False Prophets must be slaine, 6. how nere soeuer they be in kinred, or freindshipe. 12. The whole citie that shal permite false doctrin must be vtterly destroyed, men, beastes, and al moueables, and neuer be built againe.
1If there rise in the midst of thee a prophet or one that saith he hath dreamed a dream, and he foretell a sign and a wonder,Quando si levi su in mezzo al tuo popolo un profeta, ovver chi dica di aver avuta visione in sogno, e predirà qualche segno, e prodigio,IF there rise in the middes of thee a prophete, or one that saieth he hath seene a dreame, and foretel a signe and a wonder,Si surrexerit in medio tui prophetes, aut qui somnium vidisse se dicat, et prædixerit signum atque portentum, 2And that come to pass which he spoke, and he say to thee: Let us go and follow strange gods, which thou knowest not, and let us serve them:E succederà quel che egli ha detto, e dirà a te: Andiamo, e seguiamo gli dei stranieri ignoti a te, e ad essi serviamo:and it come to passe which he spake, and he say to thee: Let vs goe, and folow strange goddes, which thou knowest not, and let vs serue them:et evenerit quod locutus est, et dixerit tibi: Eamus, et sequamur deos alienos quos ignoras, et serviamus eis: 3Thou shalt not hear the words of that prophet or dreamer: for the Lord your God trieth you, that it may appear whether you love him with all your heart, and with all your soul, or not.Non darai retta a quel profeta, o relatore di sogni; perché il Signore Dio vostro fa prova di voi, affinché si faccia manifesto, se lo amiate, o no, con tutto il cuore, e con tutta l'anima vostra.thou shalt not heare the wordes of that prophete or dreamer: for the Lord your God tempteth you, that it may appeare whether you loue him or no, with al your hart, and with al your soule.non audies verba prophetæ illius aut somniatoris: quia tentat vos Dominus Deus vester, ut palam fiat utrum diligatis eum an non, in toto corde, et in tota anima vestra. 4Follow the Lord your God, and fear him, and keep his commandments, and hear his voice: him you shall serve, and to him you shall cleave.Seguite il Signore Dio vostro, e lui temete, osservate i suoi comandamenti, e ascoltate la sua voce: lui servite e a lui state uniti.Folow the Lord your God, and feare him, and keepe his commandementes, and heare his voice: him you shal serue, and to him you shal cleaue.Dominum Deum vestrum sequimini, et ipsum timete, et mandata illius custodite, et audite vocem ejus: ipsi servietis, et ipsi adhærebitis. 5And that prophet or forger of dreams shall be slain: because he spoke to draw you away from the Lord your God, who brought you out of the land of Egypt, and redeemed you from the house of bondage: to make thee go out of the way, which the Lord thy God commanded thee: and thou shalt take away the evil out of the midst of thee.E quel profeta, o inventore di sogni sarà messo a morte: perché ha parlato per alienarvi dal Signore Dio vostro, il qual vi trasse dalla terra d'Egitto, e vi riscattò dalla casa di schiavitù: e per farti andar fuori della strada mostrata a te dal Signore Dio tuo: e tu torrai via da te il cattivo.And that prophete or forget of dreames shal be slaine: because he spake that he might auert you from the Lord your God, which brought you out of the Land of Aegypt, and redemed you from the house of seruitude: that he might make thee to erre from the way, that the Lord thy God commanded thee: and thou shalt take away the euil out of the middes of thee.Propheta autem ille aut fictor somniorum interficietur: quia locutus est ut vos averteret a Domino Deo vestro, qui eduxit vos de terra Ægypti, et redemit vos de domo servitutis: ut errare te faceret de via, quam tibi præcepit Dominus Deus tuus: et auferes malum de medio tui.
6If thy brother the son of thy mother, or thy son, or daughter, or thy wife that is in thy bosom, or thy friend, whom thou lovest as thy own soul, would persuade thee secretly, saying: Let us go, and serve strange gods, which thou knowest not, nor thy fathers,Se un tuo fratello figliuolo di tua madre, o un tuo figliuolo, o una figlia, ovver la moglie, cui tu porti in seno, o un amico, cui tu ami, come l'anima tua, tenterà di persuaderti, e segretamente dirà a te: Andiamo a servire gli dei stranieri (non conosciuti da te, né dai padri tuoi),If thy brother the sonne of thy mother, or thy sonne or daughter, or thy wife that is in thy bosome, or thy freind, whom thou louest as thy soule, wil perswade thee secretly, saying: Let vs goe, and serue strange goddes, which thou knowest not, nor thy fathers,Si tibi voluerit persuadere frater tuus filius matris tuæ, aut filius tuus vel filia, sive uxor quæ est in sinu tuo, aut amicus, quem diligis ut animam tuam, clam dicens: Eamus, et serviamus diis alienis, quos ignoras tu, et patres tui, 7Of all the nations round about, that are near or afar off, from one end of the earth to the other,Gli dei di tutte le genti, dalle quali tu sei circondato, o vicine, o rimote, all'una, o all'altra estremità della terra,of al nations round about, that be nigh or farre, from the beginning vnto the end of the earth,cunctarum in circuitu gentium, quæ juxta vel procul sunt, ab initio usque ad finem terræ, 8Consent not to him, hear him not, neither let thy eye spare him to pity and conceal him,Non dargli retta, non ascoltarlo, e non lasciarti muovere dalla compassione e perdonargli, e a nasconderlo;consent not to him, nor heare him, neither let thyne eie spare him to pitie and hide him,non acquiescas ei, nec audias, neque parcat ei oculus tuus ut miserearis et occultes eum, 9But thou shalt presently put him to death. Let thy hand be first upon him, and afterwards the hands of all the people.Ma tosto lo ucciderai: tu sarai il primo ad alzar la mano contro di lui, e poi tutto il popolo alzi la mano.but forthwith thou shalt kil him let thy hand be first vpon him, and after thee al the people lay hand on him.sed statim interficies: sit primum manus tua super eum, et postea omnis populus mittat manum. 10With stones shall he be stoned to death: because he would have withdrawn thee from the Lord thy God, who brought thee out of the land of Egypt, from the house of bondage:Sepolto sotto le pietre egli morrà: perché volle staccarti dal Signor Dio tuo, che ti trasse dalla terra d'Egitto, dalla casa di schiavitù:With stones shal he be stoned to death: because he would haue withdrawen thee from the Lord thy God, which brought thee out of the Land of Aegypt, from the house of seruitude:Lapidibus obrutus necabitur: quia voluit te abstrahere a Domino Deo tuo, qui eduxit te de terra Ægypti, de domo servitutis:
11That all Israel hearing may fear, and may do no more any thing like this.Affinché udendo ciò tutto Israele, n'abbia timore, e nissuno mai più faccia cosa simile a questa.that al Israel hearing may feare, and may doe no more any thing like to this.ut omnis Israël audiens timeat, et nequaquam ultra faciat quippiam hujus rei simile. 12If in one of thy cities, which the Lord thy God shall give thee to dwell in, thou hear some say:Se sentirai dire da alcuni, che in una delle tue città date a te dal Signore Dio tuo per abitarle,If in one of thy cities, which the Lord thy God shal geue thee to inhabite, thou heare some say:Si audieris in una urbium tuarum, quas Dominus Deus tuus dabit tibi ad habitandum, dicentes aliquos: 13Children of Belial are gone out of the midst of thee, and have withdrawn the inhabitants of their city, and have said: Let us go, and serve strange gods which you know not:Sieno scappati fuora dimezzo a voi de' figliuoli di Belial, che abbiano sovvertito gli abitanti delle loro città, e abbiano detto: Andiamo a servire agli dei stranieri (che a voi sono ignoti):There are gone forth children of Belial out of the middes of thee, and haue auerted the inhabitants of their citie, and haue said: Let vs goe, and serue strange goddes which you know not:Egressi sunt filii Belial de medio tui, et averterunt habitatores urbis suæ, atque dixerunt: Eamus, et serviamus diis alienis quos ignoratis: 14Inquire carefully and diligently, the truth of the thing by looking well into it, and if thou find that which is said to be certain, and that this abomination hath been really committed,Informati con sollecitudine, e investigata diligentemente la verità del fatto, se troverai esser certo quello che si dice, e che tale abominazione è stata realmente commessa,inquire carefully, and diligently, the truth of the thing being looked into, if thou finde it certaine that is said, and that this abomination is in act committed,quare sollicite et diligenter, rei veritate perspecta, si inveneris certum esse quod dicitur, et abominationem hanc opere perpetratam, 15Thou shalt forthwith kill the inhabitants of that city with the edge of the sword, and shalt destroy it and all things that are in it, even the cattle.Immediatamente metterai a fil di spada gli abitanti di quella città, e la distruggerai con tutto quel che v'è senza eccettuarne le bestie:thou shalt forthwith strike the inhabitantes of that citie in the edge of the sworde, and shalt destroy it and al thinges that are in it, vnto the very beastes.statim percuties habitatores urbis illius in ore gladii, et delebis eam ac omnia quæ in illa sunt, usque ad pecora.
16And all the household goods that are there, thou shalt gather together in the midst of the streets thereof, and shall burn them with the city itself, so as to comsume all for the Lord thy God, and that it be a heap for ever: it shall be built no more.E tutte le suppellettili, che vi saranno, le adunerai in mezzo alle sue piazze, e le darai alle fiamme insieme colla stessa città, consumando così tutte le cose in onor dei Signore Dio tuo, ed ella sia un sepolcro sempiterno, e mai più sia riedificata,What stuffe also soeuer there is, thou shalt gather together in the middes of the streares therof, and shalt burne it with the citie it selfe, so that thou consume al thinges to the Lord thy God, and it be a heape for euer: it shal be built no more,Quidquid etiam supellectilis fuerit, congregabis in medio platearum ejus, et cum ipsa civitate succendes, ita ut universa consumas Domino Deo tuo, et sit tumulus sempiternus. Non ædificabitur amplius, 17And there shall nothing of that anathema stick to thy hand: that the Lord may turn from the wrath of his fury, and may have mercy on thee, and multiply thee as he swore to thy fathers,E nissuna cosa di questo anatema resterà nelle tue mani: affinché il Signore calmi l'ira, e il furor suo, e abbia misericordia di te, e ti moltiplichi, come giurò a' padri tuoi,and there shal nothing sticke in thy hand of that anathema: that our Lord may be turned from the wrath of his furie, and may haue mercie on thee, and multiplie thee as he sware to thy fathers,et non adhærebit de illo anathemate quidquam in manu tua: ut avertatur Dominus ab ira furoris sui, et misereatur tui, multiplicetque te sicut juravit patribus tuis, 18When thou shalt hear the voice of the Lord thy God, keeping all his precepts, which I command thee this day, that thou mayst do what is pleasing in the sight of the Lord thy God.Quando tu ascolterai la voce del Signore Dio tuo, e osserverai tutti i suoi comandamenti, che io oggi ti annunzio per far quello che è accetto dinanzi al Signore Dio tuo.when thou shalt heare the voice of the Lord thy God, keeping al his preceptes, which I command thee this day, that thou mayest doe that which is pleasing in the sight of the Lord thy God.quando audieris vocem Domini Dei tui custodiens omnia præcepta ejus, quæ ego præcipio tibi hodie, ut facias quod placitum est in conspectu Domini Dei tui.
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Year of the World 2553.
Haydock
If....a prophet, or even an angel from heaven, as St. Paul (Galatians 1:8,) says on a similar occasion, (Calmet) should work a miracle, and afterwards adduce it in proof of a false religion, believe him not. The Jews and Christians had already received such convincing proofs from God, of the truth of what they had been taught, that they had reason to conclude either that the miracle was false, or that the person who would persuade them to embrace a different religion had fallen, after God had honoured him with miraculous powers: or, in fine, that if he were an impostor at the time when he exercised that power, like the magicians of Egypt, or Balaam, the miracle was either not wrought in confirmation of what he preached, or at least it was eclipsed by some greater miracle in favour of the truth. Whether God will ever suffer a real miracle which may seem to countenance error, or not, this appears to be unquestionable, that he will never deny himself, or, in a contest of miracles, permit falsehood to gain the victory. If the magicians performed wonderful works, they were forced at last to confess their inferiority, and yield to Moses, Exodus 8:18, 19. Miracles are generally a proof of the truth of any doctrine; but when the doctrine is already established, as in this case of the unity of God, (ver. 2,) it may be adduced with propriety as a criterion of miracles. Truth can never be in contradiction to truth. The light of reason suffices to evince that there is but one God. The same truth had been repeatedly confirmed by miracles, particularly during the last forty years, during which God had manifested his power over all nature, in the sight of all the Hebrews, and had trampled on the idols of the Gentiles. If therefore any person should attempt, by his dreams or predictions, to invalidate this most fundamental and undeniable article, his testimony could not be received. (Haydock)
Calmet
The Jews, in vain, allege this passage against the religion of Jesus Christ. He did not subvert, but fulfilled the law; so far was he from endeavouring to persuade them to abandon the true God. (Calmet)
If he had not come to act in this manner, the law would have contained in itself the seeds of dissolution, by falsely holding forth the expectation of a future Messias, who would bring all things to perfection, chap. 18:15., Genesis 3:15., and 49:10, etc. Hence when he really appeared, the Jews desired him to prove his mission by a miracle, as he did repeatedly, Matthew 12:38., John 8:40., and 10:25.
Haydock
A dream, of a mysterious kind, like those of Joseph and of the prophets. (Haydock)
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Calmet
To pass. The completion of a prophecy does not always prove, that the person who uttered it was a true prophet. Chance, a knowledge of natural causes, etc., may enable an impostor sometimes to hit upon the truth. God may also, for reasons known to himself, declare what will come to pass by the mouth of a false prophet, or of a wicked man, as he did by Balaam and Caiphas. Judas wrought miracles before his apostacy. (Calmet)
Yet if any who had been so highly favoured, should attempt to enforce by their preceding miracles, any false doctrine, let him be anathema, Galatians 1:8.
Haydock
Not. The Hebrews had inconvertible proofs of the existence of one God. They could not therefore acknowledge any other. (Haydock)
Worthington
Novelty in religion is a mark of idolatry or of heresy. (Worthington)
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Calmet
Trieth you, not in order to induce you to embrace evil, (James 1:13,) nor to discover your real dispositions, but to lay open your hearts to yourselves and to the world, (Haydock) that, if you continue steadfast, others may be encouraged to imitate you; but if you fall, they may take warning, and stand with all humility and circumspection. (Calmet)
Menochius
Appear. Hebrew, "to know, or to disclose." (Menochius)
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Forger. Hebrew, "dreamer," to whom God reveals his secrets in the night, as he does to the prophet while he is awake.
Haydock
Slain. Philo says, without any trial or delay; but the Rabbins allow that, although the impostor was not to receive an admonition, no ignorance being able to excuse him, as in other cases, he was to be brought before the Sanhedrim, at Jerusalem, and strangled. See Luke 13:33. The Jews, it is thought, condemned our Saviour on the plea that he was a false prophet, Matthew 26:57. They commonly required before this condemnation, that a person should have assumed the character of a prophet, and not barely that he should have performed some wonderful work by his ingenuity. For if he only did the latter, and thereby endeavoured to withdraw the people from the service of the true God, he was punished as a seducer. They also refused to condemn one who had foretold evils, if they did not take place as was the case with Jonas and the Ninivites. (Haydock)
Calmet
But those who taught or did any thing contrary to the law, in quality of prophets, were in danger of condemnation, unless their great reputation might screen them from suspicion. Thus Elias offered sacrifice on Mount Carmel, without giving offence, 3 Kings 18:23. If a true prophet bore witness to another, the latter might also claim respect. (Calmet)
Haydock
Yet though St. John the Baptist had repeatedly commended Jesus Christ, the Jews did not hesitate to call him a seducer, and to put him to death. (Haydock)
"The evil one," (Syriac,) 1 Corinthians 5:13.
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Menochius
If thy own brother, to distinguish him from the rest of the Jews, who were all styled brethren, as being descended from the same stock of the Patriarchs. (Menochius)
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Worthington
Presently put him to death. Not by killing him by private authority, but by informing the magistrate, and proceeding by order of justice. (Challoner) (Worthington)
Philo seems to assert the contrary. But he perhaps speaks of those who publicly endeavoured to lead the people astray. Presently is not in Hebrew. Other criminals were allowed twenty-four hours after condemnation. No delay was granted to false prophets. No excuse was admitted. If he had even been once acquitted, he might be examined again.
Thy hand. The accuser or witness first threw a stone, after the wretch had been conducted out of the city, Deuteronomy 17:4.; Acts 7:58.
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Haydock
Cities. If the inhabitants agreed, in general, to introduce the worship of idols, they were to be first admonished, (Calmet) and if incorrigible, to be utterly destroyed. (Haydock)
Du Hamel
The obligation of seeing that this was executed, was left to the magistrates. (Du Hamel)
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Challoner
Belial: that is, without yoke. Hence the wicked, who refuse to be subject to the divine law, are called in Scripture the sons of Belial. (Challoner)
The devil is called Belial, or "an apostate, rebel," etc. The word is also applied to Antichrist, to idols, and to those who are notoriously wicked. (St. Jerome in Nahum 1., and Isaias 27.; 3 Kings 21:13.)
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Selden
Even the cattle. Nothing at all must be spared. Yet the Rabbins and some who argue that penal laws must be restrained as much as possible, exempt the women, and boys under thirteen years of age, and understand this law only of the central cities, ver. 13. If the city was seduced by one man, or by women, or by people of a different tribe, the culprit was only to be stoned, and the Sanhedrim had to take cognizance of the whole affair. If many cities joined in the idolatry, or if any of them were cities of refuge, etc., they were not included. (Selden, Syned. 3:5.; Grotius)
Calmet
But these limitations seem visibly to contradict the law. The goods of the innocent were involved in the common ruin, that they might learn to make all possible resistance to the introduction of so abominable a crime; and those of the guilty were destroyed wherever they were found. (Calmet)
Calmet
But the persons of those who fled away, to shew their disapprobation, and denounce the attempt of their brethren, (Haydock) would no doubt be saved. (Calmet)
Haydock
If they continued among them, their indolence or connivance deserved punishment. (Haydock)
Grotius (Jur. 2:15) maintains, that the magistrate is authorized by the law of nature to punish those who deny the existence of God or his Providence, as these errors strike at the root of all society.
[Ver. 16.] For the Lord, as a victim of expiation, and to manifest your zeal for the honour of the only true God.
Calmet
No more. Septuagint, "it shall be uninhabited." The Rabbins are so exact, as to entertain a doubt whether the place might even be used as a garden. (Calmet)
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13:9
Presently put him to death.... Not by killing him by private authority, but by informing the magistrate, and proceeding by order of justice.
13:13
Belial.... That is, without yoke. Hence the wicked, who refuse to be subject to the divine law, are called in scripture the children of Belial.
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Noueltie in Religion is a marke of idolatrie or heresie.
13:9
Euerie priuat man is not commanded, nor warrented by this to kil: but euerie one is bound to informe the Magistrate, and so by order of iustice to procede against the wicked. Such as wil not indure discipline are called children of Be•lial, that is, vvithout yoke.
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Tertulliano † 220 d.C. Scorpiace 2
… After the Lord your God ye shall go, and fear Him, and keep His commandments, and obey His voice, and serve Him, and cleave unto Him. But that prophet or dreamer shall die; for he has spoken to turn thee away from the Lord thy God.”
Origene † 254 d.C. Origen Against Celsus 2.53
… For it is written in your law, ‘If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or wonder come to pass whereof he spake unto thee, saying, Let us go after other gods which thou hast not known, and let us serve them; thou shalt not hearken to the words of that prophet, or dreamer of dreams,’”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 13
… ye shall not hearken unto the words of that prophet or that dreamer of dreams. For the Lord your God trieth you, that He may know whether you will love the Lord your God with all your heart
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 41
… “If a man come doing miracles and leading you to God, and truly foretelling things future, ye must hearken unto him with all readiness.” Now Christ had done all this. He wrought miracles in very truth, He drew all men to God, and (so that He ) caused accomplishment to follow His predictions.
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 2.23
… And to our advantage, the Word of God is not silent about this species of fornication of the soul; and it does not warn the soul against following such practices on the ground that those who profess them speak lies, but it says, “Even if what they tell you should come to pass, hearken not unto them.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.14
… and that come to pass which he spoke, and he say to thee: Let us go and serve strange gods which ye know not, thou shalt not hear the words of that prophet or dreamer; for the Lord your God surely trieth thee, whether thou lovest Him with all thine heart, and keepest His Commandments, or no.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 15.1
… Let us go and follow after other gods whom thou knowest not, and let us serve them: thou shalt not hear the words of that prophet or of that dreamer, for the Lord thy God is tempting thee that it may appear whether thou lovest Him or not, with all thy heart and with all thy soul.”
san Vincenzo di Lerino † 445 d.C. The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 10
[28.] Blessed Moses, then, writes thus in Deuteronomy:
san Vincenzo di Lerino † 445 d.C. The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 17
… and interpreting certain passages of Scripture in a novel way, deserved for himself the warning given to the Church of God, as applicable in his case as in that of others, “If there arise a prophet in the midst of thee,”… “thou shalt not hearken to the words of that prophet,”…“because the Lord your God doth make trial of you, whether you love Him or not.”
Pseudo-Clement The Recognitions of Clement 2.45
… ye shall not hear the words of that prophet, nor the dream of that dreamer, because proving he hath proved you, that he may see if ye love the Lord your God.’
Pseudo-Clement The Clementine Homilies 16.13
And Peter answered: “If the Scriptures or prophets speak of gods, they do so to try those who hear. For thus it is written:
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san Tascio Cecilio Cipriano † 258 d.C. On the Mortality 11
… and it shall be known in thine heart if thou hast well kept His commandments or no.” And again: “The Lord your God proveth you, that He may know whether ye love the Lord your God with all your heart, and with all your soul.”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 9
In Deuteronomy, “The Lord your God proveth you, that He may know if ye love the Lord your God with all your heart, and with all your soul, and with all your strength.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.16
… “The Lord your God proveth you, that He may know if ye love the Lord your God with all your heart, and with all your soul.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.18
… and I was as a dumb man that openeth not his mouth:” and “I was as a man that heareth not, and in whose mouth are no reproofs.” When she felt herself tempted, she dwelt upon the words in Deuteronomy: “The Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.9
31. When, therefore, it is said, “The Lord your God tempteth (proveth) you, that He may know if ye love Him,”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.30
… just in the same way as we find the term “temptation” used in one meaning, when it is said, “God tempteth no man,” and in a different meaning where it is said, “The Lord your God tempteth [proveth] you, to know whether ye love Him.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 7.9
… This is the kind of temptation he spoke of. For there is another sort of temptation which is called a proving; of this kind of temptation it is written, “The Lord your God tempteth (proveth) you to know whether ye love Him.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.15
15. For as in that it is said, “God tempteth no man,” it is not to be understood that God tempteth no man with any kind, but only not with some certain kind of temptation; lest that be false, which is written, “The Lord your God tempteth you;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 43.5
5. In order to solve this point, attend. It may be solved by [quoting] a similar mode of speaking. Thou hast it written, “God tempteth not any man;” and again thou hast it written, “The Lord your God tempteth you, to know whether you love Him.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.4
… Such is that expression, “Arise, O Lord,” that is, make me arise. But this latter is taken of Christ’s resurrection: but at all events that Scripture, “The Lord your God proveth you, that He may know whether ye love Him,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 6.1
… What comes then of the Son’s even not knowing this? Which of course is said with this meaning, that men do not learn this by the Son, not that He by Himself doth not know it: according to that form of speech, “the Lord your God trieth you that He may know;”
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Origene † 254 d.C. Origen Against Celsus 7.34
And we do not ask the question, “How shall we go to God?” as though we thought that God existed in some place. God is of too excellent a nature for any place: He holds all things in His power, and is Himself not confined by anything whatever. The precept, therefore, “Thou shalt walk after the Lord thy God,”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.1.5
… And the Son is not attached to the Father, but co-exists with Him; whence also Moses says again in the same Deuteronomy, ‘Ye shall obey His voice, and apply yourselves unto Him
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.17
17. We for our part as men charge and teach you thus: but make not ye our building hay and stubble and chaff, lest we suffer loss , from our work being burnt up: but make ye our work gold, and silver, and precious stones ! For it lies in me to speak, but in thee to set thy mind
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 39.5
… They intercept your tears with which you wash away the guilt of the sin you have committed; they intercept the peace which you truly and faithfully ask from the mercy of the Lord; and they do not know that it is written, “And that prophet, or that dreamer of dreams, that hath spoken to turn you away from the Lord your God, shall be put to death.”
san Girolamo † 420 d.C. The Letters of St. Jerome 109.3
… There is no cruelty in regard for God’s honour. Wherefore also in the Law it is said: “If thy brother or thy friend or the wife of thy bosom entice thee from the truth, thine hand shall be upon them and thou shalt shed their blood, and so shalt thou put the evil away from the midst of Israel.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 16.5
… This passage will not do, we must try others. I cannot admit that the words, "Cursed is every one that hangeth on a tree," refer to Christ, or when it is said that the prince or prophet must be killed who should try to turn away the people from their God, or should break any of the commandments.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 114.4
… Such is the folly of those who do not pursue, but persecute wisdom. What then mean the words, “It is not lawful for us to put any man to death”? If He is a malefactor, why is it not lawful? Did not the law command them not to spare malefactors, especially (as they accounted Him to be) those who seduced them from their God?
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philadelphians: Shorter and Longer Versions 3
… If any one walks according to a strange opinion, he is not of Christ, nor a partaker of His passion; but is a fox, a destroyer of the vineyard of Christ. Have no fellowship with such a man, lest ye perish along with him, even should he be thy father, thy son, thy brother, or a member of thy family. For says [the Scripture], “Thine eye shall not spare him.”
Tertulliano † 220 d.C. Scorpiace 2
… Thine eye shall not spare him, neither shalt thou pity, neither shalt thou preserve him; thou shalt certainly inform upon him. Thine hand shall be first upon him to kill him, and afterwards the hand of thy people; and ye shall stone him, and he shall die, seeing he has sought to turn thee away from the Lord thy God.”
Tertulliano † 220 d.C. On Prayer 8
… Infirmity and malice are characteristics of the devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God.
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 5
… Thine hand shall be upon him first of all to put him to death, and afterwards the hand of all the people; and they shall stone him, and he shall die, because he hath sought to turn thee away from the Lord thy God.”
san Girolamo † 420 d.C. The Letters of St. Jerome 109.3
… There is no cruelty in regard for God’s honour. Wherefore also in the Law it is said: “If thy brother or thy friend or the wife of thy bosom entice thee from the truth, thine hand shall be upon them and thou shalt shed their blood,
Pseudo-Clement The Clementine Homilies 16.6
… And elsewhere: ‘Let the gods that have not made the heavens and the earth perish;’ as if those who had made them were not to perish. And in another place, when it says,
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san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 5
… Moreover, it shall no more be rebuilt, that the Lord may be turned from the indignation of His anger. And He will show thee mercy, and He will pity thee, and will multiply thee, if thou wilt hear the voice of the Lord thy God, and wilt observe His precepts.”
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Tertulliano † 220 d.C. Scorpiace 2
… and, says He, “it shall not be for dwelling in for ever: it shall not be built again any more, and there shall cleave to thy hands nought of its accursed plunder, that the Lord may turn from the fierceness of His anger.”
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sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 3
… In truth, Divine Scripture acquaints us with a double sense of this word:—one which Moses sets before us in the Law, ‘When ye shall hearken to the voice of the Lord thy God, to keep all His commandments which I command thee this day, to do that which is right in the eyes of the Lord thy God, ye are children of the Lord your God
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2. SEQUAMUR DEOS ALIENOS QUOS IGNORAS, — scilicet esse deos, quia nimirum ipsi ea signa divinitatis et providentiae tibi non ostenderunt, quae ego in Aegypto et in deserto ostendi.
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3. TENTAT (id est tentari permittit) VOS DOMINUS. — Nam, ut ait S. Jacobus, cap. 1, 13, Deus proprie neminem tentat; permittit autem Deus te tentari, ut per hoc elucescat et pateat omnibus, an diligas Deum, nec ne.
Moraliter, S. Gregorius, XXVIII Moral. cap. VII: « Tribus, ait, modis nos conditor noster interrogare consuevit. Primo, cum flagelli districtione percutit, et quanta nobis insit vel desit patientia, ostendit. » Sic interrogavit S. Job. Secundo, cum ea quae jam nolumus praecipit, et nostram nobis obedientiam vel inobedientiam patefacit. Sic interrogavit Abraham, jubens ei immolare filium, Genes. XXII. Sic et hic dicitur: « Tentat vos Dominus Deus vester, ut sciat si diligitis eum. Tentare quippe Dei est magnis nos jussionibus interrogare. Scire quoque ejus, est nostram obedientiam nosse nos facere. Tertio, cum aliqua nobis occulta aperit, et aliqua abscondit, et nobis mensuram humilitatis nostrae innotescit. » Ita fecit S. Paulo, cum exclamavit: « O altitudo divitiarum sapientiae et scientiae Dei! »
Ut Palam Fiat UT PALAM FIAT. — Hebraice et Graece est, ut sciat; scilicet Deus per experientiam, et per eventum, quod per praescientiam praescivit ab aeterno. Aliter S. Augustinus, lib. I De Genesi contra Manichaeos, cap. XXII: Ut sciat, inquit, id est ut scire nos faciat quantum in ejus solida dilectione profecerimus. Idem cogitent fideles, hacque cogitatione se obarment, cum oriuntur haereses, uti pulchre docet Vincentius Lirinensis, in lib. Contra haereses, ubi hunc Deuteron. locum perurget.
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5. UT ERRARE TE FACERET DE VIA, QUAM TIBI PRAECEPIT DOMINUS. — « De via, » id est de ritu vivendi, et serviendi Deo. Hebraeum enim derech, id est via, significat modum vivendi, conversationem, institutum, tenorem vitae.
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9. SED STATIM INTERFICIES (accusabis eum, ut statim interficiatur; nam sequitur) SIT PRIMUM MANUS TUA SUPER EUM, q. d. Tu primus in eum lapidem mitte, deinde totus populus; quod non potest intelligi, nisi de eo qui publice per accusatores et judices condemnatus est.
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13. EGRESSI SUNT FILII BELIAL, ET AVERTERUNT, — id est coeperunt apostatae avertere. Surgere enim et egredi saepe in Scriptura significat incipere, et rem aliquam aggredi, uti superius dixi. Filii Belial sunt homines rebelles et pessimi, qui jugum legis et Dei excutiunt, puta filii diaboli: hic enim primus fuit Belial; id est apostata. Septuaginta vertunt, paranomoi, id est exleges. Vide dicta II Corinth. VI.
SERVIAMUS DIIS ALIENIS, QUOS IGNORATIS. — Est enallage personae; to enim serviamus est vox apostatarum, to vero quos ignoratis est vox Dei; apostatae enim dicerent: Quos scitis esse famosos et celebres apud Gentes.
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15. STATIM PERCUTIES. — Ad stragem hanc congregabatur universus Israel, uti factum est contra Rubenitas, Josue XXII, 12.
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16. CONSUMAS DOMINO DEO TUO, — scilicet in honorem Dei tui; erat enim magnus Dei cultus, et quasi quoddam sacrificium, perdere et punire homines illos, ita Deo injurios, blasphemos et sacrilegos cum omnibus suis, et statuere anathema, in exemplum caeterorum: unde Tertullianus in Scorpiaco, cap. II, anathemata haec vocat devotamenta.
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… sotto l'azione di Jahweh (Ier. 20, 9). Rimane solo l'identità del termine; per cui Amos può asserire di non essere nábhi' e immediatamente dopo affermare categoricamente di esserlo. È facile comprendere l'estensione dell'antico termine (cf. Gen. 20,7; Deut. 13, 2; 18,15; 34,10; Indc. 4,4 ecc.) a casi che almeno apparentemente sembravano supporre la vocazione e la missione da parte di Jahweh (Num. 11,25 sgg.; Deut. 18,15; ecc.). …
I. GENESI DEI S. - Il problema del s. ha interessato l'uomo fin dall'antichità; sono noti i s. di Faraone che trovarono in Giuseppe un famoso interprete (Gen. 40, 5 sgg.; 41, 1-37). Tuttavia la Bibbia (Deut. 13, 2 sgg. e 18, 10-12) avverte il popolo eletto di non dare credito agli auguri, agli indovini ed agli interpreti di s. Nei tempi più recenti Descartes è stato spinto alle sue meditazioni proprio …
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L'esecuzione aveva luogo fuori dell'accampamento o della città (Lev. 24, 14-23); i testimoni dovevano gettare le prime pietre, il popolo completava il supplizio (Lev. 24, 14; Deut. 13, 10 [Volg. 9]). Talvolta il cadavere del giustiziato veniva appeso ad un palo e così lasciato fino a sera (Deut. 21, 22 sg.). …
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… prevale l'accezione astratta, specie nelle espressioni in cui è genitivo di qualificazione o di destinazione: « figlio di b. » (cf. « figlio d'iniquità »: II Sam. 3, 34; 7, 10; Ps. 88, 23; « figlio di morte »: I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (ebr. 14); Iudc. 19, 22; 20, 13; I Sam. 1, 16; 2, 12; 10, 27; 25, 17; I Reg. 21, 10, 13; II Par. 13, 7, e « uomo di b. » ('īl b. o hab-b. con l'articolo [3 volte sole]; …
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… Dopo le prime vittorie sui popoli della Transgiordania viene precisato meglio che ai Rubeniti ed ai Gaditi è riservata la parte del Galaad fra il lago di Genesareth e la sponda meridionale del Mar Morto (Deut. 13, 16, 17). Gioseb deseminò ancora i singoli territori, assegnando a G. la zona media della Transgiordania, da ca. il Wádi Ḥesbán a sud fin verso il Nahr ez-Zerqá (= Jaboc) a nord (cfr. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.