Perfect hostes, not mamed nor defectiue, must be offered to God, Idolaters stoned to death. 8. VVhen inferior iudges differ, the cause must be decided, by the High Priest in consistorie. Who is warranted not to erre therin, and al are bound to obey his sentence. 14. The dutie also of a king (Whom in future time God wil condescend to geue them) is described, with special charge to receiue the law of God at the Priestes handes.
1Thou shalt not sacrifice to the Lord thy God a sheep, or an ox, wherein there is blemish, or any fault: for that is an abomination to the Lord thy God.Non immolerai al Signore Dio tuo una pecora, o un bue, che abbia qualche macchia, o difetto: perché è cosa abbominevole agli occhi del Signore Dio tuo.THOV shalt not immolate to our Lord thy God a sheepe, and an oxe, wherein there is blemish, or any fault: because it is abomination to our Lord thy God.Non immolabis Domino Deo tuo ovem, et bovem, in quo est macula, aut quippiam vitii: quia abominatio est Domino Deo tuo. 2When there shall be found among you within any of thy gates, which the Lord thy God shall give thee, man or woman that do evil in the sight of the Lord thy God, and transgress his covenant,Quando si troverà presso di te, dentro una delle tue città date a te dal Signore Dio tuo, o uomo, o donna, che facciano il male al cospetto del Signor Dio tuo, e trasgrediscano il suo patto,When there shal be found with thee within one of thy gates, which our Lord thy God shal geue thee, man or woman that do euil in the sight of our Lord thy God, and transgresse his couenant,Cum reperti fuerint apud te intra unam portarum tuarum, quas Dominus Deus tuus dabit tibi, vir aut mulier qui faciant malum in conspectu Domini Dei tui, et transgrediantur pactum illius, 3So as to go and serve strange gods, and adore them, the sun and the moon, and all the host of heaven, which I have not commanded:E vadano a servire agli dei stranieri, e gli adorino, il sole, la luna, e tutta la milizia del cielo, che io non ho comandato:that they goe and serue strange goddes, and adore them, the sunne and the moone, and al the hoste of heauen, which thinges I commanded not:ut vadant et servant diis alienis, et adorent eos, solem et lunam, et omnem militiam cæli, quæ non præcepi: 4And this is told thee, and hearing it thou hast inquired diligently, and found it to be true, and that the abomination is committed in Israel:Ove ciò sia a te riferito, e avrai fatto diligente ricerca sopra quello che hai udito, e avrai trovato che è la verità, e che tale abbominazione è stata fatta in Israele:and this is told thee, and hearing it thou hast inquired diligently, and found it to be true, and the abomination is committed in Israel:et hoc tibi fuerit nuntiatum, audiensque inquisieris diligenter et verum esse repereris, et abominatio facta est in Israël: 5Thou shalt bring forth the man or the woman, who have committed that most wicked thing, to the gates of thy city, and they shall be stoned.Condurrai l'uomo, e la donna, che han fatta cosa sì scellerata, alle porte della tua città, e saran sepolti sotto le pietre.thou shalt bring forth the man and the woman, that haue committed that most heynous thing, to the gates of thy citie, and they shal be stoned.educes virum ac mulierem, qui rem sceleratissimam perpetrarunt, ad portas civitatis tuæ, et lapidibus obruentur.
6By the mouth of two or three witnesses shall he die that is to be slain. Let no man be put to death, when only one beareth witness against him.Sul deposto di due, o di tre testimoni perirà colui che è degno di morte. Nissuno sarà ucciso quando un solo testimonio parla contro di lui.At the mouth of two, or three witnesses shal he perish that is to be slaine. Let no man be killed, one onlie geuing testimonie against him.In ore duorum aut trium testium peribit qui interficietur. Nemo occidatur, uno contra se dicente testimonium. 7The hands of the witnesses shall be first upon him to kill him, and afterwards the hands of the rest of the people: that thou mayst take away the evil out of the midst of thee.I testimoni saranno i primi a dar di mano ad uccidergli, e all'ultimo vi darà mano tutto il resto del popolo, affin di togliere il male dalla tua società.The hand of the witnesses shal be first to kil him, and the hand of the rest of the people shal be layd on last: that thou mayest take away the euil out of the middes of thee.Manus testium prima interficiet eum, et manus reliqui populi extrema mittetur: ut auferas malum de medio tui. 8If thou perceive that there be among you a hard and doubtful matter in judgment between blood and blood, cause and cause, leprosy and leprosy: and thou see that the words of the judges within thy gates do vary: arise, and go up to the place, which the Lord thy God shall choose.Se in qualche negozio, che pende dinanzi a te, vedrai della difficoltà, e ambiguità tra sangue e sangue, tra causa e causa, tra lebbra e lebbra: e vedrai, che varii sono i sentimenti de' giudici della tua città, partiti, e va' al luogo eletto dal Signore Dio tuo,If thou perceiue that the iudgement with thee be hard and doubtful betwen bloud and bloud, cause and cause, leprosie and not leprosie: and thou see that the wordes of the iudges within thy gates doe varye: arise, and goe vp to the place, which our Lord thy God shal choose.Si difficile et ambiguum apud te judicium esse perspexeris inter sanguinem et sanguinem, causam et causam, lepram et lepram: et judicum intra portas tuas videris verba variari: surge, et ascende ad locum, quem elegerit Dominus Deus tuus. 9And thou shalt come to the priests of the Levitical race, and to the judge, that shall be at that time: and thou shalt ask of them, and they shall shew thee the truth of the judgment.E ti porterai da' sacerdoti della stirpe di Levi, e dal giudice, che risiederà in quel tempo: e li consulterai, ed eglino ti faranno scorta a giudicare secondo la verità.And thou shalt come to the priestes of the Leuitical stocke, and to the iudge, that shal be at that time: and thou shalt aske of them, who shal shew thee the truth of the iudgment.Veniesque ad sacerdotes Levitici generis, et ad judicem qui fuerit illo tempore: quæresque ab eis, qui indicabunt tibi judicii veritatem.
10And thou shalt do whatsoever they shall say, that preside in the place, which the Lord shall choose, and what they shall teach thee,E tu farai tutto quel che ti avran detto quelli che presiedono nel luogo eletto dal Signore, e quel che ti avranno insegnatoAnd thou shalt do whatsoeuer they, that are presidentes of the place, which our Lord shal choose, shal say and teach thee,Et facies quodcumque dixerint qui præsunt loco quem elegerit Dominus, et docuerint te 11According to his law; and thou shalt follow their sentence: neither shalt thou decline to the right hand nor to the left hand.Secondo la legge di lui: e seguirai il loro parere: e non torcerai a destra, né a sinistra.according to his law; and thou shalt folow their sentence: neither shalt thou decline to the right hand nor to the left hand.juxta legem ejus, sequerisque sententiam eorum, nec declinabis ad dexteram neque ad sinistram. 12But he that will be proud, and refuse to obey the commandment of the priest, who ministereth at that time to the Lord thy God, and the decree of the judge, that man shall die, and thou shalt take away the evil from Israel:Chi poi si leverà in superbia, e non vorrà obbedire al comando del sacerdote che è in quel tempo il ministro del Signore Dio tuo, né al decreto del giudice; costui sarà messo a morte, e toglierai il male da Israele.But he that shal be proude, refusing to obey the commandement of the Priest, which at that time ministreth to our Lord thy God, and the decree of the iudge, that man shal die, and thou shalt take away the euil out of Israel:Qui autem superbierit, nolens obedire sacerdotis imperio, qui eo tempore ministrat Domino Deo tuo, et decreto judicis, morietur homo ille, et auferes malum de Israël: 13And all the people hearing it shall fear, that no one afterwards swell with pride.E tutto il popolo all'udire tal cosa ne concepirà timore, affinché nissuno in appresso si levi in superbia.and the whole people hearing shal feare, that none afterward swel in pride.cunctusque populus audiens timebit, ut nullus deinceps intumescat superbia. 14When thou art come into the land, which the Lord thy God will give thee, and possessest it, and shalt say: I will set a king over me, as all nations have that are round about:Quando tu sarai entrato nella terra, che sarà data a te dal Signore Dio tuo, e ne sarai in possesso, e l'abiterai, e dirai: Io mi creerò un re, come lo hanno le altre nazioni circonvicine:When thou art entred the Land, which our Lord thy God wil geue thee, and doest possesse it, and dwellest in it, and sayest: I wil sette a king ouer me, as al nations haue round about:Cum ingressus fueris terram, quam Dominus Deus tuus dabit tibi, et possederis eam, habitaverisque in illa, et dixeris: Constituam super me regem, sicut habent omnes per circuitum nationes:
15Thou shalt set him whom the Lord thy God shall choose out of the number of thy brethren. Thou mayst not make a man of another nation king, that is not thy brother.Creerai quello che sarà stato eletto dal Signore Dio tuo del numero de' tuoi fratelli. Non potrai alzare al regno un uomo d'altra nazione, e che non sia tuo fratello.him shalt thou sette, whom our Lord thy God shal choose of the number of thy brethren. A man of an other nation that is not thy brother, thou canst not make king.eum constitues, quem Dominus Deus tuus elegerit de numero fratrum tuorum. Non poteris alterius gentis hominem regem facere, qui non sit frater tuus. 16And when he is made king, he shall not multiply horses to himself, nor lead back the people into Egypt, being lifted up with the number of his horsemen, especially since the Lord hath commanded you to return no more the same way.E quando egli sarà stato messo in possesso, non raunerà moltitudine di cavalli, e non ricondurrà il popolo in Egitto, fatto ardito pella molta sua cavalleria, avendovi particolarmente comandato il Signore di non tornare mai più a battere quelle strade.And when he is made, he shal not multiplie to him selfe horses, nor lead backe the people into Aegypt, taking high courage for the number of his horsemen, especially whereas our Lord hath commanded you that in no case you returne any more the same way.Cumque fuerit constitutus, non multiplicabit sibi equos, nec reducet populum in Ægyptum, equitatus numero sublevatus, præsertim cum Dominus præceperit vobis ut nequaquam amplius per eamdem viam revertamini. 17He shall not have many wives, that may allure his mind, nor immense sums of silver and gold.Non avrà gran numero di mogli, le quali lo facciano traviare, né immensa quantità d'oro, e di argento.He shal not haue manie wiues, that may allure his minde, nor huge weightes of siluer and gold.Non habebit uxores plurimas, quæ alliciant animum ejus, neque argenti et auri immensa pondera. 18But after he is raised to the throne of his kingdom, he shall copy out to himself the Deuteronomy of this law in a volume, taking the copy of the priests of the Levitical tribe,E quando ei si sarà assiso sul suo trono reale, egli scriverà per suo uso un doppio esemplare di questa legge in un volume, copiandola dall'originale datogli dai sacerdoti della tribù di Levi:And after he shal sitte in the throne of his kingdome, he shal copie to him selfe the Deuteronomie of this Law in a volume, taking the copie of the priestes of the Leuitical tribe,Postquam autem sederit in solio regni sui, describet sibi Deuteronomium legis hujus in volumine, accipiens exemplar a sacerdotibus Leviticæ tribus, 19And he shall have it with him, and shall read it all the days of his life, that he may learn to fear the Lord his God, and keep his words and ceremonies, that are commanded in the law;E lo terrà presso di se, e lo leggerà tutti i giorni della sua vita, affinché impari a temere il Signore Dio suo, e ad osservare le sue parole, e le sue cerimonie comandate nella legge:and he shal haue it with him, and shal reade it al the dayes of his life, that he may learne to feare our Lord his God, and keepe his wordes and ceremonies, that are commanded in the law.et habebit secum, legetque illud omnibus diebus vitæ suæ, ut discat timere Dominum Deum suum, et custodire verba et cæremonias ejus, quæ in lege præcepta sunt.
20And that his heart be not lifted up with pride over his brethren, nor decline to the right or to the left, that he and his sons may reign a long time over Israel.Affinché il suo cuore non si levi in superbia contro de' suoi fratelli, ed egli non pieghi a destra, né a sinistra, affinché regni per molto tempo egli, e i suoi figliuoli sopra Israele.And that his hart be not lifted vp into pride ouer his brethren, nor decline to the right side or the left side, that he may reigne a long time, and his sonnes ouer Israel.Nec elevetur cor ejus in superbiam super fratres suos, neque declinet in partem dexteram vel sinistram, ut longo tempore regnet ipse et filii ejus super Israël.
17:1
Year of the World 2553.
17:2
17:3
Challoner
The host of heaven. That is, the stars. (Challoner)
Haydock
This species of idolatry was the most ancient and common in the East. Job (xxxi. 26, 28) takes notice of the adoration of the sun and of the moon, and calls it a very great iniquity, and a denial against the most high God. He lived in Arabia, and probably not far from the place where Moses was addressing the Israelites. (Haydock)
The pagans looked upon the sun and moon as the king and queen of heaven, and the stars as their guards. Plato says (in Phaedro) that "the sun marches at the head of the gods, in a winged chariot, and the eleven other gods lead on their bands of demons," or the stars, etc.
17:5
Selden
Stoned, not far from the gates, where they received sentence. Thus the sabbath-breaker was stoned without the camp, (Numbers 15:35,) and St. Stephen out of the city of Jerusalem, Acts 7:57. When only a few were concerned, the twenty-three judges passed sentence: but if a whole tribe had been guilty, the cognizance of the affair was left to the Sanhedrim. When a city was infected with this abomination, it was wholly destroyed. But no one was punished, except two witnesses (ver. 6,) attested that formal idolatry, by sacrifice, etc., had been committed. (Selden, Syned. 3:4.)
17:6
Slain. When the action was public, this formality was not requisite, Deuteronomy 13:9.
Ap. Selden
Him. One witness was never admitted to prove any crime; neither would the Jews receive for witnesses, women, infants under thirteen, slaves, publicans, thieves, etc. (Josephus, [Antiquities?] 4:last chapter.) The Rabbins also reject other notorious offenders, enemies, relations, and those who had not a competent knowledge of the law, etc. (Ap. Selden, Syn. 2:13. 11.; and Grotius)
Calmet
But we could wish for some authors of more credit. (Calmet)
17:7
Calmet
Kill him. Thus testifying that they approve the sentence, and are willing that his blood should be required at their hands, if they had accused him falsely. The criminal was hurled down a precipice by one of the witnesses, and, if he survived, he was stoned by the other, and by the whole people. Maimonides asserts, that the execution took place on some great festival, for the terror and instruction of the multitude; but others call this in question. (Fagius) (Calmet)
17:8
Challoner
If thou perceive, etc. Here we see what authority God was pleased to give to the church-guides of the Old Testament, in deciding, without appeal, all controversies relating to the law; promising that they should not err therein; and punishing with death such as proudly refused to obey their decisions: and surely he has not done less for the church-guides of the New Testament. (Challoner)
Haydock
Hard. Hebrew also means, "doubtful, hidden, divided;" so that the opinions of the judges do not agree. In matters of fact, the thing is more easily investigated on the spot. But in these cases, where the law is ambiguous, as even the divine ordinances frequently are, being delivered in human language, (Grotius) a living judge is necessary. God remits the Jews in the council of the priests, at the head of whom was the sovereign pontiff, who was the natural and supreme judge of such difficulties, ver. 9, 12. (Haydock)
Calmet
And blood, to decide when murder must be punished with death, and when the right of an asylum may be claimed. (Calmet)
The Vulgate renders the same words, 2 Paralipomenon 19:10.
Tirinus
Between kindred and kindred, as the different degrees cause many embarrassments, with regard to marriages, etc. (Tirinus)
Lyranus
The Rabbins understand that the judge had to declare when a woman was rendered unclean, Leviticus 12:4. (Lyranus)
And cause, or lawsuit; some thinking that a greater sum for reparation of an injury should be required, others judging that one of the contending parties should be set at liberty, while the other judges are of a contrary sentiment. Hebrew, "between judgment and judgment," when a doubt arises whether laymen or the Levites may be the proper judges. The Rabbins only remit three cases to the tribunal of the latter, respecting, 1. The red heifer; 2. the woman accused of adultery by her jealous husband; 3. the heifer to be offered in sacrifice, for a murder committed by a person unknown, Deuteronomy 21:5.
Jansenius
And leprosy. Various difficulties might arise concerning this matter, of which the priests had to pass sentence, Leviticus xiii. Some render the Hebrew negah, "wound." The law of retaliation required a scrupulous nicety. Blood, cause, and leprosy, may denote lawsuits of a criminal, less important, and ceremonial nature. (Jansenius)
Vary. Hebrew, "which are matters of contention within thy gates."
17:9
Calmet
Judge. Moses does not specify whether the contending parties, or the judges themselves thought proper to have the matter debated before a higher court. The Rabbins observe, that appeals to the Sanhedrim were only the last resort, and that the sentence of that tribunal was to be complied with under pain of death, ver. 12. (Selden, Syned. 3:2. 2.) The judge here mentioned, according to them and the generality of commentators, after Josephus, Philo, etc., is no other than the high priest, as the Scripture plainly indicates, Deuteronomy 21:5., and Ezechiel 44:24. He abode near the tabernacle, and God enabled him to explain the law, when he was arrayed with the ephod, and the Urim and Thummim. Some moderns, who have an interest to lessen the authority of the ecclesiastical jurisdiction, with Calvin, Ainsworth, etc., pretend that an appeal was to be made to the priests, in disputes which concerned religion, and to the civil magistrate in other cases, 2 Paralipomenon 19:5. (Calmet)
Haydock
But an appeal to the high priest, in doubtful cases, could not be denied. The government of the Jews was a theocracy, and the pontiff acted as the vicegerent of God. (Haydock)
17:10
Worthington
Preside. The high priests who are to succeed each other. (Worthington)
17:11
Haydock
According, etc. This law was to be the rule of the priests, in passing sentence. It was not left to the judgment of individuals to comply or not, according as they might explain the law for themselves. Such a proceeding would be nugatory, as they would thus be themselves the ultimate judges of their own cause. (Haydock)
Worthington
They shall seek the law at his (the priest's) mouth, Malachias 2:7. Protestants make, therefore, a very frivolous restriction, when they allow his sentence to bind only "so long as he is the true minister of God, and pronounceth according to his word." (Bible, 1603.) (Worthington)
Haydock
If any had been proud enough among the Jews, to persuade himself that he understood the law better than the high priest, he would not on that account have escaped death. (Haydock)
Haydock
The authority of the Christian Church is not inferior to that of the Synagogue, only, "instead of death, excommunication is now inflicted" on the rebellious. (St. Gregory, Matthew 18:17.; St. Augustine, q. 38.) In effect, St. Paul assures us that the priests of the law, serve unto the example and shadow of heavenly things. But now he (Christ)...is the mediator of the better covenant, which is established on better promises, Hebrews 8:5, 6. If therefore the privilege of deciding points of faith and morality, without danger of mistake, was granted to the synagogue, can any one doubt but that Christ would provide as ample a security for his Church, with which he has promised to remain for ever, and with his Holy Spirit to teach her all the truth? (Haydock)
Haydock
St. Augustine dwells upon this argument (Doct. 4.) and proves the infallibility both of the Jewish and of the Christian Church. Hence Christ said, with respect to the former, which was not yet rejected, All therefore whatsoever they shall say to you, observe and do: but according to their works, do ye not: for they say the truth, and do not practise what they require of others. If the heads of the Catholic Church should be equally immoral, their true doctrine must not therefore be despised, lest Christ and his Father be at the same time despised. For this is the express admonition of our heavenly lawgiver, hear the Church: (Matthew 17:17,) and this he does not require without giving us a full assurance, that we may do it without fear of being led astray. The sole command of God implies as much, if he had said no more. For can he order us to sin? The pretended reformers, who blushed not to make this blasphemous assertion, might easily swallow down the other, respecting the defection and fallibility of the whole Church; and might even believe, that the whole world had been drowned in abominable idolatry for eight hundred years and more. (Hom. on the peril of idolat. p. 3.) How much more they do not determine, lest they should be forced to tell when the religion of the Catholics began, and that they will never do without dating from Christ and the apostles, the foundations of the only true Church. (Haydock)
Buxtorf
The Jews had such a respect for the decisions of their Rabbins, in consequence of this command of God, that some hesitate not to assert, that if one of them should declare that the left hand was the right, they would believe him; and they condemn the refractory to most grievous torments in hell. (Buxtorf., Syn. I.)
Calmet
We must shew the most profound submission to the decrees of the Church. (Calmet)
Haydock
Yet we are not bound to assent to the decisions of every teacher. Only, when the Church speaks, we must not refuse to obey, nor pretend to appoint ourselves judges of what she teaches. A private doctor, however eminent, may fall into some absurdities, but the major part of the pastors of the Church, with the Pope at their head, never can. In vain have the records of nineteen centuries been ransacked, to find a single instance of such a general agreement in error. If the Synagogue passed a wicked sentence upon Jesus Christ, we must reflect that the forms here required (ver. 8,) were neglected; and it was then expiring, and giving place to a better covenant, as the prophets had foretold. Yet even in that sentence, which was so unjust on the part of Caiphas, St. John 11:51. acknowledges the truth of God. And this he spoke not of himself: but being the high priest, that year, he prophesied that Jesus should die for the nation, and not only for the nation, but to gather together in one the children of God that were dispersed. The Synagogue could claim submission no longer, after the great prophet had come to abrogate the law of fear, and to substitute that of love. Hence while he was there to teach himself, (Hebrews 1:2,) there was no danger of deception for the people. But the covenant which he has established is to last for ever: no prophet or lawgiver is promised to introduce any change, or greater perfection, so that no one can plead for an excuse of his rebellion, that the Church may deceive and pass an erroneous judgment; or, if he do, he must be cut off from the society of the faithful, by the spiritual sword; and, dying in that state, without the Church for his mother, he need never expect that God will acknowledge him for his son. See St. Cyprian, Unity of the Catholic Church. If an individual pastor should pass such a perverse sentence, the case would be very different. Yet, even in such trying cases, an humble conduct will be the best security and proof of innocence, and God will reward those who have suffered unjustly. (Haydock)
17:12
Calmet
And the decree. Some copies read with Sixtus V ex decreto, by etc., "decree," (Haydock) as if a lay-judge stood ready to put the sentence in execution. (Calmet)
Haydock
But there was no necessity of any farther judgment after the high priest had spoken, who is here declared the sovereign judge. (St. Cyprian, ep. 55.) Hebrew, "or to the judge." Amama ridicules his friend, Ant. a Dominis, for saying that the Hebrew and Vulgate have et decreto. (Haydock)
Calmet
The Rabbins inform us, that if any judge refused to acquiesce in the decision, and endeavoured to draw others into his opinion, in matters of consequence, (as those are where the guilty is ordered to be cut off,) he was to be strangled, on a festival day, at Jerusalem, that all the people hearing it might fear, ver. 13. (Selden, Syned. 3:3.) (Calmet)
17:13
Haydock
Pride. Hebrew, "do presumptuously," as the Protestants translate. How will they excuse their leaders, Luther, etc., and themselves, from this grievous charge? If the person, who presumed to assert that the leprosy had not infected some one, whom the priests condemned, (ver. 8,) could not escape death, shall we esteem those innocent whom the whole Church rejects? Hic niger est, hunc tu Romane caveto. (Horace) (Haydock)
17:14
Grotius
King. The Rabbins observe, that one was to be elected before the place for the temple was fixed upon, that the tribes might not contend about that honour. (Grotius)
God foresees that the people will insist upon having a king, and gives his consent, reserving to himself the choice, and appointing laws for him, that he may not forget that he is only the lieutenant of the most high. Yet God testified his displeasure, when the Israelites demanded a king, because they did it in a seditious manner, so as to reject the prophet Samuel, whom he had given them for a ruler, in whom they could discover no fault. (Calmet) (1 Kings 8:7., and 10:19.)
17:15
Menochius
Choose, as he did Saul, David, and Solomon, who succeeded to the throne of his father, though he was not the eldest son. (Menochius)
Calmet
Then the throne began to be hereditary, in virtue of God's promise to David. (Calmet)
Haydock
Brother. The Jews neglected this law, when they willingly recognized the authority of Herod, two years after the birth of Christ. See Genesis 49:10. (Haydock)
Menochius
A stranger might attempt to draw off the people from the service of the true God, and mutual love would not so easily subsist between them. (Menochius)
17:16
Calmet
Horses. Josue and David rendered the captured horses useless, (Josue 11:6., and 2 Kings 8:4,) and the judges rode on asses, Judges 10:4., and 12:14. Solomon began to keep some, and in his days Egypt was noted for the traffic of horses; though, after Sesostris had intersected the country with canals, they were more neglected. (Marsham, Canon. saec. xiii., and xiv.) God did not wish his people to engage in the tumults of war, nor would he permit their king to be puffed up with his own strength, Psalm 19:8., and 32:17. Philo says he would not have them to listen to any who might promise to conduct them to a better country, and thus teach them to lead a wandering life. (Calmet)
He precludes also the attempt to conquer Egypt. Hebrew, "he shall not make the people return to Egypt, in order that he may multiply horses," by their buying them for him in that country, 3 Kings 10:29.
Way. When the people proposed returning, God severely punished them, Numbers 14:5.
17:17
Worthington
Mind, and reign in his name. Hebrew, "and his heart turn not away" from the worship of the true God, as it happened to Solomon, and to many other kings, whom Moses seems to have had in view. Too great a number of wives would tend to perplex and enervate the king, and to eat up the treasures of his people. The Jewish lawyers allow the king only 18, and they say David and Roboam had that number. But the latter had moreover 60 concubines, (2 Paralipomenon 11:21,) and Solomon had many more. In effect, the number seems not to be restricted, and, what is very singular, the Rabbins allow all but the high priest and the king as many as they can keep, though the sages advise people to have no more than four, which seems to be the sentiment of the Mahometans. This liberty was taken by the Jews till the emperors restricted them, A.D. 593. (Selden, Uxor. 1:8, etc.) Plurality of wives was not formerly a sin, though Solomon offended by too great excess. (St. Augustine, q. 27.) (Worthington)
Calmet
Gold. Immense riches are seldom possessed even by kings, without the oppression of their subjects, and great danger of falling into extravagance. If David amassed so much gold, it was destined for the building of the temple. But Solomon laying on heavy taxes, alienated the hearts of his people, and gave occasion to the revolt of 10 tribes; and Ezechias brought on a severe chastisement by making a parade of his treasures to the ambassadors of the king of Babylon, 4 Kings 20:15. (Calmet)
17:18
Grotius
Of this law, perhaps from the 14th verse to the end of the chapter, (Haydock) or the whole Book of Deuteronomy, which contains an abridgment of the law, (Josue 8:32.; Menochius) or even the five books, which were formerly written without any division, and went under the name of the law. (Grotius; etc.)
Haydock
Hebrew seems favourable to this last opinion, (Calmet) "he shall write a copy of this law in a book, out of that which is kept by the priests," unless Moses might only require that he should have a copy of what he was then delivering. (Haydock)
Calmet
Some say that the king was obliged to take two copies, one of which he was to have always about him. It is not certain whether he was obliged to write himself, as Philo asserts, or another might do it for him. The diadem and the law were presented to Joas, when he ascended the throne, 2 Paralipomenon 23:11. (Calmet)
Calmet
If (Haydock) Josias had not seen a copy of the law before the 18th year of his reign, this precept must have been very ill observed, 4 Kings 22:11. (Calmet)
Haydock
But, very probably, that book, which Helcias discovered in the temple, was the autograph of Moses, and therefore made a deeper impression upon all who saw and heard it read, than if it had been read than if it had been only an ordinary copy. This copy might have been mislaid or secreted in those troublesome times; and then the high priest brought it to light again, he as well as the king and all the people, were filled with joy and amazement. (Haydock)
Morus
It was the custom of the Jews to present a copy of the law to their kings, when they first sat upon the throne; and hence, perhaps, they make a similar present to the Pope, when he goes to take possession of the Lateran church. (Morus.)
Calmet
They presented one to Innocent II when he made his entry into Paris, 1146, and another to king Louis the Fat, as Suger informs us. (Calmet)
Worthington
Priests. Temporal princes who desire to become virtuous and wise, will ever take the law of God at the priest's hands. (Worthington)
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Haydock
Law. Pious Christian emperors and kings have esteemed it their greatest glory and happiness to read and meditate on the holy commandments of God, in order to regulate their conduct, amid the various dangerous occupations of their station. (Haydock)
Calmet
Constantine the Great, Charlemagne, St. Stephen of Hungary, Alphonsus I of Spain, were noted for the zeal which they shewed in this particular. Alphonsus of Arragon, had read the Bible, with the Commentaries, 14 times over, and the great Alfred wrote all the New Testament twice over with his own hand. (Calmet)
Cath. Doct. by N. G
He had translated into English Saxon all or most of the Bible before 900, as king Athelstan did about 925. (Encyclopedia Britannica, Bible, etc.) Yet the Catholic Church never condemned this conduct of her children, as Protestants would insinuate. (Cath. Doct. by N. G.)
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Calmet
With pride. This is not expressed in Hebrew, but it is clearly (Haydock) implied. Humility is the most difficult virtue for a prince to practice, amid the flattery of his courtiers, and the splendour with which he is environed. See St. Augustine, City of God 5:24. (Calmet)
Menochius
His sons. Wicked kings seldom left a quiet possession of the throne to their heirs. (Menochius)
Calmet
David and his posterity reigned in succession, by an effect of the divine bounty. (Calmet)
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The host of heaven.... That is, the stars.
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If thou perceive, etc.... Here we see what authority God was pleased to give to the church guides of the Old Testament, in deciding, without appeal, all controversies relating to the law; promising that they should not err therein; and surely he has not done less for the church guides of the New Testament.
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8. If the iudgement be hard.] For a ful and assured decision of al controuersies, Supreme Iuge of controuersies. God here instituted to his people a supreme Tribunal, that in case inferior Iudges varied in iudgement, recourse might be had to the Councel of Priestes, where one chiefe Iudge, the High Priest, was appointed to geue sentence, and al others commanded to receiue and obey the same.
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9. vvho shal shevv the truth.] God so assisted this consistorie with his spirite of truth, that their sentence was infallible: though otherwise they might erre, Sentence of the Iewes consistorie infallible. either in life, or in priuate opinion. VVherfore, our Sauiour distinguishing betwen their publique doctrin, and their workes, taught the people, that for somuch as the Scribes and Pharisees sate in Moyses chaire, and yet transgressed Gods commandmentes, euerie one should obserue and doe as they saide: but not doe according to their vvorkes. Mat. 23. And S. Iohn ascribeth the true sentence geuen by Caiphas in the councel, to his office of High Priest, saying: The high priest was chief Iudge. (Ioan. 11.) He said not this of him selfe, but being the high priest of that yeare, he prophecied that IESVS should die for the nation and to gather into one the children of God. VVhere the high priest by vertue and priuilege of his office, vttered the truth, which him selfe neither meant nor vnderstood. And this happened when the Law and Priesthood of the Iewes was to decline & geue place to Christs new ordinance, and therfore no doubt God euer directed the sentence of the high Priest: and most specially now Christ preserueth the Apostolique See from error Protestantes friuolous euasion. in faith, and in general decrees touching manners: yea though the chiefe visible Iudge were as wicked as Caiphas. And therfore the Protestantes euasion is friuolous, limiting the priests sentence to binde the subiectes, so long as he is English Bible. 1603. the true minister of God, and pronounceth according to his vvord. For except God assisted him, that he should pronounce according to his word, and so al men rest satisfied, submitting them selues to his sentence, the controuersie should be endles, and this consistorie nothing worth: but stil be new examinations, and new iudgementes, whether the former were according to Gods word or no.
In the councel of Priestes one supreme Iudge, which was the High Priest. v. 12.
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There were not manie presidentes at once, but in succession, one after an other.
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12. He that shal be proude.] This also conuinceth, that al were bound to Pride in priuate opinion punished with death. accept of the high priests sentence, the law condemning him of pride, that refused to obey the commandment of the Priest, vvhich at that time ministred to our Lord; and for his disobedience punishing him with death.
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Pluralitie of wiue is not here forbid; for king Dauid transgressed not this precept hauing more then one or two: but Salomon offended in multiplying manie wiues. S. Aug. q. 27. in Deut.
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Temporal good Princes take the law, and word of God, at the Priests handes.
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san Girolamo † 420 d.C. The Letters of St. Jerome 14.8
… I may not sit in the presence of a presbyter; he, if I sin, may deliver me to Satan, “for the destruction of the flesh that the spirit may be saved.” Under the old law he who disobeyed the priests was put outside the camp and stoned by the people, or else he was beheaded and expiated his contempt with his blood.
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Teodoto † fl. 160 d.C. Excerpts of Theodotus 1
XIII. “By two and three witnesses every word is established.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.43
… But when “they found not the body (of the Lord Jesus),” “His sepulture was removed from the midst of them,” according to the prophecy of Isaiah. “Two angels however, appeared there.” For just so many honorary companions were required by the word of God, which usually prescribes “ two witnesses .”
sant'Atanasio di Alessandria † 373 d.C. Defence Against the Arians (Apologia Contra Arianos) 1.2
… But when my enemies also bear testimony in my favour and against themselves, declaring that the proceedings against me were a conspiracy, who is there that would not be ashamed to doubt any longer? The law requires that in the mouth of two or three witnesses
san Basilio † 379 d.C. The Letters 46.4
Who was ever known to have the hardihood, in the heart of a city and at high noon, to mark figures of filthy swine upon a royal statue? He who has set at naught a marriage of man, with no mercy shewn him, in the presence of two or three witnesses, dies.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
… 12 ) who, when his master was taken up, rent his mantle. And what say they? “This Jesus, which is taken up from you into heaven, shall thus come.” And, “Behold, two men stood by them.” ( Matt. xviii. 16 .) With good reason: for “in the mouth of two witnesses shall every word be established” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 33
This (James) was bishop, as they say, and therefore he speaks last, and herein is fulfilled that saying, “In the mouth of two or three witnesses shall every word be established.” (
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 2.24
… in all of which there is not a word of truth. When I heard this, I was stupefied. But one witness was not enough; even Cato was not believed on his unsupported evidence:
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san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 16
[3.] “Put away from among yourselves the wicked person.” He used an expression found in the Old Testament, (
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san Girolamo † 420 d.C. The Letters of St. Jerome 69.8
… Fancying that they knew what is and what is not good taste they deck themselves out with finery and bodily adornments and give banquets which profess to be elegant: but all such attempts at dress and display are nastier than a beggar’s rags. As regards the obligation of priests to be teachers we bare have the precepts of the old Law
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sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 48.2
… As men must keep the way carefully in walking between fire and water, so as to be neither burned nor drowned, so must we order our steps between the pinnacle of pride and the whirlpool of indolence; as it is written, “declining neither to the right hand nor to the left.”
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 39.7
… and in order that the Lord may pardon you, that you should not depart from the priests of the Lord, since it is written, “And the man that will do presumptuously, and will not hearken unto the priest or unto the judge that shall be in those days, even that man shall die.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 54.4
… In Deuteronomy the Lord God speaks, saying, “And the man that will do presumptuously, and will not hearken unto the priest or to the judge, whosoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall do no more wickedly.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 61.4
… of life or of salvation is still open to them, if they have refused to obey the bishops and priests, since in Deuteronomy the Lord God says, “And the man that will do presumptuously, and will not hearken unto the priest or judge, whosoever he shall be in those days, that man shall die, and all the people shall hear and fear, and do no more presumptuously.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 64.1
… Inasmuch as the Lord God says in Deuteronomy, “And the man that will do presumptuously, and will not hearken unto the priest or the judge, whoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall no more do impiously.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 68.3
… Although the Lord God says in Deuteronomy, “And the man that will do presumptuously, and will not hearken unto the priests or unto the judge who shall be in those days, even that man shall die; and all the people, when they hear, shall fear, and do no more presumptuously.”
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 7
… for the Temple also Christ destroyed. But if thou wilt see in words as well how the Law is done away in Christ, hear the Lawgiver himself speaking thus; “A Prophet shall the Lord raise up unto you of your brethren, like unto me; (
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 16
… As to race, all Jews are called brethren of one another, as in Deuteronomy, “If thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.” And in the same book,
Pseudo-Clement The Recognitions of Clement 1.36
… by Him, namely, concerning whom he said himself, ‘A prophet shall the Lord your God raise unto you, whom ye shall hear even as myself, according to all things which He shall say to you. Whosoever shall not hear that prophet, his soul shall be cut off from his people.
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2. INTRA UNAM PORTARUM, — id est, urbium. Similis synecdoche fuit cap. praeced., vers. 18.
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3. ADORENT OMNEM MILITIAM COELI, — id est, adorent quaelibet astra, quae sunt quasi milites Deo famulantes, et pro eo, cum opus est, depugnantes; vide dicta Num. IV, 3. Adorationis siderum causa fuit, prima, eorum lux et pulchritudo; secunda, quod influunt in haec inferiora, eaque vivificent et vegetent; tertia, quod ea animata putarent; quarta, quod physici aliqui tradant hominem esse opus siderum: hominem enim, cum concipitur et generatur, a Sole sortiri spiritum, a Luna corpus, a Marte sanguinem, a Mercurio ingenium, a Jove desiderium, a Venere cupiditatem, a Saturno humorem.
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6. IN ORE DUORUM, — id est, ut Chaldaea, per dictum duorum aut trium testium reus convictus occidatur.
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7. MANUS TESTIUM PRIMA INTERFICIET EUM. — Hebraice, manus testium primo erit contra eum, ad interficiendum eum, id est, primum in eum lapidem conjiciet. Moraliter, nota hic quantum crimen sit apostasia, quantumque Deus illud vindicet, et a nobis vindicari velit. Nota est poena Luciferi, Adae, Salomonis, Juliani. Audi nova.
Exemplum: Rex Bulgarorum et Apostasia Sub annum Domini 868, gens Bulgarorum ferox ac bellicosa, relictis idolis, abrenuntiatisque Gentilium superstitionibus, in Christum pro maxima parte credidit; et, abluta salutari baptismatis unda in religionem Christianam transiit. Ferunt autem de hujus gentis rege, quod tanta perfectione post perceptam baptismi gratiam vivere coeperit, ut diebus, ornamentis regiis indutus coram populo procederet; noctibus vero, sacro vestitu latenter ecclesiam intrans, super pavimentum ipsius basilicae, substrato tantum sibi cilicio, prostratus in oratione jaceret. Non post multum tempus divina inspiratione commotus, regnum terrenum dimisit, ut in coelo aeternaliter regnaret cum Christo. Et ordinavit in suum locum regem filium suum majorem natu, comam capitis deposuit, habituque sanctae conversationis suscepto monachus effectus est, eleemosynis, vigiliis et orationibus diu noctuque intentus. Interea filius ejus, quem regem constituerat, longe a paterna intentione et operatione recedens, praedas coepit exercere, ebrietatibus, comessationibus et libidinibus vacare, et omni conamine ad gentilitatis ritum populum noviter baptizatum revocare. Quod cum pater audivisset, nimio zelo accensus sacrum habitum deposuit, militiae cingulum resumpsit, et cultu regio indutus, adsociatis sibi Deum timentibus filium persecutus est, quem mox absque difficultate cepit, oculosque ejus effodit, et in carcerem misit; deinde convocato omni regno suo, filium juniorem regem constituit, interminatus coram omnibus similia fore passurum, si in aliquo a recta christianitate deviaret. His ita patratis, deposito cingulo, et resumpto sanctae religionis habitu, in monasterium ingressus in sancta conversatione reliquum vitae praesentis tempus duxit. Ita Regino, lib. VI, et Martinus Polonus, lib. IV Chronicorum.
Exemplum: Apostasia Carlomanni Anno Domini 870, Carlomannus, cum adhuc esset puerulus, jussu patris attonsus clericus effectus est: deinde procedente tempore ad diaconatus officium, quamvis invitus atque coactus in praesentia genitoris ordinatus est, legitque publice Evangelium, et Pontifici Missam celebranti juxta morem ministravit. Post haec in apostasia recedens ab Ecclesiastica religione, abjiciens ac spernens negligenter gratiam, quae ei data erat per impositionem manus, alter Julianus efficitur. Collecta quippe praedonum non modica turba, ecclesias Dei coepit devastare, ea quae pacis sunt impugnare, cuncta diripere, et mala inaudita perpetrare. Pro quibus cum crebro a patre correptus fuisset, nec tamen ullatenus accepta pravitas cessaret, novissime ex praecepto patris ei oculi eruuntur, justo Dei judicio lucem exteriorem amittens, qui interiorem, quae Christus est, a suo pectore effugaverat: in tenebras exteriores missus, qui interioribus sua sponte se tradiderat. Orbatusque Ludovicum avunculum suum adiit, miseriarum et calamitatum suarum aerumnas apud eum lugubriter deplorans. Ille miseratione motus, Absternacum monasterium S. Willebrordi ei ad subsidium vitae praesentis concessit, ubi non multo post tempore mortuus est et sepultus. Ita Regino, lib. II Chronic., anno 870.
Exemplum: Catharina Suedica Audi et Sanctos nutantes in re levi punitos. Catharina Suedica, dum cum matre Romae esset, jussa est aliquando ob impiorum nequitias domi manere, tantisper dum mater ad stationes et Indulgentias abiret. Interim adest Satan, et acerbas in ejus animum coepit cogitationes immittere, tanquam aliis suarum animarum lucra captantibus, ipsa instar bruti animantis ab omnibus spiritualibus bonis arceretur. Addebat his ejus cognatos, fratres et sorores in patria cum summa tranquillitate servire Deo, ipsam vero miseram ducere vitam: praestare igitur ne in lucem quidem editam fuisse, quam id genus inertem vitam ducere. Erat haec in animo sanctae virginis tentatio vehemens, adeoque eam moerore et perturbatione oppleverat, ut matre illius revertente et serio praecipiente, ut tanti maeroris causam ediceret, simpliciter responderet se loqui non posse. Et certe jam plane instar mortuae facies ejus expalluerat, oculi transversi erant: in tantum molestus erat daemon id genus importunissimis ingerendis cogitationibus. Porro nocte proxima in somnis visa est sibi videre totum mundum quasi inflammatum, seque in medio ignis positam in parva quadam planitie, planeque desperantem ab illis se posse flammis eripi: tum vero apparentem ipsi beatissimam Mariam Virginem, quam his verbis deprecabatur: Adjuva me, charissima Domina mea; illam vero respondentem: Et qua te possum ratione juvare, quae tanto patriae teneris desiderio, oblita sponsionis tuae, et neque Deo, neque mihi, neque matri tuae, neque patri spirituali obediens; se vero offerentem ad omnia exsequenda, quae juberet Dei mater; atque tum demum Dei genitricem dicentem: Obedias igitur matri tuae, et patri spirituali. Expergefacta inde Catharina matrem cum omni humilitate celeriter adiit, veniam suae inconstantiae petiit, promisitque se deinceps ad mortem usque libenter in exilio cum ipsa permansuram. Ita habet Vita S. Catharinae, cap. VI, quae exstat apud Surium, 22 martii.
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8. SI DIFFICILE ET AMBIGUUM APUD TE JUDICIUM ESSE PERSPEXERIS INTER SANGUINEM ET SANGUINEM. — « Sanguis » hic metonymice vocatur homicidium, q. d. Si ambiguum sit homicidium, id est homicidii qualitas, aliis asserentibus illud esse voluntarium sive destinatum, ideoque morte puniendum; aliis vero excusantibus, quod casu vel ignoranter admissum sit, ideoque homicidae esse jus asyli, in civitatibus refugii. Ita Lyranus, Abulensis et alii. Sic inter causam et causam, id est, si causa et lis sit ambigua, aliis dicentibus esse justam, aliis esse injustam; sic inter lepram et lepram (ita enim legendum est cum Romanis, Hebraeis, Chaldaeis et Graecis, non autem inter lepram et non lepram, uti legunt Plantiniana), scilicet aliis asserentibus esse lepram mundam vel mundissimam, quae hominem a sacris non arcet; aliis vero dicentibus esse lepram immundam, et arcentem a sacris.
Nota: Legales causae et quaestiones erant duplices: scilicet primo, erant sacrae et caeremoniales, uti quaestio de fide, religione et caeremoniis: talis erat controversia de lepra: hae spectabant ad sacerdotes, uti per se patet; secundo, erant judiciales, uti de sanguine et homicidio: hae spectabant ad magistratum laicum, et in singulis urbibus erant judices, ad eas judicandas constituti, uti dictum est cap. praeced., vers. 18; qui si non possent litem dirimere, tenebantur eam referre Hierosolymam ad sacerdotes et ad pontificem, qui eam definiebat. Omnia enim haec ex lege vel judiciali vel caeremoniali definienda erant; legis autem interpres erat pontifex, de quo mox plura: unde sequitur pontificem fuisse tum summum judicem controversiarum, etiam legalium.
ASCENDE AD LOCUM QUEM ELEGERIT DOMINUS. — Ascende in Jerusalem, ubi est templum, in quo habitat Dominus. Ita Abulensis. Voluit Deus supremam auctoritatem judicii esse in loco tabernaculi vel templi, quia hic locus erat Dei, id est divinae praesidentiae. Deus ergo praesidens in templo illuminabat et dirigebat sacerdotes et judices inibi commorantes, ne errarent in judicio, sed justam, aequam et veram sententiam pronuntiarent. Rursum justitia est res sancta et inviolabilis: hinc Deus judices voluit residere in loco sacro. Architas dicebat judicem esse aram; ad utrumque enim confugiunt qui injuria afficiuntur, significans judices tales esse debere, qui oppressis sint praesidio, et instar sacri asyli: testis est Aristoteles, lib. III Rhetor.
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9. VENIESQUE AD SACERDOTES LEVITICI GENERIS, ET AD JUDICEM. — Aliqui, ut Lyranus et Sigonius, lib. VI De Republ. Hebraeorum, cap. VII, haec divisim accipiunt, q. d. Si dubium sit de rebus sacris, consule sacerdotes: sin de civilibus, consule judicem saecularem, ut to et capiatur pro aut. Verum hoc dici nequit, quia non divisim, sed simpliciter et absolute vult Deus hic recurri ad sacerdotes, in omnibus causis dubiis, quae ex lege divina decidi debent. Legis enim interpretatio pertinebat ad sacerdotes, et maxime ad pontificem, qui erat hierarcha et princeps sacerdotum; hoc enim est quod subdit: « Et facies quodcumque dixerint qui praesunt loco quem elegerit Dominus, et docuerint te juxta legem ejus. »
Secundo, quia sacerdotes fuisse judices, non tantum in causis sacris, sed etiam civilibus, imo in causa homicidii, diserte docet Ezechiel, cap. XLIV, vers. 24. Idem patet hic, cap. XXI, 8, ubi agens Moses de homicidio occulto, ait: « Accedant ad sacerdotes, etc., et ad verbum eorum omne negotium, et quidquid mundum vel immundum est, judicetur. » Idem docet Josephus, lib. II Contra Apionem, cum ait: « Sacerdotes inspectores omnium, judices controversiarum, et punitores damnatorum constituti sunt a Mose. » Et Philo, lib. III De Vita Mosis, docet Mosen ex consilio sacerdotum qui de more ei assidebant, damnasse ad mortem hominem colligentem ligna in sabbato; de quo Numer. XV, 35. Imo Abulensis docet summum Pontificem vocari hic judicem, eo quod ipse solus in concilio, audito aliorum judicio, proferre soleret sententiam mortis. Ita Caiphas in concilio tulit sententiam mortis in Christum, Joan. XI, 50. Ita Ananias pontifex in concilio praecepit percuti Paulum, Act. XXIII, 2. Ita Ananus pontifex Jacobum fratrem Domini in concilio mortis reum peregit, teste Josepho, lib. XX, cap. VIII. Ita alius pontifex S. Matthiam, quasi blasphemum, in concilio morti adjudicavit, dicens: « Scriptum est: Qui blasphemaverit nomen Domini, morte moriatur, » si credimus actis S. Matthiae. Tertio, quia vers. 12 expresse dicitur: « Qui superbierit, nolens obedire sacerdotis imperio, etc., morietur; » hoc ergo imperium erat sententia judicialis et definitiva pontificis.
Pari modo apud Gentiles, communi ac naturali consensu, cuncta sacerdotum arbitrio regebantur, etiam quae ad politicum spectabant imperium, ut de Aethiopibus testatur Strabo, lib. XVII; de Aegyptiis, Aelianus, lib. XIV Variarum histor. cap. XXXIV; de Persis eorumque Magis, Eusebius in Chronolog., Agathias, lib. II, et alii; de Atheniensibus et Areopagitis, Josephus, lib. XIV Antiquit. cap. XIX; de Gallis et Druidis, Caesar, lib. VI De Bello Gall.; de Romanis et eorum auguribus, Cicero, lib. II De Legibus, et alii. Si igitur (quod Socrates apud Xenophontem, lib. IV De dictis Socratis, dicit) quod ab omnibus gentibus observatum est, id non nisi a Deo sancitum esse, dicendum est, profecto etiamsi nulla de his in divinis Scripturis lex appareret, tamen sacerdotum judiciaria potestas, divino instinctu et jure concessa, ex dictis jam satis probata haberetur. Hinc et initio Ecclesiae, Episcopi erant judices causarum, etiam civilium, quae inter Christianos agitabantur, uti docet S. Paulus, I Corinth. VI, 5. Dico ergo: Sancit hic Deus ut minores judices oppidorum in causis tam sacris quam politicis, puta in dubiis, non tam facti quam juris et legis divinae, recurrant ad sacerdotes et ad pontificem, qui legis sententiam et mentem explicantes, secundum eam causam decidant. Leges enim non tantum caeremoniales, sed et judiciales, quae justam reipublicae et politiae gubernationem spectabant, a Deo erant praescriptae, et hisce sacris libris consignatae, quarum proinde explicatio ad sacerdotes pertinebat. Secus erat in causis et dubiis facti, aut mere civilibus, puta talibus, quae non ex lege Dei, sed ex jure, vel naturae vel positivo humano et rationali resolvi debebant; in his enim non opus erat consulere sacerdotes (poterant tamen, et saepe de facto eos consulebant), sed vel sapientes, vel judices et principes saeculares, qualis fuit Othoniel, Gedeon, Jephte, etc. Hinc sequitur per judicem hic vel intelligi pontificem, ut vult Vatablus, sive ejus vicarium, ut vult Abulensis; vel potius (ut colligitur ex vers. 12) judicem saecularem, inquit Cajetanus, Lyranus, Sigonius et Oleaster, qui debebat sequi sententiam sacerdotum et pontificis, ejusque tantum erat approbator et executor: unde hic junctim dicitur: « Venies ad sacerdotes et ad judicem, » quasi unum idemque sit judicium sacerdotum et judicis; et quia alioqui potuisset judex discrepare a sententia sacerdotum, itaque litigantes judicis sententiam sequi potuissent, relicta sententia sacerdotum et pontificis, quod tamen hic vetatur. Rursum, dissidentibus inter se pontifice et judice, quod facile et proclive erat, lis terminari et decidi non potuisset. Tales judices laicos, puta principes familiarum, sacerdotibus in judicando adjunxit Josaphat rex, ut patet II Paralip. XIX, 8. Excipio Samuelem, et si qui alii fuerunt judices simul et prophetae. Hi enim ex dono prophetiae regebant et judicabant populum, unde non egebant concilio sacerdotum.
Unde Hebraei hunc versum referunt ad concilium Sanhedrim, quod erat summum, instar parlamenti, et judicabat de rege, lege et propheta, ad illudque erat ultima appellatio. Porro Sanhedrim constabat septuaginta viris, qui tam ex sacerdotibus quam ex primariis viris cujusque tribus assumebantur, quasi illi hic intelligantur per to judicem, id est judices, ut vertit Chaldaeus, q. d. Venies ad sacerdotes et ad judices, id est ad concilium Sanhedrim, in quo sunt sacerdotes et judices saeculares, quibus omnibus praeest summus Pontifex. Vide Sigonium, lib. VI De Republ. Hebraeorum, cap. VII.
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10. ET FACIES QUODCUMQUE DIXERINT QUI PRAESUNT LOCO QUEM ELEGERIT DOMINUS. — Hebraice est, et facies super os verbi, quod annuntiabunt tibi ex eo loco quem eliget Jehova. Quod Cajetanus sic accipit, non quasi hic in ambiguis jubeat lex consulere oraculum Dei, residentis in propitiatorio. Verum sequentia significant, non ad oraculum, sed ad scientiam et interpretationem sacerdotum haec pertinere; sequitur enim: « Et docuerint te juxta legem ejus. » Fateor tamen, si dubia haec pontifices ex lege et ex scientia sua resolvere non possent, recurrisse et consuluisse oraculum Dei, ut patet Numer. XXVII, 21.
10 et 11. ET DOCUERINT TE JUXTA LEGEM EJUS. — Non quasi hac conditione acquiescendum sit sacerdotum judicio, si videlicet illud litiganti vel alteri cuipiam videatur esse juxta legem Dei: ita enim frustraneum et evanidum esset hoc eorum judicium, frustraque ad eos recurri juberet Deus. Semper enim pars damnata a sacerdotibus excipere potuisset, eos non judicasse secundum legem, ab eisque appellasset ad ipsam legem, ac consequenter debuisset ulterior constitui judex et censor, qui judicaret an sacerdotes recte secundum legem judicassent, necne. Rursum, de hoc censore dubitari potuisset an veram tulisset censuram, ac consequenter illa ab alio iterum, et haec rursum ab alio, et haec denuo ab alio et alio examinari debuisset; itaque fuisset hic appellatio et progressio in infinitum, causaeque mansissent indecisae, ac lites fuissent aeternae et immortales. Assertive ergo haec verba accipienda sunt, q. d. Subditi acquiescere debent, et praesupponere sacerdotum et pontificis judicium datum esse juxta legem Dei; nam, ut ait Malachias, cap. II, vers. 7: « Labia sacerdotis custodient scientiam, et legem requirent ex ore ejus, quia angelus Domini exercituum est; » intellige, nisi manifeste cernatur contrarium, scilicet quod pontifex expresse contra legem judicet, legemque pervertat; tum enim non illi, sed legi Dei obediendum erat. Patet hic sensus ex Hebraeo, Chaldaeo et Septuaginta, qui sic habent: Facies quod docuerint ad os legis (id est juxta legem, ex lege) quam docuerint te, et juxta judicium quod dixerint tibi, facies.
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12. NOLENS OBEDIRE SACERDOTIS (PONTIFICIS) IMPERIO, QUI EO TEMPORE MINISTRAT DOMINO, — qui scilicet eo tempore fungitur pontificatu. EX DECRETO JUDICIS MORIETUR. — Pro ex, corrige et, uti corrigunt Romana; Hebraea vero, Chaldaea et Graeca pro et habent aut, q. d. Qui noluerit obedire pontificis imperio, aut decreto judicis, morietur. Dico ergo to aut, quod est in Hebraeo, capi pro et, tam hic quam alibi, ut Proverb. XXX, 31; Levit. IV, 23 et 28; Numer. XXV, 6. Haec enim verba respondent et referenda sunt ad vers. 9: quos enim ibi jubet adiri, hic jubet audiri eisque obediri; vers. autem 9 sic ait: « Veniesque ad sacerdotes et ad judicem, » ubi omnes codices Hebraei, Graeci et Latini habent et, non aut: ergo to aut, quod hic est in Hebraeo, pariter pro et accipi debet, q. d. Qui non vult obedire pontificis sive judicis decreto, moriatur; idem enim erat judicium pontificis et judicis, vel quia idem erat tunc pontifex et judex, ut vult Vatablus et Abulensis; vel quia judex saecularis sententiam suam conformare tenebatur sententiae et decreto sacerdotum et pontificis, illudque sequi et exsequi debebat, uti dixi vers. 9.
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15. DE NUMERO FRATRUM, — puta de gente tua, de Hebraeis.
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16. NON MULTIPLICABIT SIBI EQUOS, — tum ne in bello confidat in multitudine et fortitudine equorum, quia « fallax est equus ad salutem, et in abundantia virtutis suae non salvabitur, » Psalm. XXXII; tum ne erigatur in superbiam, magnoque fastu et pompa incedat, itaque populo dominari velit, eique gravia onera et tributa, ad suam pompam sustinendam, imponat, uti fecit et peccavit Salomon, qui habuit 40 millia equorum in stabulis, et curruum equitumque 12 millia. Unde Basilius. Hinc pii reges et principes Judaeorum, in bellis fere peditatu, vix equitatu sunt usi, uti patet in Machabaeis: impii autem reges magno equitatu sunt usi, uti patet de Joram, II Paral. cap. XXI, vers. 9.
NEC REDUCET POPULUM IN AEGYPTUM, EQUITATUS NUMERO SUBLEVATUS, — ut scilicet bellum inferat Aegyptiis, velitque Aegyptum occupare. Hebraea habent, non reverti faciet populum in Aegyptum, ut multiplicet equos, id est, ut multos equos sibi in Aegypto coemat, inquit Vatablus, Cajetanus et alii. Verum ad hoc non erat necesse reducere populum in Aegyptum, sed sufficiebat duos tresve mercatores eo mittere, ad equos coemendos; quare solerter noster Interpres to ut multiplicet equos, ita accepit, quasi dicat: Ut multiplicando equos, et equitatus numero sublevatus et superbiens, audeat invadere Aegyptum, eoque populum reducat. Hinc aliqui putant Judaeis vetitum fuisse equorum usum; unde Oriolanus in notis ad librum Machab. opinatur Judaeos nunquam usos esse equis, sed asinis. Verum verius est, non equos, sed tantum equorum copiam, Judaeis fuisse vetitam, tum hic, tum Psalm. LXXV, 7, et Isaiae II, 8, uti ibi diserte docent S. Hieronymus et Procopius.
Legimus de Platone, in ejus apophthegmatibus, quod cum aliquando equum conscendisset, mox descenderit, dicens vereri se me hippotyphia lephthe, id est, ne equestri fastu corriperetur. Superbum enim animal est equus, et equitare quiddam habet altum et magnificum. Hac ergo fastus causa noluit Deus regem sui populi multiplicare equos; sed dicere cum Davide, Psalm. XIX, 8: « Hi in curribus, et hi in equis: nos autem in nomine Domini Dei nostri invocabimus. »
PRAESERTIM CUM DOMINUS PRAECEPERIT VOBIS, UT NEQUAQUAM PER EAMDEM VIAM REVERTAMINI. — Quando et ubi Dominus hoc praeceperit, nusquam est scriptum. Praecepit autem ne per eamdem viam, illam scilicet quae ducit in Aegyptum, reverterentur, partim quia Hebraei proni erant ad vitia et mores Aegyptios; partim ne Aegyptum videntes fertilem, ex Nili inundatione, parvi penderent liberationem Dei, qui eos inde e miserrima servitute eduxerat.
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17. NON HABEBIT UXORES PLURIMAS, QUAE ALLICIANT ANIMUM EJUS. — Hebraice est, ut non recedat cor ejus, scilicet a lege Dei. Hinc intelligimus, ait S. Augustinus, Quaest. XXVI, et Rabanus, tunc permissum fuisse regibus, ut plures haberent uxores, quam unam, uti habuit David; non autem multas, uti habuit Salomon, idque ne multiplicando eas, pervenirent tandem ad alienigenas, quae eos ad idola deducerent, uti contigit Salomoni. Secundo, ne populus reges suos imitans in luxum et libidines difflueret; nam regis ad exemplum totus componitur orbis, et ut Pindarus ait: Rex est ingenium et mores omnium. Et alius: Rex est cor populi. Sic Convalle pio apud Scotos regnante, mire floruit apud eos religio et probitas: ita ut S. Columbanus ad eam videndam, ex Hibernia in Scotiam trajecerit, ac rediens rogatus quaenam ibidem vidisset miracula, responderit: « Vidi unum instar omnium, regem videlicet Convallum, qui in mediis deliciis et peccatorum incitamentis, cum Monachis et Episcopis de sanctimonia contendit; qua de causa suis ita est reverendus, ut ipsi nec aliis injurii, nec de rege ipso hiscere sinistri quippiam audeant. Unde effectum est, ut plus regis virtus ferocem populum a solitis flagitiis et seditionibus, quam ejusdem auctoritas coerceat. » Ita refert Hector Boethius, Hist. Scotiae, lib. IX. Alphonsus Aragonum rex, cum sui de regum muniis, deque eorum et regnorum felicitate disceptarent, dixit: Optime eam S. Augustinus hisce verbis expressit: « Reges felices erunt et regna, si primo, juste imperent; secundo, si inter linguas sublimiter honorantium, et obsequia nimis humiliter salutantium non extollantur, sed se homines esse meminerint; tertio, si suam potestatem ad Dei cultum maxime dilatandum, majestatis ejus famulam faciunt; quarto, si Deum timent, diligunt et colunt; quinto, si plus amant illud regnum, ubi non timent habere consortes; sexto, si tardius vindicant, facile ignoscunt; septimo, si eamdem vindictam pro necessitate regendae tuendaeque reipublicae, non pro saturandis inimicitiarum odiis exerunt; octavo, si eamdem veniam non ad impunitatem iniquitatis, sed ad spem correctionis indulgent; nono, si quod aspere coguntur plerumque decernere, misericordiae lenitate, et beneficiorum largitate compensant; decimo, si luxuria tanto est castigatior, quanto posset esse liberior; undecimo, si malunt cupiditatibus quam quibuslibet gentibus imperare; duodecimo, si haec omnia faciunt non propter ardorem inanis gloriae, sed propter charitatem felicitatis aeternae; decimo tertio, si pro suis peccatis, humilitatis, et miserationis, et orationis sacrificium, Deo suo vero immolare non negligunt. Tales Christianos Reges et Imperatores dicemus esse felices, item et eorum regna. » Ita Panormitanus in Vita Alphonsi.
NEQUE ARGENTI ET AURI IMMENSA PONDERA. — Ne scilicet rex ex cupiditate auri et opum spoliet subditos, et ne ex opibus in fastum et luxum diffluat: in quo etiam peccavit Salomon, nimiis tributis premens populum ad suum luxum, III Reg. XII, 4. Audiant eum reges confitentem suam vanitatem: « Coacervavi, inquit, mihi argentum et aurum, et substantiam regum atque provinciarum, » etc. « cumque me vertissem ad universa, quae fecerant manus meae, et ad labores, quibus frustra sudaveram, vidi in omnibus vanitatem et afflictionem animi, et nihil permanere sub sole. » Eccle. II, 8 et 11. Trajanus Imperator fiscum suum vocabat lienem, eo quod ejus nimium augmentum, subditorum et populi, a quo pecunia fisci exigitur, sit detrimentum: crescente enim et intumescente liene, caeteri artus et membra tabescunt.
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18. DESCRIBET (describi curabit) SIBI DEUTERONOMIUM, etc. LEGETQUE ILLUD OMNIBUS DIEBUS VITAE SUAE. — Non quod continue vel quotidie illud legere teneatur; sed toties legat, ut memor sit eorum quae in Deuteronomio scripta sunt.
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19. UT DISCAT TIMERE DOMINUM. — Hunc enim Dei timorem magis inculcat Deuteronomium quam Exodus, vel Leviticus; est enim Deuteronomium ardens et perpetua concio Mosis, incitans Hebraeos ad cultum Dei. Ita Abulensis. Notent et hoc principes. Peccarunt in hac re reges Juda, ideoque regnum perdiderunt: unde Helcias, abjectum in angulo inveniens Deuteronomium, attulit illud ad Josiam, qui magna religione illud excepit, legit et adimplevit, itaque rempublicam Hebraeorum cum religione restituit, ut patet IV Reg. XXII et seq. E contrario Jeroboam, Baasa, Jehu aliique reges Israel imperium quod a Deo acceperant, ob neglectam Dei veri religionem, mox perdiderunt, et ultra tertium vel quartum haeredem non propagarunt. Ita Constantinus Imperator dicebat: « Romani Imperii dignitas et amplitudo fontem atque radicem habet veram pietatem. » Ita pii et boni principis effigiem describit David, Psalm. LXXI et CI. Item S. Scriptura in Davide II Regum VII, in Salomone, Asa, Josaphat, Ezechia et Josia in libris Regum. Mira vero fuit vox Constantini Imperatoris, qui Episcopis sui saeculi dicebat: « Vos intra Ecclesiam, ego extra Ecclesiam a Deo Episcopus constitutus sum, » uti refert Eusebius, lib. IV Vitae ejus, cap. XXIV. Pater vero ejus Constantius Imperator Christianos, qui semper libere fidem professi essent, stipatores suos et regni custodes, apostatis omnibus et profanis ejectis, constituit: inquiens tales in praecipuis et fidis amicis habendos, plurisque quam ingentes thesauros aestimandos esse. Ita Eusebius, lib. I Vitae Constant. cap. XI. Denique Justinus Imperator creans Tiberium Caesarem, eumque purpura investiens, dixit ei: « Honora Deum et Ecclesiam ejus, olim heram et dominam, nunc vero matrem tuam; nosce quis antea fueris, et quis hodie factus sis: pauperes imprimis dilige, et eleemosynae apud te non deficiant. » Ita Nicephorus, lib. XVII, cap. XL.
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20. NEC ELEVETUR COR EJUS IN SUPERBIAM, SUPER FRATRES SUOS, — scilicet super gentem suam, super Hebraeos, q. d. Hebraei ex gente et genere, sunt fratres regis: ergo supra eos insolenter non se efferat rex, ut putet illos legibus Deuteronomii teneri, se vero supra illas esse; unde sequitur: « Neque declinet in partem dexteram vel sinistram, » scilicet a praecepto, ut habent Hebraea; sed recta legis via incedat: itaque a Deo assequetur praemium, « ut longo tempore regnet ipse et filii ejus. » Talis rex et regum exemplar fuit Josaphat, de quo Damascenus in Vita Barlaam et Josaphat ita scribit: « Illud exploratum habebat, omnium regiorum munerum hoc primum et praestantissimum esse, ut homines ad Dei metum, ac justitiae cultum erudiat; quod etiam ipse faciebat, seipsum videlicet ad imperio tenendas animi perturbationes comparans, subditosque suos admonens, atque optimi naucleri instar justitiae clavum sedulo tenens. Nam haec demum veri regni lex ac norma est, nimirum voluptatibus imperare, iisque dominari quemadmodum ipse etiam faciebat. Quippe nec de majorum nobilitate, nec de regia gloria, in qua versabatur, ullo modo se efferens (quandoquidem luteum omnes generis auctorem habemus, ejusdemque argillae pauperes aeque ac divites sumus), verum in humilitatis abyssum mentem suam assidue conjiciens, futuramque beatitudinem animo et cogitatione complectens, inquilinum hic seipsum esse ducebat: ea autem propria esse statuebat, quibus post hujus vitae peregrinationem frueretur. »
Sapientia Gentilium de Regno Audi et Gentiles. Cato dixit, « pessimum esse principem, qui regere nequit seipsum. » Et Agesilaus hoc gloriabatur, quod a nemine superaretur laborando, et sibi magis quam subditis imperaret. Si quando aliquid vellet celeriter a militibus peragi, id primus ipse in conspectu omnium faciebat. Idem, intelligens Thasios sibi templa divinosque honores decrevisse, ob beneficia eis praestita, quaesivit e legatis an civitas eorum posset homines in deos convertere; cum affirmarent: « Agedum, inquit, vos ipsos primum deos facite; eo facto credam vobis, posse me quoque a vobis in deum mutari. » Moriens mandavit nullam sui fieri effigiem, aut monimentum: « Si quid enim, aiebat, a me est praeclare factum, id monimentum mihi erit; sin vero, ne omnes quidem statuae, quae sunt opera hominum illiberalium, mihi nomen conciliabunt. » Ita Plutarchus in Lacon. Pulchre Seneca, Tragaed. 2: Regem non faciunt opes, non vestis Tyriae color: rex est qui posuit metus, et diri mala pectoris. Quem non ambitio impotens, et nunquam stabilis favor vulgi praecipitis movet: qui tuto positus loco, infra se videt omnia. Et Horatius, Ode 2, lib. II: Latius regnes avidum domando spiritum, quam si Libyam remotis Gadibus jungas, et uterque Poenus serviat uni. « Simulacrum Dei est bonus et sanctus princeps, et animata Dei in terris imago, » inquit Menander. Nerva usque adeo bonus princeps fuit, ut diceret se nihil fecisse, quo minus posset deposito imperio privatus tuto vivere, ait Dio. Hinc Solon aiebat: « Impera, ubi prius didiceris parere. Regi enim cum didiceris, scies regere. » Agesilaus rex Lacedaemonum se principatum non sibi, sed reipublicae ejusque sociis et amicis gerere dicebat. Agathon dixit: Princeps meminerit primo, quod imperet hominibus; secundo, quod secundum leges; tertio, quod non semper imperabit. Arbitrabatur Cyrus nemini convenire imperium, nisi qui subditis esset melior, inquit Xenophon, lib. VIII Cyri Paediae. Idem aiebat bonum principem et magistratum esse legem videntem: quippe qui legis negligentem cernere queat et punire. Notent principes illud Senecae, Tragaed. 3: « Qui vult amari, languida regnet manu. » Rursum illud Ammiani Marcellini, lib. XXX: « Regenti imperium omnia nimia, velut praerupti scopuli, sunt devitanda. » « Vespasianus, inquit Tacitus, lib. II, acer solebat militiae anteire agmen, locum castris capere, noctu diuque consilio, ac, si res posceret, manu hostibus obniti, cibo fortuito, veste habituque vix a gregario milite discrepans: prorsus, si avaritia abfuisset antiquis ducibus par. » « Indorum sapientum praeceptum est, Principem, quo natura sublimior est, eo humaniorem se inferioribus si praebuerit, charissimum populo futurum, » inquit Nicephorus Gregoras, lib. VI Hist.
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… m. come ad un'immagine della vita dell'uomo sulla terra, in lotta con le proprie passioni e con le seduzioni del mondo esterno (Iob 7,1; 14, 17, II Cor. 10, 4; I Tim. 1,18; Iac. 4,1; I Pt. 2, 11) ed alle schiere armate paragona le gerarchie celesti (Deut. 17,3; II Par. 33,3; Is. 24, 21; Ier. 8,7; Lc. 3, 13; Act. 7,42).
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… Nella Legge è comminata per l'idolatria (Deut. 13, 10; 17, 5), per i sacrifici a Moloch (Lev. 20, 2), per il falso profeta (Deut.
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Dall'ufficio, affidato ai sacerdoti, di adattare la t. alla vita (Deut. 17, 8-12, 18; Ier. 2, 8; 18, 18; Ez. 7, 26; 22, 26; Os. 4, 6) derivò la t. orale, connessa con l'attività di Esdra (sec. …
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Il senso di « legge », antico quanto quello di « direttiva » e di « insegnamento », poiché la t. implicava un obbligo per colui che la riceveva (Deut. 17, 11: « opererà a norma della t. [direttiva] che ti avranno data e i sacerdoti leviti e il tribunale; 24, 8: « eseguite tutto ciò che vi insegnano [jōrā] i sacerdoti leviti; 30, 10, ove …
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Bastino, come esempi : Deut. 17, 14-20 (legge regia :
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DEUTERONOMIO. — Quinto libro del Pentateuco chiamato dagli Ebrei, dalle parole iniziali, 'ēlēh had-dēbhārīm (« queste sono le parole ») o had-dēbhārīm (« le parole »), dai Settanta δευτερο-νιόμοι (« seconda legge »); cf. Deut. 17, 18: miš-nēh hat-tōrāh (« ripetizione della Legge »).
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… Fece una generale revisione di tutta la legislazione promulgata dal Sinai a Cades, aggiornandola e completandola, in una serie di discorsi che furono scritti (Deut. 17, 18; 25, 58, ecc.) e depositati presso l'Arca (ibid. 31, 26) e formano il contenuto del Deuteronomio (v.); rinnovò il patto (ibid. 28, 69), ordinò la lettura periodica della Legge; infine …
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.