Certaine cities of refuge must be assigned for casual manslaughter. 11. wilful murther punished by death without remission, 15. so it be conuinced by two or three witnesses. 16. False witnesses punished with the paine, which the crime obiected deserueth.
1When the Lord thy God hath destroyed the nations, whose land he will deliver to thee, and thou shalt possess it, and shalt dwell in the cities and houses thereof:Allorché il Signore Dio tuo avrà annichilate le genti, delle quali la terra darà egli a te, e quando tu ne sarai in possesso, e abiterai in quelle città, e in quelle case:VVHEN our Lord thy God hath destroyed the nations, whose land he wil deliuer to thee, and thou doest possesse it, and dwellest in the cities and houses therof:Cum disperdiderit Dominus Deus tuus gentes, quarum tibi traditurus est terram, et possederis eam, habitaverisque in urbibus ejus et in ædibus: 2Thou shalt separate to thee three cities in the midst of the land, which the Lord will give thee in possession,Separerai tre città nel mezzo del paese, di cui il Signore Dio tuo daratti il dominio,three cities shalt thou separate to thee in the middes of the Land, which our Lord thy God wil geue thee in possession,tres civitates separabis tibi in medio terræ, quam Dominus Deus tuus dabit tibi in possessionem, 3Paving diligently the way: and thou shalt divide the whole province of thy land equally into three parts: that he who is forced to flee for manslaughter, may have near at hand whither to escape.E appianerai diligentemente le strade, e in tre parti dividerai tutto il continente della tua terra, affinché colui che è fuggiasco per ragion d'omicidio, abbia vicino un luogo, dove potere scampare.preparing diligently the way: and thou shalt diuide the whole prouince of thy Land equally into three partes: that he which for murder is a fugitiue, may haue neere at hand, whither to escape.sternens diligenter viam: et in tres æqualiter partes totam terræ tuæ provinciam divides: ut habeat e vicino qui propter homicidium profugus est, quo possit evadere. 4This shall be the law of the slayer that fleeth, whose life is to be saved: He that killeth his neighbor ignorantly, and who is proved to have had no hatred against him yesterday and the day before:Questa sarà la legge riguardo all'omicida, che prende la fuga, di cui dee salvarsi la vita: Se uno ha ferito il suo prossimo per accidente, e non si prova, che ieri, o ieri l'altro avesse odio alcuno contro di quello,This shal be the law of the murderer that fleeth, whose life is to be saued: He that striketh his neighbour vnwitting, and that is proued yesterday and the day before to haue had no hatred against him:Hæc erit lex homicidæ fugientis, cujus vita servanda est: qui percusserit proximum suum nesciens, et qui heri et nudiustertius nullum contra eum odium habuisse comprobatur:
5But to have gone with him to the wood to hew wood, and in cutting down the tree the axe slipped out of his hand, and the iron slipping from the handle struck his friend, and killed him: he shall flee to one of the cities aforesaid, and live:Ma che era andato con lui semplicemente nel bosco a tagliar delle legna, e nel tagliarle gli era fuggita di mano la scure, e il ferro uscito del manico avea percosso e ucciso il suo amico: questi si rifuggirà in una delle sopraddette città, e sarà salvo;but to haue gone with him simply vnto the wood to cutte wood, and in cutting the wood of axe slipped out of his hand, and the yron falling from the handle strooke his freind, and killed him: he shal flee to one of the cities aforesaid, and liue:sed abiisse cum eo simpliciter in silvam ad ligna cædenda, et in succisione lignorum securis fugerit manu, ferrumque lapsum de manubrio amicum ejus percusserit, et occiderit: hic ad unam supradictarum urbium confugiet, et vivet: 6Lest perhaps the next kinsman of him whose blood was shed, pushed on by his grief should pursue, and apprehend him, if the way be too long, and take away the life of him who is not guilty of death, because he is proved to have had no hatred before against him that was slain.Affinché per disgrazia un parente di quello, il sangue di cui è stato sparso, stimolato dal dolore non gli tenga dietro, e gli metta le mani addosso, ove il viaggio fosse lungo, e uccida colui che non è reo di morte: atteso che non si prova, che avesse prima alcun odio contro l'ucciso.lest perhaps the next kinseman of him, whose bloud was shed, pricked with sorow, pursew, and apprehend him if the way be too long, and stricke his life, that is not guiltie of death, because he is proued to haue had no hatred before, against him that was slaine.ne forsitan proximus ejus, cujus effusus est sanguis, dolore stimulatus, persequatur, et apprehendat eum si longior via fuerit, et percutiat animam ejus, qui non est reus mortis: quia nullum contra eum, qui occisus est, odium prius habuisse monstratur. 7Therefore I command thee, that thou separate three cities at equal distance one from another.Per questo io ti comando di porre queste tre città in pari distanza tra loro.Therfore I command thee, that thou separat three cities of equal distance one from an other.Idcirco præcipio tibi, ut tres civitates æqualis inter se spatii dividas. 8And when the Lord thy God shall have enlarged thy borders, as he swore to thy fathers, and shall give thee all the land that he promised them,Quando poi il Signore Dio tuo abbia ampliati i tuoi confini, conforme giurò ai padri tuoi, e ti avrà data tutta la terra, che ad essi promise,And when our Lord thy God shal haue dilated thy borders, as he sware to thy fathers, and shal geue thee al the Land, that he promised them, (Cum autem dilataverit Dominus Deus tuus terminos tuos, sicut juravit patribus tuis, et dederit tibi cunctam terram, quam eis pollicitus est 9(Yet so, if thou keep his commandments, and do the things which I command thee this day, that thou love the Lord thy God, and walk in his ways at all times) thou shalt add to thee other three cities, and shalt double the number of the three cities aforesaid:(Se però osserverai i suoi comandamenti, e farai quello che io oggi ti prescrivo, che ami il Signore Dio tuo, e nelle vie di lui cammini in ogni tempo), aggiungerai a queste tre altre città, e raddoppierai il numero delle prime:yet so, if thou keepe his commandementes, and do the thinges which I command thee this day, that thou loue our Lord thy God, and walke in his wayes at al time) thou shalt adde to thee other three cities, and shalt duble the number of the three cities aforesaid:(si tamen custodieris mandata ejus, et feceris, quæ hodie præcipio tibi, ut diligas Dominum Deum tuum, et ambules in viis ejus omni tempore), addes tibi tres alias civitates, et supradictarum trium urbium numerum duplicabis:
10That innocent blood may not be shed in the midst of the land which the Lord thy God will give thee to possess, lest thou be guilty of blood.Affinché non si sparga il sangue innocente in seno alla terra, di cui il Signore Dio tuo daratti il possesso, affinché tu non sia reo di effusione di sangue.that innocent bloud be not shed in the middes of the Land, which our Lord thy God wil geue thee to possesse, lest thou be guiltie of bloud.ut non effundatur sanguis innoxius in medio terræ, quam Dominus Deus tuus dabit tibi possidendam, ne sis sanguinis reus. 11But if any man hating his neighbour, lie in wait for his life, and rise and strike him, and he die, and he flee to one of the cities aforesaid,Ma se uno portando odio al suo prossimo tenderà insidie alla vita di lui, e andandogli contro lo ferirà, onde quegli si muoia, ed egli siasi rifuggito in una delle sopraddette città,But if any man hating his neighbour, lie in wayte for his life, and rise and strike him, and he die, and he flee to one of the cities aforesaid,Si quis autem, odio habens proximum suum, insidiatus fuerit vitæ ejus, surgensque percusserit illum, et mortuus fuerit, fugeritque ad unam de supradictis urbibus, 12The ancients of his city shall send, and take him out of the place of refuge, and shall deliver him into the hand of the kinsman of him whose blood was shed, and he shall die.I seniori della patria di lui manderanno a pigliarlo nel luogo, dove si è rifuggito, e lo daranno nelle mani del parente di colui del quale fu sparso il sangue, ed egli sarà messo a morte.the ancientes of his citie shal send, acd take him out of the place of refuge, and shal deliuer him into the hand of the kinseman of him, whose bloud was shed, and he shal die.mittent seniores civitatis illius, et arripient eum de loco effugii, tradentque in manu proximi, cujus sanguis effusus est, et morietur. 13Thou shalt not pity him, and thou shalt take away the guilt of innocent blood out of Israel, that it may be well with thee.Non avrai compassione di lui, e torrai da Israele il reato dell'effusione del sangue innocente, affinché tu sii prosperato.Thou shalt not pitie him, and thou shalt take away the guiltie bloud out of Israel, that it may be wel with thee.Non miseraberis ejus, et auferes innoxium sanguinem de Israël, ut bene sit tibi. 14Thou shalt not take nor remove thy neighbour’s landmark, which thy predecessors have set in thy possession, which the Lord thy God will give thee in the land that thou shalt receive to possess.Non ismoverai, e non trasporterai i termini del tuo prossimo piantati da quelli che ebbero per l'avanti le possessioni, che il Signore Dio tuo darà a te nella terra, di cui ti farà padrone.Thou shalt not take, and transferre thy neighbours boundes, which thy predecessours did sette in thy possession, which our Lord thy God wil geue thee in the Land, that thou shalt receiue to possesse.Non assumes, et transferes terminos proximi tui, quos fixerunt priores in possessione tua, quam Dominus Deus tuus dabit tibi in terra quam acceperis possidendam.
15One witness shall not rise up against any man, whatsoever the sin or wickedness be: but in the mouth of two or three witnesses every word shall stand.Non sarà sufficiente un sol testimonio contro chicchessia, qualunque siasi il peccato, e la scelleraggine: ma tutto si deciderà sul deposto di due, o di tre testimoni.One witnesse shal not stand against any man, whatsoeuer sinne, or wickednesse it be: but in the mouth of two or three witnesses shal euerie word stand.Non stabit testis unus contra aliquem, quidquid illud peccati, et facinoris fuerit: sed in ore duorum aut trium testium stabit omne verbum. 16If a lying witness stand against a man, accusing him of transgression,Se un falso testimonio si presenta per accusare un uomo di prevaricazione,If a lying witnesse stand against a man, accusing him of preuarication,Si steterit testis mendax contra hominem, accusans eum prævaricationis, 17Both of them, between whom the controversy is, shall stand before the Lord in the sight of the priests and the judges that shall be in those days.Si presenteranno ambedue questi contendenti dinanzi al Signore in presenza de' sacerdoti, e de' giudici, che saranno in quel tempo:both of them, whose the cause is, shal stand before our Lord in the sight of the priestes and the iudges that shal be in those daies.stabunt ambo, quorum causa est, ante Dominum in conspectu sacerdotum et judicum qui fuerint in diebus illis. 18And when after most diligent inquisition, they shall find that the false witness hath told a lie against his brother:E quando questi dopo diligentissimo esame trovino, che il testimone falso ha detto bugia contro del suo fratello,And when searching most diligently, they shal finde that the false witnes hath said a lie against his brother:Cumque diligentissime perscrutantes, invenerint falsum testem dixisse contra fratrem suum mendacium, 19They shall render to him as he meant to do to his brother, and thou shalt take away the evil out of the midst of thee:Faranno a lui quello che egli ha avuto intenzione di fare al suo fratello, e torrai l'iniquità di mezzo a te:they shal render to him as he meant to doe to his brother, and thou shalt take away the euil out of the middes of thee:reddent ei sicut fratri suo facere cogitavit, et auferes malum de medio tui: 20That others hearing may fear, and may not dare to do such things.Affinché ciò udendo tutti gli altri ne abbian timore, e non abbian mai ardimento di far cosa tale.that others hearing may haue feare, and may not be bold to doe such things.ut audientes ceteri timorem habeant, et nequaquam talia audeant facere.
21Thou shalt not pity him, but shalt require life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.Non avrai compassione di colui, ma farai ch'egli paghi vita per vita, occhio per occhio, dente per dente, mano per mano, gamba per gamba.Thou shalt not pitie him, but life for life, eie for eie, tooth for tooth, hand for hand, foote for foote shalt thou exacte.Non misereberis ejus, sed animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede exiges.
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Year of the World 2553.
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Haydock
Cities. These were Hebron, Sichem, and Cades, on the west side of the Jordan, Josue 20:7. Those on the east were already appointed, Deuteronomy 4:41. Three others might also have been added, (ver. 8.; Calmet) in case the Hebrews had gotten full possession of the countries as far as the Euphrates. (Haydock)
Calmet
The cities of refuge were not above forty-five miles distant from each other, in the land of Chanaan. Those in Galaad were not so far off, as the territory was smaller. (Calmet)
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Way, and keeping all in good repair, with guide-posts at the crossroads, on which Oleaster says moklot, "escape," was written. See Numbers xxxv.
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Calmet
Grief. The law granted so much to the sudden passion of a relation, who met the man slayer out of the cities of refuge, as not to punish him if he gave way to the dictates of vengeance, how unjust soever. (Calmet)
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Calmet
At equal, etc. This addition is not in Hebrew (Calmet) or the Septuagint, (Haydock) but is conformable to the regulation given, ver. 3. (Calmet)
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Haydock
And when. Septuagint, "but if." This condition was never fulfilled at all times; (ver. 9,) and therefore the Israelites could blame only themselves, if the promises which God had made to Abraham, Isaac, and Jacob, (Genesis xv., xxvi., xxviii., and xxxv.,) were not realized. (Haydock)
Haydock
Though the country was conquered under David and Solomon, the Israelites did not drive out the former inhabitants, (Calmet) nor did they keep possession for any long time. (Haydock)
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Haydock
His city. Strict enquiry was made into the circumstances attending the manslaughter, Numbers 35:12. If the refugee was proved guilty, he was delivered up to the next relation of the deceased to be put to death. (Haydock)
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Calmet
Innocent. Many Latin copies have "guilty blood," noxium. By putting the offender to death, Israel was expiated from the blood which had been shed unjustly. (Calmet)
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Calmet
Landmarks, either which divided the tribes, or the inheritance of individuals. The former were strictly kept up till after the captivity. Those who removed the latter were to be scourged for theft, and again for disobeying this law. (Selden, Jur. 6:3.) Josephus ([Antiquities?] 4:8,) understands that encroachments on the territories of others, which give rise to many wars, are hereby prohibited. (Calmet)
Ovid
So are likewise innovations in religion. The Romans had a superstitious veneration for these landmarks, which they adored under the name of the god Terminus, (Haydock) crowning them with flowers, and offering cakes and sacrifices to them. Spargitur et coeso communis Terminus agno. (Ovid, Fast.)
They punished the crime of removing them either with death, banishment, or a fine.
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Maimonides
One would suffice to make an enquiry into the affair, and to oblige the person accused, in pecuniary matters, to take an oath that he owed nothing. (Maimonides)
Haydock
Stand. This expression was become proverbial, to denote the certainty of a thing, Matthew 18:16., and 2 Corinthians 13:1. Two witnesses cannot so easily carry on a cheat, (Calmet) as was seen in the case of Susanna. [Daniel xiii.] (Haydock)
Calmet
The law is satisfied with moral certainty. (Calmet)
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Calmet
Transgression against the law, by apostacy or by idolatry, (Junius) or by any other grievous crime. The person accused might, in this case, be examined, but he could not be condemned unless another witness appeared. Demosthenes (contra Aristocrat.) informs us how (Calmet) the Athenians (Haydock) required the witness in criminal matters, to swear on the flesh of a wild boar, ram, and bull, that he spoke the truth, and to utter horrible imprecations against himself and family, if he did otherwise. (Calmet)
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Menochius
Lord, in the tabernacle. (Menochius)
Calmet
Judges. Hence it appears evidently that the priests were to pass sentence in all difficult questions, as well in those which regarded individuals, as in those which attacked the worship of God; since the false accuser is to lose his life or limb, according as he had attempted to injure his neighbour; (ver. 21,) and the Lord ratifies their sentence. (Calmet)
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Grotius
Things. This is the design of penal laws, to render justice to the innocent, and to prevent the spreading of a contagious evil, by cutting off the hopes of impunity. (Grotius, Jur. 2:10. 9.)
"I would cause the criminal's throat to be cut, says Seneca, (de Ira ii.) with the same countenance and mind as I kill serpents and venomous animals."
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Worthington
Pity. This regarded the judge, who must act with impartiality. (Worthington)
Lyranus
The law admits of no mitigation, but inflicts the same punishment on the calumniating witness, as he intended should fall upon his brother. (Lyranus; etc.)
Calmet
Some Rabbins (apud Fag.) pretend that this was executed with rigour, only when the innocent had sustained some real injury. See Exodus 21:24. (Calmet)
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The way to the cities of refuge were paued, and markes set for direction, that he which fled might not erre in his way.
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This was sayd to the whole people who must not intreate for the murderers pardon: but the kinsmen of him that was slaine, might remitte the punishment.
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This pertained to the Iudge: who without partialitie must do iustice.
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papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 2.10
… lest haply the next of kin to him whose blood has been shed, while his heart is hot, pursue him, and overtake him, and smite him mortally (
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san Dionigi di Alessandria † 265 d.C. Containing Epistles, or Fragments of Epistles 7
… For it is written, “Thou shalt not remove thy neighbour’s landmark, which thy fathers have placed.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 7.7.5
… To overturn their counsels and throw them into strife and contention, I cannot endure. For it is said, ‘Thou shalt not remove thy neighbor’s landmark, which thy fathers have set.’”
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Tertulliano † 220 d.C. The Prescription Against Heretics 22
… Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father’s voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because “by three witnesses must every word be established.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.22
… and that Christ accordingly was not to be regarded as belonging to any other than the Creator, whose entire dispensation he, in fact, here described. He selects from His disciples three witnesses of the impending vision and voice. And this is just the way of the Creator. “In the mouth of three witnesses,” says He, “shall every word be established.”
Tertulliano † 220 d.C. On Baptism 6
… For if “in the mouth of three witnesses every word shall stand:”
san Basilio † 379 d.C. De Spiritu Sancto 29
… If, as in a Court of Law, we were at a loss for documentary evidence, but were able to bring before you a large number of witnesses, would you not give your vote for our acquittal? I think so; for “at the mouth of two or three witnesses shall the matter be established.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 4.12
… Well then, He truly rose, and after He had risen was seen again of the disciples: and twelve disciples were witnesses of His Resurrection, who bare witness not in pleasing words, but contended even unto torture and death for the truth of the Resurrection. What then, shall every word be established at the mouth of two of three witnesses
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 15
And because many judgments are formed upon suspicion, there ought, he says, to be witnesses, and men to convict the offender according to the ancient law. “At the mouth of two or three witnesses shall every matter be established. Against an elder receive not an accusation.” (
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 16.13
… So it is written: "In the mouth of two or three witnesses shall every word be established."
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 36.10
… I am one that bear witness of myself, and the Father that sent me beareth witness of me.” He expounded the law to them also, if they were not unthankful. For it is a great question, my brethren, and to me it certainly appears to have been ordained in a mystery, where God said, “In the mouth of two or three witnesses every word shall stand.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 113.3
… It was openly, because many heard Him; and again it was not openly, because they did not understand Him. And even what He spake to His disciples apart, He certainly spake not in secret. For who speaketh in secret, that speaketh before so many persons; as it is written, “At the mouth of two or three witnesses shall every word be established:”
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.20
… Eustathius, conscious of his innocence, asked her whether she could bring forward any witness to prove what she had advanced. She replied that she could not: yet these equitable judges admitted her to oath, although it is said in the law, that “ at the mouth of two or three witnesses shall the matter be established
papa san Leone I Magno † 461 d.C. Sermons 51
For Moses and Elias, that is the Law and the Prophets, appeared talking with the Lord ; that in the presence of those five men might most truly be fulfilled what was said: “In two or three witnesses stands every word
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san Giovanni Crisostomo † 407 d.C. To Those Who Had Not Attended the Assembly 6
… yet he preferred exposing himself to danger by letting go the man who had wronged him, to providing for his own security by laying violent hands upon his foe. What could equal then the great and generous spirit of this man, who, when the law commanded eye to be plucked out for eye, and tooth for tooth, and retaliation on equal terms,
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.92
… This is not the report that your furious bands won for you by wandering everywhere throughout the whole of Africa with dreadful wickedness. I would fain have it that men should make a bargain with you, that, in accordance with the old law, you should seek but "an eye for an eye, a tooth for a tooth,"
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5. SED ABIISSE CUM EO SIMPLICITER IN SILVAM. -- Tropologice S. Gregorius, lib. X Moral. cap. IX: “Ad silvam, ait, cum amico imus,” inquit, “quoties cum quolibet proximo ad intuenda dilecta nostra convertimur: et simpliciter ligna succidimus, cum delinquentium vitia pia intentione resecamus. Sed securis manu fugit, cum sese increpatio, plusquam necesse est, in asperitatem pertrahit. Ferrum de manubrio prosilit, cum de correptione sermo durior excidit, et amicum percutiens occidit, quia auditorem suum prolata contumelia a spiritu dilectionis interficit. Hic ad tres necesse est urbes fugiat, quia si ad poenitentiae lamenta conversus sub spe, fide et charitate absconditur, reus perpetrati homicidii non tenetur.”
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6. NE FORSITAN PROXIMUS EJUS, cognatus scilicet occisi, qui hebraice vocatur goel, id est redimens, quia jus redimendi haereditatem, si ea vendita esset, ad propinquiorem cognatum spectabat. ET PERCUTIAT ANIMAM, scilicet vitam: est metonymia; sic sumitur “anima” infra cap. XXII, vers. 26, et cap. XXIV, vers. 6, et Act. XX, 24: “Non facio animam (vitam) meam pretiosiorem quam me.”
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13. AUFERES INNOXIUM SANGUINEM, id est, innoxii sanguinis effusionem tolles, occidendo videlicet effusorem. Unde Chaldaeus vertit, auferes effundentem sanguinem innocentem de Israel. Est ergo hic duplex metonymia; prima, qua sanguis ponitur pro effusione sanguinis; secunda, qua effusio ponitur pro homicida.
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14. NON ASSUMES, ET TRANSFERES TERMINOS PROXIMI TUI. -- “Terminos,” scilicet agrorum, ut aliquid ex possessione alterius tuae adjicias.
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15. IN ORE DUORUM AUT TRIUM TESTIUM STABIT (id est confirmabitur) OMNE VERBUM, omnis accusatio, omne dictum, omnis res.
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18 et 19. CUMQUE, etc., INVENERINT FALSUM TESTEM, etc., REDDENT EI SICUT FRATRI SUO FACERE COGITAVIT. -- Poena talionis hic falso testi decernitur: congruum enim est ut quod quis supplicium falso testimonio alteri injuste irrogare voluit, id juste ipsemet patiatur. Ita duo senes falso Susannam adulterii accusantes, mendacii convicti, lapidibus obruti sunt, Daniel. XIII. Audi quid Patres VIII Synodi Oecumenicae anno Domini 869 Constantinopoli habitae, contra Leonem Consulem et Theodorum Protospatharium, qui impulsu Photii et Michaelis Imperatoris contra B. Ignatium Patriarcham falsum dixerant testimonium, decreverint: “Definimus,” inquiunt, “et promulgamus hos per septem annorum epitimium (ita vocatur Ecclesiastica poena et censura) habere: esse illos duobus annis extra ecclesiam, et aliis duobus intra ecclesiam audire divinas Scripturas usque ad catechumenos; non tamen ullo modo communicare, sed abstinere carnibus et vino quatuor annis, praeter Dominicos dies et Dominicas festivitates: et aliis tribus annis stare cum fidelibus, et mereri divinam communionem in solis Dominicis solemnitatibus cum eleemosynis, orationibus atque jejuniis, ita ut tribus diebus hebdomadae, secunda videlicet, quarta et sexta feria abstineant a carnibus et vino.”
Exempla Divinae Punitionis Falsorum Testium Gregorius Agrigentinus Episcopus a Sabino et Crescentio falso accusatus, coram Synodo Romana centum et 50 Patrum, de stupro cum Eudocia puella, adductis 110 testibus psalmum alta voce ingeminavit: “Insurrexerant in me testes iniqui; quae ignorabam objecerunt mihi: mala mihi pro bonis rependebant.” Qua concessa, statim tenebrae magnae obortae sunt: et actorum alii utraque, alii altera gena nigri apparuerunt. Sabino vero et Crescentio labia atro colore infecta sunt, qui nunquam postea elui potuit. Ita habet Vita S. Gregorii Agrigentini, quae exstat apud Surium, 23 novembris. Porro falsos testes ipso jure esse infames docet Gratianus, causa 3, Quaest. V, ex Eusebio Papa, epist. 3 ad Episcopos Tusciae, in haec verba: “Constituimus cum omnibus qui nobiscum sunt Episcopis, ut homicidae, malefici, fures, sacrilegi, raptores, adulteri, incesti, venefici, suspecti, criminosi, perjuri, et qui raptum fecerunt, vel falsum testimonium dixerunt, seu qui ad sortilegos divinosque concurrerunt, similesque eorum pullatentus ad accusationem, vel ad testimonium sint admittendi, quia infames sunt, et juste repellendi, quia est funesta vox eorum.” Constantinus Magnus Imperator Faustam uxorem habuit. Haec Crispi privigni amore capta, cum ad libidinem eum saepius provocasset, renuentem detulit ad maritum, illum sibi vim inferre voluisse. Constantinus fidem adhibuit, ideoque Crispum filium interfecit. Verum post aliquot annos comperta causa, in uxorem capite animadvertit; ita refert Eutropius, lib. X Histor. Roman. Narrat Eusebius, lib. VI Hist. cap. XII, tres testes falso accusasse Narcissum Hierosolymae Episcopum de infami crimine; atque primus juravit, si verum esset hoc ejus crimen, ut Deus eum igne perderet; secundus, ut morbo regio corriperetur; tertius, ut oculis orbaretur. Audivit Deus vindex; nam primus in domo, nocte correpta incendio, cum omni familia flammis ultricibus conflagravit. Secundus morbo regio a capite ad pedes correptus et absumptus est. Tertius haec videns poenitens et scelus confessus, tantis lacrymis illud deflevit, ut luminibus orbaretur.
Deus per Mortuos Falsos Testes Redarguit Quinimo Deus non raro falsos testes vivos per mortuos redarguit. Audi exempla. Stanislaus Polonus, Episcopus Cracoviensis, Boleslaum Poloniae regem graviter offendit, quod illius notam libidinem publice arguisset. Quare rex in solemni regni conventu Stanislaum, per calumniam, in judicium coram se vocari curat, tanquam pagum occuparet, quem Ecclesiae nomine coemerat. Quod cum neque tabulis probare posset, et testes veritatem dicere timerent; spondet Episcopus se Petrum pagi venditorem, qui triennio ante obierat, intra dies tres in judicium adducturum. Conditione cum risu accepta, vir Dei toto triduo jejunis et orationi incumbit. Ipso sponsionis die, statim igitur post oblatum Missae sacrificium Petrum e sepulcro surgere jubet, qui statim redivivus Episcopum ad regium tribunal euntem sequitur, ibique rege et caeteris stupore attonitis, de agro a se vendito, et pretio rite sibi ab Episcopo persoluto testimonium dicit, atque iterum in Domino obdormivit: ita habet Longinus, et ex eo Surius, maii 8, in Vita S. Stanislai. B. Aia, Hidulphi Comitis Hannoniae uxor, ut refert Hannonum Historia, lib. XI, cap. IV, suas haereditates seu dominia Montensi contulit Ecclesiae, quae postmodum quasi jure propinquitatis repetebantur a parentibus; sed dicta Ecclesia, cum vexaretur lite, S. Aiam, etsi defunctam, multis precibus in testem evocavit: et ipsa apparens respondit se donationem suam ratam habere; unde pacifice quidquid datum erat, datum remansit. Cum B. Augustinus Mediolani adhuc moraretur, illud memoratu dignum ad hanc rem, inter alia accidisse tradit, lib. De Cura pro mortuis, cap. XI: “Pro certo,” ait, “cum Mediolani essemus, audivimus, quod, cum debitum repeteretur a quodam, defuncti patris cautione prolata, quod filio nesciente a patre jam fuerat persolutum; contristari homo gravissime coepit, atque mirari quod ei pater moriens non dixerit quid deberet, cum fecisset etiam testamentum. Tunc ei nimis anxio apparuit idem pater ejus in somnis, et ubi esset repositum instrumentum, quo illa cautio vacuata fuerat, indicavit. Quo invento atque monstrato, non solum falsi debiti calumniam filius propulsavit, sed etiam paternum recepit chirographum quod pater non receperat, quando ab eo persoluta erat pecunia. Hic itaque putatur anima hominis curam gessisse pro filio, et ad eum venisse dormientem, ut docens quod ignorabat, a magna eum molestia liberaret.” Huic et illud de Spiridione Cyprio Episcopo factum simile subjungamus. Filiam habuit Irenem nomine, quae ei cum bene ministrasset, virgo defuncta est. Post ejus obitum, venit quidam dicens se ei depositum commendasse. Rem gestam ignoraverat pater. Perquisitum in tota domo, nusquam quod quaerebatur inventum est. Persistebat tamen ille qui commendaverat, et fletu ac lacrymis perurgebat: vitae suae quoque illaturum esse exitium, nisi commendata reciperet, testabatur. Permotus lacrymis ejus senex ad sepulcrum filiae properat, atque eam ex nomine inclamitat. Tum illa de sepulcro: “Quid vis,” ait, “pater?” “Commendatum,” inquit, “illius ubi posuisti?” At illa locum designans: “Illic, ait, invenies defossum.” Regressus ad domum, rem, sicut filia de sepulcro responderat, repertam tradidit reposcenti. Vides hic quam Deus veritatis et veri testimonii sit patronus. Macarius, Aegyptius monachus, S. Antonii discipulus, cum ad ejus antrum quidam perfugisset, opis petendae gratia, quia magistratus tanquam reum patratae tunc caedis insectabatur (is autem insontem se affirmabat), nominis sui reverentia magistratuum vim repressit; et quia suspicio tantum, non testes hominem urgebant, ut veritas palam fieret, egit ut qui occisus fuerat, e tumulo, omnibus qui aderant audientibus, loqueretur; qui quoniam affirmavit, nihil caedem suam ad eum pertinere, cui tunc crimini res dabatur, magistratus hominem quem insectabatur, Macario auctore absolvit; cum desideraret magistratus auctorem caedis scire, petiit a D. Macario ut interrogaret: respondit ille sibi sufficere innocentem liberasse. Ita refertur in Vitis Patrum, lib. II, cap. XXXVII. Idem per infantes effecit Deus. Refert Gregorius Turonensis, lib. II Hist. Franc. cap. 1, S. Brixium Episcopum Turonensem falso accusatum fornicationis, infantem ex ea recens natum coram populo adjurasse, ut diceret an ipse esset pater ejus. Cui infans: Non es tu pater meus; populo autem rogante ut ex eo perquireret quis ergo esset pater, respondit Brixius: “Non est hoc meum; quod ad me pertinuit sollicitus fui: vobis si aliquid suppetit, per vos quaerite.” Cumque populus magiae hoc tribueret, ignem illaesa veste gestavit usque ad sepulcrum S. Martini dicens: “Sicut vestem videtis ab igne illaesam, ita et corpus meum a mulieris tactu est impollutum.” Simile miraculum contigit Episcopo Brooni, qui discipulus fuit S. Patricii, anno Christi 521; sed ibi infans insuper patrem prodidit, ut habetur in Vita S. Brigidae Scoticae, 1 februarii. In Vita S. Antonii de Padua, qui vixit anno Domini 1232, narratur quod ipse Patavii degens per angelum translatus fuerit Olysipponem: ibi enim pater ejus falso accusabatur, quod puerum occidisset. Quare ipse puerum occisum interrogavit an pater suus eum occidisset; qui erigens se respondit illum caedis hujus conscium non esse: itaque pater absolutus est. Simili prorsus modo infans purgavit Danielem Abbatem falso adulterii insimulatum, uti refert Sophronius in Prato Spir. cap. CXIV.
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… esecuzione » (A. Vaccari, La S. Bibbia, I, Roma 1942, a Num. 35, 18 sgg.; trad. e nota a p. 431). Tre città di rifugio nella Cisgiordania offrivano all'omicidio involontario la possibilità di sottrarsi alla vendetta irragionevole del vindice del sangue (Deut. 19, 1 sgg.; cf. Ios. 20, 1 sgg.).
applicazioni della legge: per la regione a est del Giordano furono fissate le città di Bosor (v.) in Ruben, Ramoth Galaad in Gad e Golan in Manasse (Deut. 4, 41-43). Mosè ricordo poi l'obbligo di scegliere altre tre città nella parte ovest del Giordano (ibid. 19, 1-14), soggiungendo nuovi casi pratici di applicazione della legge: le città scelte di qua del Giordano furono Cedes in Nephthali, Sichem in Ephraim e Hebron in Giuda (Ios. 20, 1-9).
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(cf. Lev. 20, 1-5; Deut. 12, 31; 19, 9 sg.). …
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In Lev. 24, 19-20, in una serie di prescrizioni penali, si dice similmente: « Chi maltratta il suo prossimo, facciasi a lui uguale trattamento: piaga per piaga, occhio per occhio, dente per dente: quanto ha fatto ad altri sia fatto a lui ». Deut. 19, 19-21 prescrive ai giudici: « Farete a lui (al falso accusatore) quello che tramava di fare al suo fratello. …
19:21
Presso gli Ebrei, la v. era uno stato di desolazione e comportava divieti particolari (cf. Gen. 38, 14, 19; Iud. 10, 2; 16, 9; II Reg. 20, 3; Lev. 21, 14). Così la vedova è un essere che si raccomanda per se stessa alla pietà (cf. Ex. 22, 22; Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; 16, 11, 14; 10, 18; 27, 19; 22, 24); molto spesso, non avendo parenti prossimi per difenderla, è in balia dei violenti (cf. Iob. 22, 9; 34, 3, 21; Ps. 95, 6; …
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.