God’s promises to them that keep his commandments. And the many punishments with which he threatens transgressors.
VVith new prohibition of Idolatrie, and commandment to kepe the Sabbath 3. rewardes are promised to al that obserue Gods precepts. 14. And manie miserable punishments are threatned to al transgressors.
1I am the Lord your God. You shall not make to yourselves any idol or graven thing: neither shall you erect pillars, nor set up a remarkable stone in your land, to adore it. For I am the Lord your God.Io il Signore Dio vostro: Non vi farete idoli, né statue, e non alzerete colonne, né pietre insigni nel vostro paese per adorarle. Perocché io sono il Signore Dio vostro.I THE Lord your God: you shal not make to your selues an idol and thing grauen, neither shal you erect titles, nor set a notorious stone in your land, for to adore it. for I am the Lord your God.Ego Dominus Deus vester: non facietis vobis idolum, et sculptile, nec titulos erigetis, nec insignem lapidem ponetis in terra vestra, ut adoretis eum. Ego enim sum Dominus Deus vester. 2Keep my sabbaths, and reverence my sanctuary. I am the Lord.Osservate i miei sabati, e state in timore dinanzi al mio santuario. Io il Signore.Keepe my sabbathes, and dread my Sanctuarie. I the Lord.Custodite sabbata mea, et pavete ad sanctuarium meum. Ego Dominus. 3If you walk in my precepts, and keep my commandments, and do them, I will give you rain in due seasons.Se camminerete ne' miei comandamenti, e osserverete le mie leggi, e le adempirete, io darovvi a' suoi tempi le piogge,If you walke in my preceptes, and keepe my commandementes, and doe them, I wil geue you raine in their seasons,Si in præceptis meis ambulaveritis, et mandata mea custodieritis, et feceritis ea, dabo vobis pluvias temporibus suis, 4And the ground shall bring forth its increase: and the trees shall be filled with fruit.E la terra produrrà i suoi germi, e le piante si caricheranno di frutti.and the earth shal bring forth her spring, and the trees shal be replenished with fruites.et terra gignet germen suum, et pomis arbores replebuntur. 5The threshing of your harvest shall reach unto the vintage, and the vintage shall reach unto the sowing time: and you shall eat your bread to the full, and dwell in your land without fear.La battitura delle messi incastrerà nella vendemmia, e nella vendemmia la sementa: e mangerete a sazietà il vostro pane; e abiterete senza timori nella vostra terra.The threshing of your haruest shal reach vnto vintage, and the vintage shal reach vnto sowing time: and you shal eate your bread to your fil, and without feare shal you dwel in your land.Apprehendet messium tritura vindemiam, et vindemia occupabit sementem: et comedetis panem vestrum in saturitate, et absque pavore habitabitis in terra vestra. 6I will give peace in your coasts: you shall sleep, and there shall be none to make you afraid. I will take away evil beasts: and the sword shall not pass through your quarters.Dentro i vostri confini manterrò la pace: dormirete, e non sarà chi vi disturbi. Discaccerò le bestie nocive, e la spada non entrerà ne' vostri confini.I wil geue peace in your coastes: you shal sleepe, and there shal be none to make you afraid. I wil take away euil beastes: and the sword shal not passe through your quarters.Dabo pacem in finibus vestris: dormietis, et non erit qui exterreat. Auferam malas bestias, et gladius non transibit terminos vestros.
7You shall pursue your enemies: and they shall fall before you.Voi darete dietro a' vostri nemici, ed ei cadranno dinanzi a voi.You shal pursue your enemies, and they shal fal before you.Persequemini inimicos vestros, et corruent coram vobis. 8Five of yours shall pursue a hundred others: and a hundred of you ten thousand. Your enemies shall fall before you by the sword.Cinque di voi daranno addosso a cento stranieri, e cento di voi a dieci mila: cadranno i nemici sotto le vostre spade davanti a voi.fiue of yours shal pursue an hundred strangers, and an hundred of you tenne thousand: your enemies shal fal by the sword in your sight.Persequentur quinque de vestris centum alienos, et centum de vobis decem millia: cadent inimici vestri gladio in conspectu vestro. 9I will look on you, and make you increase: you shall be multiplied, and I will establish my covenant with you.Getterò il mio sguardo sopra di voi: farovvi crescere; e moltiplicherete, e raffermerò con voi la mia alleanza.I wil respect you, and make you encrease: you shal be multiplied, and I wil establish my couenant with you.Respiciam vos, et crescere faciam: multiplicabimini, et firmabo pactum meum vobiscum. 10You shall eat the oldest of the old store: and, new coming on, you shall cast away the old.Mangerete i prodotti già assai vecchi, e sopravvenendo abbondanza de' nuovi, metterete i vecchi fuora.You shal eate the eldest of the old store, and new coming vpon it you shal cast forth the old.Comedetis vetustissima veterum, et vetera novis supervenientibus projicietis. 11I will set my tabernacle in the midst of you: and my soul shall not cast you off.Io porrò il mio tabernacolo in mezzo a voi, e l'anima mia non vi rigetterà.I wil sette my tabernacle in the middes of you, and my soule shal not cast you of.Ponam tabernaculum meum in medio vestri, et non abjiciet vos anima mea. 12I will walk among you, and will be your God: and you shall be my people.Camminerò tra voi, e sarò vostro Dio, e voi sarete mio popolo.I wil walke among you, and wil be your God, and you shal be my people.Ambulabo inter vos, et ero Deus vester, vosque eritis populus meus. 13I am the Lord your God: who have brought you out of the land of the Egyptians, that you should not serve them: and who have broken the chains of your necks, that you might go upright.Io il Signore Dio vostro, che vi ho tratti dalla terra degli Egiziani, affinché non foste schiavi loro, e spezzai le catene de' vostri colli, affinché camminaste a testa alzata.I the Lord your God: that haue brought you out of the Land of the Aegyptians, that you should not serue them, and that haue broken the chaines of your neckes, that you might goe vpright.Ego Dominus Deus vester, qui eduxi vos de terra Ægyptiorum, ne serviretis eis: et qui confregi catenas cervicum vestrarum, ut incederetis erecti.
14But if you will not hear me, nor do all my commandments:Ma se non mi ascolterete, e non adempirete tutti i miei comandamenti,But if you wil not heare me, nor doe al my commandements,Quod si non audieritis me, nec feceritis omnia mandata mea, 15If you despise my laws, and contemn my judgments so as not to do those things which are appointed by me, and to make void my covenant:Se disprezzerete le mie leggi, e non farete caso dei miei giudizii, talmente che non facciate quello che è stato da me prescritto, e vano rendiate il mio patto;if you dispise my lawes, and contemne my iudgementes that you do not those thinges which are appointed by me, and bring my couenant to nothing worth:si spreveritis leges meas, et judicia mea contempseritis, ut non faciatis ea quæ a me constituta sunt, et ad irritum perducatis pactum meum: 16I also will do these things to you. I will quickly visit you with poverty, and burning heat, which shall waste your eyes, and consume your lives. You shall sow your seed in vain, which shall be devoured by your enemies.Io pure tratterò con voi in tal guisa: Vi gastigherò prontamente colla penuria, e con un ardore, che seccherà i vostri occhi, e consumerà le vostre vite. Spargerete indarno la vostra sementa, la quale sarà divorata dal nemico.I also wil do these thinges to you: I shal quickly visite you with pouertie, and burning heat, which shal waist your eies, and consume your liues. you shal sowe your seede in vaine, which shal be deuoured of the enemies.ego quoque hæc faciam vobis: visitabo vos velociter in egestate, et ardore, qui conficiat oculos vestros, et consumat animas vestras. Frustra seretis sementem, quæ ab hostibus devorabitur. 17I will set my face against you, and you shall fall down before your enemies: and shall be made subject to them that hate you. You shall flee when no man pursueth you.Vi guarderò con faccia irata, e voi cadrete a' piè dei vostri nemici, e sarete soggetti a coloro che vi odiano: vi darete alla fuga senza che alcuno vi perseguiti.I wil sette my face against you, and you shal fal downe before your enemies, and shal be made subiect to them that hate you. you shal flee, when no man pursueth you.Ponam faciem meam contra vos, et corruetis coram hostibus vestris, et subjiciemini his qui oderunt vos: fugietis, nemine persequente. 18But if you will not yet for all this obey me: I will chastise you seven times more for your sins.Che se nemmeno allora sarete a me obbedienti, vi gastigherò sette volte di più pei vostri peccati.But if you wil not obey me so neither, I wil increase your chastisementes seuen fould for your sinnes,Sin autem nec sic obedieritis mihi, addam correptiones vestras septuplum propter peccata vestra,
19And I will break the pride of your stubbornness: and I will make to you the heaven above as iron, and the earth as brass.E spezzerò la superba durezza vostra, e farò che il cielo lassù sia di ferro per voi, e la terra di bronzo.and wil breake the pride of your stubburnesse. and I wil make to you the heauen, from aboue as iron, and the earth as brasse.et conteram superbiam duritiæ vestræ. Daboque vobis cælum desuper sicut ferrum, et terram æneam. 20Your labour shall be spent in vain: the ground shall not bring forth her increase: nor the trees yield their fruit.Le fatiche vostre saranno gettate in vano; la terra non germinerà, né le piante daranno frutti.Your labour shal be spēt in vaine, the earth shal not bring forth her spring, nor the trees yeld their fruites.Consumetur incassum labor vester, non proferet terra germen, nec arbores poma præbebunt. 21If you walk contrary to me, and will not hearken to me, I will bring seven times more plagues upon you for your sins.Che se voi vi metterete in arringo contro di me, e non vorrete obbedirmi, accrescerò sette volte le vostre piaghe a causa de' vostri peccati:If you walke contrarie to me, and wil not heare me, I wil increase your plagues vntil seuen fould for your sinnes:Si ambulaveritis ex adverso mihi, nec volueritis audire me, addam plagas vestras in septuplum propter peccata vestra: 22And I will send in upon you the beasts of the field, to destroy you and your cattle, and make you few in number: and that your highways may be desolate.E spedirò contro di voi fiere selvagge, le quali divorino voi, e i vostri bestiami, e vi riducano a piccol numero, e le vostre strade diventeranno deserte.and I wil send in vpon you the beastes of the field, which may consume you, and your cattaile, and may bring al thinges to a smal number, and that your waies may be made desert.immittamque in vos bestias agri, quæ consumant vos, et pecora vestra, et ad paucitatem cuncta redigant, desertæque fiant viæ vestræ. 23And if even so you will not amend, but will walk contrary to me:E se neppure allora vorrete emendarvi, ma vi metterete in arringo contro di me,And if you wil neither so receiue discipline, but walke rather contrarie to me:Quod si nec sic volueritis recipere disciplinam, sed ambulaveritis ex adverso mihi: 24I also will walk contrary to you, and will strike you seven times for your sins.Io pure mi metterò in arringo contro di voi, e vi percuoterò sette volte pe' vostri peccati:I also wil goe opposite against you, and wil strike you seuen times for your sinnes.ego quoque contra vos adversus incedam, et percutiam vos septies propter peccata vestra, 25And I will bring in upon you the sword that shall avenge my covenant. And when you shall flee into the cities, I will send the pestilence in the midst of you. And you shall be delivered into the hands of your enemies,E farò piombare sopra di voi la spada, che farà vendetta di mia alleanza. E se vi rifugerete nelle città, manderò tra voi la peste, e sarete dati in potere dei nemici,and I wil bring in vpon you the sword a reuenger of my couenant. And when you shal flee into the cities, I wil send the pestilence in the middest of you, and you shal be deliuered in the handes of the enemies,inducamque super vos gladium ultorem fœderis mei. Cumque confugeritis in urbes, mittam pestilentiam in medio vestri, et trademini in manibus hostium, 26After I shall have broken the staff of your bread: so that ten women shall bake your bread in one oven, and give it out by weight: and you shall eat, and shall not be filled,Quando io v'avrò tolto il sostentamento del vostro pane, talmente che dieci donne cuocano ad un solo forno, e il pane rendano peso; e mangerete, ma non vi sazierete.after I shal haue broken the staffe of your bread: so that tenne wemen shal bake your breades in one ouen, and shal render them by weight: and you shal eate, and shal not be filled.postquam confregero baculum panis vestri: ita ut decem mulieres in uno clibano coquant panes, et reddant eos ad pondus: et comedetis, et non saturabimini. 27But if you will not for all this hearken to me, but will walk against me,Che se neppur con questo m'ascolterete, ma farete a me guerra,But if you wil neither by these meanes heare me, but walke against me:Sin autem nec per hæc audieritis me, sed ambulaveritis contra me: 28I will also go against you with opposite fury: and I will chastise you with seven plagues for your sins,Io pure farò guerra a voi con furor da nemico, e gastigherovvi con sette piaghe pe' vostri peccati,I also wil goe against you in contrarie furie, and wil chastice you with seuen plagues for your sinnes,et ego incedam adversus vos in furore contrario, et corripiam vos septem plagis propter peccata vestra: 29So that you shall eat the flesh of your sons and of your daughters.Talmente che mangerete le carni de' vostri figliuoli, e delle vostre figliuole.so that you shal eate the flesh of your sonnes and of your daughters.ita ut comedatis carnes filiorum vestrorum et filiarum vestrarum.
30I will destroy your high places, and break your idols. You shall fall among the ruins of your idols, and my soul shall abhor you.Io sterminerò gli eccelsi luoghi vostri e spezzerò i simulacri. Cadrete tralle ruine degl'idoli vostri e l'anima mia vi prenderà in abborrimento,I wil destroy your excelses, and breake your idols. You shal fal among the ruines of your idols and my soule shal abhorre you,Destruam excelsa vestra, et simulacra confringam. Cadetis inter ruinas idolorum vestrorum, et abominabitur vos anima mea, 31Insomuch that I will bring your cities to be a wilderness: and I will make your sanctuaries desolate: and will receive no more your sweet odours.Talmente che ridurrò in solitudine le vostre città, e desolerò i vostri Santuari, né più accetterò l'odor soavissimo.in so much that I wil bring your cities into a wildernesse, and I wil make your Sanctuaries desert, neither wil I receiue any more the most sweete odour.in tantum ut urbes vestras redigam in solitudinem, et deserta faciam sanctuaria vestra, nec recipiam ultra odorem suavissimum. 32And I will destroy your land: and your enemies shall be astonished at it, when they shall be the inhabitants thereof.Diserterò il vostro paese, ne rimarranno attoniti i vostri nemici, allorché vi entreranno ad abitarlo;And I wil distroy your land, and your enemies shal be astonied vpon it, when they shal be inhabitants therof.Disperdamque terram vestram, et stupebunt super ea inimici vestri, cum habitatores illius fuerint. 33And I will scatter you among the Gentiles: and I will draw out the sword after you. And your land shall be desert, and your cities destroyed.E voi dispergerò tralle genti, e sguainata la spada v'incalzerò alle spalle, e la terra vostra sarà deserta, e ridotte in polvere le vostre città.And you I wil disperse into the Gentiles, and wil draw out the sword after you, and your land shal be desert, and your cities destroied.Vos autem dispergam in gentes, et evaginabo post vos gladium, eritque terra vestra deserta, et civitates vestræ dirutæ. 34Then shall the land enjoy her sabbaths all the days of her desolation. When you shall beAllora la terra si goderà i suoi sabati per tutto il tempo che ella sarà in solitudine: quando voi sarete nel paese de' nemici.Then shal the land take pleasure in her sabbathes al the daies of her desolation: when you shal beTunc placebunt terræ sabbata sua cunctis diebus solitudinis suæ: quando fueritis 35In the enemy’s land, she shall keep a sabbath, and rest in the sabbaths of her desolation: because she did not rest in your sabbaths, when you dwelt therein.Ella celebrerà i suoi sabati e riposerà ne' giorni di sua solitudine, perché non riposò ne' vostri sabati, quando voi l'abitavate.in the enemies land, she shal sabbatize, and rest in the sabbathes of her desolation, because she did not rest in your sabbathes when you dwelt in it.in terra hostili, sabbatizabit, et requiescet in sabbatis solitudinis suæ, eo quod non requieverit in sabbatis vestris quando habitabatis in ea.
36And as to them that shall remain of you I will send fear in their hearts in the countries of their enemies. The sound of a flying leaf shall terrify them: and they shall flee as it were from the sword. They shall fall, when no man pursueth them.E a quelli, che rimarranno di voi, empierò il cuor di paura nelle regioni de' nemici; gli atterrirà il movimento d'una foglia volante, e la fuggiranno come una spada: cadranno, senza che alcun gli inseguisca.And they that shal remaine of you, I wil put feare in their hartes in the countries of their enemies, the sound of a flying leafe shal terrifie them, and they shal flie it as it were a sword: they shal fal, when no man pursueth,Et qui de vobis remanserint, dabo pavorem in cordibus eorum in regionibus hostium, terrebit eos sonitus folii volantis, et ita fugient quasi gladium: cadent, nullo persequente, 37And they shall every one fall upon their brethren as fleeing from wars: none of you shall dare to resist your enemies.E precipiteranno l'uno sopra l'altro fratello, quasi fuggissero dalla battaglia: nissun di voi avrà cuor di resistere all'inimico:and they shal euerie one fal vpon their brethren, as flying from warres, none of you shal be so hardie as to resist your enemies.et corruent singuli super fratres suos, quasi bella fugientes, nemo vestrum inimicis audebit resistere. 38You shall perish among the Gentiles: and an enemy’s land shall consume you.Perirete tralle nazioni, e la terra nemica v'ingoierà.You shal perish among the Gentiles, and the enemies land shal consume you.Peribitis inter gentes, et hostilis vos terra consumet. 39And if of them also some remain, they shall pine away in their iniquities, in the land of their enemies: and they shall be afflicted for the sins of their fathers, and their own.Che se alcuni rimarran di costoro, si struggeranno pelle loro iniquità nel paese nemico, e saran flagellati pe' peccati de' padri loro, e pe' proprii:And if of them also some remaine, they shal pine away in their iniquities, in the land of their enemies, and for the sinnes of their fathers, and their owne they shal be afflicted:Quod si et de iis aliqui remanserint, tabescent in iniquitatibus suis, in terra inimicorum suorum, et propter peccata patrum suorum et sua affligentur: 40Until they confess their iniquities, and the iniquities of their ancestors, whereby they have transgressed against me, and walked contrary unto me.Sino a tanto che confessin le loro iniquità, e quelle dei loro maggiori, colle quali hanno offeso me, e m'han fatto guerra.vntil they confesse their owne and their auncetours iniquities, wherby they haue preuaricated against me, and walked contrarie vnto me.donec confiteantur iniquitates suas, et majorum suorum, quibus prævaricati sunt in me, et ambulaverunt ex adverso mihi.
41Therefore I also will walk against them, and bring them into their enemies’ land until their uncircumcised mind be ashamed. Then shall they pray for their sins.Farò adunque ancor io guerra a loro, e li caccerò in paese nemico, fino a tanto che nell'incirconciso lor cuore abbian vergogna: allora domanderan perdono delle loro empietà.I also therfore wil walke against them, and bring them into their enemies land, vntil their vncircumcised mind be ashamed: then shal they pray for their impieties.Ambulabo igitur et ego contra eos, et inducam illos in terram hostilem, donec erubescat incircumcisa mens eorum: tunc orabunt pro impietatibus suis. 42And I will remember my covenant, that I made with Jacob, and Isaac, and Abraham. I will remember also the land:E io mi ricorderò della alleanza formata da me con Giacobbe, e Isacco, e Abramo. Ricorderommi ancor della terra:And I wil remember my couenant, that I made with Iacob, and Isaac, and Abraham. Of the land also I wil be mindful:Et recordabor fœderis mei, quod pepigi cum Jacob, et Isaac, et Abraham. Terræ quoque memor ero: 43Which when she shall be left by them, shall enjoy her sabbaths, being desolate for them. But they shall pray for their sins, because they rejected my judgments, and despised my laws.La quale evacuata da loro, goderà i suoi sabati, divenuta per causa loro un deserto. Ei chiederan perdono dei loro peccati per non aver fatto conto de' miei giudizii, e per avere sprezzate le mie leggi.which when it shal be left of them, shal take pleasure in her sabbathes, being desolate for them. But they shal pray for their sinnes, for that they reiected my iudgementes, and dispised my lawes.quæ cum relicta fuerit ab eis, complacebit sibi in sabbatis suis, patiens solitudinem propter illos. Ipsi vero rogabunt pro peccatis suis, eo quod abjecerint judicia mea, et leges meas despexerint. 44And yet for all that when they were in the land of their enemies, I did not cast them off altogether. Neither did I so despise them that they should be quite consumed: and I should make void my covenant with them. For I am the Lord their God.E io per altro quando ei si stavano in paese nemico, non li rigettai totalmente, né li disprezzai a segno, che si riducessero al niente, e vano rendessi io il patto, che ho con loro. Perocché io sono il Signore Dio loro;Howbeit euen when they were in the land of their enemies, I did not cast them of altogether, neither did I so dispise them, that they should be consumed, and I should make my couenant with them frustrate. For I am the Lord their God,Et tamen etiam cum essent in terra hostili, non penitus abjeci eos, neque sic despexi ut consumerentur, et irritum facerent pactum meum cum eis. Ego enim sum Dominus Deus eorum,
45And I will remember my former covenant, when I brought them out of the land of Egypt, in the sight of the Gentiles, to be their God. I am the Lord. These are the judgments, and precepts, and laws, which the Lord gave between him and the children of Israel, in mount Sinai, by the hand of Moses.E ricorderommi dell'antica mia alleanza, quando a vista delle nazioni, li trassi dalla terra d'Egitto per essere il loro Dio. Io il Signore. Queste sono le minacce, e i precetti, e le leggi stabilite per mezzo di Mosè sul monte Sinai dal Signore, tra sé, e i figliuoli d'Israele.and I wil remember mine old couenant, when I brought them out of the Land of Aegypt, in the sight of the Gentiles, for to be their God, I the Lord. These are the iudgementes, and precepts, and lawes, which our Lord gaue betwen him self and the children of Israel in Monnt Sinai by the hand of Moyses.et recordabor fœderis mei pristini, quando eduxi eos de terra Ægypti in conspectu gentium, ut essem Deus eorum. Ego Dominus. Hæc sunt judicia atque præcepta et leges quas dedit Dominus inter se et filios Israël in monte Sinai per manum Moysi.
26:1
Year of the World 2514.
Haydock
To adore it. This explains the prohibition of making graven things, etc. The Protestants translate as usual, "Ye shall make you no idols, nor graven image, neither rear ye up a standing image, neither shall ye set up any image of stone in your land to bow down unto it." They seem terribly afraid of images, as if they were all idols. See Exodus 20:4. (Haydock)
Pillars. Hebrew mattseba, "statue, or monument." Such were erected by Jacob, Josue, and even by Moses himself, without any offence or danger of idolatry, Genesis 28:8 and Josue 4:4 and Exodus 24:4. Apuleius (Flor.) makes mention, among other species of superstition, "of a stone anointed, and of an altar crowned with flowers."
Onkelos
The stone, which is here condemned, is one set up "for adoration." (Onkelos)
Calmet
Hebrew, "a stone of sight," placed on some eminence, or on the high roads. Strabo, (xvii.) speaking of those which he had seen in Egypt along the roads, says, "they are lofty, polished, and almost like a sphere, some 12 feet in diameter. There are sometimes three, of different dimensions, one upon another. Some were to be seen upon Mount Libanus. They were objects of adoration." The Greeks raised heaps of stones on the high roads, in honour of Mercury, Proverbs 26:7[8?]. (Calmet)
Du Hamel
We are not forbidden to place land-marks, etc.: but we must not adore them. (Du Hamel)
26:2
Outram
Reverence. The Rabbins inform us, with what respect their ancestors appeared in the temple. They left their sticks and shoes behind them, and washed their feet; entering solely to perform some act of religion, and not to go a shorter road to another street. When they had ended their devotions, they retired slowly without turning their back to the sanctuary. (Outram, Sacrif. lib. 3. n. 7.)
26:3
Calmet
Due seasons. Before harvest, in spring; and after that in autumn; when they sow their wheat and barley in Palestine. (Calmet)
26:5
Haydock
Time. So great shall be the abundance, that you will scarcely have time to get all the work done before you will be called off to something else. (Haydock)
Calmet
These promises would be so much the more agreeable to them, as in Egypt, they had been forced to keep in their houses two or three months together, on account of the overflowing of the Nile. In that country, as well as in Greece and Palestine, people sow both wheat and barley about October; while in other countries the latter is sown in spring. The harvest is ready in about six months, and that of wheat in seven. (Pliny, [Natural History?] 18:18.; Hesiod, ep. ii.) (Calmet)
26:8
Five. Thus Gedeon's 300 men put to flight the great army of the Madianites; (Judges 7:22,) and the Machabees destroyed vast numbers with a small force.
26:10
Menochius
Old; Being unable to consume all. (Menochius)
Haydock
Hebrew, "ye shall eat old store, and bring forth the old because of the new." Septuagint, "you shall eat the old of old, and you shall bring out the old from the face of the new." Like a householder, who bringeth forth out of his treasury new things and old, Matthew 13:52. (Haydock)
26:13
Calmet
Upright; and be no longer bowed down with a heavy yoke, like oxen. "I have broken the locks of your prison, and have set you at liberty," Arabic. (Calmet)
Menochius
A Greek proverb says, "Never was a slave's head right, but always crooked, like his neck." (Menochius)
26:16
Heat. Hebrew kaddachath, is rendered "scab and jaundice," by the Septuagint: and by others "a dangerous wind," like that which causes so many diseases in Egypt. The precise meaning of some terms in this verse is not well known.
26:18
Calmet
More, (septuplum.) "Very often, or very much;" in which sense it is used in this chapter. (Calmet)
26:19
Onkelos
As brass (aeneam.) "Brazen," without moisture, and barren. (Onkelos)
26:22
Desolate, none being left to frequent them: or the few who remain, shall keep within doors, lest the wild beasts should meet and devour them, Isaias 33:8.
26:26
Bread; or that which supports you. You shall be deprived of the necessaries of life.
One oven shall be used by 10 families, so little bread shall be baked, and even that little shall be delivered out by weight. I will also deprive it of its nutritive qualities, so that it shall not satisfy your craving appetite. (Calmet) See Psalm 104:16 and Isaias 3:1.
26:28
Haydock
Fury. You will gain nothing by opposing me, but your own destruction. I will treat you, as you would deal with me. (Haydock)
26:29
Josephus
Daughters. To such extremities were the Jews reduced, at the sieges of Samaria and Jerusalem. (4 Kings 6:28 and Lamentations 4:10.) (Josephus, Jewish Wars 7:8.)
26:30
Places. The temple of Solomon was built on Mount Moria or Sion. The Persians sacrificed upon the mountains, and the Romans and Athenians built their most magnificent temples on the highest parts of their respective cities.
Menochius
Idols. Hebrew chammanim, denotes the chariots dedicated to the sun; (4 Kings 23:11,) or the pyreia, or enclosures for the sacred fire, in honour of the god Homanus, (Strabo xv.) whose name is probably derived from this Hebrew word, (Calmet) as well as Hammon, a title of Jupiter. (Menochius)
Ruins. Hebrew, "and cast your carcasses upon the carcasses of your gods of dirt, and my soul shall vomit you out." The Egyptians embalmed the carcasses of their sacred animals. God threatens that, if his people be so stupid as to adore them, they shall die, and be deprived of sepulture.
26:31
Haydock
Odours. Even the sanctuary of the Lord shall be destroyed, as you will be unworthy to have it among you, or to offer sacrifices to me. (Haydock)
26:34
Haydock
Desolation. It shall be uncultivated; and though you would not comply with my injunctions to let it rest one year out of seven, it shall now remain desolate for many years together. (Haydock)
Theodoret (q. 37) says for 70 years; the number of sabbatic years, from the reign of Saul till the captivity of Babylon, during the space of 490 years. This verse seems evidently to allude to those days of distress. (Calmet) (2 Paralipomenon 36:21.)
Haydock
But we can hardly suppose that none of the sabbatic years should have been duly observed during the reigns of David, Solomon, etc. (Haydock)
26:35
Haydock
Your sabbaths, holidays and years of rest, and of jubilee. The earth is represented as entering into the views of God, and rejoicing at his judgments. (Haydock)
26:36
Calmet
Fear. Septuagint, "timidity, or slavishness." Hebrew morec, "softness and inactivity." (Calmet)
Haydock
Their haughty temper shall be broken; and though they have dared to rebel against their God, the fall of a leaf shall now terrify them. (Haydock)
26:37
Brethren, in their flight; while each one is endeavouring to save himself. The Rabbins say they shall be punished for the sins of their brethren, if they have not endeavoured to prevent them.
26:38
Consume you. The Hebrew spies said that the land of Chanaan devoured its inhabitants. Such shall be in reality the enemies' country in your regard. You shall not be able to establish yourselves or be happy there.
26:39
Own. The sins of their fathers, which they have imitated, shall fall upon them; so that they shall pine away with remorse and misery.
26:41
Menochius
Mind. Hebrew, "heart," wicked, rebellious, and unclean. (Menochius)
Calmet
Pray for. Hebrew and Syriac, "please themselves in," etc. They shall see what advantage they have derived from their sins. (Calmet)
Haydock
Then they shall enter into themselves, like the prodigal son. (Haydock)
26:42
26:44
Haydock
I did not. He speaks of a future event, which he sees will certainly come to pass, as if it had already happened. As God had preserved his people, in Egypt, conformably to his covenant with the patriarchs, so he will be reconciled to them, after they shall have done penance, and acknowledged all their excesses, in the captivity of Babylon. (Haydock)
Worthington
The church never ceases all together. (Worthington)
26:45
Calmet
Moses. What has been hitherto recorded, was mostly prescribed by God at Mount Sinai, as some of the following laws were also. (Calmet)
Haydock
It would seem as if this were the conclusion of Leviticus. We must remember, however, that these divisions were not introduced by Moses, as he wrote his five books without any interruption, like one verse. So St. John seems to conclude his Gospel, (chap. 20:31,) though he afterwards adds another chapter. (Haydock)
26:1
Heretikes holding their corrupt course, wil nedes haue an image of Christ, or Sainct, to be the grauen thing, which is forbidden in holie Scriptures: & therfore falsly translate, Pesel a grauen image where indede it signifieth an image, picture or purtrature of an idol. that is, a grauen idol. So here as in other places, it is forbid to make an idol, or similitude of anie idol.
26:29
This extreme famine fel vpon some of them in Samaria. 4. Reg. 6. vpon others in Hierusalem 4. Reg. 25. most specially whē they were besiged by Titus. Iosephus li. 7. •. 6. dc bello lu•••••.
26:42
Iacob is first here named, because he had no other children but this people, for Isaac was also father of the •dun e••s, and Abrah• moreouer of the Ismaelites and Mad•••tes, and because the great promises made to Abraham and Isarc pertained only to the Israel• tes. Theoderet. q. 36. in Leuit.
26:44
The church neuer wholly decayeth.
26:1
Tertullian † AD 220 On Idolatry 4
God prohibits an idol as much to be made as to be worshipped . In so far as the making what may be worshipped is the prior act, so far is the prohibition to make (if the worship is unlawful) the prior prohibition. For this cause—the eradicating, namely, of the material of idolatry—the divine law proclaims, “Thou shalt make no idol;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.12
12. Far be it from me that I should ever, among other chastisements, be thus reproached by Him Who is good, but walks contrary to me in fury because of my own contrariness: I have smitten you with blasting and mildew, and blight;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 3
… Honor thy father and thy mother. Thou shalt not covet thy neighbor’s goods. Thou shalt not covet thy neighbor’s wife.” Are not all these things enjoined upon us also? But ask what is the reward, and thou wilt find it there said: “That thine enemies may be driven forth before thy face, and that you may receive the land which God promised to your fathers.”
26:5
Origen † AD 254 Origen Against Celsus 7.24
… for they sow not, neither do they reap; yet your heavenly Father feedeth them. How much better are ye than they! And why take ye thought for raiment? Consider the lilies of the field;” —these precepts, and those which follow, are not inconsistent with the promised blessings of the law, which teaches that the just “shall eat their bread to the full;”
26:10
Origen † AD 254 Origen's Commentary on Matthew 10.15
… And with regard to these things new and old, we must attend also to the spiritual law which says in Leviticus, “And ye shall eat old things, and the old things of the old, and ye shall bring forth the old from before the new; and I will set my tabernacle among you.”
St Basil the Great † AD 379 The Letters 28.1
… So your bishop put forth nothing of his own, no novel invention; but, as the blessing of Moses has it, he knew how to bring out of the secret and good stores of his heart, “old store, and the old because of the new.”
26:12
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXVI 1
… he knows not the Father who is in heaven; if he does not live after the dictates of reason, after the heavenly law, he is not a sober-minded person, nor does he act uprightly: such an one is empty. If, on the other hand, he receives God, who says, “I will dwell with them, and walk in them, and I will be their God,”
Origen † AD 254 Origen's Commentary on Matthew 10.15
… and, when the new and evangelical words came, living according to the Gospel we bring forth the old things of the letter from before the new, and He sets His tabernacle in us, fulfilling the promise which He spoke, “I will dwell among them and walk in them.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.3
… And again He said through the Prophet:— I will dwell in them and walk in them .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.6
… For with His holy hands He fashioned them; and of His Spirit He breathed into them, and a dwelling-place did He become unto them from of old. In them doth He abide and amongst them doth He walk. For He said through the prophet, I will dwell in them, and walk in them .
St Athanasius of Alexandria † AD 373 Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.) 1
… But our dwelling is the Church, and our mind ought to be the same. For thus we believe that the Lord also will dwell with us, who says, ‘I will dwell with them and walk in them
St Ambrose of Milan † AD 397 On the Holy Spirit 3.12
91. But He does not dwell in the temple as a priest, nor as a minister, but as God, since the Lord Jesus Himself said: “I will dwell in them, and will walk among them, and will be their God, and they shall be My people.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… Whence surely also the order of the prayer shifts from the doctrines [of the Gospel] to the deportment: for to the words, “that He would unveil to them the Gospel of Righteousness;” it hath added, “that He would give unto them a Godly mind.” And what is this “Godly?” That God may dwell in it. For He saith, “I will dwell in them, and walk in them;” (
St Augustine of Hippo † AD 430 City of God 22.30
… True peace shall be there, where no one shall suffer opposition either from himself or any other. God Himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised Himself. What else was meant by His word through the prophet, “I will be your God, and ye shall be my people,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.15
These are made treasuries and pure habitations of God: For I will dwell in them, said God, and walk in them, and I will be their God
26:27
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.12
12. Far be it from me that I should ever, among other chastisements, be thus reproached by Him Who is good, but walks contrary to me in fury
26:40
St Justin Martyr † AD 165 Dialogue with Trypho 16
… ‘Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned.
26:44
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.2
… Then I also questioned him on sayings from the Law and from the Prophets, and said to him:—Do ye trust that even when ye are dispersed God is with you? And he professed to me, “God is with us, because that God said unto Israel:— Even in the lands of their enemies, I yet did not forsake them, nor did I make void My covenant with them. ”
26:1
1. YOU SHALL NOT MAKE IDOLS FOR YOURSELVES. — For idol, in Hebrew it is אלילים elilim, that is, little gods, concerning which I have spoken at chapter xix, verse 4; thus also by graven image understand a graven image, not of an image, but of an idol. NOR STATUES, — In Hebrew, nor a statue, understand of some idol, or that you might adore that statue. Thus Radulphus. NOR A NOTABLE STONE. — In Hebrew, nor a stone of picture or carving, that is, a stone painted or carved, namely with the insignia of some idol. The Septuagint, and from them Tertullian, translate: nor a stone as a target, that is, nor an eminent stone, which like a target you might continually gaze upon and observe, in order to worship an idol in it. The Chaldean translates: nor a stone of adoration; for this will be the end and use of this stone: perhaps also the Chaldean for משכית maschit through caph, that is, of picture, read משחית maschit through chet, that is, of adoration, from the root שחח, that is, he bowed himself, and bowing he adored: whence also follows: "That you might adore it;" in Hebrew it is, that you might adore toward it, or before it, or that you might bow yourselves to it. Thus also the Septuagint; Vatablus however and the Chaldean translate, that you might adore upon it, as if to say: That leaning upon or resting upon this stone, you might adore the idol itself placed upon it.
26:2
2. FEAR MY SANCTUARY. — In Hebrew, fear and revere my sanctuary, that is, reverently hold and worship my tabernacle and temple.
26:3
3. IF YOU WALK IN MY PRECEPTS, etc., I WILL GIVE YOU RAINS. — Note: From this verse 3 to verse 43, God promises and assigns 29 (Isychius counts 30) blessings, and goods that will come to those who keep the laws of God; for you will find so many in the version of the Septuagint, if you distinguish one from another through conjunction, and count all the copulas, and, although in the Hebrew and in the Latin version there are only 28. The first blessing therefore is: "I will give you rains in their seasons;" the second: "The earth shall bring forth its seed;" the third: "Trees shall be filled with fruit," and thus henceforth. Plutarch relates in the Banquet of the Seven Sages, that they asked among themselves: "What house was best, what family most blessed? First, he says, Solon answered: In which wealth is neither unjustly acquired, nor in it either in preserving, is there place for distrust; or in spending, for repentance. Second Bias said: In which the master of his own accord conducts himself such as he does abroad on account of laws. Third Thales: In which, he says, the greatest leisure is granted to the master. Fourth Cleobulus: In which there are more who love than who fear the master. Sixth Pittacus: In which neither are superfluous things required, nor necessary things desired. Seventh Chilon: Which is similar to a city in which a wise king rules." These things are true, but more truly Moses here: "That is the most blessed family, which hearkens to God, and therefore is blessed by him on all sides."
26:5
5. THE HARVEST SHALL OVERTAKE THE VINTAGE, AND THE VINTAGE SHALL OVERTAKE THE SOWING, — as if to say: So great will be your abundance of grain and wine, that before you finish threshing, the vintage will begin; the vintage in turn will be so great, that you will not finish it before the time of sowing arrives; nay more, it will also occupy that time of sowing to be done: a similar phrase is in Amos IX, 43. Tropologically Radulphus: Every good action, he says, is both harvest and seed, because the joy which our mind conceives from completed labors, generates the desire for new ones, so that with the seed of action multiplied, the harvest of retribution is also multiplied. See him, as also Isychius, who explains these temporal blessings spiritually, so that what follows: "You shall sleep, and there shall be none to terrify you," as if to say: When you die (for the death of the Saints is only sleep, on account of the hope of resurrection), neither demon nor conscience will terrify you, because you will be conscious of nothing by which you might be terrified. Thus rain is the outpouring of the Holy Spirit and his grace.
26:6
6. THE SWORD (of the enemy) SHALL NOT PASS THROUGH YOUR BORDERS, — nor shall you fear enemies, nor wars.
26:8
8. Five of you shall chase a hundred. — Thus Gideon with three hundred slew innumerable Midianites, Judges VII, 22; the Maccabees did the same.
26:10
10. YOU SHALL EAT THE OLDEST OF THE OLD. — In Hebrew, you shall eat old grown old, as if to say: I will multiply you, and I will multiply likewise your grain, so that you will not be able to consume it on account of its multitude and abundance, but you will preserve it for a very long time, and thus be forced to cast it away, with the sweetness and abundance of new fruits coming upon you.
26:12
12. I will walk among you. — I will have such care of you, as if I were walking among you everywhere and all around, so that no place is given to enemies to invade or oppress you, since protecting you on all sides, and fighting for you as if a most powerful guardian and warrior, I walk about. See what is said II Corinthians VI, at the end of the chapter.
26:13
13. I HAVE BROKEN THE CHAINS OF YOUR NECKS, — I have freed you from Egyptian servitude, that you might be free.
26:14
14, 15 and 16. THAT IF YOU WILL NOT HEAR ME, AND WILL NOT FULFILL MY COVENANT (if you do not stand by the pacts agreed upon, if namely you do not keep my laws, which you are bound to keep by the covenant and have pledged). I WILL VISIT YOU SPEEDILY IN WANT AND BURNING HEAT — The Septuagint translates: I will make firm upon you haste (trembling and flight), and want, and scab, and jaundice; for the Hebrew word קדחת kaddachat signifies jaundice or the royal disease, which arises from burning heat, and especially affects the eyes, as Hesychius says. The Chaldean translates: I will visit you in confusion, want and burning heat darkening the eyes, and causing the soul to expire; Vatablus: I will visit you with terror, wasting or consumption, and burning fever, which consume the eyes, and cause the mind to waste away. Note: just as in verse 3 God promised twenty-nine blessings to those keeping His laws, so here to those not keeping them, He threatens as many and more and graver curses and evils. Indeed Cicero elegantly, in book V of On the Nature of the Gods: "So that neither a house, he says, nor a state designed by some reason and discipline appears to be such, if in it neither rewards exist for right actions, nor punishments for sins: thus surely there is no divine moderation of the world toward men, if in it there is no distinction between good and evil." Socrates, when asked, "what state can be rightly governed," answered: "That one in which the good are invited by rewards, and the unjust give penalties." Lysander, when asked, "what republic would he most approve?" "That one, he said, in which to brave men and fearful men are rendered things suited to each." Thus Plutarch in the Laconian [Lives]. Xenophon in the Economics says animals are brought to obedience by two things, namely by enticement, if it be more noble, as a horse; and by blows, if it be more stubborn or duller, as an ass. Thus hard and base men are to be incited to duty by punishments, noble men by rewards. "For nothing, says Livy, Decade 1, book IV, will men not attempt, if great rewards are set before those striving greatly." Furthermore these punishments are grave, equally as the rewards, both because they are set forth by God, and because they are sanctioned for hard-hearted Jews. "For light punishments, as Dionysius of Halicarnassus says, book II, cannot restrain the madness of youth and the ferocity of character, nor reduce the contemners of honest things to temperance." Finally Theophrastus, when asked, "what would preserve human life?" "Beneficence, he said, honor and punishment." And Lycurgus said, "a republic is held together by two things, reward and punishment." Solon said the same; just as from a viper, crocodile and other most harmful beasts, physicians make remedies effective against poisons and diseases: so punishment of the wicked either prevents or restrains many from crimes. CONSUME YOUR SOULS, — that is your lives.
26:19
19. THE PRIDE OF YOUR HARDNESS, — your proud hardness.
I WILL GIVE YOU HEAVEN ABOVE LIKE IRON, AND YOUR EARTH LIKE BRASS, — as if to say, I will close heaven to you, that is the clouds, so that it be hard like iron, and deny its use to your lands, nor let rain fall upon them. I will give also earth like brass, so that no more than bronze will it receive seeds and the influences of heaven; and thus it will give you either no fruits or few and thin ones. St. Ambrose applies this sentence beautifully, epistle 5 to Romulus.
26:21
21. IF YOU WILL WALK CONTRARY TO ME, — if you be contrary and disobedient to me; it is a catachresis; the Septuagint translates: If you will walk against me obliquely: the Chaldean: If you will walk before me in hardness. Vatablus translates: If you will walk with me by chance, that is, if you say that the evils I send upon you happen by chance. For the Hebrew קרי keri, that is encounter, signifies both adverse and chance; whence also the following can be translated thus: I will walk also with you by chance, as if to say, I will not care for you further; thus I will deal with you, so that all your affairs appear to happen by chance. If you feel that I do not care for mortal things, I will not care for your affairs, I will permit you to the wheel of fortune, so that you may turn with it, and be the sport of lot and chance.
26:24
24. I ALSO WILL WALK CONTRARY TO YOU, — as an enemy invading you, punishing and slaughtering. I WILL STRIKE YOU SEVEN TIMES, — I will strike you with a full, perfect and manifold plague. For the number seven is a symbol of perfection and multitude.
26:26
26. AFTER I HAVE BROKEN THE STAFF OF YOUR BREAD, — as if to say, After I have sent famine upon you, which compels you to surrender to the besieging enemies, as happened in both destructions of Jerusalem, namely that accomplished by the Babylonians and by the Romans. Note: bread is called a staff, because it is the support of life, and upon it as upon a staff the life of man leans. A similar phrase is in Psalm CIV, verse 16; Isaiah, chapter III, 1, where for the strength of bread, in the Hebrew is the staff of bread. AND THEY SHALL RENDER IT BY WEIGHT, — as if to say, They will weigh out and distribute bread to you by weight, nor will you eat as much as you wish, and as hunger demands.
26:28
28. Seven plagues, — many other plagues. For thus this phrase is understood in verses 21, 24 and elsewhere.
26:30
30. I WILL DESTROY YOUR HIGH PLACES. — High places are called the temples of idols, which the Jews built in high places, after the manner of the Gentiles. AND I WILL BREAK YOUR IMAGES. — In Hebrew, for images is חמנים hammonim, as if you were to say sun-altars or images of the sun; for the sun is called חמה chamma or hamma, from heat; for חמם hamam means to be hot: whence the Punic Hammon is Jupiter Hammonius, to whom there was a celebrated temple in Africa, notable for a sun-image, as Macrobius testifies, book I of the Saturnalia, chapter XXI. But here and elsewhere hammonim is taken by synecdoche for any image and idol whatsoever: yet God here chiefly regards Jupiter Hammonius, whom the Jews had seen worshipped, indeed had themselves worshipped in Egypt, and He forbids them to worship him and similar gods henceforth.
26:31
31. I WILL MAKE YOUR SANCTUARIES DESOLATE, — whether those dedicated to idols, or those which you dedicated to me, namely my tabernacle or temple. NEITHER WILL I SMELL THE ODOUR OF YOUR SWEET SAVOURS, — it will no longer please me, the offering of your sacrifices and the burning of your incense, which before were most sweet and most pleasing to me.
26:34
34. THEN SHALL THE LAND ENJOY HER SABBATHS, — as if to say, Then your land shall enjoy its rest, when you who have vexed and defiled it shall be driven out from it, and transferred to the land of your enemies: for then the land shall metaphorically rejoice in this rest, partly for its own liberation, partly in its avenging God, just as it grieved before, that it was inhabited and polluted by such impious men, and therefore cast you out as it were. See what is said at chapter XVIII, verses 24 and 28.
26:35
35. AND IT SHALL REST IN THE SABBATHS OF ITS DESOLATION, BECAUSE IT DID NOT REST IN YOUR SABBATHS, — as if to say, Because you have taken away from it the rest of the seventh year, on account of avarice and greed for crops, and thus you have transgressed my law: for this reason God will drive you out from this land, and thus to the land, left as it were alone, He will restore its sabbath, that is, its rest due to it by my law.
26:36
36. I WILL GIVE FEAR IN THEIR HEARTS, etc., THE SOUND OF A FLYING LEAF SHALL TERRIFY THEM. — This fear is both a companion and a punishment of an evil conscience, just as conversely a good conscience is unafraid of all things. God instilled this fear in the Jews under Titus, and often otherwise; likewise in the Egyptians in the three days of darkness as I said on Exodus X, 23; likewise in Cain, Genesis IV, 14. "There is no punishment, says Isidore, lib. II of the Soliloquies, more severe than the punishment of conscience. But do you wish never to be sad? Live well. A secure mind bears sadness lightly. A good life always has joy, but the conscience of the guilty is always in punishment; the mind of the guilty is never secure: for the mind of evil conscience is turned about by its own goads." Lucan, lib. I: — All the shades are in Caesar; Him all the swords, which either Pharsalia saw, Or the avenging day shall see, with the senate urging, Press upon that night; infernal monsters scourge him. Alas, how much torment does a guilty mind give to the wretched! Statius, lib. III of the Thebaid: — They keep vigil in the mind, and the punishment of the crime committed They exercise through cares; then fear, the worst augur, Turns over many things in doubts. Euripides in the Orestes: O wretched Orestes, what sickness destroys you? Orestes: Conscience: for I am conscious to myself of evils perpetrated. Menander: Conscience is God to all mortals. Pythagoras said that no one was so bold whom an evil conscience did not make most timid; for it is stirred by every wind and trembles. Plutarch, lib. On Tranquility of Mind: "A criminal conscience, he says, like an ulcer in the body, leaves repentance in the soul lancing continually and tearing." Seneca, epistle 97: "The evils of crimes, he says, are scourged by conscience, which has the most torments; because perpetual anxiety urges and beats it, because it cannot trust in guarantors of its own security." Isocrates said, "you should altogether not hope, if you have done something shameful, that you will escape notice. For although you hide from others, you yourself will nevertheless be conscious to yourself of wrong." Epictetus: "Parents, he says, entrust us as children to a pedagogue, but God entrusts us as men to the custody of implanted conscience." Nero, having killed his mother, confessed that he was harassed by his mother's apparition, by the scourges of the Furies, and by burning torches. Thus Dio in his account of Nero. St. Basil in the Melissa of Antony, page 1, sermon 16: "Just as shadows follow bodies, he says, so sins follow souls, and present manifest images of crimes." St. Chrysostom, homily 22 On the Repulsion of Wickedness: "Just as, he says, those who dwell in prison, awaiting the sentence of death and death itself, even if they enjoy abundance of delights, live a life most troublesome and anxious; so those who are troubled by an evil conscience." For conscience is a thousand witnesses. "This is the worm that shall not die," continually gnawing the conscience, Isaiah LXVI, 24. On the other hand, a good conscience produces confidence and exultation. Plutarch in the Moral Essays: "Just as nepenthe, he says, the herb praised by Homer, added to cups, dispels all sadness of the feast: so a good mind implanted in us abolishes all anxiety of life." Bias, when asked, "what thing is free from fear?" answered: "A good conscience." Periander, when asked, "what is greatest in the mind?" answered: "A good mind in a human body." The same, when asked, "what is liberty?" said: "Right conscience." Socrates, when asked, "who live tranquilly?" said: "Those who are conscious to themselves of no absurdity." Finally, Hugh of St. Victor, lib. II On the Soul, cap. VI: "A tranquil conscience, he says, is that which is sweet to all, burdensome to none; using a friend for favor, an enemy for patience, all for benevolence, those to whom it can do good: to whom God imputes neither its own sins, because it did not commit them; nor those of others, because it did not approve them; nor negligence, because it did not remain silent; nor pride, because it remained in unity." And again: "A good conscience is the title of religion, the temple of Solomon, a field of blessing, a garden of delights, a golden reclining place, the joy of angels, the ark of the covenant, the treasure of the king, the hall of God, the dwelling place of the Holy Spirit, a sealed and closed book, and to be opened on the day of judgment."
26:39
39. THEY SHALL WASTE AWAY IN THEIR INIQUITIES, — that is to say, On account of their sins they shall gradually be consumed along with them. Thus the Hebrew. These punishments were indeed experienced by the Jews in the Babylonian captivity and in the destruction brought upon them by the Romans, and namely that verse 29: "You shall eat the flesh of your sons, and of your daughters," as is evident from Jeremiah cap. XIX, verse 9: "I will feed them, he says, with the flesh of their sons, and with the flesh of their daughters, and every one shall eat the flesh of his friend in the siege."
26:41
41. UNTIL THEIR UNCIRCUMCISED MIND IS ASHAMED, — In Hebrew, until their uncircumcised heart, that is, their wicked heart, is humbled, luxuriating and full of vain, superfluous and perverse thoughts. For by circumcision the Jews became holy and clean; but those having the foreskin and uncircumcised were reckoned profane, Gentiles, and unclean. Whence the name of foreskin and uncircumcised is transferred by metaphor to other things, and signifies unclean, unpolished, unfit, rude, hard and intractable. Thus in chapter XIX, verse 23, the fruits of the first trees are called uncircumcised, that is, unclean and unfit for eating. Thus here the heart is called uncircumcised, that is, unclean, and not cut away from its crimes, not purged; but hardened by them and intractable. Thus in Exodus VI, 13, Moses says he is uncircumcised of lips, that is, unpolished and inelegant in speaking. Thus the ears of the rebellious are called uncircumcised, that is, hard and unfit for hearing, because namely they themselves stop them up, lest they hear, Jeremiah VI, 10, Acts chapter VII, verse 51.
THEN THEY SHALL PRAY FOR THEIR IMPIETIES. — The Interpreter has rightly translated "shall pray," if you read the Hebrew differently, and read ירצו iartsu in the active conjugation hiphil, not iirtsu in qal, as the Hebrews now read and suppose: for iartsu signifies, they shall make propitious, or they shall cause to be pleased; whereas iirtsu signifies, they shall be pleased; whence also the Chaldean, reading iartsu, translates, then they shall make propitious for their iniquities; for the preposition בעד bead, that is, for, is understood in Hebrew according to custom. The Septuagint read iirtsu: for they translate τότε εὐδοκήσουσι τὰς ἁμαρτίας αὐτῶν, then they shall have their sins pleasing, that is, the punishments which they shall suffer for their sins, they shall accept peacefully and humbly, as if penitent. Thus Isychius and Vatablus. Moreover, τὸ εὐδοκήσουσι could also be taken by antiphrasis and ironically, as if to say, Then their sins shall displease them, then they shall have them hateful and abominable.
26:43
43. THE LAND SHALL BE PLEASED IN ITS SABBATHS, — that is to say, Then the land shall enjoy its rest; see what is said in verse 34.
26:44
44. AND YET WHEN THEY WERE IN THE LAND OF THE ENEMY, I HAVE NOT UTTERLY REJECTED THEM, NOR SO DESPISED THEM. — These past tenses are to be understood as futures according to the prophetic manner: "when they were," that is, when they shall be, "I have not rejected, nor despised," that is, I shall not reject, nor despise. For this entire chapter is a continuous prophecy and threat for the future. Thus Vatablus. At this place the Jews exult wonderfully, promising themselves deliverance from the long servitude by which they are pressed. And because the first word of this period is אַף aph, that is, yet, and aph signifies to the Germans a monkey: hence they call this period the golden monkey, and whenever they read it in their synagogues, they exult and rejoice wonderfully. Hence Frederick III the Emperor said that the Jews have a monkey in their bibles, which they ought rightly to write in golden letters. Thus these wretched ones delight themselves in vain and erroneous hope. For Moses speaks at the time of the duration of the law and Judaism: but now the law and Judaism have been abolished through Christ, and the commonwealth and Synagogue of the Jews have been overthrown by the Romans.
26:45
45. I SHALL REMEMBER MY FORMER COVENANT, — because although that covenant made with the Hebrews by God is now recent, as having been sanctified in Sinai in the preceding year, nevertheless it shall be ancient to future generations sinning, of whom I speak.
These Are the Judgments and Precepts and Laws THESE ARE THE JUDGMENTS (the just threats and punishments which God shall inflict by just judgment upon those who violate His laws) AND PRECEPTS AND LAWS, — that is, covenants, says the Chaldean. For the condition of the covenants made with God by the Jews were laws. Whence it follows: "Which the Lord gave between Himself and the children of Israel." And thus we shall distinguish laws here from precepts. Secondly, these can be explained thus, as if this verse were an epilogue and general summary of Leviticus and of all the laws both in Leviticus and given by God. For the Hebrew has thus: These are the sanctifications (that is, ceremonial precepts), and judgments (that is, judicial precepts), and laws or decrees (namely moral and natural, such as those of the Decalogue), which the Lord gave between Himself and the children of Israel, on Mount Sinai by the hand of Moses. WHICH THE LORD GAVE BETWEEN HIMSELF AND THE CHILDREN OF ISRAEL ON MOUNT SINAI, — the Israelites namely dwelling on Mount Sinai, to establish a covenant between Himself and them; for these laws were not given to Moses on Mount Sinai itself (as the Decalogue was given on this mountain in Exodus XIX and XX), but in the tabernacle, as is evident from the beginning of this book. Therefore all the law, or nearly all, was given to Moses in Sinai, namely at the foot of Mount Sinai; for those which are enumerated scattered throughout Numbers and Deuteronomy are either explanations or additions to the laws already heard, and were given together with the laws already heard. But all these things were done and said at the beginning of the second year of the departure of the Hebrews from Egypt, as I said in the preface.
By the Hand of Moses BY THE HAND OF MOSES,—by Moses. From this chapter it is clear how truly the Psalmist said, Psalm 118: "Thou hast commanded thy commandments to be kept exceedingly." In Hebrew מְאֹד meod, that is, greatly, namely with the utmost diligence, study and care: and this for six reasons. First, because God promises here very great rewards to those who keep them; second, because He threatens very severe punishments to those who violate them; third, because God, who commands them, is to be honored, feared and observed exceedingly; fourth, because He wills that all dangers and even death itself be endured, lest one of His commandments be broken and sin be committed; fifth, because He wills all things to be kept, so that you violate not even one, even the smallest: here also a hair casts a shadow, as is commonly said; sixth, because He commands them to be kept throughout the whole of life, from childhood and the use of reason even unto death. Truly, says St. Augustine, great is thy wisdom and charity, O Lord, who compellest us to the love of thee and our own good; for unless we do this, thou threatenest us with hell; if we do it, thou promisest us immense and eternal crowns.
Machine translation from the Latin, not reviewed.
26:3
rum spiritualium typus exstitere » (Bonfr.). E. Us. Die LE ae temporibus suis necessario. sint numero plures. v. & « Et terra gignet germen suum », — wm etiam v. 90; Deut. 41,17; 32,92; sed item Iob 20,98; Ps. 66 (61), 1; 8h (85), 13 : sensus B idctur esse. e orehlus — « et pomis arbores replebuntur ». v. 5 « Ap- | prehendet [messtum] tritura vindemiam et vindemia occupabit sement tem ». «|Triturae tempus durabit usque ad tempus vindemiae, etc. » F (Vat.). « Designatur summa illa fertilitas a posteriori, ex signo : au n enim tanta est frugum copia, ut rustici vix se occupationibus suis me- — . tendo, terendo, colligendo, « vinum exprimendo, seminando expedire — | . possint, quin statim ab uno ad aliud opus vocentur, magnae ubertatis . indicium » (Bonfr.). « Et comedetis panem vestrum » —totum victum, . eibum et potum (Sylv.) — « in saturitate, et absque pavore » (35,18 sq.) | 4 .« habitabitis in terra vestra ». Semel v. & et 5, etter v. 6 vox terra re- —.—— .. petitur: describuntur sc. benedictiones obtinendae, si in ferra promissa — — . Dei leges observentur. v. 6 « Dabo pacem in finibus vestris ; dormietis. et non erit, qui exterreat ; auferam », exterminabo « malas bestias », — Ex. 23,29 eae promittebantur non fore nimium multiplicandae — « et .. gladius non transibit terminos vestros ». Hostes in fines vestros non in- . eurrent (Men.). v. 1 « Persequemini inimicos vestros et corruent coram . vobis » gladio. v. 8« Persequentur quinque de vestris centum |alienos| », ..« pauci plurimos » (Bonfr.), « et centum de vobis decem millia : ca- — dent inimici vestri gladio in. conspectu vestro ». Cf. Deut. 32,30; Ios. .. 93,10. v. 9 « Respiciam vos » « vultu benigno » (Sylv.), « et crescere - . faciam : multiplicabimini, et firmabo pactum meum vobiscum », eius . promissa implendo. v. 10 « Comedetis vetustissima veterum », Hebr. .. vetera, quae veteraverunt. Cum veteriora ante recentiora sint consu- . menda, illud summae abündantiae est indicium. « Et vetera novis E. 2 Uonnitus proticietis », Hebr. efferetis, non necessario ut illa . &biieiatis, sed etiam ut consumatis, divendatis. v. 11 « Ponam taber- E naculum meum in medio vestri $4, et non abiiciet vos anima med », | - « neque dedignabor habitare apud vos » (Vat.). v. 12 « d inter :. . t0s, et ero Deus vester, vosque eritis populus meus ». v. 13 « Ego Dominus Deus vester, qui eduxi vos de terra d duuuibun ne serviretis | : ! ets, et qui confregit catenas cervicum vestrarum », Hebr. vectes jugo- . rum vestrorum : intellige ligneos illos vectes liditeris plurium capti-. » vorum impositos, quibus illi affix1 deprimebantur — « u£ incederetis —— recti ». Ita cum Syr. et Ps. Ion. videtur intelligendum zz os erosut b. mom; LXX omisso iropo uetà mabbnolac. Deus tamen usque sit paratus poenitentibus veniam concedere et gratiam v. 41-45. | | pro quo pronomine Hebr. ?/|a, ea sc. quae ante scribebantur et nunc irritum perducatis pactum meum »,
26:16
v. 16 « ego quoque haec faciam vobis » : — LXX oüxoc, eadem vobis rependam, irritabo pactum, contemnam etc. — « visitabo vos velociter in egestate et ardore, qui conficiat oculos vestros et consumat animas vestras », 1. e. vitam vestram. Bene Vulg. n»na vertit velociter; quem sensum omnino exigit Ps. 77 (18), 33 et facile admittunt Is. 65,293 et Ier. 15,8. Morbos illos (cf. Deut. 28,92) interpretantur phthisin (non egestatem, Vulg., sed cf. LXX) et tur eo esse invalituri, ut visum obscurent vitamque adimant. Obsererant. Praeter morbos autem erunt hostium ferales incursus et rapinae : « Frustra, seretis sementem, quae ab hostibus devorabitur ».
26:17
v. 47 « Ponam,. faciem meam contra vos, et corruetis coram hostibus vestris, et subitciemini his qui oderunt vos, fugtetis nemine persequente ».
26:18
v. 18 « Sin autem nec sic obedieritis mihi , addam correptiones vesduritiae vestrae », — Xa etiam LXX ; sed voces hebraeae sensu maxime nativo edicunt gloriam roboris (Chald.), e&t secundum contextum read tabernaculum neque cum Ma/v. ad 1mperium seu rempublicam — « aeneam ».
26:20
v. 90 « Consumetur incassum. labor vester, non proferet Poena haec longe est severior ea, quae extremo v. 16 indicebatur. AE rs de Qu UU IXBER. LEGUM.. " | A ? divinae punitionis admirantes » (Bonfr.).
26:33
v. 33 « Vos autem dispergam. | in gentes , et evaginabo post vos gladium », non : emittam post vos oc-. cisores gladio (Chald.), non enim opus est gladio in eos, qui ante subacti in exsilium abducuntur; sed: postquam dispersero eosin gentes, « distrito gladio post eos minabor » (Di/lm.), ne pedem referre . audeant. Unde consequetur : « eritque terra vestra deserta, et civitates vestrae dirutae ». v. 3& per prosopopoeam terra dicitur sibi complacere, cum proprie complacentiae sit incapax (Sy/v.), estque acerba ironia : terra, quae antea neglectis annis sabbaticis sine intermissione subigebatur, abductis in exsilium incolis fruitur sabbatis suis : « Tunc placebunt terrae sabbata sua cunctis diebus solitudinis suae : quando — fueritis »
26:35
v. 35 « in terra hostili, sabbatizabit et requiescet in sabbatis —.— solitudinis suae, eo quod non requieverit in sabbatis vestris, quando. habitabatis in ea ». Ceterum adverte, secundum 1s. 40,9 nx3 descen- — dere ad significationem persolvendi, ergo : persolventur terrae sab- — | bata sua, anni sabbatici quibus illa contra fas compulsa estsegetespro- | ducere. v. 36 « Et qui de vobis remanserint, dabo pavorem » — qa 4xo5 Keq6ysvov; LXX praeferenda lectio 2e0ov prae 8evA(av. 423 sensum habet Zenerum esse, hinc timidum esse — « in cordibus eorum in ve-.- gionibus hosttum, terrebit eos sonitus. folii volantis, et ita fugient » folium volans « quas? gladium : cadent nullo persequente », v. 3*1 - « et corruent singuli super fratres suos », « ut saepe accidit in fuga praecipiti » (Calm.), « quasi bella fugientes » , nemine persequente ;- « nemo vestrum inimicis audebit resistere ».
26:38
v. 38 « Peribitis inter gentes, et hostilis vos terra consumet ». Pro secundaria' verbi *?2N si-- enificatione perire retinenda est primaria vagart (cf. Is. 297,13; Ps. 118 [119], 176; Deut. 26,5 etc.). Non in unam coloniam coalescetis : dispergemini et absorbebimini.
26:39
v. 39 « Quods? et de iis aliqui remanserint, tabescent in iniquitatibus suis », i. e. propter illas, « Zn terra. inimicorum suorum, et propter peccata patrum suorum et sua affhigentur », v. h0 « [donec] confiteantur iniquitates suas et maiorum suorum, quibus praevaricati sunt. in me, et » item confiteantur, quod — « ambulaverunt ez adverso mihi ». Recte Vulg. inseruit donec, v. &0 intimius iungens praecedentibus : v. 41 quippe novus orditur contextus recapitulans praecedentia. Sententia suggerit, non posse aut certe vix posse humanam insolentiam indefinite divinis flagellis resistere. — — illos etc. — « donec erubescat incircumcisa mens eorum : tunc ora-. bunt pro impietatibus suis ». Sed habetur idem verbum nx*, quod. j v. 34, quodque v. 43 Vulg. vertit modo complacebit sibi et modo ro- . gabunt, sed habet persolvendi sensum. Porro, sicut v. 34. 43 terra ns - solvit annos sabbaticos neglectos longiori tempore remanens inculta | aque ita requiem praetermissam persolvens, sie peccatores peccata - persolvunt pro illis satisfacientes, ferentes poenas et peccata contri- . fione retractantes. Verborum 5x ^x variae suggerebantur explicationes . violentae. Sententiam intellige interrogativam : Ambulabo et ego - eontra eos... aut tum humiliabitur incireumeisa mens eorum et persol- - vent impietatem suam? Ubi enim hoc fecerint, desistet Deus ab illis affligendis
26:42
v. 42 : « et recordabor foederis met, d [pepigi| cum Iacob — —. et » etiam cum « Isaac et » etiam cum « Abraham ». Triplex est veluti - foedus, triplici titulo sacrum, solis posterorum impietatibus nequaquam - irritandum : debetur id i33 patriarcharum fidei, ut posteros impios | tamdiu Deus flagellis prosequatur, donec poenitentes ei opportunita- . tem praebeant, ut foederis cum patriarchis initi reminiscatur. Pa- . triarchis quippe aliqua promisit Deus, quae non tota pendeant a - posterorum fide, sed absolute impleri debent, v. g. in eorum semine. — benedicendas esse omnes gentes. Recordatus porro foederis illico re- - eordatur Deus etiam terrae : « terrae quoque memor ero », quam promiserat Deus patriarcharum semini, fertilem , fluentem lacte et melle. Terrae mentio revocat auctorem ad terrae promissae desolationem " descriptam v. 98-39, iamque distinctius pronuntiat, non solum pos£- . flagella se poenitentibus veniam esse largiturum, sed imo flagella in- —. flicturum eo /ine, ut ad poenitentiam adducantur.
26:43
v. 43 « Quae cum. relicta fuerit ab eis , complacebit sibi in. sabbatis suis », seu potius persolvet ea. (cf. v. 34), « patiens solitudinem propter illos. Ipsi vero — — rogabunt pro peccatis suis », seu verius illa persolvent (cf. v. A1), — . « eo quod abiecerint tudicia, mea, et leges meas despexerint ». v. A : — « Et tamen etiam cum essent in terra hostili, non penitus abiecit eO neque [sic] despexit , ul consumerentur et irritum. facerem pactum | Ü — meum cum. eis ». Hebr. : non nihil aestimavi e0s neque despeg. Pera — — fectis res futura vividius describitur. « Ego enim sum Dominus Deus | lk . eorum ». S1 homo essem pacto ilis devinetus, possem illis a pacto . ^ bh. resilientibus resilire etiam ipse. Sed eum Dno speciali titulo factus | po eorum Deus, volo non solam in eos iustitiam , sed item miseri- . cordiam exhibere ; quam exhihepo illos, donec mue plectendo.
26:45
Aegypti in. conspectu. gentium , ut essem Deus eorum ». Cf. argumentum Ex. 32,11 sq. « Ego Domnus ». nominibus praefixus clausulae tribuit hunc sensum : hae sunt leges temporis indieationem Num. 1,1 clausula videtur referenda ad leges esse referuntur. Sed potuit Moyses adhuc in monte Sinai constitutus nectere clausulam : hae sunt leges omnes etc. Quo libello absoluto alias illi Deus leges communicavit, quare Moyses adscripta 27,34 altera clausula significavit, leges etiam Lev. 27 ad legislationem Sinaiticam spectare. Cf. quae dicebamus ad 1 Reg. 7,13. J. Libri legum appendix : Lex de redemptione votorum et similium Lev. 27. votum de se editum acceptare, quod fecit Samuel; poterat quis in ipso voto redimendi facultate se abdicare, quod fecit lephte, sed tum votum vertebatur in exsecrationem (món). Ad votum sive implendum sive redimendum ut homo obligaretur coram lege, necessarium videtur fuisse, ut illud ore pronuntiaverit : cf. 5,1; Deut. 23,93 (24); Iud. 11,35; Eccle. 5,5; Num. 30,11 (Di/Im.). Votumerat de re aut animata v. 2-13 aut inanimata v. 15-25 : tam v. 2 quam v. 14 ordiuntur ab expressione facilius voti redemptio sapienter expetebatur, quam in miünoribus, quae commode, uti promissa fuerant , ita exsolvebantur. de quibus redimendis poterat exsurgere tnde Ma : de UriQoco M v. 26 sq., de consecratis v. 28 sq., de decimis v. 30-33, v. 34 testatur hanc legem datam esse per Moysen in monte Sinai. E aver [et viderit] eum. posse i tantum dod ». 50 sili | v. 9-13 agit de animalibus seu distinctius pecoribus noni, eteni v. g. canem Deo voto promittere sacrilegii affine habebatur.
26:1
… Their relation to the deity is not clear: whether it is a dwelling or a symbol of it. The Law therefore prohibited them (Lev. 26, 1; Deut. 16, 22). They are nevertheless found in the bānāth or sanctuaries in honor of Yahweh (I Kings 14, 23; II Kings 17, 10; 18, 4; 23, 14; II Chron. 14, 2; 31, 1; Hos. 3, 4; 10, …
The same severe prohibition, made by the Old Testament, of the use of images (e.g.: Ex. 20, 4 ff.; Lev. 26, 1; Deut. 4, 15; 27, 15; Job 24, 19), was not only not absolute, as appears from the sculptures of Solomon's temple, but was evidently motivated only by the practical danger of idolatry, …
26:3
… In the Jalqut Reuben (13th century): "Adam transgressed the entire Law from alef to tau (fol. 17, 4); Abraham observed the Law from alef to tau (fol. 48, 4); when God blesses Israel he does so from alef to tau (the initial and final letters of Lev. 26:3-13), but when he curses it he does so only from waw to mem (Lev. 26:14-43)" (in J. C. Schoettgen, Horae hebraicae et talm., on Apoc. 1:8). Rabbi Chanina and Resh Lakish (3rd century) …
… See, for example, chapter 26 of Lev. and chapter 28 of Deut.: "If you walk in my precepts and observe my commandments and put them into practice, I will send you rain in its seasons, and the earth will yield its produce..." (Lev. 26:3-4; cf. also the story of Job and chapters 3 and 4 of
26:14
… entire Law from alef to tau (fol. 17, 4); Abraham observed the Law from alef to tau (fol. 48, 4); when God blesses Israel he does so from alef to tau (the initial and final letters of Lev. 26:3-13), but when he curses it he does so only from waw to mem (Lev. 26:14-43)" (in J. C. Schoettgen, Horae hebraicae et talm., on Apoc. 1:8). Rabbi Chanina and Resh Lakish (3rd century) give "truth" (alef-tau plus mem = the middle point) as the "seal of God." …
Being formally a sentence, the curse can also be conditional, and thus the concluding ritual formulas of covenants in antiquity are explained, examples of which are also found in the Bible (Lev. 26:14-45; Deut. 11:26-29). A curse directed at beings insofar as they are the work of God falls within the framework of blasphemy; according to St. Alphonsus this hardly ever occurs: if instead …
… Chron. 35:12; Ezra 6:18; Neh. 13:1); practically equivalent to it are those of "Book of the Law of the Lord given through Moses" (2 Chron. 34:14), "Law of Moses" (2 Chron. 23:18; Bar. 2:2; Dan. 9:11, 13); a particular prescription of the Pentateuch (Lev. 26:14; Deut. 28:15) is recalled as "the law that God commanded to be written by Moses" (Bar. 2:28 ff.).
26:30
Bamah (Heb. "height"; plural Bāmāth)
The Bible mentions the 'Āšērāh, pl. 'Āšērīm (Deut. 12:4; 7:5, etc.), the hammānīm (Lev. 26:30; II Par. 14:4) (v. Baal), tents (Ez. 16:16, 18), altars erected on high hills and mountain peaks, under leafy trees, where incense was burned to idols and food offerings were made …
… Distinct from the m. are the solar stelae in honor of Baal: hammānim (Lev. 26, 30; Is. 17, 8; 27, 9; Ez. 6, 4, 6; II Chron. 14, 4; 34, 4, 7), placed above the altar.
26:34
… But its observance, perhaps because it appeared impossible, was completely neglected, at least before the exile (cf. Lev. 26:34, 35, 43; Neh. 10:31). For a more recent era there are some documentary attestations concerning its observance, but always with emphasis on the practical difficulties that resulted …
26:41
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… Already in Deut. 30:6 the necessity of this spiritual circumcision is emphasized (cf. Jer. 4:4: "circumcision of the heart"), and in Lev. 26:41 the wicked and rebellious are called "uncircumcised in mind" (cf. Jer. 6:10; 9:26; Acts 7:51: "uncircumcised in heart and ears"). …
26:45
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 historical evidence …
26:46
… The double t. is discerned in the biblical plural tōrōth (Siphrā': Lev. 26:46), in the two edges of the sword of Ps. 149:6 (Pēsīqā', ed. S. Suber, p. 102 b). The oral t. is a dogma of Judaism, even from the time of the first tannaites ('Abōth, I, 1; III, 13): …
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.