Divers crimes to be punished with death.
VVhosoeuer geueth of his seede to Moloch must be stoned to death. 6 Althat decline to Magicke, 9. eurse their parents, 10. commit adultrie, certaine incest, or bestialitie shal die 19. Other incest is depriued of children. 22. The Israelites also shal be cast out of the Land if they committe such
1And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:AND our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 2Thus shalt thou say to the children of Israel: If any man of the children Israel, or of the strangers that dwell in Israel, give of his seed to the idol Moloch, dying let him die. The people of the land shall stone him.Tu dirai a' figliuoli d'Israele: Chiunque de' figliuoli d'Israele, e de' forestieri, che abitano con Israele, darà dei suoi figliuoli all'idolo Moloch, sarà punito di morte: la plebe lo lapiderà.These thinges thou shalt speake to the children of Israel: If anie man of the children of Israel, and of the strangers, that dwel in Israel, geue of his seede to the idol Moloch, dying let him die: the people of the land shal stone him.Hæc loqueris filiis Israël: Homo de filiis Israël, et de advenis qui habitant in Israël, si quis dederit de semine suo idolo Moloch, morte moriatur: populus terræ lapidabit eum. 3And I will set my face against him: and I will cut him off from the midst of his people, because he hath given of his seed to Moloch, and hath defiled my sanctuary, and profaned my holy name.E io sarogli nemico, e lo schianterò dalla società del suo popolo per aver dato a Moloch i suoi figliuoli, e per aver profanato il mio santuario, e disonorato il nome mio santo.And I wil set my face against him: and wil cut him of from the middes of his people, because he hath geuen of his seede to Moloch, and hath contaminated my Sanctuarie, and polluted my holy name.Et ego ponam faciem meam contra illum: succidamque eum de medio populi sui, eo quod dederit de semine suo Moloch, et contaminaverit sanctuarium meum, ac polluerit nomen sanctum meum. 4And if the people of the land neglecting, and as it were little regarding my commandment, let alone the man that hath given of his seed to Moloch, and will not kill him:Che se il popolo trascurerà, e metterà quasi in non cale i miei comandi, e lascerà impunito colui che ha dato dei suoi figliuoli a Moloch, e non vorrà ucciderlo,And if the people of the land neglecting, and as it were litle esteming my commandement, let alone the man that hath geuen of his seede to Moloch, and wil not kil him:Quod si negligens populus terræ, et quasi parvipendens imperium meum, dimiserit hominem qui dedit de semine suo Moloch, nec voluerit eum occidere: 5I will set my face against that man, and his kindred, and will cut off both him and all that consented with him, to commit fornication with Moloch, out of the midst of their people.Sarò io il nemico di colui, e della sua stirpe; e schianterò dalla società del suo popolo e lui, e tutti quelli che hanno acconsentito, ch'ei si prostituisse a Moloch.I wil sette my face vpon that man, and his kinred, and wil cut of both him, and al that consented with him, to committe fornication with Moloch, out of the middes of their people.ponam faciem meam super hominem illum, et super cognationem ejus, succidamque et ipsum, et omnes qui consensuerunt ei ut fornicarentur cum Moloch, de medio populi sui.
6The soul that shall go aside after magicians, and soothsayers, and shall commit fornication with them: I will set my face against that soul, and destroy it out of the midst of its people.Chiunque anderà dietro ai maghi, e agl'indovini, e si affezionerà ad essi, io sarogli nemico, e lo sterminerò dalla società del suo popolo.The soule, that shal decline to Magitians, and south sayers, and shal committe fornication with them, I wil sette my face against it, and destroy it out of the middes of his people.Anima, quæ declinaverit ad magos et ariolos, et fornicata fuerit cum eis, ponam faciem meam contra eam, et interficiam illam de medio populi sui. 7Sanctify yourselves, and be ye holy: because I am the Lord your God.Santificatevi, e siate santi; perocché io sono il Signore Dio vostro.Sanctifie your selues, and be holie, because I am the Lord your God.Sanctificamini et estote sancti, quia ego sum Dominus Deus vester. 8Keep my precepts, and do them. I am the Lord that sanctify you.Osservate i miei precetti, e mettetegli in pratica. Io il Signore, che vi santifico.Keepe my precepts, and doe them. I the Lord that sanctifie you.Custodite præcepta mea, et facite ea: ego Dominus qui sanctifico vos. 9He that curseth his father, or mother, dying let him die. He hath cursed his father, and mother: let his blood be upon him.Chi maledirà il padre suo, o la madre sua, sia punito di morte: ha maledetto il padre, o la madre, sia sopra di lui il suo sangue.He that curseth his father, or mother, dying let him die: he hath cursed father, and mother, his bloud be vpon him.Qui maledixerit patri suo, aut matri, morte moriatur: patri matrique maledixit: sanguis ejus sit super eum. 10If any man commit adultery with the wife of another, and defile his neighbour’s wife: let them be put to death, both the adulterer and the adulteress.Se uno pecca colla donna altrui, e commette adulterio colla moglie del suo prossimo, sien puniti di morte l'adultero, e l'adultera.If any man commit adulterie with an other mans wife, and commit aduontrie with his neighbours wife, dying let them die, both the adulterer and the aduoutresse.Si mœchatus quis fuerit cum uxore alterius, et adulterium perpetraverit cum conjuge proximi sui, morte moriantur et mœchus et adultera. 11If a man lie with his stepmother, and discover the nakedness of his father, let them both be put to death: their blood be upon them.Se uno pecca colla sua matrigna, disonorando il proprio padre, saran puniti di morte ambedue: sia sopra di essi il sangue loro.He that lieth with his stepmother, and reuealeth the ignominie of his father, dying let both die: their bloud be vpon them.Qui dormierit cum noverca sua, et revelaverit ignominiam patris sui, morte moriantur ambo: sanguis eorum sit super eos.
12If any man lie with his daughter in law: let both die, because they have done a heinous crime. Their blood be upon them.Se uno pecca con sua nuora, saran puniti di morte ambedue; perocché hanno fatto una cosa scellerata: sia sopra di essi il loro sangue.If anie man lie with his daughter in law, let both die, because they haue done an heinous fact: their bloud be vpon them.Si quis dormierit cum nuru sua, uterque moriatur, quia scelus operati sunt: sanguis eorum sit super eos. 13If any one lie with a man as with a woman, both have committed an abomination: let them be put to death. Their blood be upon them.Se uno pecca con un maschio, come se questo fosse una donna, ambedue han fatto una cosa esecranda; sien puniti di morte: sia sopra di essi il loro sangue.He that lieth with man as if he should companie with woman, both haue committed abomination dying let them die: their bloud be vpon them.Qui dormierit cum masculo coitu femineo, uterque operatus est nefas: morte moriantur: sit sanguis eorum super eos. 14If any man after marrying the daughter, marry her mother, he hath done a heinous crime. He shall be burnt alive with them: neither shall so great an abomination remain in the midst of you.Se uno dopo la figliuola sposa anche la madre di lei, fa cosa scellerata: sarà bruciato vivo con esse, e non si tollererà tra voi tanta indegnità.He that besides his wife the daughter, marieth her mother, hath done wickednes: he shal burne aliue with them, neither shal there so great abomination remaine in the middes of you.Qui supra uxorem filiam, duxerit matrem ejus, scelus operatus est: vivus ardebit cum eis, nec permanebit tantum nefas in medio vestri. 15He that shall copulate with any beast or cattle, dying let him die: the beast also ye shall kill.Chi pecca con una qualunque bestia, sia punito di morte: uccidete anche la bestia.He that shal companie with beast and cattel dying let him die: the beast also doe ye kil.Qui cum jumento et pecore coierit, morte moriatur: pecus quoque occidite. 16The woman that shall lie under any beast, shall be killed together with the same. Their blood be upon them.La donna, che peccherà con un animale qualunque, sarà messa a morte con esso: sia sopra di essi il loro sangue.The woman that shal lie vnder anie beast, shal be killed together with the same: their bloud be vpon them.Mulier, quæ succubuerit cuilibet jumento, simul interficietur cum eo: sanguis eorum sit super eos. 17If any man take his sister, the daughter of his father, or the daughter of his mother, and see her nakedness, and she behold her brother’s shame: they have committed a crime. They shall be slain, in the sight of their people, because they have discovered one another’s nakedness. And they shall bear their iniquity.Se uno peccherà colla sua sorella figliuola di suo padre, ovver di sua madre, ed ei la disonora, ed ella disonora il fratello, hanno fatto una cosa esecranda: saranno uccisi ambedue al cospetto del popol loro; perché si sono scambievolmente disonorati, e porteranno la loro iniquità.He that taketh his sister the daughter of his father, or the daughter of his mother, and seeth her turpitude, and she beholdeth her brothers ignominie: they haue committed a shameful thing: they shal be slaine, in the sight of their people, because they haue reuealed one an others turpitude, and they shal beare their iniquitie.Qui acceperit sororem suam filiam patris sui, vel filiam matris suæ, et viderit turpitudinem ejus, illaque conspexerit fratris ignominiam, nefariam rem operati sunt: occidentur in conspectu populi sui, eo quod turpitudinem suam mutuo revelaverint, et portabunt iniquitatem suam.
18If any man lie with a woman in her flowers, and uncover her nakedness, and she open the fountain of her blood: both shall be destroyed out of the midst of their people.Chi ha che fare con la donna nel tempo de' suoi mesi, e la disonora, ed ella scuopre la sua immondezza, saranno ambedue sterminati dalla società del loro popolo.He rhat compaineth with a woman in her menstrual fluxe, and reuealeth her turpitude, and she openeth the fountaine of her bloud, both shal be destroyed out of the middes of their people.Qui coierit cum muliere in fluxu menstruo, et revelaverit turpitudinem ejus, ipsaque aperuerit fontem sanguinis sui, interficientur ambo de medio populi sui. 19Thou shalt not uncover the nakedness of thy aunt by thy mother, and of thy aunt by thy father. He that doth this, hath uncovered the shame of his own flesh: both shall bear their iniquity.Non avrai che fare colla zia da canto di madre, o da canto di padre: chi fa tal cosa, fa ignominia alla propria carne: porteranno l'uno e l'altra la loro iniquità.The turpitude of thy aunt by thy mother, and of thy aunt by thy father, thou shalt not discouer: he that doeth this, hath disclosed the ignominie of his flesh, both shal beare their iniquitie.Turpitudinem materteræ et amitæ tuæ non discooperies: qui hoc fecerit, ignominiam carnis suæ nudavit; portabunt ambo iniquitatem suam. 20If any man lie with the wife of his uncle by the father, or of his uncle by the mother, and uncover the shame of his near akin, both shall bear their sin. They shall die without children.Se uno pecca colla moglie di suo zio paterno, o materno, e disonora la propria parentela, ambedue porteranno il loro peccato: morranno senza figliuoli.He that compaineth with the wife of his vncle by the father, or of his vncle by the mother, and reuealeth the ignominie of his kinted, both shal beare their sinne: without children they shal die.Qui coierit cum uxore patrui vel avunculi sui, et revelaverit ignominiam cognationis suæ, portabunt ambo peccatum suum: absque liberis morientur. 21He that marrieth his brother’s wife, doth an unlawful thing: he hath uncovered his brother’s nakedness. They shall be without children.Chi sposa la moglie di suo fratello, fa cosa illecita, disonorando il proprio fratello: non avranno figliuoli.He that marieth his brothers wife, doth an vnlawful thing, he hath reuealed his brothers turpitude: they shal be without children.Qui duxerit uxorem fratris sui, rem facit illicitam: turpitudinem fratris sui revelavit: absque liberis erunt.
22Keep my laws and my judgments, and do them: lest the land into which you are to enter to dwell therein, vomit you also out.Osservate le mie leggi, e i miei comandamenti, e mettetegli in pratica, affinché la terra, in cui siete per entrare, e per abitare, non vomiti anche voi.Keepe my lawes, and iudgementes, and doe them: lest the land which you shal enter into and inhabite, vomite out you also.Custodite leges meas, atque judicia, et facite ea: ne et vos evomat terra quam intraturi estis et habitaturi. 23Walk not after the laws of the nations, which I will cast out before you. For they have done all these things: and therefore I abhorred them.Non vi governate secondo le leggi di quelle nazioni, le quali io sterminerò dal cospetto vostro: perocché elle han fatto tutte queste cose, e le ho avute in abbominio.Walke not in the ordinances of the nations, which I wil expel before you. For al these thinges haue they done, and I haue abhorred them.Nolite ambulare in legitimis nationum, quas ego expulsurus sum ante vos. Omnia enim hæc fecerunt, et abominatus sum eas. 24But to you I say: Possess their land which I will give you for an inheritance, a land flowing with milk and honey. I am the Lord your God, who have separated you from other people.Ma a voi io dico: Entrate in possesso della loro terra, la quale io darò a voi in retaggio; terra, che scorre latte, e miele. Io il Signore Dio vostro, che vi ho separati da tutti gli altri popoli.But to you I speake: Possesse their land, which I wil geue you for an inheritance, a land flowing with milke and honie. I the Lord your God, that haue seperated you from other peoples.Vobis autem loquor. Possidete terram eorum, quam dabo vobis in hæreditatem, terram fluentem lacte et melle. Ego Dominus Deus vester, qui separavi vos a ceteris populis. 25Therefore do you also separate the clean beast from the unclean, and the clean fowl from the unclean. Defile not your souls with beasts, or birds, or any things that move on the earth, and which I have shewn you to be unclean:Separate dunque anche voi la bestia monda dall'immonda, i volatili puri dagli impuri: non contaminate le anime vostre, facendo uso degli animali, e degli uccelli, e di tutto quel che muovesi sopra la terra, che io vi ho mostrato esser immondi.Therfore doe you also seperate the cleane beast, from the vncleane, and the cleane foule from the vncleane: pollute not your soules, in beastes, and birdes, and al thinges that moue on the earth, and which I haue shewed vnto you, to be polluted.Separate ergo et vos jumentum mundum ab immundo, et avem mundam ab immunda: ne polluatis animas vestras in pecore, et avibus, et cunctis quæ moventur in terra, et quæ vobis ostendi esse polluta.
26You shall be holy unto me, because I the Lord am holy: and I have separated you from other people, that you should be mine.Voi sarete il mio popolo santo; perché santo son io il Signore, e vi ho separati da tutti gli altri popoli, perché foste miei.You shal be holie vnto me, because I the Lord am holie, and I haue separated you from other peoples, that you should be mine.Eritis mihi sancti, quia sanctus sum ego Dominus, et separavi vos a ceteris populis, ut essetis mei. 27A man, or woman, in whom there is a pythonical or divining spirit, dying let them die. They shall stone them. Their blood be upon them.L'uomo, o la donna, che ha lo spirito di pitone, o d'indozzamento, saran messi a morte: li lapideranno: sia sopra di essi il lor sangue.Man, or woman, in whom is a pithonical or diuining spirite, dying let them die, they shal stone them: their bloud be vpon them.Vir, sive mulier, in quibus pythonicus, vel divinationis fuerit spiritus, morte moriantur: lapidibus obruent eos: sanguis eorum sit super illos.
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Year of the World 2514.
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Haydock
I will thus execute vengeance upon him by the hands of the people; and, in case they neglect it, or the crime be secret, I will surely punish the guilty person, and all who may have consented to his wickedness, ver. 5. (Haydock)
Du Hamel
Face: Chaldean, "wrath," which manifests itself on the countenance. (Du Hamel)
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My commandment: Hebrew, "If the people hide their face not to see:" (Calmet) or Septuagint, "look over on purpose, and neglect the man who has given of his seed to the ruler."
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Them. To have recourse to them, is to deal with the devil and to commit idolatry. See Leviticus 19:31.
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Haydock
Sanctify you, and order you to keep at a distance from the impure worship of other nations. (Haydock)
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Die. The Rabbins say, by being strangled, when nothing farther is added: but if the following addition be made, stoning is understood. But their authority is not of much weight, and is contradicted, ver. 2. Stoning was the most usual method of putting to death in the days of Moses, and is commonly meant; or perhaps the judges might determine the mode of execution.
Calmet
Upon him. He deserves to die. He can blame no other. See Matthew 27:25. (Calmet)
Tirinus
For greater infamy, the person to be stoned or hung, was stripped of his clothes. (Tirinus)
The punishment of lapidation (ver. 2,) seems to be designed for the following crimes, as it was for adultery, Deuteronomy 22:24. (Menochius) (John 8:5.)
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Adulteress. Philo (de Josephus) says, whoever discovered a man in the very act, might kill him; and the Roman law allowed the same liberty, impune necato. But God requires a juridical process, and witnesses, as we see in the case of Susanna, (Daniel xiii.) and in that of the woman who was brought to our Saviour. [John viii.] One witness might authorize a person to put his wife away, and if he then retained her, he was esteemed a fool, Proverbs 18:23. But more witnesses were requisite before she could be put to death. They put their hands on the heads of the guilty, thus taking their blood upon themselves, if they accused them wrongfully. Solon allowed the husband to kill the adulterer. The woman was not permitted to wear any ornaments, or to enter any temple afterwards. If she did, any one might tear her clothes, and beat, but not kill her.
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Calmet
Father. See Leviticus 18:8. It is supposed that the father was dead, otherwise the punishment would probably be greater than for adultery. The Samaritan, "with the wife of his father's brother." (Calmet)
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Haydock
Crime. Hebrew tebel, "confusion," the same term which is used in speaking of bestiality, (chap. 18:23,) though the latter crime be more enormous. (Haydock)
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Calmet
Alive, is not in the original; but must be understood. The Rabbins say melted lead was to be poured down the throats of the guilty. The words of Moses seem rather to refer to external fire. (Calmet)
Menochius
With them, if they both gave their consent to the crime. (Menochius)
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Challoner
The beast also ye shall kill. The killing of the beast was for the greater horror of the crime, and to prevent the remembrance of such abomination. (Challoner)
Jonathan
The beast was to be killed with clubs; the man was stoned to death. (Jonathan)
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Apuleius
Them. This monstrous abomination, teras, as Herodotus, an eye-witness calls it, was not unknown to the Egyptians. Gunaiki tragos emisgeto; (B. 2:46,) nor to other nations. (Apuleius, Met. 10.)
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A crime. Hebrew chesed, commonly signifies an act of piety or goodness, as if Moses intended to insinuate that such marriages were at first lawful. (Thalmud; Selden, Jur. 5:8.) But a softer term is used to denote a great impiety, as the Hebrews say to bless, when they mean to curse, or to blaspheme; (Calmet) and the Greeks call the furies Eumenides, or "the good-natured."
Haydock
One another's. Hebrew, "He hath uncovered his sister's," etc. Whether they saw what was indecent or not, if they admitted of any unlawful commerce, they were to be stoned to death. (Haydock)
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People, if the action become public; otherwise the man may be purified, chap 15:24. This intemperance was by a positive law declared a mortal offence in the Jews, though in itself it might be venial. (Sanchez 9:21.) The text shews that the woman here gives her consent.
Haydock
And she open. Hence she deserves to die, for exposing herself and her children to great danger. (Haydock)
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Menochius
Flesh, or relation. (Menochius)
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Calmet
Children. The Sadducees read, "they shall die naked." The present Hebrew has simply, "they shall be without children;" their offspring shall be illegitimate. (St. Augustine, q. 76.) God will not bless their marriage. "Such we know can have no children." (St. Gregory, q. 6.; St. Augustine, Apost. Anglorum.) The guilty shall be slain without delay. (Grotius) (Calmet)
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Menochius
Honey. Most fertile and delicious. (Menochius)
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Calmet
Mine. This is the reason of these different prescriptions, that they may know the dignity to which they have been raised, and may avoid the manners of the profane. (Calmet)
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Haydock
Spirit. Hebrew ob, means also a bottle. See Leviticus 19:31. If those who consult such people be guilty, the authors of the delusion deserve death still more. (Haydock)
Calmet
The spirit of python is no other than the spirit of the devil, or of Apollo, who was called Pythius, on account of his having slain the serpent python. His oracles were in great request, as he was supposed to know the secrets of futurity. (Calmet)
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The beast also ye shall kill.... The killing of the beast was for the greater horror of the crime, and to prevent the remembrance of such abomination.
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Violating this law in anie degree in the rightline, either of consanguinitie, or affinitie, or in the first colla teral degree of cōsanguinitie, was punished with death; but in the first collateral of affinitie, and in the second collateral degree as wel of cōsanguinitie, as affinitie, with lesse punishment. VVhich sheweth greatter obligation, & greatter sinne, cōcerning the right line, then the collateral, also in the first degree of consanguinitie then in the second; and more in consanguinitie then in affinitie.
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Not for euerie kind of sinne (though euerie one is punishable,) but for the more hainous, & for altogether the Chananites were cast out of their land.
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St Cyprian of Carthage † AD 258 On the Lord's Prayer 12
12. After this we say, “Hallowed be Thy name;” not that we wish for God that He may be hallowed by our prayers, but that we beseech of Him that His name may be hallowed in us. But by whom is God sanctified, since He Himself sanctifies? Well, because He says, “Be ye holy, even as I am holy,”
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Origen † AD 254 Origen's Commentary on Matthew 11.9
… “Honour thy father and thy mother, that it may be well with thee, and that thy days may be long on the land which the Lord thy God giveth thee;” and the other was written thus in Leviticus, “If a man speak evil of his father or his mother, let him die the death; he has spoken evil of his father or mother, he shall be guilty.”
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Tertullian † AD 220 The Five Books Against Marcion 1.29
… according to the judgment of its founder Himself, who not only said, “Be fruitful, and multiply,” but also, “Thou shalt not commit adultery,” and, “Thou shalt not covet thy neighbour’s wife;” and who threatened with death the unchaste, sacrilegious, and monstrous abomination both of adultery and unnatural sin with man and beast.
Pseudo-Cyprian Of the Discipline and Advantage of Chastity 6
6. Christ gave this judgment when, being inquired of, He said that a wife must not be put away, save for the cause of adultery; such honour did He put upon chastity. Hence arose the decree: “Ye shall not suffer adulteresses to live.”
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Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.64
… so much so that the sacred law smites with death any man who shall go into a woman having her sickness (
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Tertullian † AD 220 On Monogamy 7
… Since, moreover, even in Leviticus there is a caution, “Whoever shall have taken (his) brother’s wife, (it) is uncleanness—turpitude; without children shall (he) die;”
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St Barnabas † AD 61 The Epistle of Barnabas 6
… Enter into the good land which the Lord swore [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey.”
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A man of the children of Israel and of the strangers, — namely of Gentiles converted to Judaism and circumcised: for these by circumcision had passed into the law and Church of the Jews, and consequently were bound by all the ceremonial and judicial precepts of the Jews. Thus Abulensis. The people of the land (the common people) shall stone him.
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And I will cut him off from the midst of his people. — If namely the judges shall neglect to punish and stone him (as follows), then I as an avenging watchman will punish him by a casual death and cut him off. See the sayings at cap. XVII, 10. Because he hath given of his seed to Moloch, and hath defiled my sanctuary (for he held my tabernacle and temple as defiled, and despised it, and inflicted grave injury and ignominy upon it, when he turned himself from it and its worship to Moloch and Topheth), and hath polluted my holy name, — the name of God by giving it to the idol Moloch. How great a sin it is to profane the name of God, the Hebrews teach by these two axioms: First: "Whosoever violates the name of God in secret, punishment shall be exacted upon him in public." Second: "Other sins and their punishments are suspended by penance and the day of expiation; but in whatever case violation of the divine name is found, penance, the day of expiation and chastisement suspend it, but death purges it."
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And if the people of the land be negligent. — He repeats, explains and inculcates what he said in the preceding verse, as if to say: What I said, "I will cut him off," understand if the people shall neglect to punish him: for then I will not neglect it, but will cut him off. Thus Vatablus.
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The soul (man) that shall turn to wizards and soothsayers, — in Hebrew, to pythons and diviners. See the sayings at cap. XIX, 31. And shall commit fornication with them, — shall adhere to them, and consequently to the demon, having abandoned me God and the spouse of the soul.
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I am the Lord who sanctify you, — who command and will that you be holy: for here a real verb is put for a mental one, according to Can. 11.
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He that curseth his father, his blood shall be upon him. — "Blood," that is the guilt and penalty of blood, that is of death which he deserved, as if to say: Let him perish by his own fault, and be punished by death through the judge's sentence.
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Let the adulterer and the adulteress be put to death. — Here the penalty of death is established for adulterers, namely stoning, as is expressed in Deuter. XXII, 23 and 24. For the penalty of stoning which is sanctioned against those who give their seed to Moloch, vers. 2, being placed in the first place, seems to be referred to the other following cases, and consequently to these adulterers, because no other penalty is thereafter appended or expressed, as I shall show more clearly in the last verse. And this is what the Jews say to Christ concerning the adulteress, Joan. VIII, 5: "In the law Moses commanded us to stone such an one." The same is evident from Ezech. XVI, 38, joined with verse 40. And this is expressly taught by Jerome Prado there.
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He that shall lie with his stepmother, and shall uncover the shame of his father. — For the shame of the stepmother is the shame of the father; for by marriage they have become as one flesh. See the sayings at cap. XVIII, 8. Blood, — the penalty of blood, that is of death, as I said in verse 9.
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He that taketh a wife and her mother, hath committed a heinous crime, he shall be burnt alive with them, — namely with the daughter and mother whom he took, if namely both consented that the other should be taken in addition, or if they were married to him at the same time: for if one previously married had resisted the second marriage with the mother or daughter, he was innocent, nor could be punished. The penalty of burning is established for this incest, whereas even for other more grave crimes only the penalty of stoning is established, because the Jews were more inclined to this incest: hence it was to be forbidden to them by a graver penalty. Hear, O Gentile maidens, who avenged incest by parricide: Plutarch narrates a tragedy from Aristides in his Parallels: "Rovace, he says, when the Liberalia were being celebrated, Aruntius, who from birth had been abstemious, held the power of Liber in contempt. By whom cast into drunkenness, he forcibly robbed his daughter Medulline of her virginity. She, recognizing the violator by a ring, meditating a deed greater than her years, made her father drunk and crowned him; and leading him to the altar of the Thunderbolt, weeping she killed him who had laid snares for her virginity." Plutarch adds a similar, indeed a double tragedy: "Cyanippus, he says, a Syracusan, when drunk, violated his daughter Cyane. When a plague arose, and Apollo Pythius responded that the man guilty of incest should be sacrificed to the gods as averters of evils, Cyane, perceiving the sense of the oracle which deceives others, with her hair" mingled: for thus these precepts are mingled in the preceding cap., Exod. vers. 20, and elsewhere.
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He that hath taken his sister (even from one parent only; this is what follows), the daughter of his father, or the daughter of his mother, and hath seen her shame, etc., shall be put to death,—because this exposure of these members is most dishonourable, and a prelude and incitement to copulation. Secondly, rightly does St. Augustine, Questions LXXII, explain "hath seen" by "hath touched and lain with." For it is preceded by: "He that hath taken;" and followed by: "Because they have mutually revealed their shame;" which phrase throughout here and in chapter XVIII signifies not merely sight, but also intercourse. See what is said at Exodus XX, 18. They shall bear their iniquity,—the punishment of their iniquity, namely stoning and death.
20:18
He that shall lie with a woman in her flowers, and shall uncover her fountain of blood (that is, the genital member, through which menstrual blood flows), both shall be put to death,—because this intercourse is dishonourable and harmful to offspring. Note: To lie with a menstruating woman does not seem from natural law alone to be so grave an evil and sin, nor so harmful to the generation of offspring, as to be punishable by death. Whence the weightier Theologians (although some hold the contrary) teach that in the new law it is not a mortal sin, if a husband lie with his wife during her menstruation. Thus teaches Navarrus, chapter XVI of the Enchiridion, number 32; the same is taught by D. Antoninus, Paludanus, Abulensis, Soto, Cajetan and others whom Thomas Sanchez cites and follows, lib. IX On Matrimony, disputation 21. Whence it follows that intercourse with a menstruating woman was forbidden to the Jews here so severely, by a law not so much natural as positive and ceremonial, just as the eating of fat and blood was forbidden to them under penalty of death, chapter VII, 25 and 27. In the same manner therefore both the menstruating woman and he who lies with her incur here the penalty of death, not so much on account of the transgression of natural law, as of ceremonial law so strictly forbidding this uncleanness, because God wished the Jews to be most pure in body. You will say: If this law is ceremonial, why then is it placed here among other natural precepts? I answer: Because all these concern intercourse and lust, and because intercourse with a menstruating woman is evil by natural law and forbidden, and is at least a venial sin; but with this positive precept of God added, it was a mortal sin; nor is it strange that a natural precept be mixed with a positive one: for thus these precepts are mixed in the preceding chapter, Exodus, verse 20, and elsewhere.
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He that hath done this hath uncovered the shame of his flesh (of his kinswoman, namely his aunt or father's sister, as is evident from the Hebrew and Chaldean).
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Of his kindred,—namely of his uncle or mother's brother, as was said before. They shall die without children.—In Hebrew it is, they shall die childless, that is to say, These incestuous persons shall not be permitted to remain in this crime until they are able to have children, but as soon as it is known, by the sentence of the judge they shall be put to death. For this is what "they shall bear their iniquity" means, that is, the punishment of their iniquity, namely death; which in the following verse and case, where it is likewise said "they shall be without children," is to be understood in the same manner; for both to this incest and to that is the penalty of death decreed, and that immediately, so that the offspring which they seek from it shall not be permitted to be conceived. Thus Abulensis. To which add that God seems here to threaten incestuous persons with the particular punishment of childlessness, as if He Himself by His particular providence would bring it about that no offspring should grow up from such incest. For thus even today we often experience that such persons remain childless, and St. Gregory himself asserts that he has experienced this, in answer to St. Augustine, Bishop of the English, chapter VI. Otherwise St. Augustine, Ralph and Cajetan explain "they shall be without children," that is to say, If any sons be born to them, they shall be reckoned spurious, not sons, and shall have no right to succeed to the parent.
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Makes the thing unlawful.—In Hebrew nidda, that is, to be shunned, to be avoided, to be abhorred.
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Walk not in the ordinances of the nations (in the manner of life of the Gentiles) which I will cast out before you,—before your face, entering into their land, namely Canaan.
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A land flowing with milk and honey,—a most fertile land; it is a hyperbole.
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Separate therefore you also the beast (animal or cattle; thus the Hebrew and Chaldean) clean from the unclean.—See what is said concerning this distinction of animals at chapter XI. That you may not defile (partly by disobedience, partly by legal irregularity) your souls,—that is, yourselves.
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You shall be holy to me, because I the Lord am holy. — God speaks here to all the Israelites, not only to priests, but also to laypeople. Adam Sasbout treats this sentence piously in homilies 1 and 2, adapting it in the first to laypeople, in the second to priests. Note: Holy in Hebrew is called cados, that is, separated from profane uses, and destined for the worship of God and as it were consecrated, which therefore ought to be pure from vices, chaste, uncontaminated and free from filth. Second, holy in Greek is said agios, or osios. Origen thinks agios is said as if from a-ge, that is, "without earth." But a is a privative, that is, "without," lacking the aspiration which is in agios. Wherefore others better derive agios from agauo, that is, I venerate, as if you were to say: On account of virtue and purity, to be honored and venerated. Third, the Latins derive sanctum from sancio, which is said from blood, because the blood of slaughtered victims was wont to ratify covenants, that is, to confirm them. Whence Servius, explaining that passage of Aeneid XII: "Let the father hear these things, who ratifies covenants with lightning:" "Sanctum," he says, "is said, as if ratified and consecrated with blood." Whence also sanctio is called a law, by which a penalty is prescribed for those who violate it. Hence sanctum is said of that which is religious, so that it is not permitted to be violated. Holy therefore is said first of that which is pure and undefiled. Whence Virgil, book XII of the Aeneid: "Holy," he says, "to you my soul, and ignorant of this guilt shall I descend." And: "And you, O most holy (that is, most pure) spouse." Second, of that which is religious and divine, and therefore inviolable. Third, of that which is firm and perpetual. For from this covenants ratified with blood were held sacred, because they were to be kept even unto blood and death, ratified and inviolably preserved. Thus therefore the Jews, and much more the Christians, ought to be holy before God in all acts and morals; holy, I say, according to all the etymologies and all the modes now mentioned. For both to the Jews by Moses it is said in Exodus XIX, 6, and to Christians by St. Peter, first epistle, chapter II, 9: "You are a chosen generation, a kingly priesthood, a holy nation, a people for acquisition." Thus Christ is the Holy of Holies, Daniel IX, 14. Thus the most holy, that is, most pure, was the Blessed Virgin Mother of God. Thus David says, Psalm LXXXV, 2: "Keep my soul, for I am holy." Thus in Jeremiah I, 5, it is said: "Before you came forth from the womb, I sanctified you." Thus St. John the Baptist was sanctified in the womb, who, in order to guard this sanctity undefiled, withdrew into the desert, "lest he could even slightly stain his life with food." Thus a virgin is holy, that is, pure, in body and spirit, I Corinthians VII, 34. Thus holy, that is, chaste, were St. Agnes, Lucy, Agatha and other holy virgins. Second, holy, that is, separated from the world, devoted and consecrated to God, were St. Hermits, Religious, Priests. Third, holy, that is, on account of piety and virtue venerable, were St. Patriarchs, Prophets, Bishops. Fourth, holy, that is, faithful to God even unto death, were Apostles and Martyrs.
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They shall stone them. — The Abulensian probably judges that this penalty of stoning pertains to all cases and crimes of this chapter (except that of incest in verse 14, where another penalty, namely fire, is assigned) because stoning is here set forth and expressed, both at the beginning of the chapter and at the end. Whence it seems to embrace all the other intermediate cases (in which therefore a certain kind of punishment is not expressed) as it were in summary; and this is confirmed from verse 16, compared with John VIII, 5, where the adulteress according to the law of Moses is said to be stoned. Nor is this surprising; for all these cases and crimes are enormous, so that they deserve the harsh penalty of stoning. For in lesser crimes the common kind of punishment, where another is not expressed, the Abulensian judges to have been hanging, or the cross, and this is hinted at in Deuteronomy XXI, 22. But this opinion is scarcely probable: for the cross seems to have been the punishment of only enormous crimes among the Jews; for in Deuteronomy XXI, 23, it is said cursed of God is he that hangs. Whence the cross was supremely abominable to the Jews, and the crucified; and therefore on the same day the earth ought to cover and bury them. Hence also Christ was crucified, on account of the supreme torment of the cross, and likewise its infamy; for this is what the Jews say in Wisdom II: "Let us condemn him to a most shameful death." See Jansenius in chapter CXLIII of the Harmony of the Gospels. It is therefore more true that the common punishment of lesser crimes was the sword or the axe, although we find this nowhere expressed and decreed in the old law; for this kind of death is the lightest, and received in use by many nations: and thus John the Baptist was beheaded by Herod. Finally, Charles Sigonius notes, in book VI of the Republic of the Hebrews, final chapter, that in the old law these punishments are found decreed: fine, retaliation, scourging, exile, sale and death; but of death only three kinds, namely stoning here, burning in verse 14, and crucifixion in Deuteronomy XXI. Thus among the Romans Cicero wrote that eight kinds of penalties are contained in the laws, namely damage, chains, scourging, retaliation, ignominy, exile, servitude and death, as Isidore says, book II of the Etymologies.
Machine translation from the Latin, not reviewed.
20:1
v. 1 « Locutusque est Dominus ad. Moysen dicens » :
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v. 2 « Haec loqueris filiis Israel : Homo de filiis Israel et de advenis , qui habitant in [srael », qui advenae 17,8 sqq. intra fines Israelis ab idololatria et comedendo sanguine interdicebantur, « s? quis dederit de semine suo [dolo] Moloch », — verte uti 18,21 mulier? adventitiae. Vta Syr. ; LXX &eyov« nonsane cogitabantidolum Moloch ; e contra Ps. Ion. voces etiam inserit « comburens igni ». Igitur advenae quoque prohibebantur secum adducere vel sibi arcessere mulieres alienas, quia hae quoque periculo fuissent Israelitis — « morte moriatur, populus terrae lapidabit eum ». Rationem eius severitatis pandit
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v. 3 : « Et ego ponam faciem meam contra illum, succidamque eum de medio populi sti » , iud per populares supplicium infligendo, « eo quod dederit de semine suo Moloch », muhleri alienigenae, « ef contaminaverit sanctuarium meum, ac polluerit nomen sanctum meum ». Superstitio quaevis intra fines populi electi admissa in ipsum sanctuarium redundat.
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v. & « Quodsi negligens populus terrae [et quasi parvipendens imperium mewum)], dimiserit hominem, qui dedit de semine suo Moloch », mulieri alienigenae, « nec voluerit eum occidere » :
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v. 5 « ponam faciem meam super hominem illum et super cognationem eius », qui sane ceteris acrius censendi sunt eius supplicio obstitisse, « succidamque et ipsum et omnes , qui consenserunt ei, ut fornicaretur cum Moloch », i. e. cum alienigena, « de medio populi sui ». Nervosius Hebr. : qui fornicati sunt cum ipso in fornicando cum alienigena. Qui enim alterius peccatum adiuvat vel defendit, eius peccati ipse quoque reus fit. Hae porro minae includunt fautores etiam illos, qui cognati non essent.
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v. 6 « Anima, quae declinaverit ad magos et ariolos » (19,31), « et fornicata fuerit cum eis, ponam faciem, meam contra eam, et interficiam illam de medio populi sut ». « Est enim implicita quaedam idololatria atque adeo et spiritualis fornicatio, à daemone responsa quaerere de futuris vel internis... Qui de iis daemonem consulunt, ei scientiam Deo propriam attribuunt » (Bonf7.). Exordium constat duabus formulis e consuetis, quaeque v. 92. 26.
20:7
« et estote sancti, quia ego sum Dominus Deus vester ».
20:8
v. 8 « Custodite praecepta mea et facite ea : ego Dominus , qui sanctifico vos » Haec monitio est sat similis clausulae 11,44, quin ex ea similitudine cum Di/Im. inferre liceat, perperam Sam. LXX v. 1 omittere anwpnm. Quae vox cum vix non omnes litteras habeat easdem cum sequente m'v3p mnvnm, et faclle ante eam potuit exeidere, et facile eiusdem reduplicatione produci.
20:9
v. 9 « Qui maledixerit patri suo aut » — ita recte LXX Vulg. interpretantur copulam — « matri, morte moriatur ». Repetitur poena Ex. 91,17 indicta pro laesa obligatione Lev. 19,3 expressa. « Patri matrique maledixit : sanguis eius. sit super eum », reus est (LXX); tantum scelus patravit, quod necis infligendae abunda est ratio. « Aliam mortis causam ne require : satis est hac una » (Bonfr.). Qua emphasi enormitas sceleris depingitur. Monetque Ca?., sicut unam . blasphemiam in Deum (25,16), ita unam etiam parentum maledictionem morte fuisse luendam. Sed merito quaeres, cur eius maledictionis poena principem locum obtineat in catalogo poenarum infligendarum ob attentata infanda connubia. Adverte, 18,7 scelus eum matre commissum primum item locum obtinere. Igitur 20,9 poena sancitur in parentum maledictionem, quo et haec maledietio puniatur, et simul euphemistice ipse ille infandus inecestus plectatur : atrocius quippe patri opprobrium infligi nequit, quam si « reveletur turpitudo eius » (Gen. 9,93), turpitudo autem matris est turpitudo patris. Poena igitur 20,9 omnino indicitur etiam in scelus 18,7.
20:10
v. 10 « S? moechatus quis fuerit cum uxore alterius, et adulterium perpetraverit cum coniuge prozümi sui, morte moriantur et moechus et adultera ». Cf. 18,20; Deut. 22,922. Poena Io. 8,5 infligebatur lapidatio. Textus hebraeus est impeditior, censetque Dil/m. duos centones a libri redactore esse consutos : potuerunt etiam, diu post absolutum librum, duae eiusdem versus lectiones confundi. Sed melius tamquam spurium dele alterum ?vN, et habebis eandem atque v. 11 constructiouxore prozimi sui, morte moriantur etc. —
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v. 41 « Qui dormierit cum noverca sua», — Hebr. cum uxore patris 48,1 sq. : ergo cum altera patris uxore superstite matre, quae tum uxor non erit noverca; cum pairis uxore aliqua, etiam defuncta matre — « et revelaverit ignominiam paíris Sui », — aliter Hebr. construit, enormitatem sceleris uti v. 9 demonstrans : ?gnomintam patris sui revelavit! — « morte moriantur ambo : sanguis eorum stt super eos ». Idem sine dubio et ob eandem rationem dicendum erat de coitu cum filia vel nepte. —
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v. 12 « S7 quis dormierit cum nuru sua » (18,15), « uterque moriatur, quia. scelus » (18,23) « operati sunt : sanguis eorum sit super. eos ». Agitur imprimis de nuru et noverca viduis (Ca?.) : secus iam ex lege v. 10 supplieium imminebat.
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v. 13 « Qui dormierit cum masculo coitu femineo, uterque operatus est nefas : morte moriantur, stt. sanguis eorum super eos ». Cf. 18,22.
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v. 1& « Qui supra uxorem filiam duxerit matrem eius, scelus operatus est : vivus ardebit cum eis, nec permanebit |tantum| nefas in medio vestri ». Cf. 18,17.
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v. 15 « Qui cum - fumento et| pecore coierit , morte moriatur, pecus quoque occidite ». Cf. 18,23; Ex. 22,19.
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v. 16 « Mulier, quae succubuerit cuilibet 2umento, simul tnterficietur cum eo, sanguis eorum sit super eos ». Cf. 18,93. in conspectu populi sut », civiliter mortui habebuntur, « eo quod turpitudinem suam |mutuo|revelaverint, et portabunt iniquitatem suam », liberis illegitimis reputatis (v. 20).
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v. 18 « Qui coterit cum muliere in fluxu menstruo, et revelaverit turpitudinem eius ipsaque aperuerit fontem sanguinis sut » (v. s.), « interficientur ambo de medio populi sui ». Nulla habetur contradictio, quod h. 1. proles declaretur illegitima, 15,24 praescribatur purifieatio : cap. 15 egerat de immunditiis et purificationibus, cap. 20 agit de poenis civilibus. v. 19 auctor mutans eam, qua hucusque utebatur, constructionem et conformans constructioni cap. 18 (v. 12 sq.), prodit se illud caput oppido nosse ( DilIm.) : « Turpitudinem materterae et amitae tuae non discooperies - [qui hoc fecerit], ignominiam carnis suae » (cf. 18,10. 12. 13 : quia parentum caro est etiam filii caro, materterae vero vel amitae caro est parentum caro) « nudavit, portabunt |ambo|] iniquitatem suam ».
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v. 90 « Qui coierit cum uzore patrui vel avunculi sui, et revelaverit ignominiam cognationis suae, portabunt |ambo| peccatum suum, absque liberis "morientur »; non dicuntur illico occidendi, antequam liberos procreare possint (Men.), sed talis unionis proles declaratur illegitima (Aug.). Licet 5*7 etiam latiori sensu omnes designet cognatos, tamen hie sensu nativo sumendum est pro patruo (vel avunculo) : ?gnominiam patrui sui revelavit , quibus rursum verbis incestus foeditas exaggeratur. Cf. 18,15.
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v. 91 « Qui duxerit uxorem fratris sui, rem facit illi- Igitur poenae 20,9-21 statutae correspondent legibus 18,7-23 latis. Coitus cum matre 18,7 omnino, uti dicebamus, censendus est puniri poena 20,9. Mulieris, quae viri mater non est sed eius patris uxor, filia non ex hoc patre genita 18,11 aequiparatur sorori : quodsi ergo vir cum ea rem habuerit, subiacent ambo poenae 20,17 statutae. Desideratur poena in coitum 18,10 cum nepte : aut versus excidit, aut ille incestus a fortiori inclusus censebatur incestu 20,12 cum nuru commisso ; certissime morte plectebatur. exemplum in medio proferat Chananaeorum ob illas leges neglectas (us sum eds »,
20:24
v. 9& « vobis autem loquor : Possidete terram eorum, quam dabo vobis in haereditatem, terram fluentem lacte et melle. Ego Dominus Deus vester, qui separavi vos a ceteris populis ». Quia. Deus separavit eos a ceteris populis, debent ipsi item ab iisdem se separare atque discernere moribus ; debent etiam separare se ab immundis animalibus, quae Deus lege separavit a mundis.
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v. 25 « Separate ergo et vos iumentum mundum ab immundo, et avem mundam ab immunda, ne polluatis anamas vestras inpecore et avibus et cunctis , quae moventur in terra et quae vobis ostendi esse polluta ». Hebr. quae separavi vobis, ut sint immunda. Ergo ciborum leges genti electae in memoriam revocare debebant eorum prae ceteris nationibus electionem (Calm.) et, quae ex hoc consequebatur, sanctitatis obligationem.
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v. 26 « Eritis mihi sancti, quia sanctus sum ego Dominus et separavi vos a ceteris populis, ut essetis mei ». « Ex quo colligitur, sanctitatem importare proprie munditiam, et oriri ex separatione ab iis, quae inquinant » (Jans.). h. Leges de munditia sacerdotum et victimarum Lev. 91 sq. Aequum erat, ut qui tot legibus populi munditiem inculcaverat, sacerdotum item munditiem specialibus legibus sepiret. Id praestitit 21,1-92,16. Quas sacerdotibus 21,1. 17; 22,2 inscripsit, apte formula 21,15. 93; 92,9. 16 conclusit : « Ego Dominus, qui sanctifico vos ». Unus idemque sc. scriptor, qui modo 20,24. 26 populum celebraverat, quod esset a Deo separatus a populis, nunc sacerdotes celebrat, quod de iis, quae sacerdotes munditiae ergo servare. debeant in funeribus et nuptiis; 21,16-24 describit irregularitates, quibus sacerdotes cultu excluduntur; 92,1-9 recenset alias sacerdotum immundities et. 22,10- 16, eodem divino eloquio, de sacerdotum familiis agit. Convenienter item tractatui de munditia sacerdotum adiectus est alter 22,17-95 de munditia victimarum, i. e. de iis quae in pecoribus mundis requirebantur, ut in victimas possent assumi. Quia vero haec non a solis sacerdotibus in victimis admittendis, sed a civibus quibusque iu illis seligendis observari oportebat, hic tractatus non solis sacerdotibus, sed Israelitis universis inscribitur. Additur v. 26-30 appendicula sane ad eosdem directa. Clauditurque v. 31-33 universa cap. 21 sq. pericope, quae cum potissimum ad sacerdotes dirigatur, rursum obsignatur formula : « Ego Dominus, qui sanctifico vos ». Clausula triplex habet « Ego Iahve ». | Legum harum initia aliqua similia sunt eorum, quibus alias leges vidimus ordiri. Intime sibi correspondent 21,17 **N Dn qmm UN, et 22,3 UN U*N 5. nn. Tandem 22,18 iterum habetur expressio "WN ON D'235 U'NUUV"N. Causatur Dillm., expressionem 21,1 « Loquere ad sacerdotes filios Aaron » in Pentateucho non legi. Verum id est, sed expressio de se est simplicissima, et h. 1. aliqua eius adhibendae ratio cerni potest in eo, quod a legibus tam sacerdotes quam populum attingentes transitus fiat ad leges, quae solos sacerdotes respiciant. . Causatur idem, dum sequens oratio ad sacerdotes dirigatur, hos appellari 38 pers., imo v. 8 directe populum appellari. Sed Deus Moysi dicens, quid ipse dicere debeat Aaronitis, id dicere potest aut 23 pers. tamquam Moysis ore prolata ad ipsos, aut 3a pers. tamquam Dei ore prolata ad Moysen. Ceterum notentur haec. 21,1-22,16 de sacerdote vel pontifice generatim est sermo 38 pers. sing.; sed formulae textui legum - interseri vel appendi solitae scribuntur 32 pers. plur. Ita 21,6; 22,9; 21,23 (« qui sanctifico eos »); 21,8 ubi omnino cum Sam. LXX Vulg. pro D2w'rpa corrigendum est cw", cum in hae pericope semper sacerdotes exhibeantur ut sanctificati e populo, dum in praecedentibus populus exhibebatur separatus e gentibus. Praeterea obscurior esset ratio, debere populum sanctos habere sacerdotes, quia Deus sanctificeaverit populum : plana e contra est ratio, sanctos habendos esse sacerdotes, quod - Deus sanctificaverit eosdem. Porro e formulis istis 3a pers. plur. quandoque penetravit in orationem immediate antecedentem vel consequentem, fortasse librariorum incuria : ita 21,5. 7, ubi notandum extremo v. 7 et toto v. 8 (contra Vulg.) orationem ad numerum síng. redire. Item 22,9 verba scribuntur plurali, sane quod versus desinat in consuetam formulam « qui sancetifico eos », suffixum habens plurale. E contra, quem ib. v. 8 Sam. Vulg. habent pluralem, is ad solam punctationem revocari potest. Rursum 22,18-25 et 27-30 sermo habetur 2a pers. plur., fortasse quod is sit ad sacerdotes et populum. — Notentur tandem haec. 21,17 à singulari « homo de semine tuo » transitur ad pluralem « generationes eorum », cum semen illud sit collectivum quid multos includens. 22,3 iungendum eum LXX : « Dic ad eos : In ge- E nerationibus vestris, omnis homo de stirpe vestra ete. ». 22,18 de singulari transitur - ad pluralem, sed ille singularis reapse est collectivus. Pro nwyn 22,23 habet Sam. n "Wyn (cf. v. 24). Ut Deus 21,17 Aaroni dicat « Homo de semine tuo » et, aliquo in- Ó teriecto intervallo, pergat v. 21 « homo de semine Aaron », minima aliqua est stili. inaequalitas. Restat tandem illud 21,8 stilum ad populum converti, quod Vulg. quidem supprimit. Textus ita sonat: « et sanctum habebis eum, quia panem Dei tui P ipse offert; sanctus erit tibi, quia etc. ». Respondeo igitur, orationem 21,1-15 utique superscriptione ad solos sacerdotes inscribi v. 1, ideoque ad solos sacerdotes, non . ad populum spectasse inquirere, quis sacerdotio esset excludendus etc.; tamen le- " cem hanc solis sacerdotibus inscriptam lectam esse v. 24 etiam populo, quo sacerdo- B tum sanctitatem plenius perspiceret, ideoque in ea potuisse alloquium etiam ad r populum dirigi. t
20:1
(cf. Lev. 20:1-5; Deut. 12:31; 19:9 ff.). …
Sacrifices of human lives, widely practiced by ancient peoples (Sumerians, Egyptians, Greeks, Romans, Germans) are severely prohibited in the Bible, which considers them as an impiety proper to the Canaanites (Lev. 18:21; 20:1-5; Deut. 12:31; 18:9 ff.). …
20:2
… In the Law it is prescribed for idolatry (Deut. 13, 10; 17, 5), for sacrifices to Moloch (Lev. 20, 2), for the false prophet (Deut.
In the Old Testament M. is always placed in relation to human sacrifices, particularly of children (Lev. 18:21; 20:2-5; 1 Kings 11:7; 2 Kings 23:10; Jer. 32:35); they were slaughtered (Ezek. 16:21) and then placed on a grill (tōpheth) to burn, according to the typical Hebrew expression: ha-ābhīr... …
20:6
15, 5), for divination, magic (Lev. 20, 6.27; Deut. 18, 10 ff.), for blasphemy (Lev. 24, 14), for the profanation of the Sabbath (Ex. 31, 14 f.; Num. 15, 35), for the stubborn disobedience of a son toward his parents (Deut. 21, …
In Ex. 22:18 witches are condemned to death (Heb. mĕkhāšĕphāh, Lev. 20:27; cf. ibid. 19:26, 31; 20:6).
… 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.
20:9
… An imprecation takes on a particular gravity and malice when it is directed at persons who have a right to special respect, or at persons toward whom peculiar duties exist, such as relatives and superiors: "Qui maledixerit patri suo et matri, morte moriatur" (Lev. 20, 9).
20:10
Adultery (from Latin adulterium, i.e., according to a probable etymology, ad alterum torum accessus)
… Thus, in Babylon, the code of Hammurabi provided that the adulteress caught in the act be killed together with her accomplice; and the same sanction was prescribed by the Mosaic law (Lev. 20:10; Deut. 22:22), which, in the case that the crime could not be proven in any other way, allowed the husband to have the wife subjected to the ordeal of the bitter water (Num. 5:11-31).
… Thus in the Mosaic code, the death penalty is expressly sanctioned (cf. Ex. 21, 12, 14-17, 23; 22, 3 etc.; Lev. 20, 10-18 etc.). …
… In the Mosaic law very severe penalties are sanctioned against adulterers, particularly when the woman is guilty (cf. Gen. 39:7-20; Ex. 20:14, 17; Lev. 18:20; 20:10; Deut. 22:22; II Sam. 11:2 ff.; Jer. 5:8 ff.; Ex. 23:20; Hos. 4:2). It is the severity found in other Semitic legislations (cf. code of Hammurabi, § 129; Hittite and Middle …
20:11
1. AFFINITY AS A MATRIMONIAL IMPEDIMENT. - It goes back to the Mosaic legislation (Lev. 18, 8.14-18; 20, 11-12.14. 19-21; Deut. 27, 20.33), which severely forbade marriages with the stepmother, with the stepdaughter, with the daughter of the latter or of the stepson, with the mother-in-law, with the …
… The penalties established against those guilty of incest were severe: thus whoever sinned with his stepmother, with his daughter-in-law, with his stepdaughter, with his full or uterine sister had to undergo the penalty of death together with the woman (ibid. 20:11, 12, 14, 17). Of the nephew who commits incest with his paternal or maternal aunt it is said that together with the woman he shall bear the penalty of his crime (the penalty is not specified). …
The law against consanguineous marriages explains the horror of incestuous relations (cf. Gen. 19:30-37; 35:22; 49:4; Lev. 20:11 ff.; Deut. 27:20, 22 f.; Ex. 22:11). The holiness of marriage, with evident allusion to the primitive monogamous form, stands out from the constant use in the prophets and in the Song …
20:13
… pollution, as is revealed by the strong words of condemnation of the Apostle (Rom. 1:24-27; I Cor. 6:10), who classifies it among the sins that exclude from the kingdom of God, and by the analogy with the positive-divine law for the Jewish world (Lev. 20:13), which inflicted death on the guilty of such a crime.
20:14
… (Lev. 18:12 f.; 20:19), with the daughter-in-law (ibid. 18:15), with the sister-in-law (ibid. 18:16; 20:21), with the stepdaughter (ibid. 18:17), with the daughter of one's own son or of one's wife (ibid. 18:17) and with the mother-in-law (ibid. 20:14). The law against marriage between brothers-in-law had an exception in the case where one died without children; the brother of the deceased was obliged to marry the widow in order …
20:15
… It is a grave sin (Lev. 20:15-16; Ex. 22:19), indeed the gravest of the sins of l. committed against nature (Sum. theol., 2a-2ae, q. 154, a. 12 ad 4), and is specifically distinct from the other species of unnatural …
20:17
… In Leviticus marriages between blood relatives are forbidden, and in particular with one's own mother or with the father (Lev. 18:7), with the stepmother (ibid. 18:8; 20:11; cf. Deut. 22:30; 27:20), with the half-sister (Lev. 18:9; 20:17; cf. Deut. 27:22; II Sam. 13:1 ff.), with the paternal and maternal aunt (Lev. 18:12 f.; 20:19), with the daughter-in-law (ibid. 18:15), with the sister-in-law (ibid. 18:16; …
20:18
Likewise there has ceased as a norm of divine law (with the cessation of the Mosaic law) the prohibition contained in Lev. 20, 18 ff., which, however, at various times and places, especially in the first centuries of the Church, was reproduced in ecclesiastical laws, by now for some time abrogated.
20:19
… If one defiles himself with incest with the wife of his paternal or maternal uncle, he shall die with her childless (ibid. 20:19-21). In Deuteronomy curses are hurled against those guilty of incest and the gravest incests are recalled (Deut. 27:20, 22-23).
… own mother or with the father (Lev. 18:7), with the stepmother (ibid. 18:8; 20:11; cf. Deut. 22:30; 27:20), with the half-sister (Lev. 18:9; 20:17; cf. Deut. 27:22; II Sam. 13:1 ff.), with the paternal and maternal aunt (Lev. 18:12 f.; 20:19), with the daughter-in-law (ibid. 18:15), with the sister-in-law (ibid. 18:16; 20:21), with the stepdaughter (ibid. 18:17), with the daughter of one's own son or of one's wife …
20:21
… cf. Deut. 22:30; 27:20), with the half-sister (Lev. 18:9; 20:17; cf. Deut. 27:22; II Sam. 13:1 ff.), with the paternal and maternal aunt (Lev. 18:12 f.; 20:19), with the daughter-in-law (ibid. 18:15), with the sister-in-law (ibid. 18:16; 20:21), with the stepdaughter (ibid. 18:17), with the daughter of one's own son or of one's wife (ibid. 18:17) and with the mother-in-law (ibid. 20:14). The law against marriage between …
20:24
… purifying for all. "They shall put the name of Yahweh upon the sons of Israel" by blessing them with the threefold wish of divine custody, grace, salvation-peace (Num. 6:23-27). "Set apart" by God from the people of Israel, "set apart" from all peoples (Lev. 20:24. 26; Deut. 14:2; 26:18 ff.), they were the mediators of "holiness." To them, and through them to all Israel, is addressed the divine command that echoes in the "Law of Holiness" (Lev. …
20:25
… In the Bible itself mention is made of various sacrifices outside the chosen people (the Midianite Jethro, Moses' father-in-law, Ex. 18:20; Balaam, Num. 23:1, 13; Job, Job 1:7; 42:8) not to speak of the sacrifices in use among the Canaanite peoples (Lev. 18:21; 20:25). Accordingly Moses regulated and consecrated to the worship of the true God a ceremonial already practiced, purifying it of superstitious forms. …
20:27
In Ex. 22:18 witches are condemned to death (Heb. mĕkhāšĕphāh, Lev. 20:27; cf. ibid. 19:26, 31; 20:6).
… 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. …
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.