In steed of other inheritance Priesies and Leuites haue prouision by Sacrifices and oblations. 9. Al superstition to be auoided. 15. Perpetuitie of prophetes, and finally one special PROPHET (towit, CHRIST) is promised. 20. False prophetes must be slaine.
1The priests and Levites, and all that are of the same tribe, shall have no part nor inheritance with the rest of Israel, because they shall eat the sacrifices of the Lord, and his oblations,I sacerdoti, e i leviti, e tutti quelli che sono della stessa tribù, non avranno porzione, né eredità col rimanente d'Israele, perocché vivranno dei sacrifizii del Signore, e delle offerte che a lui son fatte.THE priestes and Leuites, and al that are of the same tribe, shal haue no part nor inheritance with the rest of Israel, because they shal eate the sacrifices of our Lord, and his oblations,Non habebunt sacerdotes et Levitæ, et omnes qui de eadem tribu sunt, partem et hæreditatem cum reliquo Israël, quia sacrificia Domini, et oblationes ejus comedent, 2And they shall receive nothing else of the possession of their brethren: for the Lord himself is their inheritance, as he hath said to them.E non avranno altra cosa di tutto quel che posseggono i loro fratelli, perché lo stesso Signore egli è la loro eredità, conforme ha detto ad essi.and nothing els shal they receiue of the possession of their brethren: for our Lord him selfe is their inheritance, as he hath spoken to them.et nihil aliud accipient de possessione fratrum suorum: Dominus enim ipse est hæreditas eorum, sicut locutus est illis. 3This shall be the priest’s due from the people, and from them that offer victims: whether they sacrifice an ox, or a sheep, they shall give to the priest the shoulder and the breast:Ecco il diritto de' sacerdoti riguardo al popolo e a quelli che offeriscono delle vittime: se immolano un bue, o una pecora, daranno al sacerdote la spalla e il petto:This shal be the right of the priestes from the people, and from them that offer victimes: whether they immolate oxe, or sheepe, they shal geue to the priest the shoulder and the mawe:Hoc erit judicium sacerdotum a populo, et ab his qui offerunt victimas: sive bovem, sive ovem immolaverint, dabunt sacerdoti armum ac ventriculum: 4The firstfruits also of corn, of wine, and of oil, and a part of the wool from the shearing of their sheep.Le primizie del frumento, del vino, e dell'olio, e una parte delle lane alla tosatura delle pecore.the first fruites of corne, of wine, and oile, and a part of the woolle of their sheepe shearing.primitias frumenti, vini, et olei, et lanarum partem ex ovium tonsione. 5For the Lord thy God hath chosen him of all thy tribes, to stand and to minister to the name of the Lord, him and his sons for ever.Perocché il Signore Dio tuo lo ha eletto da tutte le tue tribù, perché egli assista dinanzi a lui, ed eserciti il ministero del Signore egli, e i suoi figliuoli in perpetuo.For him hath our Lord chosen of al thy tribes, that he might stand, and minister to our Lord he and his sonnes for euer.Ipsum enim elegit Dominus Deus tuus de cunctis tribubus tuis, ut stet, et ministret nomini Domini, ipse, et filii ejus in sempiternum.
6If a Levite go out of any one of the cities throughout all Israel, in which he dwelleth, and have a longing mind to come to the place which the Lord shall choose,Se un levita esce da una delle tue città da qualunque parte d'Israele, dove egli abitava, e vuol venire per affetto al luogo eletto dal Signore,If a Leuite goe out of one of thy cities of al Israel in the which he dwelleth, and would come desiring the place which our Lord shal choose,Si exierit Levites ex una urbium tuarum ex omni Israël in qua habitat, et voluerit venire, desiderans locum quem elegerit Dominus, 7He shall minister in the name of the Lord his God, as all his brethren the Levites do, that shall stand at that time before the Lord.Egli farà sue funzioni nel nome del Signore Dio suo come tutti i suoi fratelli leviti che stanno in quel tempo dinanzi al Signore.he shal minister in the name of our Lord his God, as al his brethren the Leuites, that shal stand at that time before our Lord.ministrabit in nomine Domini Dei sui, sicut omnes fratres ejus Levitæ, qui stabunt eo tempore coram Domino. 8He shall receive the same portion of food that the rest do: besides that which is due to him in his own city, by succession from his fathers.Avrà la stessa porzione di cibo che avranno gli altri: senza quello che è dovuto a lui di successione paterna nella sua patria.He shal receiue the same portion of meates, that the rest doe: beside that, which in his owne citie is dew to him by succession from his fathers.Partem ciborum eamdem accipiet, quam et ceteri: excepto eo, quod in urbe sua ex paterna ei successione debetur. 9When thou art come into the land which the Lord thy God shall give thee, beware lest thou have a mind to imitate the abominations of those nations.Allorché tu sarai entrato nella terra, che ti sarà data dal Signore Dio tuo, guardati dal voler imitare le abbominazioni di quelle genti:When thou art entred the Land, which our Lord thy God shal geue thee, beware thou be not willing to imitate the abominations of those nations.Quando ingressus fueris terram, quam Dominus Deus tuus dabit tibi, cave ne imitari velis abominationes illarum gentium. 10Neither let there be found among you any one that shall expiate his son or daughter, making them to pass through the fire: or that consulteth soothsayers, or observeth dreams and omens, neither let there be any wizard,Né siavi tra voi chi per purificare il figliuolo o la figlia, li faccia passare pel fuoco: o chi interroghi gl'indovini, e dia retta ai sogni, e agli augurii, né chi faccia uso de' malefizii,Neither let there be found in thee any that shal expiate his sonne, or daughter, making them to passe through the fyre: or that demandeth of southsayers, and obserueth dreames and diuinations, neither let there be a sorcerer,Nec inveniatur in te qui lustret filium suum, aut filiam, ducens per ignem: aut qui ariolos sciscitetur, et observet somnia atque auguria, nec sit maleficus, 11Nor charmer, nor any one that consulteth pythonic spirits, or fortune tellers, or that seeketh the truth from the dead.Né chi faccia uso dei sortilegi, né chi consulti i pitonici, o gli astrologi: né cerchi di sapere da' morti la verità:nor inchanter, nor that consulteth with pithone, or diuiners, and seeketh the truth of the dead.nec incantantor, nec qui pythones consulat, nec divinos, aut quærat a mortuis veritatem.
12For the Lord abhorreth all these things, and for these abominations he will destroy them at thy coming.Imperocché il Signore ha in abbominazione tutte queste cose, e a causa di queste scelleraggini egli sterminerà quelle genti nel tuo ingresso.for al these thinges out Lord abhorreth, and for these abominations wil he destroy them at thy entring in.Omnia enim hæc abominatur Dominus, et propter istiusmodi scelera delebit eos in introitu tuo. 13Thou shalt be perfect, and without spot before the Lord thy God.Tu sarai perfetto, e senza macchia rispetto al Signore Dio tuo.thou shalt be perfect, and without spotte with our Lord thy God.Perfectus eris, et absque macula cum Domino Deo tuo. 14These nations, whose land thou shalt possess, hearken to soothsayers and diviners: but thou art otherwise instructed by the Lord thy God.Quelle nazioni, delle quali tu occuperai la terra, danno retta agli augurii, e agl'indovini: ma tu in altro modo sei stato disciplinato dal Signore Dio tuo.These nations, whose land thou shalt possesse, heare southsayers and diuiners: but thou art otherwise instructed of our Lord thy God.Gentes istæ, quarum possidebis terram, augures et divinos audiunt: tu autem a Domino Deo tuo aliter institutus es. 15The Lord thy God will raise up to thee a PROPHET of thy nation and of thy brethren like unto me: him thou shalt hear:Il Signore Dio tuo ti manderà un profeta della tua nazione, e del numero de' tuoi fratelli come me: lui ascolterai.A PROPHET of thy nation and of thy brethren like vnto me, wil our Lord thy God raise vp to thee: him thou shalt heare,Prophetam de gente tua et de fratribus tuis, sicut me, suscitabit tibi Dominus Deus tuus: ipsum audies, 16As thou desiredst of the Lord thy God in Horeb, when the assembly was gathered together, and saidst: Let me not hear any more the voice of the Lord my God, neither let me see any more this exceeding great fire, lest I die.Secondo quello che tu domandasti al Signore Dio tuo presso l'Horeb, quando tutta la moltitudine era adunata, e dicesti: Che io non senta più la voce del Signore Dio mio, e che io non vegga più questo fuoco grandissimo perché io non muoia.as thou didst request of our Lord thy God in Horeb, when the assemblie was gathered, and saidst: I wil no more heare the voice of our Lord my God, and this exceding great fire I wil see no more, lest I die.ut petisti a Domino Deo tuo in Horeb, quando concio congregata est, atque dixisti: Ultra non audiam vocem Domini Dei mei, et ignem hunc maximum amplius non videbo, ne moriar. 17And the Lord said to me: They have spoken all things well.E il Signore mi disse: Hanno in tutto parlato bene.And our Lord said to mie; They haue spoken al thinges wel.Et ait Dominus mihi: Bene omnia sunt locuti.
18I will raise them up a prophet out of the midst of their brethren like to thee: and I will put my words in his mouth, and he shall speak to them all that I shall command him.Un Profeta farò loro nascere di mezzo a' loro fratelli simile a te: e in bocca a lui porrò le mie parole, e ad essi riporterà tutto quello che io gli comanderò.A prophete wil I rayse vp to them out of the middes of their brethren like to thee: and I wil put my wordes in his mouth, and he shal speake al thinges that I shal command him.Prophetam suscitabo eis de medio fratrum suorum similem tui: et ponam verba mea in ore ejus, loqueturque ad eos omnia quæ præcepero illi. 19And he that will not hear his words, which he shall speak in my name, I will be the revenger.Chiunque poi non vorrà ascoltar le parole che egli nel nome mio annunzierà, proverà le mie vendette.but he that wil not heare his wordes, which he shal speake in my name, I wil be the reuenger.Qui autem verba ejus, quæ loquetur in nomine meo, audire noluerit, ego ultor existam. 20But the prophet, who being corrupted with pride, shall speak in my name things that I did not command him to say, or in the name of strange gods, shall be slain.Ma se un profeta corrotto da arroganza vorrà annunziare nel nome mio quello che io non gli ho comandato di dire, o parlerà a nome degli dei stranieri, sarà messo a morte.And the prophet that being depraued with arrogancie wil speake in my name, the thinges that I did not command him to say, or in the name of strange goddes, shal be slaine.Propheta autem qui arrogantia depravatus voluerit loqui in nomine meo, quæ ego non præcepi illi ut diceret, aut ex nomine alienorum deorum, interficietur. 21And if in silent thought thou answer: How shall I know the word that the Lord hath not spoken?Che se il tuo pensiero ti suggerisce: Come posso io conoscere che il Signore non ha detta quella parola?And if in secrete cogitation thou answer: How shal I vnderstand the word, that our Lord spake not?Quod si tacita cogitatione responderis: Quomodo possum intelligere verbum, quod Dominus non est locutus ? 22Thou shalt have this sign: Whatsoever that same prophet foretelleth in the name of the Lord, and it cometh not to pass: that thing the Lord hath not spoken, but the prophet hath forged it by the pride of his mind: and therefore thou shalt not fear him.Eccoti il segno: Se quello che il profeta ha predetto nel nome mio non sia avvenuto, il Signore non ha parlato: ma il profeta per la sua superbia ha inventata tal cosa, e perciò tu nol temerai.This signe thou shalt haue: That which the same prophete foretelleth, in the name of the Lord and cometh not to passe: that our Lord hath not spoken, but by the arrogancie of his minde the prophet hath forged it: and therfore thou shalt not feare him.hoc habebis signum: quod in nomine Domini propheta ille prædixerit, et non evenerit: hoc Dominus non est locutus, sed per tumorem animi sui propheta confinxit: et idcirco non timebis eum.
18:1
Year of the World 2553.; Numbers 18:20-23.; Deuteronomy 10.
Haydock
Oblations. Hebrew "they shall eat the holocausts of the Lord and his inheritances." The priests shall have the parts of the sacrifices for peace allotted to them, etc., tithes shall be given to support the Levites. (Haydock)
Haydock
These parts are what God claims from the people, as their Sovereign, (Calmet) and these he assigns to his ministers. Septuagint, "The fruits of the Lord are their inheritance, they shall eat them." (Haydock)
18:3
Due, (judicium.) Moses only mentions a part, having explained the rest, Exodus 29:27., Leviticus 7:32.
Calmet
Breast, (ventriculum.) In the other places pectusculum occurs. Hebrew, "the shoulder, the two cheeks, and the maw, or caul," called in Latin omasum, being the last and fattest of the four ventricles, and highly esteemed by the ancients. The cheeks or chaps are specified no where else; so that some think Moses here supplies what he had left imperfect, assigning to the priests the cheeks and the tongue. Jansenius supposes that this is only a part of the breast, which appears to have two cheeks when the shoulders are cut off. But Moses here probably speaks not of the peace-offerings, but of the beasts which were killed by the Israelites at home for their own uses, etc., (Clerc) as Philo explains it, (de praem.) and Josephus ([Antiquities?] 4:4) only specifies the right shoulder and the breast, which were given to the priests on these occasions. (Calmet)
Septuagint, "the shoulder, the cheeks, and the last ventricle." The victims were not, therefore, of a sacred nature; as they were only sacrificed, inasmuch as the blood was to be offered to the Lord. (Haydock) See Genesis 43:16.
18:4
18:5
Stand. This was the usual posture of the priests ministering in the temple, as well as of people praying.
Minister. Samaritan and Septuagint add, "and to bless in," etc.
18:6
Calmet
Levite. In the days of Moses, all the Levites probably assisted in the service of the tabernacle, when they thought proper. But, after they should be dispersed, he encourages them to come willingly. David afterwards divided the priests and the Levites into classes, which were obliged to serve in their turns, 1 Paralipomenon xxiii., etc. Though he derogated from the words of the law, he followed the spirit of the injunction, which was intended to promote the great glory and decency of religion; and even after this regulation, (Calmet) those who desired, like Samuel, (Menochius) to consecrate their labours to the Lord for life, or for a long time, were in all probability entitled to the privileges here granted. (Calmet)
18:8
Calmet
Portion. Whence this was taken, whether from the tithes in general, or from the treasury of the temple, or from the revenue of the high priest, etc., does not appear. (Calmet)
Menochius
Fathers. The Levites might possess houses, suburbs, and cattle. (Menochius)
Haydock
Hebrew, "besides that which ariseth from the sale of his patrimony." (Haydock)
18:10
Grotius
Fire. This impiety is not punished with death, (Leviticus 18:21,) as the burning of children was, Leviticus 20:2. (Grotius)
Calmet
It was done in imitation of the latter, and became more common, as it was less cruel; the person who was thus expiated, being to pass between or to jump over fire. The council of Trullo (canon 65,) was forced to condemn this remnant of an abominable superstition. But the other inhuman worship of Moloc, and of other pagan divinities, was certainly very common, and chiefly brought down destruction upon the people of Chanaan. See Jeremias 19:5., Ezechiel 23:37., Psalm 105:37., and 4 Kings 17:31. Ennius says, Paeni sunt soliti suos sacrificare puellos. See St. Augustine, City of God 7:17.; St. Jerome in Jeremias 7:31. (Calmet)
Haydock
Soothsayers. The original term may also signify, "that useth divination." Both those who set up for diviners, and those who consult them, are condemned. (Haydock)
Hiscuni explains it of a superstitious practice, by which a person measured a stick with his finger, saying first I will go; and then I will not; and if, when he came to the end of the stick, he had to say I will go, he determined to begin his journey. See Ezechial 21:21.
Dreams. Hebrew mehonen, (Leviticus 19:26,) may denote one who judges from the sight of the clouds, or feigns revelations.
Rabbins
Wizard. Hebrew, "witch." Septuagint, "poisoner," or one who gives things to do harm. (Rabbins)
18:11
Charmer of serpents, Psalm 57:6. One who makes a compact with the devil.
Spirits. Python was the name of the serpent, which Apollo slew. It might be derived from the Hebrew patah, "to seduce," because a serpent seduced Eve, and dealers with the devil generally deceive those who consult them. Septuagint, "a belly talker," as these impostors muttered some sounds, intimating that a spirit gave answers from their belly, See Isaias 29:4.
Haydock
Tellers. Hebrew, "wise men." (Haydock)
Those who promise great knowledge from the secrets of the caballa, or magic.
18:13
Calmet
And without spot. This is by way of explication of the word perfect. Any mixture of superstition in the worship of God is hateful to him; and that man who acknowledges any other spirit capable of foretelling what will come to pass, freely (Haydock) denies the Lord. (Calmet)
18:14
Haydock
God, who has already informed thee how to proceed in difficult emergencies, (chap. 17:8,) by having recourse to the council of priests, and will also, after any death, send in due time a succession of true prophets. Hebrew, "God hath not suffered thee" to imitate those nations; (Haydock) or those prophets, whom the Lord thy God will give thee, shall not resemble these (Calmet) soothsayers (or observers of times) and diviners. (Haydock)
Calmet
They shall be filled with my spirit. (Calmet)
18:15
St. Augustine
Prophet. This passage plainly proves, that the Scripture may have many literal senses: for the context insinuates that God would supply the wants of his people, so that they should not need to go far in order to consult diviners, since they should have leaders and prophets, after the death of Moses, who might explain to them God's will, as they had desired; but at the same time, it clearly refers to the Messias, as it is explained by St. Peter, (Acts 3:22.; Worthington) and by St. Stephen, Acts 7:37. The Jews, at that time, were convinced of the truth of this application: but they only denied that Christ was the Messias. They have since gone a step farther, and deny that it regards the Messias, some referring it to Josue, others to Jeremias, etc. (Ap. Munster and Fag.) But surely what other prophet could be compared with Moses? (Chap. 34:10.) What other man reunited in his person the qualifications of lawgiver, chief of God's people, mediator, etc., or who was like him? Hence prophet is written in the singular, to denote his eminent dignity. (St. Augustine, contra Faustus)
Calmet
St. Philip recognized the claim of Jesus, as did the people after the multiplication of bread, John 1:45., and 6:14. God the Father seems to allude to this passage, according to the remark of Tertullian, (contra Mar. 4:22,) when he says hear ye him, (Luke 9:35,) as St. Cyprian believes our Saviour does also, John 5:46. St. Athanasius (contra Arianos 2) condemns the error of the Jews, who would apply this passage to any other prophet but to the Messias. If they could be excused for denying him this latter claim, they surely cannot in calling in question that Jesus was a true prophet, since he has all the marks of one; (Grotius) and if they would once acknowledge this, they must soon confess that he is also the Messias, and the Son of God, as these truths are so necessarily connected. (Calmet)
Menochius
The miracles of Moses were far exceeded by those of Jesus Christ, and the latter conversed more intimately with his eternal Father, etc. (Menochius)
18:16
Haydock
Die. This promise is not recorded, Exodus 20:19. God will send you a mediator, who shall hide the splendour of his divinity (Calmet) under the form of a servant, Philippians 2:7. (Haydock)
18:18
Mouth. So Christ says, The words that I speak to you, I speak not of myself, John 14:10.
18:19
Haydock
Revenger. St. Peter (Acts 3:23,) reads, And it shall be that every soul which will not hear that prophet; (instead of Hebrew, "my words which he shall speak in my name, I will require it of him,") or he shall be destroyed from among the people. (Tertullian, contra Mar. 4:22.) (Haydock)
Du Hamel
God now chastises the faithless Jews. (Du Hamel)
18:20
Worthington
To say. These denote heretics, as the following point out apostates. (Worthington)
18:22
Haydock
Fear him. Septuagint, "you shall not spare him," but cut him off by death. (Haydock)
Calmet
Though the completion of what has been foretold be not a sure sign of a true prophecy, (chap. 13:2,) yet when the thing does not come to pass which the prophet had spoken unconditionally, he must undoubtedly be rejected; as also when he speaks in the name of false gods. No miracles can then establish his credit. The prophecy of Jonas, and many of the other prophecies, were conditional. (Calmet)
18:15
15. A PROPHET of thy nation.] Amongst other places this plainly proueth The same wordes may haue diuers literal senses. that the same wordes in holie Scripture may haue diuers literal senses. For first the coherence of the text sheweth, that God here promised to geue his people an other extraordinarie prophet, after Moyses death, of their owne nation: as wel to take away occasion of seeking to southsayers, diuiners, and other prophane prophetes of false goddes, strictly forbidden in the wordes going immediatly before; as in approbation of their conuenient desire, mentioned in the wordes folowing, to heare Gods wil, not by himself, nor by an Angel, but by Moyses, who was now shortly to be taken from them. And so this promise was first performed in Iosue, succeding next after Moyses in gouernment. And as neede required God ceassed not to send more prophetes besides their ordinarie Priests Againe this place is also vnderstood of Christ our Sauiour, chief Prophete, and master of al prophetes; S Peter so expounding it; Act. 3. v. 22. & 23.
18:20
This sorte of false prophets signified Heretikes, that preach false things in Christs name.
These prefigured Apostataes, which renouncing Christ, expresly professe false goddes.
18:1
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.8.3
… Of whom again Moses says, “They shall have no inheritance, for the Lord Himself is their inheritance.” And again, “The priests the Levites shall have no part in the whole tribe of Levi, nor substance with Israel; their substance is the offerings ( fructifications ) of the Lord: these shall they eat.”
18:2
san Girolamo † 420 d.C. Against Vigilantius 13
… not to gratify avarice, but to give relief; not to accumulate wealth, but to support the weakness of the poor body, and to stave off cold and hunger. And this custom continues in Judea to the present day, not only among us, but also among the Hebrews, so that they who meditate in the law of the Lord, day and night, and have
18:9
san Girolamo † 420 d.C. Against the Pelagians 1.28
xviii. 9–12, v. 14, 15 . Perfection used only of avoiding idolatry.
18:10
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.83
In Deuteronomy: “Do not use omens nor auguries.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 19.8
… the lighting of lamps , or burning of incense by fountains or rivers , as some persons cheated by dreams or by evil spirits do [resort to this ], thinking to find a cure even for their bodily ailments. Go not after such things. The watching of birds, divination, omens, or amulets, or charms written on leaves, sorceries, or other evil arts
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… “Ye cannot say that it was from sacrificing to Me, that ye proceeded to sacrifice to them:—“by the space of forty years:” and this too, “in the wilderness,” where He had most signally shown Himself their Protector. “Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan: images which ye made to worship them.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 14
… And this gift we obtain first by means of the coming upon us of the Holy Ghost; and next, by a rule of life far more comprehensive than that of the Jews. To prove that these words are not mere boasting hear what He saith to them, “Ye shall not use divination, nor make purification of your children, for ye are a holy people.”
18:13
san Girolamo † 420 d.C. Against the Pelagians 1.14
… What have you to say to my next argument? Clever as you are, all your skill will not avail to overthrow it. I shall first quote from the Old Testament, then from the New. Moses is the chief figure in the Old Testament, our Lord and Saviour in the New. Moses says to the people,
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 20
Having premised these remarks, let us carefully attend to the passages which he whom we are answering has produced, as if we ourselves had quoted them. “In Deuteronomy, ‘Thou shalt be perfect before the Lord thy God.’
18:14
Origene † 254 d.C. Origen Against Celsus i.36
… And we establish this necessity in the following manner. “For the nations,” as it is written in the law of the Jews itself, “shall hearken unto observers of times, and diviners;”
Origene † 254 d.C. Origen Against Celsus 4.95
… “Ye shall not practise augury, nor observe the flight of birds;” and in another place: “For the nations whom the Lord thy God will destroy from before thy face, shall listen to omens and divinations; but as for thee, the Lord thy God has not suffered thee to do so.”
18:15
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Antiochians 2
… and so God made man, after the image of God made He him.” And further, “In the image of God made He man.” And that [the Son of God] was to be made man, [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.22
… “A prophet,” says Moses, “shall the Lord your God raise up unto you, of your sons” (that is, of course, after a carnal descent ); “unto Him shall ye hearken, as unto me.”
Origene † 254 d.C. Origen Against Celsus i.36
… “For the nations,” as it is written in the law of the Jews itself, “shall hearken unto observers of times, and diviners;” but to that people it is said: “But as for thee, the Lord thy God hath not suffered thee so to do.” And to this is subjoined the promise: “A prophet shall the Lord thy God raise up unto thee from among thy brethren.”
Origene † 254 d.C. Origen Against Celsus 4.95
… “For the nations whom the Lord thy God will destroy from before thy face, shall listen to omens and divinations; but as for thee, the Lord thy God has not suffered thee to do so.” And he adds: “A prophet shall the Lord your God raise up unto you from among your brethren.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.4
… And, as many prophets had appeared in Israel, and one in particular was looked for according to the prophecy of Moses, who said,
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.8
… On this we must remark that it is not the same thing to say, “Art thou the Prophet?” and “Art thou a prophet?” The distinction between the two expressions has already been observed, when we asked what was the difference between the God and God, and between the Logos and Logos. Now it is written in Deuteronomy,
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 9
… and He shall be the expectation of the nations.” He is spoken of by Moses when he says: “Provide another whom thou mayest send.” He is again spoken of by the same, when he testifies, saying: “A Prophet will God raise up to you from your brethren; listen to Him as if to me.”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 43
… He shall wash His garments in wine, and His clothes in the blood of grapes; His eyes shall be suffused with wine, and His teeth white with milk;” and so on. Moreover, he indicated who He was, and whence He was to come. For he said: “The Lord God will raise up unto you a Prophet from among your brethren, like unto me: unto Him hearken ye.”
san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… For it was fitting and necessary that the old man who knew so accurately that decree of the law, in which it is said: Hear Him, and every soul that will not hearken unto Him shall be cut off from His people,
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.13
… And to miss the person was the lot of the Jews, and is still, who think that of one of themselves is said, ‘Behold, the Virgin shall conceive, and bear a Son, and they shall call his Name Emmanuel, which is being interpreted, God with us ;’ and that, ‘A prophet shall the Lord your God raise up to you
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 14
… Moses, for instance, ‘A prophet will the Lord raise up unto you of your brethren, like unto me; to him hearken in all that he commands you.’ Isaiah again, ‘Behold, a virgin shall conceive and bear a son, and ye shall call his name Emmanuel
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.17
… Let us therefore inquire the time when our Lord came: because His coming is recent, and is disputed: and because Christ Jesus is the same yesterday, and to-day, and for ever . Moses then, the prophet, saith, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 2
… viii. 2 .) or it is the old Law, of which he says, that by the Law itself he has become dead to the Law. That is to say, the Law itself has taught me no longer to obey itself, and therefore if I do so, I shall be transgressing even its teaching.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 16
… and he answered, No.” ( Matt. xvii. 10 .) Yet surely he was a prophet. Wherefore then doth he deny it? Because again he looks to the intention of his questioners. For they expected that some especial prophet should come, because Moses said, “The Lord thy God will raise up unto thee a Prophet of thy brethren like unto me, unto Him shall ye harken.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 33
… ( Gen. xviii .) And Jacob prophesying concerning Him said, “A ruler shall not fail from Judah, nor a leader from his thighs, until He come for whom it is reserved, and He is the expectation of nations.” ( Gen. xviii .) And Moses himself saith, “The Lord thy God will raise up unto you a Prophet of your brethren like unto me, unto Him shall ye hearken.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 46
… And yet, if He was that Prophet as they before asserted, declaring that he it was of whom Moses had said, “A Prophet shall the Lord your God raise up unto you of your brethren like unto me, unto Him shall ye hearken” (
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 16.4
4. What, then, shall we point to? Shall it be that passage which you often quote where the God of Moses says to him: "I will raise up unto them from among their brethren a prophet like unto thee?"
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 16.15
15. I still hold that there is a reference to Christ in the passage which you select for refutation, where God says to Moses, "I will raise up unto them from among their brethren a prophet like unto thee."
Pseudo-Clement The Recognitions of Clement 1.40
… Therefore He chose us twelve, the first who believed in Him, whom He named apostles; and afterwards other seventy-two most approved disciples, that, at least in this way recognising the pattern of Moses, the multitude might believe that this is He of whom Moses foretold, the Prophet that was to come.”
Pseudo-Clement The Clementine Homilies 3.53
… and verily I say to you, they neither saw nor heard.’ Still further He said, ‘I am he concerning whom Moses prophesied, saying, A Prophet shall the Lord our God raise unto you of your brethren, like unto me: Him hear in all things; and whosoever will not hear that Prophet shall die.’
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.19
In Deuteronomy God said to Moses: “And the Lord said to me, A Prophet will I raise up to them from among their brethren, such as thee, and I will give my word in His mouth; and He shall speak unto them that which I shall command Him. And whosoever shall not hear whatsoever things that Prophet shall speak in my name, I will avenge it.”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 41
… or rather, to speak in truth, which belong wholly to the same stock the one with the other? For, indeed, Moses first said to the people: “A Prophet will the Lord our God raise up unto you, like unto me.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… And yet Moses had said, “A Prophet shall the Lord raise up unto you: and the rest also told of this (Christ) that He would come: and the prophet again said, “What house will ye build Me?” and again, “Did ye offer to Me slain beasts and sacrifices” those “forty years?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 41
… “If a man come doing miracles and leading you to God, and truly foretelling things future, ye must hearken unto him with all readiness.” Now Christ had done all this. He wrought miracles in very truth, He drew all men to God, and (so that He ) caused accomplishment to follow His predictions.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 15.23
… She accounted the Lord a prophet, and a prophet indeed He was; for it was of Himself He said, that “a prophet is not without honor, save in his own country.” Again, of Him it was said to Moses, “A Prophet will I raise up to them of their brethren, like unto thee.”
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.22
… “A prophet,” says Moses, “shall the Lord your God raise up unto you, of your sons” (that is, of course, after a carnal descent ); “unto Him shall ye hearken, as unto me.” “Every one who will not hearken unto Him, his soul shall be cut off from amongst his people.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Hear the Lord God speaking through the prophet Ezekiel “The soul that sinneth it shall die.” Moreover through the great Moses He saith “If a soul sin—” And again “It shall come to pass that every soul that will not hear that prophet shall be cut off.”
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3. HOC ERIT JUDICIUM SACERDOTUM A POPULO. — q. d. Hoc erit jus, vel reditus quem jure suo sacerdotes a populo recipient. SIVE BOVEM, SIVE OVEM IMMOLAVERINT, — scilicet, in hostiam pacificam. DABUNT SACERDOTI ARMUM, AC VENTRICULUM. — Nam in holocausto sola pellis cedebat sacerdoti; in victima vero pro peccato, tota caro; in hostia autem pacifica, tantum armus et pectusculum dabantur sacerdoti, ut patet ex Levitico. Nota: Pro armum et ventriculum, hebraice est, armum, genas et ventriculum. Ita et Chaldaeus et Septuaginta. Sed per genas hic intelliguntur partes carneae, quae exciso ex quarta animalis parte armo, utrimque relinqui solent in ventriculo, seu pectusculo. Quare armum, genas et ventriculum, idem est quod armum et ventriculum, seu pectusculum, quae sunt quarta animalis portio: nec enim jure Exodi XXIX, 28, et Levit. cap. VII, 31, ubi exacte haec describuntur, ex hostia pacifica aliud cedebat sacerdoti, quam armus et pectusculum. Ita Abulensis. Quare figmentum videtur, quod aiunt Hebraei, haec tria dari sacerdoti propter Phinees: scilicet dari armum, sive brachium, quia Phinees in fortitudine brachii sui percussit Zambri cum Madianitide, Num. XXV; dari ventriculum, quia Phinees percussit eos in ventre, scilicet in genitalibus; dari genas, quia has movent sacerdotes, dum orant pro offerente: haec enim ante factum Phinees consignata sunt sacerdoti, Exodi cap. XXIX, 28.
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5. IPSUM ENIM ELEGIT, UT STET (Septuaginta, ut assistat coram Domino, videlicet ut famulus jugiter ministrans; unde sequitur) ET MINISTRET NOMINI DOMINI, — id est Domino, illum nomine suo compellando, honorando et invocando. Nota: Stare significat et famulatum, et ejus permanentiam; unde Micheae V, 4, de Christo dicitur: « Et stabit, et pascet in fortitudine, » q. d. Christus manebit cum Christianis jugiter, et fortiter pascens eos; non transibit ab eis ad alias gentes, uti transiit a Judaeis ad Christianos. Ita S. Hieronymus ibi.
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6. SI EXIERIT LEVITES, etc., ET VOLUERIT VENIRE, DESIDERANS LOCUM QUEM ELEGERIT DOMINUS, — q. d. Si Levita devotione ductus, et cupiens extra vices suas, reliquo vitae tempore ministrare Deo in tabernaculo, uti fecit Samuel.
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8. PARTEM CIBORUM (OBLATORUM) EAMDEM ACCIPIET SICUT ET CAETERI, — qui per vices suas ministrant Deo. EXCEPTO EO, QUOD IN URBE SUA, EX PATERNA EI SUCCESSIONE DEBETUR, — scilicet exceptis decimis, quas in sua urbe reciperet; haec enim sunt quasi haereditas Levitarum, nec aliam habent. Ita Abulensis.
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10. NEC INVENIATUR IN TE, QUI LUSTRET FILIUM SUUM. — Hebraice, qui traducat filium per ignem, id est filium igne cremet, quod faciebant colentes Moloch, uti dixi Levitici XVIII, 21, aut qui eum per ignem expiet. Curabant enim aliqui filios suos celeriter per hunc ignem transire, quia persuasum eis erat esse non morituros ante diem, qui tali modo per ignem superstitiose lustrati essent, inquit R. Moyses Maimonides. Nota: Lustrare est expiare; inde lustratio erat sacrificium expiatorium, quo homines, vel agri expiabantur; quale describit Virgilius Aeneid. VI, cum ait: Idem ter socios pura circumtulit unda, spargens rore levi, et ramo felicis olivae, lustravitque viros dixitque novissima verba. Talis lustratio erat illa qua filios Moloch, vel Saturno immolabant, ad publicam vel privatam calamitatem avertandam, uti dixi Levit. XVIII.
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13. PERFECTUS ERIS, ET ABSQUE MACULA CUM DOMINO DEO TUO, — ut scilicet idola, ritus et scelera Gentium averseris, unumque Deum colas, sique per omnia obedias; « qui enim servat mandata ejus, in hoc charitas perfecta est, » ait S. Joannes, epist. I, cap. II, vers. 5. Ita perfectus fuit David, Psal. LXXXVIII, 21, et alibi: « Inveni David filium Jesse, virum secundum cor meum, qui facit omnes voluntates meas. » Et « Noe » qui fuit « vir justus, et perfectus in generationibus suis, » Gen. cap. VI, 9. Ita Abrahae praecepit Deus: « Ambula coram me, et esto perfectus, » ut Deum per omnia ames, colas, obedias, sentias, sapiasque, dicasque cum S. Augustino: « Omnis mihi copia, quae Deus meus non est, egestas est. »
Praeclare Cassianus, lib. IV, cap. ultimo: « Audi, ait, paucis ordinem per quem ascendere valeas ad perfectionem summam sine labore. Principium nostrae salutis sapientiaeque est timor Domini: de timore Domini nascitur compunctio salutaris: de compunctione cordis procedit abrenuntiatio, id est nuditas et contemptus omnium facultatum: de nuditate humilitas procreatur: de humilitate mortificatio voluntatis generatur: mortificatione voluntatum exstirpantur atque marcescunt universa vitia: expulsione vitiorum virtutes fructificant atque succrescunt: pullulatione virtutum puritas cordis acquiritur: puritate cordis Apostolicae charitatis perfectio possidetur. »
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15. PROPHETAM DE GENTE TUA, etc., SUSCITABIT TIBI DOMINUS. — Duplex quasi est sensus litteralis hic, usque ad vers. 20, ut recte docent Abulensis et Cajetanus. Prior, ut intelligantur hi versus de communibus Prophetis, quos Deus vicissim et successive post Moysen Hebraeis submisit, ad annuntiandum eis et inculcandum Dei legem, ut to prophetam sumatur pro prophetas. Et hic sensus optime cohaeret praecedentibus et sequentibus; praecessit enim ad augures et divinos non esse recurrendum, et Hebraeos aliter a Deo esse edoctos, videlicet promisisse Deum, se eis missurum veros Prophetas suos, ne ad divinos recurrere opus haberent; et juxta hanc Dei promissionem, Judaei fere semper usque ad Christum, Prophetas a Deo missos habuerunt; unde Psaltes, Psal. LXXIII, 9, tanquam de magna calamitate et derelictione queritur dicens: « Signa nostra non vidimus, jam non est propheta, et nos non cognoscet amplius, » etc.
Posterior sensus, isque potissimus est, ut haec intelligantur ad litteram de Christo: de eo enim intelligenda esse patet Actor. III, 22; Actor. VII, 37; Joan. I, 45, ideoque hic singulari numero vocat prophetam, scilicet per excellentiam; rursum vocat eum similem Mosi, videlicet quoad ducatum populi et legislationem: ita S. Augustinus, lib. XVI Contra Faustum, cap. XV; secundo, quia, sicut Moses populum ex Aegypti, ita Christus homines ex peccati servitute in libertatem asseruit; tertio, Moses in Chanaan, Christus in coelum nos deduxit; quarto, uti Moses, ita et Christus, multa fecit miracula, plagasque non Pharaoni, sed daemoni inflixit; quinto, cum Mose loquebatur Deus ore ad os familiariter: ita et cum Christo, idque longe excellentius: erat enim Christus Verbo Dei, Deoque intime unitus. Significat ergo hic Moses Deum missurum veros Prophetas, qui erudiant Hebraeos, et verba Dei ad eos referant; et quia inter eos excellet Christus, hinc ipsum esse praecipue Prophetam, de quo haec accipienda sint, q. d. Ego Moses, Prophetae, Christi summi Prophetae sum typus et praecursor: en morior, ad Christum vos transmitto, ipsi lampada trado; ipsum audite, ipsum sequimini. Plures enim ejusdem loci esse posse sensus litterales, praesertim cum unus alteri est subordinatus, ex S. Augustino et S. Thoma ostendi Can. 36.
Porro licet Abulensis neget in Christo fuisse verum et proprie dictum donum prophetiae, quia ad hoc ipse putat requiri obscuritatem cognitionis, quae in Christo non fuit, ideoque Christum tantum dici Prophetam secundum aestimationem et appellationem vulgi: tamen contrarium est longe verius, scilicet Christum fuisse vere et proprie Prophetam, esto claram habuerit praenotionem futurorum: ad prophetiam enim non requiritur obscuritas cognitionis, uti multis ostendit Franciscus Suarez, III part., Quaest. VII, disp. XXI, sect. I.
15 et 16. IPSUM AUDIES, UT PETISTI A DOMINO DEO TUO IN HOREB. — In Sinai enim, Exodi XX, 19, Hebraei territi voce Dei petierunt ne Deus per se, sed per Mosen, quasi Prophetam, loqueretur eis. Sicut ergo ipsi tunc petierunt Prophetam, qui referret eis verba Dei: verba autem Dei non tantum tunc, sed et futuris temporibus necessaria sunt; hinc tacite non tantum tunc Mosen, sed et post eum, alios Prophetas petierunt: erant enim hi eis necessarii aeque ac Moses, ut per eos consulerent et discerent voluntatem Dei. Ita Abulensis.
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16. QUANDO CONCIO CONGREGATA EST, — id est, in die, quo totus Israel congregatus est, ad audiendam vocem Dei; hinc vocantur concionatores, qui loquuntur ad totam concionem, id est ad totum populum: et sic Salomon hebraice vocatur Cohelet, graece Ecclesiastes, latine Concionator.
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18. ET PONAM VERBA MEA IN ORE EJUS, — docebo eum verba mea, quae loquatur, ut sit interpres meus. Haec verba Dei, quae per Christum ipse nos docuit, complectitur S. Cyprianus tract. De Oratione Dominica, aurea illa sententia, quam utinam Christiani et cordibus, et templis, et domibus suis inscribant! est enim ipsa compendium vitae et perfectionis Christianae: « Voluntas, inquit, Dei quam Christus docuit et fecit, est primo, humilitas in conversatione; secundo, stabilitas in fide; tertio, verecundia in verbis; quarto, in factis justitia; quinto, in operibus misericordia; sexto, in moribus disciplina; septimo, injuriam facere non nosse; octavo, factam tolerare posse; nono, cum fratribus pacem tenere; decimo, Deum toto corde diligere; undecimo, amare in illo quod pater est; duodecimo, timere quod Deus est; decimo tertio, Christo nihil omnino praeponere, quia nec nobis ille quidquam praeposuit; decimo quarto, charitati ejus inseparabiliter adhaerere; decimo quinto, cruci ejus fortiter ac fidenter assistere; decimo sexto, quando de ejus nomine et honore certamen est, exhibere in sermone constantiam qua confitemur; in quaestione fiduciam, qua congredimur; in morte patientiam, qua coronamur: hoc est cohaeredem Christi velle esse, hoc est praeceptum Dei facere, hoc est voluntatem Patris adimplere. »
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… In 3 capp. Gēmārā' palestinese. m) Bikhārīm («primizie»: Ex. 23, 19; 34, 26; Deut. 18, 4; 26, 1 sgg.). …
… dovevano essere consacrati interamente a Jahweh, solo al quinto anno l'Israelita poteva goderne (Lev. 19, 23 sg.); ai primi pani di ogni nuova pasta (Num. 15, 20 sg.; Ez. 44, 30; cf. il trattato Hallāh della Mišnāh); alla prima tosatura d'ogni pecora (Deut. 18, 4).
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… Poiché il Deuteronomio e i profeti chiamano i sacerdoti « sacerdoti leviti », i « critici » affermano a torto che, secondo la legislazione del Deuteronomio (scritto, secondo loro, nel 622 a. C.), qualunque discendente di Levi era per ciò stesso sacerdote, adducendo passi (Deut. 10, 8; 18, 6-7; 31, 9) in cui le mansioni dei sacerdoti e dei leviti appaiono identiche; affermano che, dato che i sacerdoti sono detti « figli d'Aronne » nel « codice sacerdotale » (P. Levitico) …
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… Dai più kōhēn è considerato una forma participiale di kān, con il senso di «colui che sta in piedi»; infatti il sacerdote «sta in piedi» (āmadh) davanti a Jahweh per servirlo e per benedire in suo nome» (Deut. 10,8; 18,7). Benché kōhēn designi anche i sacerdoti dei falsi dèi, era usato per questi l'apposito termine spregiativo kēmārim (sempre al plurale). …
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La legislazione diventa ancora più accurata in Deut. 18, 9-14, ove si comanda di sterminare chi eserciti la divinazione (ebr. qōsēm qēsāmīm), il pronosticatore (mēōnēn), l'augure (mōnahēl), il mago (mĕkhāšĕph), l'indovino ed il negromante. …
STORIA. - Non rimane che esporre qualche cenno sulla storia della m. Fino dagli albori dell'umanità si è parlato della evocazione dei defunti (Libro dei morti; Deut. 18, 9-12; I Reg. 28; Erodoto, I, 92; Pausania, III, 17; Plutarco, De sera numinis vindicta, X, XVII; Cicerone, Tusc., I, 8; Oratio, Satire, I, 8; Plinio, Hist. nat., XL, 5; Tacito, …
Contro le istituzioni e gli usi idolatrici della divinazione e della magia, Jahweh, fin dagli inizi della nazione eletta, stabilì i p. come gli unici portavoce e interpreti del suo pensiero, della sua volontà (Deut. 18, 9-22; Num. 23,23; cf. Am. 2,10 sg.; Ex. 7,25; Zach. 7,12; Neh. 9,30), dando loro quale segno inconfondibile di riconoscimento, oltre al valore morale, la fedeltà a Jahweh, ai …
… Gli è totalmente estranea sia la divinazione, sia la magia o stregoneria, tipiche «abominazioni delle genti» (Deut. 18, 9-14). Unico termine designante il sacerdote legittimo nella Bibbia ebraica è kōhēn (Settanta ἱερεύς), che ricorre anche in fenicio, in aramaico-siriaco (kāhēn), in arabo (kāhin), …
I s. di vite umane, largamente praticati dagli antichi popoli (Sumeri, Egiziani, Greci, Romani, Germani) sono severamente proibiti nella Bibbia, che li considera come un'empietà propria dei Cananei (Lev. 18, 21; 20, 1-5; Deut. 12, 31; 18, 9 sgg.). …
… Per tale ragione sin dal Vecchio Testamento simile pratica è stata condannata, dichiarata degna della pena di morte (Deut. 18, 9-12; Levit. 20, 6; 27) e a volte direttamente punita da Dio con la più grande severità.
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15, 5), per la divinazione, la magia (Lev. 20, 6.27; Deut. 18, 10 sgg.), per la bestemmia (Lev. 24, 14), per la profanazione del sabato (Ex. 31, 14 sg.; Num. 15, 35), per l'indocilità testarda di un figlio verso i suoi genitori (Deut. 21, 21), per la …
… (Ez. 16, 21) e quindi posti su una griglia (tōpheth) a bruciare, secondo la tipica espressione ebraica: ha-ābhīr... bā'ēl lam-mōlekh (II Reg. 23, 10) o ha-ābhīr lam-mōlekh (Lev. 18, 21; Ier. 32, 35) o anche senza il nome del dio M. che è sottinteso (Deut. 18, 10; II Reg. 16, 3; 17, 17; 21, 6; Ier. 7, 31; 19, 5; Ez. 16, 21; 20, 26.31; 23, 37; ecc.).
… Se le osservanze comportano una invocazione o un patto esplicito con il demonio, si ha evidentemente peccato grave (cf. Deut. 18, 10-11; Lev. 19, 31; 20, 27), anche perché nessuna utilità temporale può compensare il danno spirituale, che segue alla invocazione demoniaca (Sum. …
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… Se ne ha traccia nella proibizione di alcuni riti funebri (Lev. 30, 27 sg.; Deut. 14, 1), nella proibizione della necromanzia (Deut. 18, 11; 26, 14); cf. specialmente I Sam. 28, 8-20 sull'evocazione di Samuele, ove, oltre alla diffusione della necromanzia nella religione popolare, risulta la esplicita credenza nella …
… L'evocazione degli spiriti ('ōbhōbh) dei morti, benché proibita dalla Legge (Lev. 19, 31; 20, 6, 27; Deut. 18, 11), fu praticata in Israele fino all'epoca talmudica; è menzionata nel Manuele di disciplina (ca. 100 a. C.) di Hirbet Qumrān.
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… In esso i Settanta traducono con τέλειον la parola ebraica tāmim che indicava perfezione (Deut. 18, 13; I Reg. 8, 61; 11, 4; Sap. 9, 6) più nel senso di perfezione legale, esteriore che intimo, pur non escludendolo (cf. Fr. Platt, Perfection, in Enc. of Rel. and Eth., IX, 728 sgg.).
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… nostro libro deve ritenersi per fede divina: così A. Bea), sulla singolare importanza dell'opera personale di Mosè e sull'antica tradizione nazionale (cf. II Reg. 14, 6 = Deut. 24, 16; Bar. 2, 2 sg. = Deut. 28, 53; Mt. 19, 8 = Deut. 24, 1; Act. 3, 22 = Deut. 18, 15, 19; Rom. 10, 19 = Deut. 32, 21, ecc.). …
… Eccl. 39, 8; 48, 27; II Esdr. 14, 21, 25, 40-44); il quale gli ordina di parlare o di scrivere (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, 4; Ez. 24, 2; in modo speciale Ier. 36) e di esporre solo quello che Dio vuole (Deut. 18, 15-22; Ier. 23, 16; 20, 7-9, 15, 19; 14, 14; Ez. 13, 3-17; Mich. 3, 5-8; Zach. 7, 12; cf. II Sam. 7, 1 sgg.), dichiara divino (Os. 4, 1; Ioel. 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 ecc.; Abd. …
Gli altri libri del Pentateuco e i libri storici fino a David non hanno riferimenti messianici, se si eccettui Num. 24, 15-19 e Deut. 18, 15-19; narrano la realizzazione del patto del Sinai da parte di Jahweh (Esodo-Giosuè), e l'alterna, difettosa rispondenza da parte d'Israele (Giudici-I Samuele). …
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… Si tratta di una religione che non viene dall'uomo, ma da Dio, di cui M. non fu che il «profeta», il portavoce (Ex. 3, 10; 4, 12; Num. 11, 24 sg.; 12, 2; Deut. 18, 15.18; 34, 10; Os. 12, 4; Ps. 103, 7 ecc.). …
Le fonti bibliche ricordano, dopo Mosè, il grande p. (Os. 12, 14 [Volg. 13]; Num. 11,25; 12,6; Deut. 18, 15, 18; 34, 10): Maria sua sorella (Ex. 15, 20; Num. 12, 2; cf. Mt. 6, 4); Giosuè (Ecli. 46, 1); durante il periodo dei Giudici: Debbora e un nābhi anonimo (Iude. 4,4; 6,8), …
SERVO DI JAHWEH (EBR. 'ÉBHEDH JAHWEH)
… Per altri il S. di J. è polivalente, cioè indica Israele come servo che si sviluppa nell'idea di un servo individuale per eccellenza senza abbandonare l'idea di un Israele ancora servo (H. H. Rowley) oppure è una personificazione ideale del Messia con i tratti del profeta di Deut. 18, 15, del dottore e del salvatore provenienti da Is. 9 e 11, da Geremia ed Ezechiele.
18:18
… Propagò la sua dottrina fra i Samaritani, facendosi credere il Messia promesso da Mosè nel Deut. 18, 18. Per giustificare le sue affermazioni in contrasto coi libri dei Profeti, rigettò l'autorità di tali libri, dando invece tutte le sue preferenze al Pentateuco di Mosè. …
… Colui che, per vocazione divina, parla in luogo e in nome di Dio (Deut. 18, 18 sg.; II Reg. 3, 9; Ier. 1, 6, 9 sg.; Is. 52, 6, ecc.; cf. Ex. 7, 1 sg.), comunicando agli uomini, cui è mandato, quanto il Signore, con azione soprannaturale, gli ordina e gli …
18:20
… Gesù preannunzia molti pseudocristi (cf. Deut. 18, 20) e pseudoprofeti (Mt. 24, 11, 25; Mc. 13, 22; Io. 5, 43 b), le cui dottrine e prodigi d'impostura svieranno molti: questi stanno all'A. come la 2ª Bestia di Apoc. 13 sta alla 1ª Bestia. …
18:22
… volontà (Deut. 18, 9-22; Num. 23,23; cf. Am. 2,10 sg.; Ex. 7,25; Zach. 7,12; Neh. 9,30), dando loro quale segno inconfondibile di riconoscimento, oltre al valore morale, la fedeltà a Jahweh, ai suoi precetti, il carisma di predire il futuro (Deut. 18, 22; Is. 41, 22 sg.; 44,7 sg.; 46,10 sg.) e talvolta di operare altri miracoli. …
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.