Of vows and tithes.
How some vowes of diuers persones may be redemed, but some may not be changed. 28. Al, one way or other, must be discharged. 30. Tithes also must be payed, either the same that are due or more.
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: 2Speak to the children of Israel, and thou shalt say to them: The man that shall have made a vow, and promised his soul to God, shall give the price according to estimation.Parla a' figliuoli d'Israele, e di' loro: Un uomo, che avrà fatto un voto, e avrà promessa a Dio l'anima sua, pagherà il prezzo tassato.Speake to the children of Israel, and thou shalt say to them: The man that shal haue made a vow, and bound his soule to God, by estimation he shal geue the price.Loquere filiis Israël, et dices ad eos: Homo qui votum fecerit, et spoponderit Deo animam suam, sub æstimatione dabit pretium. 3If it be a man from twenty years old unto sixty years old, he shall give fifty sicles of silver, after the weight of the sanctuary:Se è un maschio da' venti anni fino a' sessanta, darà cinquanta sicli d'argento al peso del Santuario:If it be a man from the twenteth yeare vntil three score, he shal geue fiftie sicles of siluer, after the measure of the Sanctuarie:Si fuerit masculus a vigesimo anno usque ad sexagesimum annum, dabit quinquaginta siclos argenti ad mensuram sanctuarii: 4If a woman, thirty.Se una donna, trenta.if a woman, thirtie.si mulier, triginta. 5But from the fifth year until the twentieth, a man shall give twenty sicles: a woman ten.Da cinque anni sino ai venti l'uomo darà venti sicli; la donna dieci.But from the fift yeare vntil the twenteth, a man shal geue twentie sicles: a woman tenne.A quinto autem anno usque ad vigesimum, masculus dabit viginti siclos: femina, decem. 6From one month until the fifth year, for a male shall be given five sicles: for a female three.Da un mese fino a' cinque anni si darà per un ragazzo cinque sicli: per una ragazza tre.From one moneth vntil the fift yeare, for a man shal be geuen fiue sicles: for a woman three. One that is three score and aboueAb uno mense usque ad annum quintum, pro masculo dabuntur quinque sicli: pro femina, tres. 7A man that is sixty years old or upward, shall give fifteen sicles: a woman ten.A' sessant'anni e al di là l'uomo darà quindici sicli: la donna dieci.a man shal geue fiftene sicles: a woman tenne.Sexagenarius et ultra masculus dabit quindecim siclos: femina, decem. 8If he be poor, and not able to pay the estimation, he shall stand before the priest: and as much as he shall value him at, and see him able to pay, so much shall he give.Se è un povero, che non possa pagar la tassa, si presenterà al sacerdote: e darà quello che questi giudicherà, e vedrà, ch'ei possa dare.if he be poore, and not able to pay the estimation he shal stand before the priest: and as much as he shal esteme, and see him able to pay, so much shal he geue.Si pauper fuerit, et æstimationem reddere non valebit, stabit coram sacerdote: et quantum ille æstimaverit, et viderit eum posse reddere, tantum dabit.
9But a beast that may be sacrificed to the Lord, if any one shall vow, shall be holy,Se uno fa voto d'un animale, che possa essere immolato al Signore, l'animale sarà cosa santa,But the beast, that may be immolated to the Lord, if a man doe vow it, shal be holie,Animal autem, quod immolari potest Domino, si quis voverit, sanctum erit, 10And cannot be changed: that is to say, neither a better for a worse, nor a worse for a better. And if he shall change it: both that which was changed, and that for which it was changed, shall be consecrated to the Lord.E non potrà cambiarsi, vale a dire, non si darà né un migliore per un cattivo, né uno peggiore in vece di un buono: che se si cambierà, sarà consacrato al Signore, e quello, in cui fu fatto il cambio, e quello, in luogo di cui fu fatto.and can not be changed, that is to say, neither a better for a bad, nor a worse for a good. and if he change it: both it self that was changed, and that for the which it was changed, shal be consecrated to the Lord.et mutari non poterit, id est, nec melius malo, nec pejus bono: quod si mutaverit, et ipsum quod mutatum est, et illud pro quo mutatum est, consecratum erit Domino. 11An unclean beast, which cannot be sacrificed to the Lord, if any man shall vow, shall be brought before the priest:Se uno fa voto d'un animale immondo, che non può immolarsi al Signore, lo conduca dinanzi al sacerdote,The vncleane beast, which can not be immolated to the Lord, if anie man vow it shal be brought before the priest.Animal immundum, quod immolari Domino non potest, si quis voverit, adducetur ante sacerdotem: 12Who judging whether it be good or bad, shall set the price.Il quale giudicherà, se l'animale è buono, o cattivo, e fisserà il prezzo.Who iudgeing whether it be good or euel, shal set the price.qui judicans utrum bonum an malum sit, statuet pretium. 13Which, if he that offereth it will give, he shall add above the estimation the fifth part.E se l'offerente vorrà pagarlo, aggiungerà un quinto sopra la stima.which if he that offereth wil geue, he shal adde aboue the estimation the fift part.Quod si dare voluerit is qui offert, addet supra æstimationem quintam partem. 14If a man shall vow his house, and sanctify it to the Lord, the priest shall consider it, whether it be good or bad: and it shall be sold according to the price, which he shall appoint.Se uno fa voto della sua casa, e al Signore la consacra, il sacerdote la esaminerà, s'ella è buona, o cattiva, e venderassi al prezzo ch'egli avrà fissato.If a man vow his house, and sanctifie it to the Lord, the priest shal consider it, whether it be good or bad, and according to the price, which he shal appoint, it shal be sold.Homo si voverit domum suam, et sanctificaverit Domino, considerabit eam sacerdos utrum bona an mala sit, et juxta pretium, quod ab eo fuerit constitutum, venundabitur:
15But if he that vowed, will redeem it, he shall give the fifth part of the estimation over and above: and shall have the house.Che se colui, che fece il voto, vorrà redimerla, darà il quinto sopra la stima, e avrà la casa.But if he that had vowed, wil redeme it, he shal geue the fift part of the estimation besides, and shal haue the house.sin autem ille qui voverat, voluerit redimere eam, dabit quintam partem æstimationis supra, et habebit domum. 16And if he vow the field of his possession, and consecrate it to the Lord, the price shall be rated according to the measure of the seed. If the ground be sown with thirty bushels of barley, let it be sold for fifty sicles of silver.Che se fa voto e consacra al Signore un podere di suo dominio, il prezzo sarà fissato a ragione della sementa; se il podere porta di seme trenta moggia d'orzo, si venderà per cinquanta sicli d'argento.And if he vow the field of his possession, and consecrate it to the Lord, the price shal be estemed according to the measure of the seede. If the ground be sowed with thirtie bushels of barly, let it be solde for fiftie sicles of siluer.Quod si agrum possessionis suæ voverit, et consecraverit Domino, juxta mensuram sementis æstimabitur pretium: si triginta modiis hordei seritur terra, quinquaginta siclis venundetur argenti. 17If he vow his field immediately from the year of jubilee that is beginning: as much as it may be worth, at so much it shall be rated.Se fa voto d'un podere subito al principio dell'anno del giubileo, sarà stimato, quanto ei può valere:If he vow his field immediatly from the yeare of Iubilee, that is beginning, how much it can be worth, at so much it shal be estemed:Si statim ab anno incipientis jubilæi voverit agrum, quanto valere potest, tanto æstimabitur. 18But if some time after, the priest shall reckon the money according to the number of years that remain until the jubilee, and the price shall be abated.Se fa il voto qualche tempo dopo, il sacerdote calcolerà il prezzo a proporzione del numero degli anni, che restano fino al giubileo, e si farà detrazione dal prezzo.but if sometime after: the priest shal account the money according to the number of yeares, that remaine vntil the Iubilee, and there shal be diminished of the price.Sin autem post aliquantum temporis, supputabit sacerdos pecuniam juxta annorum, qui reliqui sunt, numerum usque ad jubilæum, et detrahetur ex pretio. 19And if he that had vowed, will redeem his field, he shall add the fifth part of the money of the estimation, and shall possess it.Che se colui, che fece il voto, vorrà riscattare il podere, aggiungerà un quinto al prezzo di stima, e se lo terrà.And if he that had vowed, wil redeme his field, he shal adde the fift part of the estemed money, and shal possesse it.Quod si voluerit redimere agrum ille qui voverat, addet quintam partem æstimatæ pecuniæ, et possidebit eum.
20And if he will not redeem it, but it be sold to any other man, he that vowed it, may not redeem it any more.Se poi non vorrà riscattarlo, e sarà venduto ad un altro, colui che ne fece voto, non potrà più riscattarlo.And if he wil not redeme it, but it be sould to any other man, he that had vowed it, can redeme it no more:Sin autem noluerit redimere, sed alteri cuilibet fuerit venundatus, ultra eum qui voverat redimere non poterit. 21For when the day of jubilee cometh, it shall be sanctified to the Lord, and as a possession consecrated, pertaineth to the right of the priest.Perocché venuto il dì del giubileo, (il podere) sarà consacrato al Signore, e il fondo consacrato egli è di ragione de' sacerdoti.for when the day of Iubilee commeth, it shal be sanctified to the Lord, and the possession consecrated pertaineth to the right of the priestes.Quia cum jubilæi venerit dies, sanctificatus erit Domino, et possessio consecrata ad jus pertinet sacerdotum. 22If a field that was bought, and not of a man’s ancestors’ possession, be sanctified to the Lord:Se il podere consacrato al Signore fu comprato, e non è dell'eredità de' maggiori,If the field be bought, and being not of his auncetors possession be sanctified to the Lord,Si ager emptus est, et non de possessione majorum sanctificatus fuerit Domino, 23The priest shall reckon the price according to the number of years, unto the jubilee. And he that had vowed, shall give that to the Lord.Il sacerdote fisserà il prezzo secondo il numero degli anni fino al giubileo, e colui, che fece il voto, darà questo prezzo al Signore:the priest shal account the price according to the number of yeares, vnto the iubilee: and he that had vowed, shal geue that to the Lord.supputabit sacerdos juxta annorum numerum usque ad jubilæum, pretium: et dabit ille qui voverat eum, Domino. 24But in the jubilee, it shall return to the former owner, who had sold it, and had it in the lot of his possession.Ma al giubileo (il podere) ritornerà al primo padrone, che l'aveva venduto, e l'aveva avuto nel catasto de' suoi beni.but in the Iubilee, it shal returne to the former owner, that sould it, and had it in the lotte of his possession.In jubilæo autem revertetur ad priorem dominum, qui vendiderat eum, et habuerat in sorte possessionis suæ. 25All estimation shall be made according to the sicle of the sanctuary. A sicle hath twenty obols.Tutte le stime si faranno al peso del siclo del Santuario. Il siclo vale venti oboli.Al estimation shal be weighed by the sicle of the sanctuarie. A sicle hath twentie oboles. The first borne,Omnis æstimatio siclo sanctuarii ponderabitur. Siclus viginti obolos habet.
26The firstborn, which belong to the Lord, no man may sanctify and vow: whether it be bullock, or sheep, they are the Lord’s.I primogeniti, che spettano al Signore, nissun potrà consacrargli e farne voto; sia un bue, sia un agnello, ei sono del Signore.which pertaine to the Lord, no man may sanctifie and vow: whether it be oxe, or sheepe, they are the Lordes.Primogenita, quæ ad Dominum pertinent, nemo sanctificare poterit et vovere: sive bos, sive ovis fuerit, Domini sunt. 27And if it be an unclean beast, he that offereth it shall redeem it, according to thy estimation, and shall add the fifth part of the price. If he will not redeem it, it shall be sold to another for how much soever it was estimated by thee.Se l'animale è immondo, colui, che lo avea offerto, lo riscatterà secondo la stima fatta da te, e aggiungerà un quinto del prezzo; se nol vorrà riscattare, sarà venduto ad un altro pel prezzo da te fissato.And if it be an vncleane beast, he that offereth it shal redeme it, according to thy estimatimation, and shal adde the fift part of the price. If he wil not redeme it, it shal be sould to an other for how much soeuer it was estemed by thee.Quod si immundum est animal, redimet qui obtulit, juxta æstimationem tuam, et addet quintam partem pretii: si redimere noluerit, vendetur alteri quantocumque a te fuerit æstimatum. 28Any thing that is devoted to the Lord, whether it be man, or beast, or field, shall not be sold: neither may it be redeemed. Whatsoever is once consecrated shall be holy of holies to the Lord.Tutto quello che è consacrato al Signore, sia un uomo, o un animale, o un podere, non si venderà, né si potrà riscattare. Qualunque siasi cosa dedicata una volta al Signore sarà sacrosanta.Anie thing that is consecrated to the Lord, whether it be man, or beast, or field, shal not be sould, neither can it be redemed. Whatsoeuer is once consecrated, shal be holie of holies to the Lord.Omne quod Domino consecratur, sive homo fuerit, sive animal, sive ager, non vendetur, nec redimi poterit. Quidquid semel fuerit consecratum, Sanctum sanctorum erit Domino: 29And any consecration that is offered by man, shall not be redeemed, but dying shall die.E tutto quello, che da un uomo è offerto, e consacrato al Signore, non si riscatterà, ma sarà messo a morte.And any consecration, that is offered of a man, shal not be redemed, but dying shal die.et omnis consecratio, quæ offertur ab homine, non redimetur, sed morte morietur. 30All tithes of the land, whether of corn, or of the fruits of trees, are the Lord’s, and are sanctified to him.Tutte le decime della terra sia di grasce, sia di frutti delle piante, sono del Signore e a lui consacrate.Al tithes of the land, whether of corne, or of the fruites of trees, are the Lordes, and are sanctified to him.Omnes decimæ terræ, sive de frugibus, sive de pomis arborum, Domini sunt, et illi sanctificantur.
31And if any man will redeem his tithes, he shall add the fifth part of them.Che se uno vorrà riscattar le sue decime, v'aggiungerà il quinto.And if anie man wil redeme his tithes, he shal adde the fift part of them.Si quis autem voluerit redimere decimas suas, addet quintam partem earum. 32Of all the tithes of oxen, and sheep, and goats, that pass under the shepherd’s rod, every tenth that cometh shall be sanctified to the Lord.D'ogni dieci buoi, pecore e capre, che passano sotto la verga del pastore, il decimo capo sarà santificato al Signore.Of al the tithes of oxen, and sheepe and goates, that passe vnder the sheepheardes rodde, euerie tenth that commeth shal be sanctified to the Lord.Omnium decimarum bovis et ovis et capræ, quæ sub pastoris virga transeunt, quidquid decimum venerit, sanctificabitur Domino. 33It shall not be chosen neither good nor bad, neither shall it be changed for another. If any man change it: both that which was changed, and that for which it was changed, shall be sanctified to the Lord, and shall not be redeemed.Non si baderà se sia buono, o cattivo, né si cangerà con un altro: se uno cambierà, sarà santificato al Signore, e quello che è stato messo in cambio, e quello, in luogo di cui quello è stato messo, e non si darà riscatto.It shal not be chosen neither good nor bad, neither shal it be changed for an other. If anie man change it: both that which was changed, and that for the which it was changed, shal be sanctified to the Lord, and shal not be redeemed.Non eligetur nec bonum nec malum, nec altero commutabitur, si quis mutaverit: et quod mutatum est, et pro quo mutatum est, sanctificabitur Domino, et non redimetur. 34These are the precepts which the Lord commanded Moses for the children of Israel in mount Sinai.Questi sono i comandamenti intimati dal Signore a Mosè per esporgli a' figliuoli d'Israele presso il monte Sinai.These are the precepts, which our Lord commanded Moyses vnto the children of Israel in the mount Sinai.Hæc sunt præcepta, quæ mandavit Dominus Moysi ad filios Israël in monte Sinai.
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Year of the World 2514.
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Calmet
Estimation. Hebrew is obscure, "Whoever has separated, or made a singular vow; the souls to the Lord according to thy estimation." (Calmet)
Haydock
Septuagint, "shall vow as it were the price of a soul to the Lord." (Haydock)
Worthington
The person or the beast shall belong to the Lord; but if it be redeemed, the priests shall fix a price, according to the following regulations. Whatever was vowed must be subject to these rules, or it shall remain for the service of the altar. The priests may sell it, if it be an impure animal. Those which were fit for sacrifice, were to be immolated, ver. 9, etc. No change of them was allowed, lest a worse should ever be substituted for a better; (Calmet) and because God is better pleased with things that are offered to him by vow. (Worthington)
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Menochius
Fifth. The parents might make a vow of their children. (Menochius)
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The estimation. Hebrew is pointed improperly, "thy estimation;" for the price was fixed already. The priest had leave to reduce it only in favour of the poor. (Houbigant) See ver. 2, and following.
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Calmet
That offereth it. This addition of the Vulgate shews, that if any other purchased the animal, he would not have to give a fifth part more than the value. That only concerned the person who had made the vow, to punish him for his inconstancy, and that he might not have a desire to get possession again of what he had once consecrated to the Lord. If the beast was valued at 40 sicles, he would therefore have to pay 50. (Calmet)
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Calmet
House. The Rabbins say this fifth part went towards repairing the temple. We may suppose it was laid on to indemnify the priests, for the loss which they sustained by selling a house, or a field, (ver. 16,) to the former owner; since if any other had purchased them, the priests would have been able to sell them again at the return of every jubilee. At that period, even the former proprietor would not obtain a title to possess them for ever; (ver. 21,) and therefore he would not need to pay any more than the stated value. (Tostat) (Calmet)
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Possession, or inheritance. If he had only purchased the field, he could not, by his vow, transfer the property of it to the priests beyond the year of jubilee, ver. 22.
Seed, not of the produce, which is uncertain. The goodness of the soil must also be considered.
Calmet
Silver: which rent must be paid every year, except on those of rest, when the earth was not cultivated. (Calmet)
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Haydock
Consecrated. Hebrew, "a field of anathema," devoted and separated from common uses for ever to the Lord. (Haydock)
Menochius
Priests. They were bound to sell it from one jubilee to another to some of the same tribe, to which the person, who vowed it, had belonged. (Menochius)
Tirinus
In the new law, religious people often consecrate themselves and their effects to the service of God; and it would be a sacrilege to alienate them from such pious uses to any thing profane. They are anathema, a deposit of offering to the Lord; while those who violate them, are anathema, accursed. (Haydock) (Tirinus)
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Arbuthnot
Obols. Hebrew, "gerah." which were worth 1d.-2687; so that a sicle amounts to 2s. 3d.-375. (Arbuthnot.)
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Unclean, either on account of some blemish, or because it is of those species which cannot be sacrificed; such as the horse, camel, etc., which might nevertheless be vowed to the Lord, and sold for the benefit of his priests.
Calmet
By thee. Moses and the succeeding priests. Many manuscripts read, with the Septuagint and Chaldean, "by him," leaving the matter to the person's conscience; but the printed Hebrew and Vulgate agree. (Calmet)
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Calmet
Devoted. Hebrew, "anathema," different from the other vows. In this case all that had life was slain, (or consecrated to God; Haydock) houses were demolished, the land belonged to the priests for ever, so that they could only let it out to laymen for a certain rent. Moses thus devoted the Amalecites to destruction; (Exodus 17:14) and Saul had orders to put in execution what he had denounced, 1 Kings xv. It is doubtful whether people could thus devote their children and slaves. Most authors suppose, that it was necessary that God or the nation at large should pronounce such a sentence, as was done with respect to Achan, Josue viii. See Numbers 21:2 and Judges 11:31. (Calmet)
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Calmet
Tithes. Abraham and Jacob paid tithes, out of devotion, Genesis xiv. and 28:22. Moses first made a law on this subject, which began to be in force when the Hebrews had obtained quiet possession of Chanaan. The people paid them more exactly when they were determined to keep God's law, and had pious princes at their head, 2 Paralipomenon 31:5. At other times they were very negligent, Malachias 3:10. This forced Esdras to appoint inspectors, Namnim, to collect them. The Pharisees affected a degree of exactitude in this respect, (Luke 11:42 and Matthew 23:23,) paying what some Jews do not suppose to be necessary, though our Saviour says it was. Since the destruction of the temple the Jews pay none. The first-fruits and tithes of wheat, barley, figs, raisins, olives, pomegranates, and dates, were required, though it be not certain what quantity of the first-fruits was given; some say between the 40th and the 60th part of the produce. Wine and wool were also to be offered. The tithes were taken after the first-fruits and the heaved oblations (thorume) were paid. They belonged to the Levites, and these gave a tithe to the priests, Numbers 18:28. See Leviticus 19:24. The Eastern kings required a tithe of their subjects, for the support of their families, 1 Kings 8:15. God does the like, Malachias 3:10. The Persians, Carthaginians, Greeks, Romans, and even the Arabs and Scythians, religiously paid their tithes in honour of their false gods. See Cyrop. iv. and Q. Curtius 4:2.; Herodotus 2:135.; Pliny, [Natural History?] 12:14.; Mela. 2:5, etc. The Romans often consecrate the tithes of their spoils to Hercules, as the Carthaginians did also. The Scythians sent them to Apollo. (Solin 27, etc.) (Calmet)
Amama
Scaliger and Amama dispose the tithes, and the oblations of the Hebrews, in the following order. Supposing a person's annual produce amount to 6000 bushels, an oblation (thorume) of at least 100 was to be made to the priests: out of the remaining 5900, a first tithe of 590 belonged to the Levites, out of which they paid 59 to the priests. The residue, of 5310 bushels, paid a second tithe of 531, to be consumed in feasts in the temple, (a custom which the ancient Christians imitated in their love-feasts, called agape; Calmet) The original produce was thus reduced to 4779 bushels; and both the tithes amounted to 1121 and the oblation to 100. The thorume consisted of flour dressed, and of oil, wine (Amama) and wool, (Calmet) to be given to the priests on the feast of Pentecost, Leviticus 23:15. It could not be less than the 60th part of the produce, (Ezechiel 45:13.) and it was necessary to pay it before any could be used in the family. Hence these oblations are often called first-fruits, and have been confounded with those sheaves which were to be offered at the beginning of harvest. (Amama)
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Scaliger
Of them. When the distance from Jerusalem was great, so that a person judged it more convenient to sell his tithes, and with the money purchase more for a feast in Jerusalem, (which the Rabbins call Zudui, Charisterion, grace or thanksgiving) he had to pay something additional, 12, for example, instead of 10. (Scaliger)
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Rod; on which was some red colouring, to mark the tenth animal as it passed through a narrow gate. If it was proper for sacrifice, its blood was poured out around the altar, and its flesh was returned to the giver. If it could not be offered in sacrifice, it was slain. The priest received none of the victim, no more than the paschal lamb. (Outram, sac. 1:11.) But a feast was made of flesh for the person's friends, and he gave a portion to the poor and to the Levites.
Calmet
The Lord, as a sacrifice of thanksgiving, in which the greatest part of the victim is consumed by the person who offers it. The priests have but a small share, Leviticus 3:(Calmet)
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Haydock
Sinai. The laws specified in the ten first chapters of the following book, were given here also. (Haydock)
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THE BOOK OF NUMBERS
This fourth Book of Moses is called NUMBERS, because it begins with the numbering of the people. The Hebrews, from its first words, call it VAIEDABBER. It contains the transactions of the Israelites from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the fortieth year; that is, a history almost of thirty-nine years.
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Because •o other but the tribe of Leui could serue about the tabernacle, and yet others might desire to serue there, they might in steed therof geue a price• & haue the reward of their good wil.
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The thing that is vowed, if it may be performed, pleaseth God better, then a change.
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26. The sirst borne.] God here forbiddeth to vow the sirst borne, and geueth Vowes are properly of things not commanded. the reason, for that they are the Lordes, shewing that those things, wherto we are already bound, are not properly matter of vow. But a vowe properly is a religious promise voluntarily made to God, of a good thing, vnto which we were not bound. And that the same is verie gratful to God, appeareth not only in Rmm. 6. 30. Deut. 23. Psal. 21. 49. 75. 115. 131. this chapter, and in manie other places of Moyses law, but also in the law of And are gratful to God. nature Gen. 28. Iacob vowed, and God accepted therof. Gen. 31. v. 13. And the royal Prophet in diuers Psalmes pertaining to the new Testament commendeth vowes. It is certaine also & manifest. 1. Tim. 5. that widowes did lawfully Also in the new Testament. vowe chastitie in the primitiue Church: and such as did afterward breake the same, did violate their promise to God. Innumerable also most lerned and most godlie fathers, haue euer from Christs time both taught and practised religious vowes, of obedience to superiors, who otherwise had no authoritie ouer them, and of perpetual chastitie, and voluntarie pouertie. It is likewise, and continually hath benne, a most common practise in the Church, to vow other good workes of pietie, as to visite holie places, to build Churches, Collegies, Hospitals, and the like, being no way bound therto but of mere deuotion. See Annotations. 1. Tim. 5.
A sicle was about 15. d obolus three farthinges.
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A vow made approued and consecrated to God, can not be changed by anie man, The• ••t. q. vlt. •n Leuit.
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St John Chrysostom † AD 407 Homilies on Philippians 9
… For might not God have made these contributions compulsory? Yet He would not, for He has more care of you than of those whom you support. Wherefore He would not that you should contribute of necessity, since there is no recompense. And yet many of those who stand here are lower minded than the Jews. Consider how great things the Jews gave, tithes,
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2. A MAN WHO MAKES A VOW, AND BINDS HIS SOUL TO THE LORD, SHALL GIVE THE PRICE ACCORDING TO THY ESTIMATION. — For "who makes a vow," in Hebrew it is יפליא נדר iaphli neder, that is, who separates, or who makes a wonderful vow: for, as Isychius says, it is wonderful, and very near to blessedness, to offer oneself entirely to God, as one's soul; or, as the Septuagint translates, τιμὴν τῆς ψυχῆς αὐτοῦ, that is, the honor or price (for it signifies both price and honor) of his soul, which he received from God, he dedicates to God. And binds his soul, — that is to say, Who vows to enslave himself to divine worship in the tabernacle, namely so that he might carry waters or wood to the sanctuary for sacrifices, that he might sweep the courtyard, that he might care for the roof of the temple, that he might serve the Levites, etc.; for no one could perform the proper duties of priests or Levites, and therefore neither could vow them, unless he were of the tribe of Levi. Thus Abulensis, Cajetan and others. Therefore only Levites and priests could vow that they would always minister to the Lord in their sacred offices, and then from the vow they were bound to perform it, as is evident in Samuel who was a Levite, whom his mother vowed to the Lord, I Kings 1, 11; but to the other duties of laymen in the tabernacle, mentioned a little before, anyone from any tribe could offer himself and devote himself; but God here commands that vow to be borne; for to this is added the vow, which is a new and principal act of religion. For in a vow, God is given not only the act itself, but also the power, namely the will and liberty, which is thus renounced, so that he who vows cannot afterwards will anything else. He therefore who does a good act without a vow gives to God the fruit of the tree; but he who vows the same act and performs it from the vow, he consigns the whole tree with its fruits to God, says St. Anselm in his Similitudes. Plutarch relates in the Laconian, of a Laconian, who when he had bound himself by a vow that he would hurl himself from the Leucate rock, climbed the mountain, and seeing the height turned away. When this was objected to him as a reproach: "I did not think," he said, "that a greater vow was needed for that vow." For indeed he who conceives a difficult deed in his mind ought first to ask the gods for a spirit equal to the deed. Thus far Plutarch. Such is it here to devote one's soul to God. For it is more to devote one's soul to God than to offer it. ACCORDING TO THY ESTIMATION (which is here valued and prescribed in the following verses) SHALL GIVE THE PRICE. — The Hebrew here is involved, so that you render it well and clearly with Vatablus: "A man when he shall have separated a vow of souls to the Lord, according to thy estimation (O priest: for he addresses thee) shall be estimated, and the vow of souls which was made shall be redeemed," that is to say, When anyone shall have made a vow by which he devotes himself to God, according to thy estimation, O priest, he shall give the price, and shall redeem his vow and himself. For a vow of souls is that by which anyone devotes his soul, that is himself, to God. It is otherwise in the vows of Religion in the new law, by which a man dedicates himself to the noblest ministries, which exceed all price, and therefore cannot be redeemed by any price: which vows were not in the old law, but if they had been, they would have bound the Jews, just as other vows bound them, by which they vowed something else specifically, as is evident in the Nazarites: for these were bound to perform specifically what they had vowed. Thus Abulensis, Question VIII.
Allegorically, the man who vows and binds his soul is Christ, who in the first instant of his conception, seeing that it pleased his heavenly Father that he should offer himself entirely for men unto death, even of the cross, and that this was his will, indeed his commandment, Phil. ii, 8, accepted the same, and bound himself by vow to it. From that instant Christ consecrated himself by vow to God for redeeming men, and for this purpose offered all the actions and passions of his life, and even death and the cross itself by vow to God, as Francis Suarez probably teaches, in III part., tom. II, Question XXVIII, sect. 2, and the same is insinuated by St. Augustine, Jerome, Theodoret and Basil in that passage of Psalm xxi, verse 26: "I will pay my vows to the Lord;"; for these words, as also the whole of Psalm xxi, are written literally of Christ. Christ therefore, vowing his soul, paid its price, namely the blood which he shed on the cross. For this blood, since it was of the Son of God, was equivalent in price to the very Son of God himself, namely Christ the Lord.
Tropologically, the Religious vows his soul, that is his whole self to God, namely his body by the vow of chastity, his wealth by the vow of poverty, his soul by the vow of obedience. Wherefore such follow Christ most closely, and are Martyrs, spouses, temples and holocausts of God, as our Platus beautifully shows, lib. II On the Good of the Religious State.
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3. HE SHALL GIVE FIFTY SHEKELS OF SILVER, ACCORDING TO THE WEIGHT OF THE SANCTUARY, — which namely shall be of the most just weight, like the weight which is kept in the Sanctuary, as I said Exod. xxx, 13.
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IF A WOMAN, THIRTY, — that is to say, Whoever is a man of twenty years or more, provided he does not exceed the age of sixty, and has devoted himself to God, shall give for the redemption of his vow fifty shekels, that is fifty Brabantine florins; if she be a woman, she shall give thirty. Note: A greater price is imposed here on men than on women or children, because a man is worth more than a woman or child, both in himself and for works and labors. Understand these things concerning free persons, not concerning servants: hence you will ask what if someone had vowed his servant to God, whether and at what price he ought to redeem him? I answer with Abulensis, Questions LV, LVI and LVII: Such a servant was to be redeemed as other men, or rather as fields and possessions; for a servant is the possession of his master. The master therefore for a Hebrew servant whom he had vowed, paid a price proportional to the time during which that servant ought to serve him, namely so that, considering at what price he had bought him, he also considered at the same time how much longer that servant ought to serve him, he paid as much as from the price at which he bought him corresponded to the years during which he still ought to serve: for example, the master bought a servant immediately after the seventh or sabbatical year, in the first year, for sixty shekels, he vows him in the third year having elapsed: therefore since the servant still ought to serve three years, and in the seventh year, according to the law of Exodus xxi, 2, to go out free, the master shall pay for his redemption half the price at which he bought him, namely thirty shekels; for these correspond to half the time, namely three years during which the servant still ought to serve. The master shall moreover add a fifth part of the price, as was done in the redemption of other vows, namely twelve shekels; for twelve are a fifth part of sixty. But if the master be unwilling to redeem the servant, the priest shall estimate and fix for the servant a just price already mentioned, namely thirty shekels, at which he may be sold to someone else. But if the servant were not Hebrew, but a Gentile, and therefore about to serve perpetually, then he was valued at as much as he was absolutely worth for his whole life; and if his master wished to redeem him at the price already mentioned, he ought to add a fifth part of the price.
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5. FROM THE FIFTH YEAR. — That is to say, if parents have vowed him; for a child of five years, since he lacks the use of reason, cannot make a vow.
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8. BEFORE THE PRIEST, — even a lesser one, who ministers at that time; for it is not expressed here that he ought to be the high priest. Thus Abulensis.
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9 and 10. BUT AN ANIMAL WHICH CAN BE SACRIFICED TO THE LORD, IF ANYONE VOW IT, SHALL BE HOLY, AND CANNOT BE CHANGED, — that is to say, An animal capable of being sacrificed by a vow is as it were consecrated to God; hence that animal shall not be changed into another: and so if anyone vow such an animal for sacrifice, that very animal which he vowed ought to be sacrificed. But if he has not determined specifically to vow an animal for sacrifice, but has only said in general: I vow this animal to the Lord; then he shall give it to the priest, as a thing consecrated to God, nor shall he be able to exchange it for another; but if he exchange it, both that which is exchanged and that for which it is exchanged shall be consecrated to the Lord: the priest however is not bound to sacrifice to God that which is vowed in general; but he can keep it for himself, or give it or sell it to whom he wishes, just as also tithes and first-fruits. I say the same concerning an unclean animal which anyone had vowed to God, namely that the priest was able to receive it, and keep it for himself, or give it or sell it to another, if the one vowing and offering did not wish to redeem it; for everything which is offered from a vow, God willed and ordained to fall to the priest, Numbers xviii, 14.
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Verses 11, 12 and 13. AN UNCLEAN ANIMAL WHICH CANNOT BE SACRIFICED TO THE LORD, IF ANYONE VOW IT, SHALL BE BROUGHT BEFORE THE PRIEST, WHO JUDGING WHETHER IT BE GOOD OR BAD (or of great value or of little), SHALL FIX A PRICE; BUT IF HE WHO OFFERS WISH TO GIVE IT, HE SHALL ADD ABOVE THE ESTIMATION A FIFTH PART, — so that by this fifth part, as an increase of price, there may be compensated the burden of the priest, by which he is bound to him who vowed and offered the unclean animal, to resell it, if he himself wish to redeem it; but if he be unwilling to redeem it, then the priest shall retain the animal, give it away or sell it, as I have already said. Note: This law held equally in any other movable thing which was vowed to God; for it is probable that movable things are reckoned by this law of the animal, according to what shall be said in verse 21. Thus Abulensis. Note secondly: All animals and all things vowed to God could be redeemed, except clean animals for sacrifice.
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14 and 15. IF A MAN SHALL VOW HIS HOUSE, AND SANCTIFY IT (by vow consecrate it to the Lord), IT SHALL BE SOLD; BUT IF HE THAT VOWED IT SHALL WISH TO REDEEM IT, HE SHALL GIVE THE FIFTH PART OF THE ESTIMATION ABOVE, — namely above the price estimated and fixed by the priest. I have assigned the reason for this fifth part at verse 11. But most preferred to add the fifth part to the price, so that they might redeem their property, because if they had not redeemed the house and another immovable thing, it would never have returned to them, not even in the jubilee, but absolutely passed into the dominion of the priests, who sold it; but in such a way that in the jubilee it would return to them as to the first owners, as is evident from verse 21; whence also the thing was sold at a higher or lower price, according as the jubilee was more or less distant, and therefore at a lower price than if it had been sold and alienated in perpetuity. For this reason therefore those vowing an immovable thing almost always redeemed it, and consequently few possessions devolved to the Levites and priests in the jubilee. Thus Abulensis.
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16. IF HE SHALL VOW A FIELD OF HIS POSSESSION (which as heir and owner he possesses), THE PRICE SHALL BE ESTIMATED ACCORDING TO THE MEASURE OF SEED; IF THE LAND IS SOWN WITH THIRTY MEASURES OF BARLEY, IT SHALL BE SOLD FOR FIFTY SHEKELS OF SILVER. — If the field could hold more or less seed, the price was proportionally increased or decreased, so that if it were sown with 60 measures, it was sold for one hundred shekels; if only 15, it was sold for 25, and so on proportionally. It is probable, as Abulensis thinks, that these 50 shekels are taken for a pension or income of 50 shekels; for if for so large a field which is sown with 30 measures, only 50 shekels had been paid once, that field would have been sold at too small and vile a price: it appears therefore to have been sold for 50 shekels, not once, but to be paid annually, or as an annual rent of 50 shekels. For a field which is sown with 30 measures of barley easily yields 50 shekels and more annually; let us suppose that one measure of seed produces ten measures in harvest, so that a field of 30 measures of seed produces 300 measures in harvest, now let us say that each measure of barley was then worth only four stufers: hence it will result that 300 measures were worth 60florins or shekels. Note: For measures, in Hebrew it is homer, which the Septuagint and Chaldean translate as corum. From this place therefore it is evident that a homer or corus contained 30 measures. Wherefore it does not seem true what the Hebrews say, that homer is called from חמור chamor, that is, ass, which is a measure that an ass can carry; for an ass cannot carry 30 measures.
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17. IF HE SHALL VOW THE FIELD IMMEDIATELY FROM THE YEAR OF THE BEGINNING JUBILEE, IT SHALL BE ESTIMATED AT WHAT IT CAN BE WORTH. — For what it can be worth, the Septuagint and Chaldean translate, according to the price or estimation of the field; the Hebrew texts have, your estimation (O priest); for it was the priest's duty to estimate the price of the field, but according to the law already given, namely that for a field which was sown with 30 measures, 50 shekels should be paid, if namely it were sold immediately from the jubilee, so that for each year one shekel should be reckoned: for from one jubilee to another there are 50 years; the field was sold only until the jubilee, because then it was to return to the first heir and owner. I have said that the shekel here is to be understood not as simple, but as annual, at the preceding verse. If therefore a field were sown with 45 measures, it was the priest's duty to estimate it at 25 shekels, if the entire jubilee remained; if the entire jubilee did not remain, but some years had already elapsed from it, so that only 10, 20, 30 years remained, then in proportion to the time and years, it was the priest's duty to diminish the price, more or less. God permits here the heir, who is the owner, vowing his field, that he may be able to redeem it for 50 shekels, to be paid in proportion to the years which remain until the jubilee; but if he does not redeem it, He ordains that the field never, not even in the jubilee, return to him, but absolutely pass into the right of God and the priests; this is what follows:
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20 and 21. BUT IF HE (the master vowing and offering the field) WILL NOT REDEEM IT, BUT IT SHALL BE SOLD TO ANOTHER, HE THAT VOWED IT SHALL NOT BE ABLE TO REDEEM IT AFTERWARDS: BECAUSE WHEN THE JUBILEE COMETH, IT SHALL BE SANCTIFIED TO THE LORD, — that is to say, This field at the time of jubilee will never return to the master who vowed it, but always to God, to whom by vow it became cherem, or anathema, sanctified, that is consecrated; and therefore in the jubilee returning, not to a lay master, but to God, it is as it were newly sanctified, consecrated and confirmed to Him: wherefore the master who had vowed it can no longer redeem it, but he yields his place to the priests holding the place of God, who shall possess it forever, by a right as it were hereditary: thus Vatablus; for this is what follows: 21. AND THE POSSESSION CONSECRATED PERTAINETH TO THE RIGHT OF THE PRIESTS. — For possession consecrated, in Hebrew it is ager cherem, that is a field of anathema or cutting off, as if to say, Just as a thing slain or cut off returns no more to life, so this field consecrated to God by vow, and not redeemed, can no longer return to a lay or profane master, but is consecrated to God forever, and yields to the priests, yet so that they themselves do not possess the field, but at each jubilee sell it to someone from that tribe from which he was descended whose the field was, and who vowed and offered the field to God, and this for the reason that priests may not possess fields; for this seems to be prohibited in Numbers XVIII, 20, and lest the possessions of the tribes be diminished, or pass from tribe to tribe. Thus Abulensis, Question XXXVI. The same law held if anyone had devoted his field to the Sanctuary. In other things, however, if anyone had devoted them to the Sanctuary, the law was similar to that which was enacted concerning animals: for if the thing was such as could serve the uses of the Sanctuary, as a victim, beasts of burden, bronze, iron, gold, they could not be exchanged or redeemed, but yielded to the treasury or ministry of the Sanctuary; if the thing was unfit for the uses of the Sanctuary, as arms, books, garments, they were redeemed by the master, with the addition moreover of a fifth part of the price; if he was unwilling to redeem, the vowed thing was sold to others at common price, and the price yielded to the Sanctuary. Thus Abulensis, Question LI.
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22. IF A FIELD BOUGHT IS, AND NOT OF THE POSSESSION OF HIS FATHERS. — The sense of this verse and the two following is this: If any field is not the hereditary lot of him who vows, but bought by him, so that it ought to return to his heir and tribe in the jubilee, then if the first, second, third, or even the twentieth buyer shall vow it to God, the priest shall reckon how much time remains until the jubilee, and how much of the price at which the buyer bought it corresponds to that time, and he who vows shall pay that in place of the field, and give it to the priests. Whence it appears that the buyer of the field, when he had vowed it to God, was not bound to pay that price of the field (for this alone is expressed here), nor could he sell the field to another, and therefore the one vowing ought not to add a fifth part of the price, as was commanded in the preceding case. The reason for this was fair and just, that in the preceding case, it was free for the master to redeem the field or not to redeem it; but the priest was bound to give it to him willing to redeem it: here on the contrary the burden is undertaken, not by the priest, but by him who vows, who is forced to redeem the field. Again in the preceding case a fifth part of the price was added by the master vowing, for absolute and perpetual occupation of the thing: for other buyers of the thing bought it only until the jubilee at common price, beyond which it was very little for the master redeeming the thing to add a fifth part of the price, for its eternal possession; in this case of this verse, however, the redemption of the field was made only until the jubilee: for he buying it and vowing it had bought it only until the jubilee, nor could he possess it beyond that: for in the jubilee the field returned to the first heir and master. Wherefore, in this case, rightly and fairly the buyer vowing the thing is compared with the other buyers of the preceding case, who paid only common price in the redemption of the thing vowed by them, not however with the master, who, as I have said, is commanded to add a fifth part of the price, for absolute dominion of the thing, and for perpetual possession of it, which by this redemption he acquires and recovers.
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24. IT SHALL RETURN TO THE FORMER MASTER. — The former master here is not the buyer who vowed the field, but is the first heir and possessor, who first sold the field, and therefore to him this field ought to return in the jubilee.
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25. EVERY ESTIMATION SHALL BE WEIGHED BY THE SHEKEL OF THE SANCTUARY, — that is, as the Septuagint has it, every price shall be by holy weights, that is, every price shall be weighed by a holy balance, and by holy weight. Hence it is clear that the shekel, which was paid on account of a vow, ought to have been weighed by the shekel of the Sanctuary, not as if it were of different value: for then it would have been said, it shall be reckoned, not weighed; but because the shekel which was kept in the Sanctuary was altogether uncorrupted, and of most just weight, concerning which see what is said on Exodus XXX, 13.
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26. THE FIRSTBORN WHICH PERTAIN TO THE LORD, NO ONE SHALL BE ABLE TO SANCTIFY, AND (that is) VOW, WHETHER OX, OR SHEEP (or goat; for the Hebrew שה se comprehends this) IT SHALL BE, ARE THE LORD'S, — as if to say: These firstborn of ox, sheep and goat ought to be sacrificed to the Lord by reason of primogeniture, as is evident from Numbers XVIII, 17. I do not therefore wish you to vow them to me, since they are wholly mine, even if you do not vow them. From this the Abulensian appears to teach that it is not properly a vow if someone vows a thing that is commanded, for example, not to worship strange gods; although he is bound more strictly by such a vow than if he had not vowed. The reasoning of the Abulensian is: Because, he says, a vow is a spontaneous oblation only. But this opinion is not absolutely true; for we can vow every good and holy thing, whether it be of counsel or of precept: for it is good and praiseworthy to render the same thing from religion and vow as you were bound to render from obedience. For a new goodness of the virtue of religion is added to this act of precept and obedience by the vow. Thus Jacob, Genesis XXVIII, 21, vowed that the Lord would be to him as God, that is, that he would have God perpetually and worship Him as his supreme Lord and Lord of all: to which nevertheless he was bound by precept. You will say: A vow is a spontaneous oblation. I answer: This is true with respect to the act of the one vowing; for this ought to be spontaneous: for to vow is to each one spontaneous and free, commanded to no one; but it is false with respect to the thing vowed: for this is often not spontaneous, but necessary and commanded. That therefore God here did not wish the Jews to vow the firstborn, due to Him by precept and to be sacrificed, was a particular ordinance: the reason for which was, because those things were already by God's law devoted to God and consecrated entirely; whence God did not wish them to be vowed, lest the vow should derogate something from the prior consecration, as if that had not been full and perfect, so that it could be perfected and confirmed by a vow.
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27. BUT IF THE ANIMAL BE UNCLEAN, HE THAT OFFERED IT SHALL REDEEM IT. — He speaks of an animal firstborn, as is evident from the preceding verse, which could neither be vowed, because it was firstborn, as preceded; nor be sacrificed, because it was unclean: God therefore commands that it be redeemed or sold. The Abulensian understands this of an animal unclean only accidentally, as if a firstborn ox were without a tail or ears: because, he himself says, among unclean animals according to species, God commanded only the firstborn of an ass to be offered to Him, and in its place a sheep to be given, concerning which matter I have spoken in Exodus XIII, 13, and shall speak again in Numbers XVIII, 15. IF HE WILL NOT REDEEM IT, IT SHALL BE SOLD TO ANOTHER. — "It shall be sold," that is, it could be sold: for if the owner would not redeem it, the priest could keep the unclean firstborn animal for himself, just as one offered by vow, as I have said in verse 9.
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28. EVERYTHING THAT IS CONSECRATED TO THE LORD, WHETHER IT BE A MAN, OR AN ANIMAL, OR A FIELD, SHALL NOT BE SOLD, NOR CAN IT BE REDEEMED. — This law speaks of that which is consecrated, that is, vowed to God, by a vow and consecration that is altogether absolute and perfect; otherwise indeed from verse 11 and following, it is clear that an animal and a field simply and plainly vowed could have been redeemed. Whence note: For consecrated, or that which is consecrated, in Hebrew it is חֵרֶם cherem, that is, cutting off, anathema and as it were destruction of the thing; for the root חרם charam means to kill, to cut off, to destroy: hence a vow cherem was called the greatest vow, by which a thing vowed was so consecrated to God, that it ought to be destroyed or killed, to die either naturally or civilly. If therefore a clean animal (of which Moses speaks chiefly here, as is evident from what follows), which could be immolated, were vowed to God, it was cherem, that is, it could not be sold or redeemed, but ought to be immolated to God; thus if a man who could be cherem, that is, who could be vowed to God by a vow of cherem, or of anathema, for example, a Levite, or the enemies of Israel, whom God commanded to be killed, Num. XXXIII, 52, Deut. XX, 13, were devoted to God, they could not be redeemed. Thus a hereditary field, if the heir did not wish to redeem it, became cherem, and was altogether consecrated to the Lord, so that it could no longer be sold or redeemed; understand absolutely and by perfect sale: for after any jubilee it was sold, but so that at the next jubilee it would again return to the priests; therefore God speaks here only of this vow cherem, and therefore adds: "Whatever shall once be consecrated (absolutely and perfectly by the vow cherem, as the Hebrew has it), shall be most holy to the Lord," that is, it shall be altogether holy and consecrated to the Lord. For holy is that which is pure, separated and consecrated to God. Whence St. Thomas II II, Question LXXXI, article 8: "Sanctification," he says, "is purity from sin, or confirmation in good, or appointment to the worship of God." "But holiness is knowledge of worshipping the gods," says Cicero, book I On the Nature of the Gods; or, as Andronicus: "It is a virtue making men faithful, and keeping those things which are just toward God." And, as St. Dionysius says, On the Divine Names, chapter XII: "Holiness is purity free from all uncleanness and perfect and altogether spotless." For that which is consecrated to God ought to be pure and clean; whence St. Augustine: "He is holy," he says, "who has ordered charity; and three things must be kept by the holy: purity of body, chastity of soul, and truth of doctrine." Such was St. John the Baptist, of whom Chrysostom, sermon 8 concerning him: "John," he says, "school of virtues, instruction of life, form of holiness, norm of justice, mirror of virginity, title of modesty, example of chastity, way of penance, forgiveness of sinners, discipline of faith, sum of the law, action of the Gospel, voice of the Apostles, silence of the Prophets, light of the world, office of the herald, herald of the judge, witness of the Lord, altogether mediator of the Trinity." Again, the Saints from this union with God and consecration become deiform, and as it were gods. Hear St. Cyprian, On the Singularity of Clerics: "As a small drop of water mixed with much wine loses itself entirely, and takes on the taste and color of wine: iron made hot is stripped of its former proper form, and becomes most like fire: air suffused with the ray of the sun is transformed into the same brightness of light: a mirror directly irradiated by solar rays receives in itself the likeness of the sun, and you would think it to be another sun; thus also the Saints and the Blessed, penetrated in the depths of themselves wholly by the charity of God, and thus made deiform, are transformed into the likeness of God." These are the cherem of God.
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29. EVERY CONSECRATION (in Hebrew, every cherem) WHICH IS OFFERED BY MAN, SHALL NOT BE REDEEMED, BUT SHALL SURELY DIE. — "Shall die" by its own proper and natural death, if it can be killed, or if it be lawful to kill it, as if it be a clean animal, or if they be enemies devoted to death by God: of which we see an example Num. XXI, 2, where the Canaanites devoted to God by the vow of cherem by the Hebrews, are narrated to have been entirely cut down and destroyed even to utter destruction, and therefore the name of the place was called Cherem and Chorma, or, as others pronounce it, Herem and Horma. Thus Jericho is cherem from God, that is, anathema, so that it ought to be entirely burned and cut down, nor was it lawful for the Hebrews to touch or seize anything from its riches. For this reason Achan troubled all the camp of Israel, because he had claimed something from the spoils of the Jericho people for himself, as is evident Joshua VI, 17, and cap. VII, 1. Such a cherem, or anathema, St. Paul wished to become for the Jews, as I said Rom. IX, 3. But if the thing vowed to God by cherem were incapable of proper death, "shall surely die," that is, it must die by civil death, just as our Religious, as if devoted to God by a vow of cherem, are said to be civilly dead, because they have renounced themselves from all civil business, and inheritance and dominion of temporal things, just as if they were dead. Thus formerly in the old law both the Levites and the fields, which as cherem were devoted to the Lord, died civilly, because they could no longer return to profane uses, just as are the Religious; now the houses of Ecclesiastics and Religious are mortmained. Such cherem and such devoted ones the Gentiles also had. Thus Leonidas with three hundred devoted himself for his country, and rushed into the camp of Xerxes, saying: "Dine, fellow soldiers, you will sup in the underworld." When asked why the best prefer a noble death to an obscure life, he answered: "Because this is proper to nature, that to themselves they consider." Wherefore when Xerxes promised him dominion over all the Greeks, if he wished to stand on his side, he wrote back: "If you had known the good things of life, you would certainly have put aside the desire for others' things; for me indeed it is better to die for Greece than to obtain dominion over all nations." Thus Plutarch in Leonidas. I have cited more examples Exodus XXXII, 32.
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30. ALL THE TITHES OF THE EARTH, WHETHER OF FRUITS, OR OF APPLES (that is, fruits, thus the Hebrew, Chaldean, Septuagint: for not of apples alone, but of all fruits and produce God here demands tithes for himself, that is, for his ministers, namely the Levites: see Abulensis Quest. LXVIII, and seq.), ARE THE LORD'S, (that is, are owed to the Lord by this law), AND THEY ARE SANCTIFIED, — that is, they ought to be sanctified, given and offered. By a similar phrase the Hebrews say: Which shall not be done, that is, which ought not to be done; I know not a man, that is, I cannot, it is not lawful for me to know a man. God did not wish the Levites to possess fields in the land of Israel, but to live from tithes, firstfruits and offerings of the Lord; and by this reason it is said "God is their part and inheritance," that is, their hereditary portion; because the Levites, as sons and heirs of God, enjoyed his goods, namely tithes and firstfruits, as is evident Num. cap. XVIII, vers. 21. Again the Levites paid to the high priest a tenth part of all their tithes, as is evident Numer. cap. XVIII, 28; therefore the high priest was formerly very wealthy. Hence cap. Parochianos, extrav. De decimis Alexander III asserts and ordains, saying: "Since tithes are instituted not by men, but by the Lord himself, they can be exacted as a debt." Where he seems to assert that tithes, even among Christians, are owed by divine right; which understand of the right both general: for divine law, indeed even natural law dictates that priests and ministers of the Church ought to be supported by the people, although in particular it does not dictate that they ought to be supported by tithes, or firstfruits, or another particular way; then special, namely because tithes in the old law were commanded to the Jews by divine right, which law and which divine right the Church renewed, and the same it sanctioned by Ecclesiastical law: although the whole obligation of the old divine right, as divine (because that right was ceremonial), ceased with the old law, and is abrogated, and now only the positive law of the Church obliges, which that old right, as well as very many others, received into its laws, and again constituted and established; I shall say more about tithes and firstfruits Num. cap. XVIII, vers. 12, 21 and 29.
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32. OF ALL THE TITHES OF CATTLE, AND OF SHEEP, AND OF GOATS, WHICH SHALL PASS UNDER THE SHEPHERD'S ROD, WHATSOEVER SHALL BE THE TENTH, SHALL BE SANCTIFIED TO THE LORD, — that is, it shall be offered and given to the Lord for tithes. Note: The Roman text and Radulphus read "and of goats." And the Hebrew צואן tson signifies cattle both goats and sheep, and the same reckoning of goats as of sheep was observed among the Jews, both in sacrifices and in tithes. The Septuagint therefore and the Chaldean, who made mention only of sheep, understand the goat also under the sheep. Note secondly: That "which shall pass under the shepherd's rod" indicates the manner of tithing, namely that the shepherd, standing at the gate of the fold or pen, should restrain his sheep, goats and cattle with his rod, so that they do not go out together, but one by one in order, so that whatsoever shall be the tenth and shall go out, falls to the tithes of the Lord, and it is not permitted to exchange it with another, whether it be good or bad, whether fat or lean. Note thirdly: Just as in the preceding verse God exacted tithes of all grain and fruits, so here He exacts tithes of animals, and that of only three, namely cattle, sheep and goats, because these alone were clean and fit for sacrifice. Abulensis however thinks it fitting that tithes of other animals also, even unclean ones, such as horses, camels, asses, were commanded and given by the Jews: but he brings forward no passage of Holy Scripture which asserts the same. Hence it is clear that the Jews by the law were bound to offer to God every year, both tithes of all grain and of animals, first; secondly, first-fruits, and these fourfold, as I said at Numbers XVIII, 2; thirdly, victims and sacrifices, both daily and on each sabbath and feast prescribed, Numbers XXVIII and XXIX.
27:34
34. THESE ARE THE PRECEPTS, WHICH THE LORD COMMANDED MOSES TO THE CHILDREN OF ISRAEL, IN MOUNT SINAI, — near mount Sinai, as I said in the preceding chapter, verse 46.
Machine translation from the Latin, not reviewed.
27:9
v. 9 « Animal autem, quod immolari potest Domino , [si quis voverit,| sanctum erit ». Clarius Hebr. : Et si pecus (voverit), de quo potest aliquid dono offerri Domino , omne quod dederit de eo Domino , erit sanctum. Porro ex ea EUR sequitur
27:10
v. 10 : « et mutari non poterit , P e. nec melius malo nec peius bono : quodsi mutaverit, et ipsum [quod mutatum est], et illud pro quo mutatum est, consecratum erit Domino ». Ideoque nullus redemptioni erit locus.
27:11
v. 11 « Anzmal ámmundum, quod. immolari Domino non potest, [s? quis voverit ,| ad- : num et malum » (Kn.), nam hoc pretium medium poterat semel pro semper definiri, neque oportebat singula produci animalia ; sed huius individui REATO pretium definiet.
27:13
v. 13 « Quodst dare "volue E qui offert, addet supra aestimationem quintam. partem »; non ut, Sb | pars A0, sed ut pro 50 solveret 60 (Sy/v.). Quem excessum , comparans 5,16, Calm. vocat « mulctam » : stricte loquendo mulctae locus | non erat in negotio explicita lege approbato. Ratio impositi excessus - ea videtur fuisse, ne facile voventes de redimendo voto cogitarent, | et ut aliquam vovens solveret compensationem pro concesso sibi prae Br ceteris praeemptionis iure (Tost.). *
27:14
In vovendis agris ratio habenda est legis 1ubilaei. Cum enim dpsi agri Dei sint, necnisi eorum fructus ab Hebraeis alienari possint, hinc — etiam Hebraeus nequit ipsum agrum voto addicere Deo, sed solum | . fructum usque ad proximum iubilaeum. v. 16 « Quodsi agrum pos- - sequenter iuxta quantitatem agri, quo enim est ager maior, eo plus vel minus seminis impendi debet, ut seratur » (Ians.). « S? triginta | genti ». Pro 30 modiis unum wan habet Heór.; quod aequat 10 ephi .... (Ez. 55,11) et secundum Rabbinos 30 sata (cf. quae dicebamus ad Gen. 18,6). Ergo unum chomer aequat 393:9 ht. Modius igitur h. l. aequare modium cum dimidio. 50 sicli creduntur efficere 1541:50 fr. Hine oritur quaestio, hi 50 sicli datine sint semel tantum an quotannis (Bonfr., Men., Calm. etc.). Segetes inter duo iubilaea, demptis annis sabbaticis, erant 42. Facile supponi potest ex. uno chomer seminis natos esse quotannis 20 chomer segetis : ergo, demptis singulis annuis coris seminis, 798 choros annis 42, i. e. 314332 litr. Si 50 sicli semel tantum solvebantur, pro 141750 fr. emebantur 314332 litr., et pro 1 fr. emebantur 2221 litr. Id haud potest admitti. Si adstruas 50 siclos pensos esse quotannis, exceptis annis sabbaticis, ergo pendebantur 50 7X; 42 — 2100 sicli seu 5943 fr. : pro 1 fr. emebantur 52 litr. Cur tam exiguo, ne dicam indigno pretio voluit Deus sacerdotes privari segetibus, quas ex votis perceperant? Ut tempore iamis hae segetes facilius et certius in turbas diffluerent; ne sacerdotes fierent aequo ditiores neque importunius urgerent laicos ad eiusmodi vota emittenda.
27:17
v. 47 « Si statim ab anno incipientis iubilaei voverit agrum, [quanto valere potest ,] lanto aestimabitur », tota illa argenti vis pendetur.
27:18
v. 18 « Sen autem post aliquantum temporis, supputabit sacerdos -^ pecuniam iurta annorum, qui reliqui sunt, numerum usque ad. iubilaeum, et detrahetur ez pretio » completo, quod v. 16 statuebatur, id quod correspondeat annis a iubilaeo proxime celebrato elapsis. v. 19
27:19
« Quodsi [voluerit| redimere agrum ille, qui voverat, addet quintam partem aestimatae pecuniae, et possidebit eum ». Cf. v. 13.15. v. 20
27:20
« Sin autem [noluerit] redimere, sed alteri cuilibet fuerit venumdatus [ultra eum, qui voverat], redimere non poterit ». Hebr. : st non redemit etc., et si vendit. At quomodo potest, qui iam abdicavit agrum in manus sacerdotis, eundem vendere alteri? Sensit Vu/g. hic, uti alias apud Hebraeos, diversum esse subintelligendum subiectum : si vovens non redimat, et sacerdos vendat tertio, expirat redemptionis ius, sed is apud sacerdotes permaneat. Ne multi hac ratione in sacerdotum manus transirent agri, Hebraei sine dubio ipsi erant cauturi. Haec familiis suam servabat possessionem.
27:21
v. 91 « [Quia] cum tiubilaei venerit [dies], sanctificatus erit » ager « Domno et possessio consecrata ; ad ius pertinet sacerdotum ». Dele quia. Pro et possessio consecrata, Hebr. : sicut ager exsecratus (món), qui sc. nullatenus redimi poterat (v. 28). Sat. accurate sensum v. 20 sq. ita exprimit Men. : « Si quis agrum suum voverit nec redemerit, a sacerdotibus, cum annus iubilaei advenerit, non recipiet agrum suum; et si sacerdotes ante annum iubilaei vendidersint agrum illum, redibit anno iubilaei ad ipsos sacerdotes, non autem ad priorem dominum ». Agitur iam de agro non haereditario sed emptitio.
27:22
v. 22 « Si ager emptus |est| » — dele est — « et non de possessione [maiorum] sanclificatus fuerit Domino »,
27:23
v. 93 « supputabit sacerdos $uxta. annorum numerum usque ad 3ubilaeum pretium , et dabit ille qui voverat eum Domino » — ipso die addit Hebr. : ergo illico totum pretium solvit redemptione non facultativa sed coacta. Secus enim, ob possessoris perpetuum ius redemptionis, inane esset votum. Infert vero Dillm., in casibus v. 16-19 licuisse possessori, non totam :pso die pecuniae vim solvere, sed paulatim et successive. v. 9^ « In ?ubilaeo autem. revertetur ad priorem. dominum, qui vendiderat eum et habuerat in sorte possessionis suae ». : Ea lex generali regula v. 25 concludebatur. Appenduntur aliqua, quae vota quidem non erant, sed in quibus poterat exsurgere quaestio de redemptione. Ubi v. 26. 28 voce qx, /antummodo ordiuntur, quae exceptionem indieat. Adverte etiam textus apud Sam. divisiones, minorem post v. 25. 27, maiorem post v. 29. 33. Arg. — Primogenita pecorum sacrificalium ita ad Deum pertinent, ut redimi nequeant, nisi ob defectum aliquem sacrificiis sint inepta.
27:26
v. 26 « Primogenita, quae ad Dominum pertinent », — Hebr. : agitur — « nemo sanctificare poterit [et vovere| : sive bos sive ovis fuerit, Domini sunt ». Voce nv tam caprae quam oves includuntur.
27:27
v. 97 « Quodsi immundum est animal » primogenitum, « redommet qui obtulit, iuxta aestimationem. tuam, et addet. quintam partem
27:30
v. 30 « Omnes decimae terrae, sive de frugibus stove de pomis arborum, Domini sunt. et illà sanctificantur ».
Arg. — Decimae redimi possunt; non tamen animalium sacrificalium decimae, quae sacrificiis reservantur. M Dum pru di v. 26 tota ab ipsa nativitate Dei sunt ideoque nequeunt redimi , decimae hominis sunt, ab ipso utique Deo pendendae, ideoque redimi possunt; sed ne facilius redimantur, quinta pretii pars superaddenda seribitur.
27:31
v. 34 « $1 quis autem voluerit redimere decimas suas, addet quintam parlem earum ». Decimae tamen animalium sacrificalium non possunt - redimi, sed sacrificiis vel sacerdotum usui reservantur
27:32
v. 39. : «. Om- 1 nium decimarum bovis et ovis et caprae, quae sub pastoris virga transeunt », — pastor sc. elevata virga numerabat — « quidquid decimum. venerit, sanctificabitur. Domino». Decima solvebatur semel quotannis (Deut. 14,99). Animalia decimis tribuebantur, prout sub pastoris virga transibant, nullo homini permisso delectu
27:33
v. 33 : « Non eligetur nec bonum nec malum nec altero commutabitur. Si. quis mutaverit, et quod mutatum est, et pro quo mutatum est, sanctificabitur [Domno] et non redimetur » (cf. v. 10). b. Ramesses e Merenpibah. uns | | Praeambulum aeterim Moysis Ex. 184. 4 2. 0 NO e ats - Hebraeorum in Aegypto inerementa et oppressio Ex: 1. — Vitae . Moysis initia Ex. 2,1-22. — Draco clausulis Ex. 2 ,23-25. diu explicatio Ex. 3,13-4,17 : nomen nou assumptum, manda- €oncessa, Aaron socius attributus. — Pericopae clausula Ex. 4,18. Moyses e Madianitide redux et ab Israelitis exceptus Ex. 4.19- 3 Eius a Pharaone petita reieeta, angariae auetae, Hense in MS sen indignatio Ex. 5,1-6,1. — Moyses a Iahve confortatus (cum additamento de Moysis originibus) Ex. 6,271. 4, am Moysis cum Pharaone concertatio Ex. 7,8-12,36 i dors Hebraeorum profectio Ex. 12,37-42. — Lex de admittendis ad celebrandum Phase Ex. 12,43-51. — Lex de primogenitis, cum Moysis monitione de celebranda divinitus effecta liberatione Ex. 13,1-16. — Itineris ratio (fortasse serius adscripta) Ex. 13,17-19. De Mara in Elim Ex. 15,27. 4 De Elim in desertum Sin Ex. 16, ubi de manna . Aqua e petra elicita Ex. 17,1-7. — Victoria de Amalecitis reportata Ex. 17,8-16. — Iethronis aeta in Raphidim Ex. 18. . De Raphidim in desertum Sinai Ex. 19-23 . I. Theophania praeparatur Ex. 19,1-15. Deus consilium suum aperit et praeparationem indicit. II. Theophania describitur Ex. 19,16-20.21 . PUN ; Theophaniae initium Ex. 19,16-25. — Decalogus Ex. 20,1-17. — Thes phaniae eonelusio Ex. 20,18-21. IH. Theophania completur : Liber Foederis Ex. 20,22-23,33. 18-20. — De advenis, viduis, pupillis, egenis, magistratibus Ex. 22,21-28. — De iis, quae Deo debentur, mature persolvendis Ex. 22, iudiciis servanda Ex. 23,1-9. — De sabbato et anno sabbatieo Ex. NOVORUM SACRORUM INSTITUTIO Ex. 24-Lev. 10. A. Mandatum novorum sacrorum proeurandorum Ex. 24-31 . I. Divini alloquii praeambula Ex. 24 . , DIN coU : Seniores cum Moyse ascendunt foedus sancituri Ex. 24,1-11. — Moyses solus ascendit divinam sanctionem obtenturus Ex. 24.12-18. II. Divina de novis sacris procurandis alloquia Ex. 25-31 1. Alloquium maius Ex. 25,1-30,10 . A das ia Dona pretiosa congerenda Ex. 25.1-7. — HS sacrae: arca, mensa, candelabrum Ex. 25,8-40. — Sanctuarium : habitaculum, taberna- culum, operimenta, parietes Ex. 26,1-30. — Exteriora sanctuarii : vela, altare holoeaustorum et atrium Ex. 26,31-27,19. — lave Zn etes um consuetudo : lampas, vestes sacrae, Suoerdeinin ordinatio, iuge sacrificium et perpetuus thymiamatis honor Ex. 27,20-30,10. 2. ben: minora Ex. 30.11-31.18 . Sanetuarii expensae, labrum aeneum, oleum unctionis. CUP DERE opifices adhibendi; sabbatum et tabulae, foederis pande B. Populi superstitio et reconciliatio Ex. 32-34. 35.4: E PE Vitulus aureus. — 7rzplici supplicatione Moyses, ut populo vita, ut angelus duetor, ut Iahve gratiosa in sanctuario consuetudo concedatur, impetrat; ut Iahve faciem contueri ipse permittatur, non impetrat. C. Mandati de novis sacris procurandis exsecutio Ex. 35-Lev. 10 . Ba commendatio, dona pretiosa conger Buda. VIEN DA Ex. 35,1-36,7. — Sanctuarium : habitaculum, AMOR E operimenta, parietes, vela Ex. 36,8-38. — asa aurea vel deaurata, : area, . mensa, candelabrum, altare thymiamatis eum thymiamate et uncetionis oleo Ex. 37. — 7/asa aenea : altare holocausti, labrum aeneum Ex. 38,1-8. — Atrium Ex. 38,9-20. — Computus Ithamar Ex. 38,21- 31. — Festes sacrae Ex. 39.1-30. — Totum opus Moysi oblatum et ab eo benedictum Ex. 39,31-43. . Thora Saerificiorum Lev. 1-7 : ; (LANE prior : holocausta , BURoe pacifica pev. 1- -3. —m—- Ram pro peecato et pro debo Lev. 4,1-6,7. — Sertes posterior, prioris complementum : de sacrificio quotidiano leges tres Lev. 6,8-23. — De saerificiis cruentis novellae tres Lev. 6.24-7.21. — Appendices et subscriptio Lev. 7,22-38. 4. Sacerdotum consecratio Lev. 8-10 . orci M MR NU S Sacerdotes aaronici consecrantur Lev. 8. — Eorum prima sacriticia insigni miraeulo honestantur Lev. 9. — Saeerdotii aaronici neglectus portento punitur Lev. 10. A. Thora Munditiei Lev. 11-15 . I. Lex de animalibus mundis et immundis Lev. 11. Lex de pecoribus, aquatilibus, alitibus Lev. 11,1-20. — Ad eam pe additamenta : appendicula ad legem de alitibus multipedibus, appendieula de quibusdam pecoribus, additamentum de reptilibus Lev. 11, 21-45. — Legis subscriptio Lev. 11,46 sq. II. Lex de immunditia puerperae Lev. 12 . III. Lex de lepra Lev. 13 sq. . De lepra hominum et vestium Lev. 13. — De legali mundatione leprosi Lev. 14,1-32. — De lepra. domorum Lev. 14,33-53. — Legis subscriptio Lev. 14,54-57. IV. Lex de ipu Ssexüüli Lev; 315, ^ VEND n OTADETOT TRO E De fluxu seminis virilis nimio vel aped Les. 15,1-15. — De semi- B. Solemnitas expiationis quotannis instituenda Lev. 16 C. Lex de maetationibus Lev. 17 ORMMDNDLJM EU Mactationes faciendae ad ostium Cabernet b 17.1-7. — Appendices tres et appendicula una Lev. 17,8-16. D. Thora Sanctitatis Lev. 18-22 Ll. Lex de re matrimoniali Lev. 18 . i V MEREE Ii. Legum congeries Lev. 19 4.42. CRINES MIS ; Series prior, constans septem binariis in Lens 19,3-18. — Series posterior, Dust septem articulis inaequalibus legum Lev. 19,19-37. III. Variorum scelerum poenae Lev. 20 COXSDHSN Poenae coeuntium eum mulieribus ethnicis et dual magos Lev. 20,1-6. — Poenae attentantium coniugia illicita : exordium, poena capitis, poena mortis civilis, epilogus Lev. 20,7-26. — Poena divinantium Lev. 20,27. t IV. Leges de munditia sacerdotum et victimarum Lev. 21 sq. Statuta quoad luetum et nuptias, tam pro simplicibus sacerdotibus quam pro pontifice Lev. 21,1-15. — Statuta de irregularitatibus permanentibus et temporaneis, cum appendieula de sacerdotum convictoribus Lev. 21.16-22,16. — Statuta de victimis Lev. 22,17-30. — Clausula legis Lev. 22.30-33. E. Catalogus festorum Lev. 23 . dU Hi dU S RUTRUM PL AT MDM (Sabbatum serius adseriptum), Phase, pentecoste, novilunium septimi mensis, dies expiationis, festum tabernaeulorum. F. Ordinatio de oleo lucernarum et de panibus propositionis Lev. 24,1-9 . G. Blasphemi supplieium, et lex de blasphemia et M Lev. 24,10-23. HI. Libri Legum epilogus Lev. 25 sq. Don AUS DONE NE Cultus Tahve praestandus : annus sabbatieus D. 25,1-7. 19-22; iubi- J. Libri Legum appendix : lex de redemptione votorum ete. Lev. 27 . Mensium nomina antiquiora Schema legum Ex. 21,1-22,30 . Schema Thorae Sacri ttoTHa Lev. 1,1- -7,38. Schema Thorae Munditiei Lev. 11-15. Schema legis de animalibus etc. Lev. 11 Schema Thorae Sanctitatis Lev. 18-22
27:10
… 34, 19 f.; Lev. 27, 26 f.; Num. 8, 16 f.; 18, 15 f. and Deut. 15, 19 f. e) 'Arākhīn "valuations": concerning vows (Lev. 25, 25 f.; 17, 2-20) and the persons who make the vows. f) Tēmūrāth "exchange", 7 chapters: substitution in the offering of animals (Lev. 27, 10). g) Kērīthōth "cutting off": premature natural death, of which the Tōrah often speaks, which transgressions are punished in this way, sacrificial precepts (6 chapters). h) Mē'īlōh: …
27:21
Herem (Septuagint: Ἀνάθημα) (M.A.)
… The transgression of the h. constituted a most grievous sin. 2) A vow by which men, fields, animals, etc., were consecrated to God, renouncing the right of redemption (Lev. 27:28). Since they became "most holy things," the fields and the things belonged to the priests (Num. 18:14; Lev. 27:21; etc.). …
27:26
… against slaughtering sick animals or animals destined for pagan worship, the precept of Lev. 22, 28 and of Ex. 23, 19; 34, 26; Deut. 14, 21 and Deut. 22, 6. d) Bēkhōrōth "first-born", in 9 chapters: it concerns the precepts of Ex. 13, 2.12 f.; 34, 19 f.; Lev. 27, 26 f.; Num. 8, 16 f.; 18, 15 f. and Deut. 15, 19 f. e) 'Arākhīn "valuations": concerning vows (Lev. 25, 25 f.; 17, 2-20) and the persons who make the vows. f) Tēmūrāth "exchange", 7 chapters: …
27:28
Herem (Septuagint: Ἀνάθημα) (M.A.)
… The transgression of the h. constituted a most grievous sin. 2) A vow by which men, fields, animals, etc., were consecrated to God, renouncing the right of redemption (Lev. 27:28). Since they became "most holy things," the fields and the things belonged to the priests (Num. 18:14; Lev. 27:21; etc.). …
27:29
… Samuel, after reproaching Saul ("melior est oboedientia quam victimae," Hos. 6:6; Mt. 9:13; 12:7), applying the norms of holy war (Lev. 27:29) and the law of retaliation (Ex. 21:23-25), cut A. to pieces before the altar at Gilgal (1 Sam. 15).
Herem (Septuagint: Ἀνάθημα) (M.A.)
HEREM (Septuagint ἀνάθρης) (m.a.) - Among the Hebrews it designated: 1) a penalty by which individuals or peoples declared objects of execration were exterminated in honor of God (Lev. 27:29); or it indicated the punished themselves. …
27:30
The amount and the manner of collecting this tribute were not always the same (Lev. 27, 30-33; Num. 18, 20-32; Deut. 12, 6, 11; 14, 22-29; 17-19; 26, 12-15; cf. Am. 4, 4). Numbers and Deuteronomy consider grain, new wine and oil subject to the tithe. …
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
of war (Num. 31:30) and with the tithes (ibid. 18:21-24; cf. Lev. 27:30). In Deut. 12:19; 14:27, etc. the people are exhorted not to let them lack what is necessary. …
27:31
… obligation to everything that serves as food, is stored up and grows from the earth. Lev. 27, 30-33 concerns the tithe taken from domestic animals; where the tribute was not given in kind, a sum increased by a fifth of the value had to be delivered (Lev. 27, 31). According to Num. 18, 20-32 every tithe of the threshing floor and of the winepress belongs to the Levites, who may dispose of it freely, but they set aside one for the priests. …
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.