Remission of dibtes in the seuenth yeare to the israelites, but not to strangers. 4. Albeit there wil alwayes be some poore, yet they must so lend to their needie bretheren, that none be forced to begge. 12. Abought seruant that is an hebrew must be set free in the seuenth yeare, 16. except he desire to serue stil. 19. The firstborne in al cattel must be consecrated to God, without making priuate profite therof.
1In the seventh year thou shalt make a remission,Il settimo anno farai la remissione,IN the seuenth yeare thou shalt make a remission,Septimo anno facies remissionem, 2Which shall be celebrated in this order. He to whom any thing is owing from his friend or neighbour or brother, cannot demand it again, because it is the year of remission of the Lord.La quale si adempirà in questo modo: Colui che ha qualche credito con un amico, o prossimo, o fratello suo, non potrà ripeterlo, perché questo è l'anno della remissione del Signore.which shal be celebrated in this order. He to whom any thing is owing of his freind or neighbour and brother, can not aske it againe, because it is the yeare of remission of our Lord.quæ hoc ordine celebrabitur. Cui debetur aliquid ab amico vel proximo ac fratre suo, repetere non poterit, quia annus remissionis est Domini. 3Of the foreigner or stranger thou mayst exact it: of thy countryman and neighbour thou shalt not have power to demand it again.Potrai esigere il tuo dal forestiero, e da colui che è venuto d'altronde ad abitare con te: non avrai diritto di farti pagare dal concittadino, e prossimo tuo.Of the seiourner and stranger thou shalt exact: of thy countrie man and neighbour thou shalt not haue power to require it.A peregrino et advena exiges: civem et propinquum repetendi non habebis potestatem. 4And there shall be no poor nor beggar among you: that the Lord thy God may bless thee in the land which he will give thee in possession.E generalmente non saravvi tra voi nissun povero, o che chieda limosina, affinché ti benedica il Signore Dio tuo nella terra, di cui egli ti darà il possesso;And needie person and begger there shal be none among you: that our Lord thy God may blesse thee in the land, which he wil geue thee in possession.Et omnino indigens et mendicus non erit inter vos: ut benedicat tibi Dominus Deus tuus in terra, quam traditurus est tibi in possessionem. 5Yet so if thou hear the voice of the Lord thy God, and keep all things that he hath ordained, and which I command thee this day, he will bless thee, as he hath promised.Purché tu ascolti la voce del Signore Dio tuo, e facci tutte le cose, ch'egli comanda, e le quali io oggi ti annunzio, egli ti benedirà, conforme ha promesso.Yet so if thou heare the voice of our Lord thy God, and keepe al thinges that he hath bid, and which I command thee this day, he wil blesse thee, as he hath promised.Si tamen audieris vocem Domini Dei tui, et custodieris universa quæ jussit, et quæ ego hodie præcipio tibi, benedicet tibi, ut pollicitus est.
6Thou shalt lend to many nations, and thou shalt borrow of no man. Thou shalt have dominion over very many nations, and no one shall have dominion over thee.Tu impresterai a molte genti, e non prenderai in prestito da veruno. Avrai dominio sopra molte nazioni, e nissuno avrà dominio sopra di te.Thou shalt lend to manie nations, and thy selfe shalt borrow of no man. Thou shalt haue dominion ouer verie manie nations, and no man shal haue dominion ouer thee.Fœnerabis gentibus multis, et ipse a nullo accipies mutuum. Dominaberis nationibus plurimis, et tui nemo dominabitur. 7If one of thy brethren that dwelleth within thy gates of thy city in the land which the Lord thy God will give thee, come to poverty: thou shalt not harden thy heart, nor close thy hand,Se uno de' tuoi fratelli (il quale abita dentro le mura della tua patria nella terra, che il Signore Dio tuo ti darà) si è ridotto in povertà; non indurerai il cuor tuo, né ritirerai la tua mano,If one of thy brethren that abideth within the gates of thy citie in the land, which our Lord thy God wil geue thee, come to pouertie: thou shalt not harden thy hart, nor close thy hand,Si unus de fratribus tuis, qui morantur intra portas civitatis tuæ in terra quam Dominus Deus tuus daturus est tibi, ad paupertatem venerit, non obdurabis cor tuum, nec contrahes manum, 8But shalt open it to the poor man, thou shalt lend him, that which thou perceivest he hath need of.Ma l'allargherai col povero, e gli presterai quel che tu conosci, che gli abbisogna.but shalt open it to the poore man, and shalt lend him, that which thou perceiuest he hath neede of.sed aperies eam pauperi, et dabis mutuum, quo eum indigere perspexeris. 9Beware lest perhaps a wicked thought steal in upon thee, and thou say in thy heart: The seventh year of remission draweth nigh; and thou turn away thy eyes from thy poor brother, denying to lend him that which he asketh: lest he cry against thee to the Lord, and it become a sin unto thee.Bada di non lasciarti preoccupare da un empio pensiero, onde tu dica in cuor tuo: È vicino l'anno settimo di remissione: e non degni di uno sguardo il povero tuo fratello, non volendo imprestargli quel ch'ei domanda: affinché non alzi egli le grida al Signore contro di te, e tu non ti facci reo di gran peccato:Beware lest perhaps an impious cogitation steale in vpon thee, and thou say in thy hart: The seuenth yeare of remission draweth nigh; & turne away thy eies from thy poore brother denying to lend him that which he asketh: lest he crie against thee to our Lord, and it become a sinne vnto thee.Cave ne forte subrepat tibi impia cogitatio, et dicas in corde tuo: Appropinquat septimus annus remissionis: et avertas oculos tuos a paupere fratre tuo, nolens ei quod postulat mutuum commodare: ne clamet contra te ad Dominum, et fiat tibi in peccatum.
10But thou shalt give to him: neither shalt thou do any thing craftily in relieving his necessities: that the Lord thy God may bless thee at all times, and in all things to which thou shalt put thy hand.Ma gli darai volentieri: e non ti porterai con astuzia, quando fa d'uopo di provvedere alle sue indigenze, affinché ti benedica il Signore Dio tuo in ogni tempo, e in tutto quello che tu intraprenda.But thou shalt geue to him: neither shalt thou doe any thing craftely in releuing his necessities: that our Lord thy God may blesse thee at al times, and in al thinges whereunto thou shalt put thy hand.Sed dabis ei: nec ages quippiam callide in ejus necessitatibus sublevandis, ut benedicat tibi Dominus Deus tuus in omni tempore, et in cunctis ad quæ manum miseris. 11There will not be wanting poor in the land of thy habitation: therefore I command thee to open thy hand to thy needy and poor brother, that liveth in the land.Non mancheranno poveri nella terra, dove tu abiterai: per questo io ti comando di allargare la mano verso il tuo fratello necessitoso e povero, che teco dimora nella stessa terra.There shal not want poore in the land of thy habitation: therfore I command thee that thou open thy hand to thy needie and poore brother, that liueth in the Land.Non deerunt pauperes in terra habitationis tuæ: idcirco ego præcipio tibi, ut aperias manum fratri tuo egeno et pauperi, qui tecum versatur in terra. 12When thy brother a Hebrew man, or Hebrew woman is sold to thee, and hath served thee six years, in the seventh year thou shalt let him go free:Quando sarà stato venduto a te un tuo fratello Ebreo, o una sorella Ebrea, dopo che ti avrà servito per sei anni, il settimo anno li rimetterai in libertà.When thy brother an Hebrew man, or Hebrew woman is sold to thee, and hath serued thee six yeares, in the seuenth yeare, thou shalt let him goe free:Cum tibi venditus fuerit frater tuus Hebræus aut Hebræa, et sex annis servierit tibi, in septimo anno dimittes eum liberum: 13And when thou sendest him out free, thou shalt not let him go away empty:E quelli, a cui dai libertà, non permetterai, che se ne vadano colle mani vote.and to whom thou geuest freedom, thou shalt in no case suffer him to depart emptie:et quem libertate donaveris, nequaquam vacuum abire patieris: 14But shall give him for his way out of thy flocks, and out of thy barnfloor, and thy winepress, wherewith the Lord thy God shall bless thee.Ma darai loro per viatico qualche cosa de' tuoi greggi, e del tuo granaio, e del tuo strettoio, dacché riguardo a queste cose il Signore Dio tuo ti ha data la benedizione.but geue him his way fare of thy flockes, and of thy barne floore, and thy presse, wherwith our Lord thy God shal blesse thee.sed dabis viaticum de gregibus, et de area, et torculari tuo, quibus Dominus Deus tuus benedixerit tibi.
15Remember that thou also wast a bondservant in the land of Egypt, and the Lord thy God made thee free, and therefore I now command thee this.Ricordati, che tu ancora fosti schiavo nella terra d'Egitto, e il Signore Dio tuo ti liberò, e per questo io ti fo adesso questo comando.Remember that thy self also didst serue in the Land of Aegypt, and our Lord thy God made thee free, and therfore doe I now command thee.Memento quod et ipse servieris in terra Ægypti, et liberaverit te Dominus Deus tuus, et idcirco ego nunc præcipio tibi. 16But if he say: I will not depart: because he loveth thee, and thy house, and findeth that he is well with thee:Ma se quegli dirà: Io non voglio andarmene: perché vuol bene a te, e alla tua casa, e conosce di star bene con te:But if he say: I wil not depart: because he loueth thee, and thy house, and feeleth that he is wel with thee:Sin autem dixerit: Nolo egredi: eo quod diligat te, et domum tuam, et bene sibi apud te esse sentiat: 17Thou shalt take an awl, and bore through his ear in the door of thy house, and he shall serve thee for ever: thou shalt do in like manner to thy womanservant also.Prenderai una lesina, e forerai l'orecchia di lui alla porta della tua casa, ed ei ti servirà per sempre: lo stesso farai alla schiava.thou shalt take an awle, and bore through his eare in the dore of thy house, and he shal serue thee for euer. to thy woman seruant also thou shalt doe in like maner.assumes subulam, et perforabis aurem ejus in janua domus tuæ, et serviet tibi usque in æternum. Ancillæ quoque similiter facies. 18Turn not away thy eyes from them when thou makest them free: because he hath served thee six years according to the wages of a hireling: that the Lord thy God may bless thee in all the works that thou dost.Quando li metterai in libertà, non guardarli di mal occhio: dappoiché come un mercenario, che lavora per la mercede, ha egli a te servito per sei anni: affinché il Signore Dio tuo ti benedica in tutto quello che fai.Turne not away thine eies from them, when thou makest them free: because he hath serued thee six yeares after the wages of an hireling: that our Lord thy God may blesse thee in al the workes that thou doest.Non avertas ab eis oculos tuos, quando dimiseris eos liberos, quoniam juxta mercedem mercenarii per sex annos servivit tibi: ut benedicat tibi Dominus Deus tuus in cunctis operibus quæ agis. 19Of the firstlings, that come of thy herds and thy sheep, thou shalt sanctify to the Lord thy God whatsoever is of the male sex. Thou shalt not work with the firstling of a bullock, and thou shalt not shear the firstlings of thy sheep.Consacrerai al Signore Dio tuo tutti i primogeniti maschi, che nascono da' tuoi armenti, e dalle tue pecore. Non metterai al lavoro il primogenito del bue, e non toserai i primogeniti delle pecore.Of the first borne, that come forth in thy heardes and sheepe, whatsoeuer is of the male sexe, thou shalt sanctifie to our Lord thy God. Thou shalt not worke with the first borne of an oxe, and thou shalt not sheare the first borne of thy sheepe.De primogenitis, quæ nascuntur in armentis, et in ovibus tuis, quidquid est sexus masculini, sanctificabis Domino Deo tuo. Non operaberis in primogenito bovis, et non tondebis primogenita ovium.
20In the sight of the Lord thy God shalt thou eat them every year, in the place that the Lord shall choose, thou and thy house.Nel cospetto del Signore Dio tuo li mangerai ogni anno tu, e la tua famiglia nel luogo eletto dal Signore.In the sight of our Lord thy God shalt thou eate them euerie yeare in the place, that our Lord shal choose, thou and thy house.In conspectu Domini Dei tui comedes ea per annos singulos in loco quem elegerit Dominus, tu et domus tua. 21But if it have a blemish, or be lame, or blind, or in any part disfigured or feeble, it shall not be sacrificed to the Lord thy God.Ma se avrà qualche difetto, o sarà zoppo, o cieco, o deforme in qualche parte, o stroppiato, il primogenito non sarà immolato al Signore Dio tuo:But if it haue blemish, and be either lame, or blind, or in any part diffigured or feeble, it shal not be immolated to our Lord thy God.Sin autem habuerit maculam, vel claudum fuerit, vel cæcum, aut in aliqua parte deforme vel debile, non immolabitur Domino Deo tuo: 22But thou shalt eat it within the gates of thy city: the clean and the unclean shall eat them alike, as the roe and as the hart.Ma lo mangerai dentro le porte della tua città: tanto l'uomo mondo, come l'immondo ne mangeranno egualmente, come si fa della capra, e del cervo.but within the gates of thy citie shalt thou eate it: as wel the cleane as the vncleane in like maner shal eate them as the doa, and the hart.sed intra portas urbis tuæ comedes illud: tam mundus quam immundus similiter vescentur eis, quasi caprea et cervo. 23Only thou shalt take heed not to eat their blood, but pour it out on the earth as water.Solamente osserverai di non mangiare del loro sangue; ma lo spargerai, come l'acqua, per terra.This onlie shalt thou obserue, that their bloud thou eate not, but power it out on the earth as water.Hoc solum observabis, ut sanguinem eorum non comedas, sed effundes in terram quasi aquam.
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Year of the World 2553, Year before Christ 1451.
Calmet
In the. Hebrew, "at the extremity of seven years," which some erroneously refer to the end, though the original signify also the beginning. (Calmet)
15:2
Haydock
Again. Hebrew does not mention friend. (Haydock)
Du Hamel
"He shall not exact it, (or urge) his neighbour or his brother, because," etc. Whence Cajetan gathers, that debts might be demanded after the expiration of the seventh year, on which the products of the earth did not enable the Jews to pay any thing. Grotius also asserts, that perpetual debts might be required; and Menoch, includes things lent under the same regulation. But all debts became extinct as soon as the seventh year commenced; (ver. 9.; Calmet) at least they could not be demanded till it was expired; though things merely lent, might be taken back. (Du Hamel)
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Grotius
Stranger, who has not received circumcision. Such were entitled only to the common privileges of people in distress. They could not claim a share in the feasts, made out of the tithes of the Jews, etc. (Grotius)
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Challoner
There shall be no poor, etc. It is not to be understood as a promise, that there should be no poor in Israel, as appears from ver. 11, where we learn that God's people would never be at a loss to find objects for their charity: but it is an ordinance that all should do their best endeavours to prevent any of their brethren from suffering the hardships of poverty and want. (Challoner)
Vatable
Beggar, is not expressed, though it be implied in Hebrew or the Septuagint, which connect this with the preceding verse, (Haydock) "because (or save when) there shall be no poor among you;" as if the rich could not derive the benefit from the remission of debts. (Vatable)
Calmet
God had made abundant provision for the poor. He might have prevented any from falling into distress. (Calmet)
Haydock
But he suffered this sometimes to take place, to try the dispositions both of the rich and of the poor. (Haydock)
Calmet
If they had faithfully complied with his laws, he would not have permitted them to fall into the last degree of misery. (Calmet)
Menochius
He allows no public begging, which all well regulated nations discountenance. (Menochius)
san Leone Magno † 461 d.C.
The Jews carefully relieve their brethren. They gather alms, and one of the judges distributes what may be sufficient for the ensuing week. (Leo, p. 1:c. 14.)
Maimonides
Those who refused to give according to their abilities, were formerly ordered by the Sanhedrim to be scourged, till they had complied with their duty; and sometimes, things were taken forcibly from their houses. (Maimonides)
Selden
They relieve the distressed in proportion to their former condition. (Selden, Jur. 6:6.)
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Calmet
Lend. The Jews give a wrong interpretation to this passage, to authorize usury with regard to strangers. But God can never sanction injustice. He promises such riches to his people, if they be faithful, that they shall be in a condition to lend to many, without wanting themselves. (Calmet)
Haydock
Over thee. Hence the Jews submitted to a foreign yoke with so much reluctance. But they should have remembered to keep God's law. (Haydock)
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Calmet
Need of. The Rabbins understand this of giving freely without any prospect of receiving again, much less of any advantage by usury. They esteem themselves bound also, by the laws of humanity, to assist even idolaters, though they will not beg of such, in public. Some assert, that they never allow public beggars among themselves, and indeed such are seldom to be seen. Yet no law forbids it; and Juvenal (VI. 541,) upbraids them with begging slyly at Rome. Arcanum Judaea tremens mendicat in aurem. (Calmet)
Haydock
If people be in extreme want, the law requires that necessaries should be given them; but if they be not so far reduced, but that they may be able to pay again in a little time, it may suffice to lend. (Haydock)
15:9
Calmet
Eyes. Hebrew, "and thy eye be evil against," etc. This expression denotes one who is a prey to the base passions of avarice, jealousy, envy, etc., chap. 28:54., and Matthew 20:15. (Calmet)
Menochius
A sin, or draw on punishment. (Menochius)
Worthington
"If thou hast not fed, thou hast killed" thy neighbour in extreme want. (St. Ambrose, Off. 2:7.) (Worthington)
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Neither. Hebrew, "thy heart shall not be evil in giving: for to this end the Lord....hath blessed thee." Imitate his clemency.
Hand, in all thy undertakings and possessions.
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Calmet
Needy. Hebrew expresses the order to be observed in giving alms, "open thy hand wide (give with profusion) to thy brother, (or relations) to thy needy, (in extreme want) and to thy poor in the land," whoever they may be. (Calmet)
Worthington
To exercise the charity of his people, God suffered some to be poor. (Worthington)
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15:14
Way. Hebrew literally, "Thou shalt put round his neck, (or furnish him abundantly) out of thy flock," etc. This is not specified in the Book of Exodus.
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Fagius
House, before a judge. It is supposed that this law regarded only those who had sold themselves, or had been condemned to be slaves. (Fagius)
For ever; that is, till the year of jubilee.
Also, not by piercing her ear, as some have thought, but by setting her at liberty, and giving her something, ver. 14.
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Calmet
Hireling. His freedom is due to him, as much as wages are due to the hireling. He is alse entitled to a decent provision, for which he has laboured. Hebrew, "he hath been worth twice as much to thee as a hired servant," by his greater diligence, labour, and fidelity. Servitude has also rendered his worth doubly severe. (Calmet)
15:19
Calmet
Firstlings. Some belonged to the priests. Others, of which Moses speaks here, might be disposed of by the owners, chap. 12:17. (Calmet)
Haydock
Thus females, which came first, belonged to them, but they could not work with them; (Menochius) with such at least as were the best, and fattened for a religious feast. Sheep designed for this purpose were not to be shorn; or, as the original term means, their wool was not to be "torn away." Bellon observes, that this is still the custom in some parts of the East, as it was formerly in Italy, according to Varro. Pliny ([Natural History?] 8:48,) also remarks, that fleece was torn off in some places, (Calmet) and the same method is said to prevail still in Shetland. (Haydock)
15:22
Calmet
Unclean. This shews, that they could not be peace-offerings. (Menochius) ( Deuteronomy 13:15.) (Calmet)
15:4
There shall be no poor, etc.... It is not to be understood as a promise, that there should be no poor in Israel, as appears from ver. 11, where we learn that God’s people would never be at a loss to find objects for their charity: but it is an ordinance that all should do their best endeavours to prevent any of their brethren from suffering the hardships of poverty and want.
15:4
The Israelites were boūd to do their endeuour that none should be needie among them: notwithstanding for exercise of loue & charitie Gods prouidence suffered some to be poore. •. 7. &. 11.
15:9
He that can and wil not feede his neighboure in extremitie, killeth him. S. Amb. li. 2. de Offic. c. 7.
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.17
… “Thou shalt not sleep upon his pledge; thou shalt be sure to return to him his garment about sunset, and he shall sleep in his own garment.” Clearer still is a former passage: “Thou shalt remit every debt which thy neighbour oweth thee; and of thy brother thou shalt not require it, because it is called the release of the Lord thy God.”
15:4
Tertulliano † 220 d.C. The Five Books Against Marcion 4.16
… But in order that no man may be indigent, you have in Deuteronomy a provision commanded by the Creator to the creditor. “There shall not be in thine hand an indigent man; so that the Lord thy God shall bless thee with blessings,”
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.16
… “If there be among you a poor man of thy brethren, thou shalt not turn away thine heart, nor shut thine hand from thy poor brother. But thou shalt open thine hand wide unto him, and shalt surely lend him as much as he wanteth.”
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san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 16
… I will show how that is. In Holy Scripture there are four kinds of brethren—by nature, race, kindred, love. Instances of brethren by nature are Esau and Jacob, the twelve patriarchs, Andrew and Peter, James and John. As to race, all Jews are called brethren of one another, as in Deuteronomy,
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san Girolamo † 420 d.C. The Letters of St. Jerome 107.6
… Whether you would offer your child or not lay within your choice, but now that you have offered her, you neglect her at your peril. I speak generally for in your case you have no discretion, having offered your child even before her conception. He who offers a victim that is lame or maimed or marked with any blemish is held guilty of sacrilege.
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2. CUI DEBETUR ALIQUID AB AMICO, VEL PROXIMO, AC FRATRE SUO, — id est a Judaeo, qui genere frater est, ideoque amicus et proximus. Lex ergo haec solum loquitur de Judaeo debitore, qui alteri Judaeo aliquid debet: hic enim anno septimo remissionis, omni debito, ex legis hujus indulgentia, solvebatur; non vero loquitur de proselytis, ad judaismum conversis: hi enim, anno septimo, debitis suis obstricti manebant. Ita Abulensis. Porro debitum intellige ex mutuo, aut vendito; non autem ex accommodato, quia hoc proprie non est debitum, sed alienum, sive res ad alterum spectans. Ita Abulensis. Vide dicta Lev. XXV, 2 et seq.
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3. CIVEM ET PROPINQUUM REPETENDI NON HABEBIS POTESTATEM. — Hebraice, ab eo quod fuerit tibi apud fratrem tuum, remittes manum tuam (id est remittes petitionem debiti, quae fit extensione manus) fratri tuo, puta Judaeo.
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4. ET OMNINO INDIGENS, ET MENDICUS NON ERIT INTER VOS, — q. d. Curate quantum potestis, ne sint apud vos egeni vel mendici, mutuum dando pauperibus, praesertim infirmis aut debilibus, quo indigent, et remittendo eis anno septimo, si non possint solvere et restituere ante illum; cum hoc ergo stat quod dicitur vers. 11: « Non deerunt pauperes semper in terra habitationis tuae: » ibi enim significat futuros pauperes, hic autem jubet eis subveniri. Voluit enim Deus aliquos semper inter Hebraeos esse pauperes, ut divites haberent materiam exercendae in eos misericordiae: unde si Hebraei curassent ne essent pauperes in Israel, nunquam tamen actu id effecissent. Aliter haec conciliat Vatablus: ait enim apud Hebraeos fuisse privatos pauperes, nullos autem mendicos publicos, uti jam fit in rebuspublicis bene ordinatis. Rursum hunc locum ita vertit, praeterquam si non sit pauper in te, q. d. Pauperibus fratribus remittes pecuniam creditam; sed divites fratres excipio, quibus non remittes, cum habeant unde reddere possint. Verum haec versio dissentit ab Hebraeo, Chaldaeo, Septuaginta et Nostro.
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6. FOENERABIS GENTIBUS MULTIS. — Pro foenerabis hebraice est haabatta, id est mutuabis, vel mutuo dabis. Ita Chaldaeus et Septuaginta. Vertunt enim, danieis ethnesin pollois, su de ou danie. Unde patet Judaeos hic nullum suarum usurarum habere patrocinium. Sensus ergo est, q. d. Si anno septimo dimittas debita tuis debitoribus, non depauperaberis, sed Deus benedicet tibi, teque ditabit, ita ut mutuum aliis des, sed a nemine accipias; sicut enim per quae quis peccat, per haec et punitur: sic vicissim per quae quis meretur, per haec et praemiatur, inquit Abulensis.
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9. CAVE. — Septuaginta vertunt, attende tibi ipsi. Unde S. Ambrosius in Psalm. CXVIII sumptum putat illud celebre dictum: « Nosce teipsum, » quod Gentiles Apollini Pythio tribuerunt. Recte Clemens, lib. III Paedagogi: « Est disciplinarum omnium pulcherrima ac maxima, seipsum nosse. Si quis enim seipsum norit, Deum cognoscet. » Hinc S. Augustinus, lib. II Solilog. cap. I, ait brevissime ac perfectissime sic orari Deum: « Deus semper idem, noverim te, noverim me. » Et S. Franciscus: « Quis tu Domine? quis ego? » tu abyssus entis, boni, sapientiae, virtutis, perfectionis et gloriae: ego abyssus nihili, mali, ignorantiae, vitiorum, miseriarum et vilitatis omnis. E contrario Plato in Philebo, ignorantiam sui vocat genus improbitatis universae; nam, ut idem ait in Amatoribus, nosse seipsum est absolute sapere, ab eoque omnis vitae sapientia et justitia pendet. Xenophon, lib. IV De Dictis Socratis, ait eos qui se ignorant, neque ad regimen sui, neque ad familiae aut reipublicae gubernationem idoneos esse. Quare prudenter monet S. Bernardus in Meditat. cap. V: Stude « cognoscere te, quia multo melior et laudabilior es, si te cognoscis, quam si te neglecto cognosceres cursum siderum, vires herbarum, naturas hominum et animalium, et haberes omnium coelestium et terrestrium scientiam. Redde ergo te tibi, etsi non semper, vel saepe, saltem interdum. »
NE DICAS, etc. APPROPINQUAT SEPTIMUS ANNUS, — q. d. Ne dicas: Instat septimus annus remissionis, si quid fratri mutuavero, aut credidero, non restituet mihi, sed instante anno septimo liber a debito erit; itaque non mutuabo, non credam ei. Haec erat calliditas mutuo dantium, quae hic vetatur. Poterat esse et calliditas mutuo accipientium, si videlicet ipsi essent divites, et instante anno septimo peterent mutuum, ut anno septimo ejus restitutione liberarentur. Sed huic calliditati occurrendum erat, negando eis tale mutuum, dicendoque: Tu dives es, ergo mutuo non eges. Ita Abulensis. NOLENS EI QUOD POSTULAT, MUTUUM COMMODARE, — id est, mutuum dare: nam si quis aliquid alteri accommodasset, sive commodate dedisset, id in specie anno septimo, aeque ac aliis annis restituendum erat: erat enim alienum, ut dixi vers. 2. Ita Abulensis.
ET FIAT TIBI IN PECCATUM, — id est, et irascatur tibi Dominus, teque acriter puniat: « peccatum » ergo ponitur pro poena peccati, metonymice. Ita Vatablus.
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10. NEC AGES QUIPPIAM CALLIDE, — eo modo quo vers. 9 explicui.
Moraliter, nota hic quam fuse et impense Deus Hebraeis pauperum curam et opem commendet. Eamdem commendat Daniel Nabuchodonosori, Daniel. IV, 27, ut per eam peccata sua redimat. Sic Christus pauperes ad convivia vocari praecipit, Lucae XIV, 13, et bona illis collata sibi largita esse asserit, Matth. XXV, 40, quodque illi recipient dantes sibi eleemosynam in aeterna tabernacula, Lucae XVI, 9. Unde et pauperes spiritu beatos esse pronuntiat, Matth. V, 3. Imo ipse pauper esse voluit; quare discipulo cuidam dixit: « Vulpes foveas habent, et volucres coeli nidos: Filius autem hominis non habet ubi caput suum reclinet. » Hinc et S. Petrus, Christum imitans, dicebat claudo: « Argentum et aurum non est mihi; quod autem habeo, hoc tibi do: in nomine Jesu Christi Nazareni, surge et ambula. » Et S. Paulus de se aliisque Apostolis dicebat: « Usque in hanc horam et esurimus, et sitimus, et nudi sumus, » I Corinth. IV, 11; et: « Scio et humiliari, scio et abundare; et satiari, et esurire; et abundare, et penuriam pati, » Philip. IV, 12. Nazianzenus, orat. 16 De pauperum amore: « Nullus, inquit, cultus Deo perinde gratus est ut misericordia erga pauperes. Nam primo, Deus vult quosdam esse pauperes, ut nos infirmitatis nostrae submoneant. Secundo, pauperes juvandi sunt, quia fratres nostri sunt, tum naturae, tum imaginis Dei in Christo renovatae, tum fidei, spei, dilectionis et adoptionis divinae, tum vitae beatae respectu. Tertio, quia ad Christum communem fratrem aspiramus. Quarto, quia cum nihil sit stabile in praesenti, de opibus per pauperes in tuto collocandis est cogitandum. Quinto, ob infinita hujus rei commoda, quae ad tria revocari possunt, scilicet, ex malis praeservatio, salutis certitudo, praemiorum maxima fiducia. Sexto, quia Deus, qui innumera nobis contulit beneficia, jubet ut pauca fratribus largiamur. Septimo, nihil tam Deo proprium, quam misericordia et beneficentia; ille autem nobis imitandus est. Octavo, pauperes sub speciali cura et providentia Dei latent, teste Scriptura. Nono, quia in die judicii electi ob eleemosynas factas coelo, reprobi ob eas neglectas inferno adjudicabuntur. » S. Augustinus, si quando Ecclesiae pecunia deficeret, hoc populo annuntiabat, non habere se quod in pauperes erogaret: nam et vasa Dominica ob captivos et alios egentes frangi jussit, et in eos dispensari, inquit Possidonius in ejus Vita, cap. XXIV. Placilla, Theodosii Imperatoris uxor, sua manu fovebat pauperes et infirmos; cumque nonnulli eam ab iis avocare vellent, respondit: « Aurum distribuere decet Imperatorem; ego autem pro ipso imperio, ei qui idipsum dedit, operam hanc offerre debeo: » testis est Theodoretus, lib. V Histor. cap. XVIII. Acacius, Amidae Episcopus, ut pauperes Persas ad septem millia captivos redimeret, vasa sacra vendidit, dicens suis clericis: « Deus noster neque lancibus, neque poculis eget; quare convenit haec in ejus milites afflictos dispertiri: » testis est Socrates, lib. VII, cap. XXI. Theophilus quoque: « Praestat, inquit, aegrotorum corpora, quae verius Dei templa sunt, restaurare, quam templa lapidea aedificare. » Ita Sozomenus, lib. VIII, cap. XII.
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12. IN SEPTIMO ANNO DIMITTES EUM LIBERUM, — computando scilicet annum septimum non a venditione servi, sed ab anno remissionis, qui status erat et communis omnibus.
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17. SERVIET TIBI USQUE IN AETERNUM, — id est, usque ad jubilaeum, post quod aliud et novum quasi saeculum sequebatur. Patet ex dictis Exodi cap. XXI, vers. 6.
ANCILLAE SIMILITER FACIES, — scilicet dando ei viaticum, non autem perforando ei aurem, inquit Abulensis: nec enim habebatur ancilla Hebraea, ut serva, sed puber effecta, debebat aut duci in conjugem ab hero, vel ab heri filio, aut libera dimitti: quod si nollet, sed mallet manere in domo heri serva, perforabatur ei auris, ait Cajetanus, aeque ut servo. Vide dicta Exodi XXI, 7.
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Symbolice, servus et ancilla sunt ira et cupiditas: haec tota annorum hebdomade, id est, tota vita, serviant, et subigantur rationi necesse est, usque ad sabbatum, sive septimum annum beatae impatibilitatis; tum enim ira dimittetur quasi libera, quando transmutabitur in fervorem spiritualem; et cupiditas convertetur in divinum amorem et voluptatem: ita Cyrillus in Collectaneis ex Deuteronomio.
18. NON AVERTAS AB EIS OCULOS TUOS, QUANDO DIMISERIS EOS LIBEROS. — Hebraice, Chaldaea et Septuaginta, non graveris in oculis tuis, cum dimittes eum, id est, non erit tibi molestum dimittere servum, eumque juvare viatico. Allegorice Cyrillus, lib. VII De Adorat. pag. 137: Ante Christum, inquit, spiritu servitutis Israel constringebatur, legi punienti subjectus: at postquam anno septimo remissionis, scilicet tempore gratiae, illuxit Emmanuel, libertate et adoptione filiorum donati sumus, dato viatico, videlicet corpore et sanguine Domini, in Eucharistia.
QUONIAM JUXTA MERCEDEM MERCENARII, PER SEX ANNOS SERVIVIT TIBI. — Chaldaeus, Vatablus et alii recentiores vertunt, quoniam duplici mercede mercenarii servivit tibi sex annis. Quod Hebraei exponunt duplam dici servi mercedem, qui sex annos servus fuit, quia mercenarii apud Hebraeos ad tres tantum annos operas suas locabant: servus vero hic sex annos serviebat, ergo in duplum serviebat, et merebatur. Verum Septuaginta pro duplici mercede, vertunt emmisthon prosthin, id est, annua mercede, ut Hebraeum misne derivetur, non a scheni, id est secundus, sed a schana, id est annus, q. d. Per sex annos, annua mercede tibi servivit: quod Noster aeque pleno sensu vertit, juxta mercedem mercenarii, per sex annos servivit tibi. Sensus ergo est hic: servus per sex annos ut mercenarius tibi servivit, cui mercedem annuam quotannis persolvere debuisses, ipse vero nullam recepit per sex annos; aequum ergo est ut ejus loco, anno septimo, eum manumittas, cum aliqua annona ad viaticum.
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19. NON OPERABERIS IN PRIMOGENITO BOVIS, — quia hic primogenitus Deo debetur, et iniquum est ut ex animali Dei, ejusque primitiis, tibi vel primas operas, vel lanam praecerpas. ET NON TONDEBIS PRIMOGENITA OVIUM, — sed cum lana sua afferes ea ad sacerdotem, ut tam lanam, quam ovem des Deo, id est sacerdoti vice Dei. Tropologice S. Gregorius, lib. VIII Moral. XXXIV: « Moses, inquit, hic vitam inchoantium humanis occupationibus exerceri prohibuit: in primogenito quippe bovis operari, est bonae conversationis primordia in exercitio publicae actionis ostendere; ovium quippe primogenita tondere, est ab occultationis suae tegmine humanis oculis inchoantia bona opera nostra denudare. Cum ergo vita nostra simplex quid atque innocuum inchoat, dignum est ut secreti sui velamina non relinquat, ne nudum hoc humanis oculis quasi subducto vellere ostendat. »
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20. IN CONSPECTU DOMINI DEI TUI COMEDES EA. — « Comedes, » tu scilicet, o sacerdos; est enim hic mutatio personae: convertit enim Moses sermonem ab offerentibus ad sacerdotes, quorum erat comedere primogenita; nam ad hos solos illa spectabant, ut clare patet Num. XVIII, 17. Ita Abulensis. Porro jubet ea hic Deus comedi in loco sancto, puta in atrio templi, quia jusserat eadem sibi offerri in templo fuso eorum sanguine, et adipe concremato, uti fiebat in hostia pacifica, ut patet Num. XVIII, 17: « Quia sanctificata, inquit, sunt Domino, sanguinem tantum eorum fundes super altare, et adipes adolebis in suavissimum odorem Domino. » Post immolationem autem hostiae pacificae, carnes ejusdem ab offerentibus eodem loco, puta in atrio templi, comedi debebant; omnis enim victima, quia Deo sanctificata, in loco sancto comedi debebat, ut patet Levit. VI, 16, et cap. VII, vers. 6. Idipsum significat haec lex et phrasis: « Epulaberis coram Domino, » id est, in atrio templi, scilicet ex hostiis pacificis caeterisque oblationibus. Unde ea identidem repetitur Deuter. XII, 12, et 18, et XIV, 26, et cap. XVI, vers. 11 et 14, et cap. XXVII, 7. Ubi dicitur: « Immolabis hostias pacificas, comedesque ibi et epulaberis coram Domino Deo tuo. » Igitur ob similitudinem primogenitorum cum hostia pacifica, simili modo jubet hic Deus ut sacerdotes, quibus jure divino cedebant primogenita, eadem offerrent Deo in templo, ac post oblationem eadem ibidem comederent, ut haec comestio esset consummatio et complementum oblationis similis sacrificio pacifico. Sancit ergo Deus ea, quasi sancta, a sanctis sacerdotibus comedi in loco sancto, praesertim quia sacerdotes habitabant juxta templum, utpote perpetui ejus custodes et ministri: Levitae vero per omnes Judaeae urbes ad populum docendum dispersi erant. Ex dictis patet non recte Cajetanum primogenitum accipere improprie pro primitiis, et carnibus Deo separatis ad epulum sacrum.
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21 et 22. SIN AUTEM HABUERIT MACULAM, VEL CLAUDUM FUERIT, etc., NON IMMOLABITUR, etc. SED INTRA PORTAS URBIS TUAE COMEDES ILLUD. — Si animal primogenitum esset claudum, caecum, mancum, immolari non poterat, sed pretio sacerdotibus dato redimendum erat: tum a laicis quolibet loco comedi poterat. Ita Abulensis.
Sensus Mysticus Mystice vide Rabanum, qui totus hic, aeque ac per reliquam S. Scripturam, mysticus et moralis est. Unde ex ipso magna ex parte conflata est Glossa ordinaria.
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… In Deut. 15, 1-11, invece, si parla del settimo anno come di un periodo di remissione e di condono generale. …
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… Sia l'ebraico ἀδ. sia il greco ἀδελφός, come risulta dai molti testi sacri e profani, può indicare: a) f. nel vero e proprio senso (Gen. 4, 8; Mt. 4, 21; 17, 1, ecc.); b) consanguineo di qualsiasi grado (Gen. 13, 18; 28, 2; I Par. 23, 21); c) prossimo (Deut. 15, 3; Ios. 22, 2; Iudc. 1, 3; Ier. 7, 15; Rom. 9, 3; Iac. 1, 9; Platone, Men., 8, 239; Senofonte, Anab., 7, 2, 25, 38). Quindi si domanda: in che senso gli Evangelisti usano il vocabolo …
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… b. equivale a « malvagio » (II Sam. 23, 6; Iob. 34, 18) o « distruttore » (Nah. 2, 1) assumendo senso concreto, quale nome o aggettivo. B. esprime il male morale, e si applica a tutto ciò (cose, pensieri, azioni) che vi tende o ne proviene (Deut. 15, 9; Ps. 40, 9; 100, 3; Nah. 1, 11; I Sam. 20, 10 Settanta; forse II Sam. 22, 5 [Volgata Belial] e Ps. 17[18], 5 Volgata: torrentes iniquitatis, ove molti vedono in b. lo šē'ōl. …
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… Il Vecchio Testamento lo contiene espressamente, ad es., in Deut. 15, 11; Tob. 4, 7-12; Ps. 40, 1-4; proclama benedetto chi viene in aiuto del povero (cf., ad es., Ps. 111, 5-9; Prov. 14, 21; 22, 9); afferma che l'e. ottiene tutte le grazie, non esclusa …
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… L'anno di remissione comportava anche la liberazione degli schiavi ebrei (Deut. 15, 12). Israele, schiavo, era stato liberato dal Signore (v. oō'ēl) e l'esempio di Dio doveva esser seguito dai suoi fedeli.
… Anzi egli era tenuto a concedere la libertà ai suoi schiavi connazionali dopo sei anni di servizio, assicurando loro un minimo essenziale per vivere (Lev. 25, 39-54; Ex. 21, 2; Deut. 15, 12-18). Allo schiavo si permetteva di rinunciare alla sua libertà; in tal caso rimaneva proprietà del padrone (Ex. 21, 5, 6). La libertà poteva essere riconquistata anche con la fuga (Deut. …
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… malati o destinati al culto pagano, il precetto di Lev. 22, 28 e di Ex. 23, 19; 34, 26; Deut. 14, 21 e Deut. 22, 6. d) Bēkhōrōth «primo-geniti», in 9 capp.: riguarda i precetti di Ex. 13, 2.12 sg.; 34, 19 sg.; Lev. 27, 26 sg.; Num. 8, 16 sg.; 18, 15 sg. e Deut. 15, 19 sg. e) 'Arākhīn «stime»: concernenti i voti (Lev. 25, 25 sg.; 17, 2-20) e le persone che compiono i voti. f) Tēmūrāth «cambio», 7 capp.: sostituzione nell'offerta di animali (Lev. 27, …
posteriore allo stesso Deut. 15, 19-23, dove le carni dei p. offerti in sacrificio pacifico erano consumate, per la parte loro spettante, dagli stessi offerenti. …
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… Dietro espressa domanda del suo popolo, Jahweh istituisce il profetismo (Deut. 15, 22; v. A. Clamer, in h. l., in L. Pirot, La ste Bible, II [1946], pp. 633-35). Di nuovo per condiscendenza, per sottrarlo alla tentazione di rivolgersi agli indovini e alle pitonesse …
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.