Pietie towardes neighboures. 5. neither sexe may vse the apparel of the other 6. crueltie to be auoided euen towardes birdes, 8. batlement about the roofe af a house. 9. Things of diuers kindes not to be mixed. 12. cordes in the hemes of a cloke. 13. Trial and punishment of adulterie and of deflowring virgines. 30. the sonne may not marie his stepmother.
1Thou shalt not pass by if thou seest thy brother’s ox, or his sheep go astray: but thou shalt bring them back to thy brother.Se vedrai il bue, o la pecora del tuo fratello smarriti, non tirerai avanti la tua strada, ma li ricondurrai al tuo fratello.THOV shalt not see thy brothers oxe, or sheepe straying, and passe by: but shalt bring it backe to thy brother,Non videbis bovem fratris tui, aut ovem errantem, et præteribis: sed reduces fratri tuo, 2And if thy brother be not nigh, or thou know him not: thou shalt bring them to thy house, and they shall be with thee until thy brother seek them, and receive them.Benché questo fratello non sia tuo parente, e tu nol conosca, li menerai a casa tua, e li terrai presso di te, fino a tanto che il tuo fratello li ricerchi, e li riprenda.although thy brother be not nigh, and thou know him not: thou shalt bring them vnto thy house, and they shal be with thee vntil thy brother seeke them, and receiue them.etiamsi non est propinquus frater tuus, nec nosti eum: duces in domum tuam, et erunt apud te quamdiu quærat ea frater tuus, et recipiat. 3Thou shalt do in like manner with his ass, and with his raiment, and with every thing that is thy brother’s, which is lost: if thou find it, neglect it not as pertaining to another.Lo stesso farai di un asino, e d'una veste, e di qualunque cosa perduta dal tuo fratello: se la troverai, non la trascurare, perché sia cosa d'altri.In like manner shalt thou doe with his asse, and with his rayment, and with euerie thing of thy brothers, that shal be lost: if thou finde it, neglect it nor as perteyning to an other.Similiter facies de asino, et de vestimento, et de omni re fratris tui, quæ perierit: si inveneris eam, ne negligas quasi alienam. 4If thou see thy brother’s ass or his ox to be fallen down in the way, thou shalt not slight it, but shalt lift it up with him.Se vedrai l'asino, o il bue del tuo fratello caduti per istrada, non metterai ciò in non cale, ma gli darai mano a rizzarli.If thou see thy brothers asse or oxe to be fallen in the way, thou shalt not contemne it, but shalt list it vp with him.Si videris asinum fratris tui aut bovem cecidisse in via, non despicies, sed sublevabis cum eo. 5A woman shall not be clothed with man’s apparel, neither shall a man use woman’s apparel: for he that doth these things is abominable before God.La donna non si vestirà da uomo, né l'uomo da donna: conciossiaché è in abbominazione a Dio chi fa tali cose.A woman shal not be clothed with mans apparel, neither shal a man vse womans apparel: for he is abominable before God that doeth these thinges.Non induetur mulier veste virili, nec vir utetur veste feminea: abominabilis enim apud Deum est qui facit hæc.
6If thou find as thou walkest by the way, a bird’s nest in a tree, or on the ground, and the dam sitting upon the young or upon the eggs: thou shalt not take her with her young:Se facendo viaggio trovi in terra, o sopra un albero un nido di uccello, e la madre, che cova i pulcini, o le ova, non la prenderai insieme co' figli:If walking by the way thou finde a birdes nest in a tree or on the ground, and the damme sitting vpon the young or the egges: thou shalt not hold her with her young,Si ambulans per viam, in arbore vel in terra nidum avis inveneris, et matrem pullis vel ovis desuper incubantem: non tenebis eam cum filiis, 7But shalt let her go, keeping the young which thou hast caught: that it may be well with thee, and thou mayst live a long time.Ma la lascerai andare, tenendoti i figli presi, affinché tu sii prosperato, e viva per lungo tempo.but shalt let her goe, taking the young and holding them: that it may be wel with thee, and thou mayest liue a long time.sed abire patieris, captos tenens filios: ut bene sit tibi, et longo vivas tempore. 8When thou buildest a new house, thou shalt make a battlement to the roof round about: lest blood be shed in thy house, and thou be guilty, if any one slip, and fall down headlong.Quando edificherai una nuova casa, farai un muricciuolo intorno al tetto: affinché non segua spargimento di sangue in tua casa, e tu non sii reo della caduta, e del precipizio di un altro.When thou buildest a new house, thou shalt make a batlement to the roofe round about: lest bloud be shed in thy house, and thou be guiltie an other slipping, and falling headlong.Cum ædificaveris domum novam, facies murum tecti per circuitum: ne effundatur sanguis in domo tua, et sis reus labente alio, et in præceps ruente. 9Thou shalt not sow thy vineyard with divers seeds: lest both the seed which thou hast sown, and the fruit of the vineyard, be sanctified together.Non seminerai nella tua vigna due sorte di semenza, affinché e il seme gettato da te, e quello che nasce dalla vigna, non sia immondo tutto egualmente.Thou shalt not sowe thy vineyard with diuerse seede: lest both the seede which thou didst sow, and the thinges that grow of the vineyard, be sanctisied rogether.Non seres vineam tuam altero semine: ne et sementis quam sevisti, et quæ nascuntur ex vinea, pariter sanctificentur. 10Thou shalt not plough with an ox and an ass together.Non arerai con un bue, e un asino.Thou shalt not plough with an oxe and asse together.Non arabis in bove simul et asino.
11Thou shalt not wear a garment that is woven of woollen and linen together.Non ti vestirai di veste tessuta di lino, e di lana.Thou shalt not weare a garment that is wouen of wolle and linnen.Non indueris vestimento, quod ex lana linoque contextum est. 12Thou shalt make strings in the hem at the four corners of thy cloak, wherewith thou shalt be covered.Tu metterai a' quattro angoli del pallio, col quale ti cuopri, delle frange fatte di cordicelle.Thou shalt make litle cordes in the hemme at the foure corners of thy cloke, wherwith thou shalt be couered.Funiculos in fimbriis facies per quatuor angulos pallii tui, quo operieris. 13If a man marry a wife, and afterwards hate her,Se un uomo avendo sposata una donna poscia la prende in odio,If a man marrie a wife, and afterward hate her,Si duxerit vir uxorem, et postea odio habuerit eam, 14And seek occasions to put her away, laying to her charge a very ill name, and say: I took this woman to wife, and going in to her, I found her not a virgin:E cerca pretesti per ripudiarla, e le rinfaccia un pessimo delitto dicendo: Ho preso per moglie costei, e accostatomi ad essa non la ho trovata vergine:and seeke occasions to put her away, obiecting vnto her a verie il name, and say: I tooke this wife, and compayning with her: I found her not a virgin:quæsieritque occasiones quibus dimittat eam, objiciens ei nomen pessimum, et dixerit: Uxorem hanc accepi, et ingressus ad eam non inveni virginem: 15Her father and mother shall take her, and shall bring with them the tokens of her virginity to the ancients of the city that are in the gate:La prenderanno seco il padre e la madre di lei, e porteranno seco le prove della sua verginità davanti a' seniori della città, che stanno alla porta:her father and mother shal take her, and shal carie with them the signes of her virginitie to the ancientes of the citie that are in the gate:tollent eam pater et mater ejus, et ferent secum signa virginitatis ejus ad seniores urbis qui in porta sunt: 16And the father shall say: I gave my daughter unto this man to wife: and because he hateth her,E il padre dirà: Ho data per moglie a costui la mia figlia: e perché egli la odia,and the father shal say: I gaue my daughter vnto this man to wife: whom because he hateth,et dicet pater: Filiam meam dedi huic uxorem: quam quia odit, 17He layeth to her charge a very ill name, so as to say: I found not thy daughter a virgin: and behold these are the tokens of my daughter’s virginity. And they shall spread the cloth before the ancients of the city:Le imputa un delitto pessimo, arrivando a dire: Non ho trovata vergine la tua figliuola; or ecco le prove della verginità di mia figlia: spiegheranno il lenzuolo dinanzi a' seniori della città:he layeth vnto her a verie il name, so that he sayeth: I found not thy daughter a virgin: and behold these are the signes of my daughters virginitie. they shal spread the vesture before the ancientes of the citie:imponit ei nomen pessimum, ut dicat: Non inveni filiam tuam virginem: et ecce hæc sunt signa virginitatis filiæ meæ. Expandent vestimentum coram senioribus civitatis:
18And the ancients of that city shall take that man, and beat him,E i seniori della città faranno prendere il marito, e lo faranno frustare,and the ancientes of that citie shal take the man, and beate him,apprehendentque senes urbis illius virum, et verberabunt illum, 19Condemning him besides in a hundred sicles of silver, which he shall give to the damsel’s father, because he hath defamed by a very ill name a virgin of Israel: and he shall have her to wife, and may not put her away all the days of his life.Condannandolo di più in cento sicli d'argento, i quali egli darà al padre della fanciulla, per avere infamato una vergine d'Israele: e l'avrà per sua moglie, e non potrà ripudiarla per tutto il tempo di sua vita.condemning him besides in a hundred sicles of siluer, which he shal geue to the wenches father, because he hath infamousely spred a verie il name vpon a virgin of Israel: and he shal haue her to wife, and can not put her away al the daies of his life.condemnantes insuper centum siclis argenti, quos dabit patri puellæ, quoniam diffamavit nomen pessimum super virginem Israël: habebitque eam uxorem, et non poterit dimittere eam omnibus diebus vitæ suæ. 20But if what he charged her with be true, and virginity be not found in the damsel:Ma se quello ch'ei le rinfaccia, è verità, e la fanciulla non fu trovata vergine,But if it be true which he obiected, and virginitie be not found in the wench:Quod si verum est quod objicit, et non est in puella inventa virginitas, 21They shall cast her out of the doors of her father’s house, and the men of the city shall stone her to death, and she shall die: because she hath done a wicked thing in Israel, to play the whore in her father’s house: and thou shalt take away the evil out of the midst of thee.La scacceranno fuori della porta della casa del padre suo, e gli abitanti di quella città la lapideranno, ed ella morrà: perché ha fatto cosa indegna in Israele, arrivando a peccare in casa del padre suo; e torrai di mezzo a te l'iniquità.they shal cast her forth without the doores of her fathers house, and the men of her citie shal stone her to death, and she shal die: because she hath done wickednes in Israel, to fornicate in her fathers house: and thou shalt take away the euil out of the middes of thee.ejicient eam extra fores domus patris sui, et lapidibus obruent viri civitatis illius, et morietur: quoniam fecit nefas in Israël, ut fornicaretur in domo patris sui: et auferes malum de medio tui.
22If a man lie with another man’s wife, they shall both die, that is to say, the adulterer and the adulteress: and thou shalt take away the evil out of Israel.Se un uomo pecca colla moglie d'un altro, ambedue saran messi a morte, l'adultero, e l'adultera: e così torrai l'iniquità di mezzo a Israele.If a man lie with an others mans wife, both shal die, that is to say, the aduouterer and the aduouteresse: and thou shalt take away the euil out of Israel.Si dormierit vir cum uxore alterius, uterque morietur, id est, adulter et adultera: et auferes malum de Israël. 23If a man have espoused a damsel that is a virgin, and some one find her in the city, and lie with her,Se un uomo ha contratti sponsali con una fanciulla vergine, e uno trovatala per la città pecca con essa,If a man haue despoused a maide that is a virgine, and some man finde her in the citie, and lie with her,Si puellam virginem desponderit vir, et invenerit eam aliquis in civitate, et concubuerit cum ea, 24Thou shalt bring them both out to the gate of that city, and they shall be stoned: the damsel, because she cried not out, being in the city: the man, because he hath humbled his neighbour’s wife. And thou shalt take away the evil from the midst of thee.Condurrai l'uno, e l'altra fuori della porta della città, e saran lapidati: la fanciulla, perché non ha gridato trovandosi in città: l'uomo, perché ha disonorato la donna del suo prossimo: e tu leverai di mezzo a te l'iniquità,thou shalt bring forh both of them to the gate of that citie, and they shal be stoned: the maide, because she cried not, being in the citie: the man, because he hath humbled his neighbours wife. and thou shalt take away the euil from the middes of thee.educes utrumque ad portam civitatis illius, et lapidibus obruentur: puella, quia non clamavit, cum esset in civitate: vir, quia humiliavit uxorem proximi sui: et auferes malum de medio tui. 25But if a man find a damsel that is betrothed, in the field, and taking hold of her, lie with her, he alone shall die:Ma se la fanciulla che ha fatto gli sponsali, fu trovata dall'uomo in campagna, e questi presala pecca con lei, egli solo sarà messo a morte:But if the man finde the maide that is despoused, in the field, and taking her, lie with her, he alone shal die:Sin autem in agro repererit vir puellam, quæ desponsata est, et apprehendens concubuerit cum ea, ipse morietur solus: 26The damsel shall suffer nothing, neither is she guilty of death: for as a robber riseth against his brother, and taketh away his life, so also did the damsel suffer:La fanciulla non ne patirà altra pena, né è rea di morte: perché come un assassino va alla vita del suo fratello, e l'uccide, così è avvenuto a lei:the maide shal suffer nothing, neither is she guiltie of death: for as a theefe ryseth against his brother, and taketh away his life, so also did the maide suffer.puella nihil patietur, nec est rea mortis: quoniam sicut latro consurgit contra fratrem suum, et occidit animam ejus, ita et puella perpessa est.
27She was alone in the field: she cried, and there was no man to help her.Ella era sola in campagna: gridò, e non vi era chi la liberasse.she was alone in the field: she cried, and there was no man to deliuer her.Sola erat in agro: clamavit, et nullus affuit qui liberaret eam. 28If a man find a damsel that is a virgin, who is not espoused, and taking her, lie with her, and the matter come to judgment:Se uno trova una fanciulla vergine, che non ha ancora sposo, e presala la disonora, portato l'affare in giudizio,If a man finde a maide that is a virgin, which hath not a spouse, and taking her lie with her, and the matter come into iudgement:Si invenerit vir puellam virginem, quæ non habet sponsum, et apprehendens concubuerit cum illa, et res ad judicium venerit: 29He that lay with her shall give to the father of the maid fifty sicles of silver, and shall have her to wife, because he hath humbled her: he may not put her away all the days of his life.Colui che l'ha disonorata, darà al padre della fanciulla cinquanta sicli d'argento, e l'avrà per sua moglie, perché l'ha violata: non potrà ripudiarla per tutto il tempo di sua vita.he that lay with her, shal geue to •he father of the maide siftie sicles of siluer, and shal haue her to wife, because he hath humbled her: he can not put her away al the daies of his life.dabit qui dormivit cum ea, patri puellæ quinquaginta siclos argenti, et habebit eam uxorem, quia humiliavit illam: non poterit dimittere eam cunctis diebus vitæ suæ. 30No man shall take his father’s wife, nor remove his covering.Nissuno sposerà la moglie del proprio padre, e non le farà disonore.No man shal take his fathers wife, nor reuele his couering.Non accipiet homo uxorem patris sui, nec revelabit operimentum ejus.
22:1
Year of the World 2553.; Exodus xxiv.
Pass by. Hebrew, "hide thyself," pretending not to see it.
Du Hamel
"We are very inhuman, not to shew as much concern for a man, as the Jews do for a beast of burden." (St. Chrysostom, ser. 13.) (Du Hamel)
22:2
Du Hamel
Not nigh, either in blood or in place, (Calmet) though the latter signification seems more applicable; as, if the person lived at too great a distance, it would suffice to inform him where he might find what he had lost; and, if the owner was unknown, the thing must be taken care of by him who finds it, till he be discovered. (Du Hamel)
22:3
Cicero
If, etc. Hebrew, "thou must not hide thyself," so as to pass it by, nor yet conceal it from the right owner. When a thing is certainly abandoned by him, it belongs to the person who seizes it first; but if it be only lost, it must surely be restored, if possible, (Grotius, Jur. 2:10,) as nature forbids us to take advantage of another's misfortune. (Cicero)
Selden
The Rabbins have corrupted this law, like so many others, by their evil interpretations. They pretend that a Jew must restore what he has found belonging to another true believer, if it have certain marks by which it may be known, but not if it belonged to a prevaricator or infidel. In the former supposition, they got the thing cried on a high stone near Jerusalem four times, and if the owner did not then claim his property, the finder might keep it. (Selden, Jur. 6:4.)
The inhabitants of Cumae condemned the next neighbour to restore what had been lost; as Hesiod (op. 348,) very well remarks, that things would not easily be lost, if the neighbours were not ill-disposed.
22:4
With him. Hebrew, "thou shalt not hide thyself, but help him to lift up," Exodus 23:4.
22:5
Maimonides
God. Some take this literally, as the contrary practice is contrary to decency, and might be attended with very pernicious consequences. All know what noise was occasioned by the action of Clodius, who put on women's apparel, that he might be present with the Roman ladies at the feast of the good goddess. Yet others think that Moses here forbids some superstitious practice. St. Ambrose (ep. 69,) remarks, that in some of the mysteries of the idols, it was requisite for those present to change clothes in this manner, sacrum putatur. Lucian testifies, that men put on women's clothes at the feasts of Bacchus. They did the like in those of Venus, while the women took men's clothes in the festivals of Mars. (Jul. Hirmic. C. 4.) (Maimonides)
Justin
In the East, people honoured the moon, to which they attributed both sexes, and Venus in like manner. Josephus ([Antiquities,?] 4:8,) believes that women are here prohibited to engage in warfare. Hebrew, "the vessels (armour) of man shall not be upon a woman." Semiramis gained a great name by her martial exploits, and commanded all her subjects to dress like herself. (Justin., i)
Calmet
The Amazons were likewise very famous in war, and it is said that half the army of Bacchus was composed of women. Alb. Gentil maintains that Moses here condemns an abominable crime, which he did not wish to mention, at which the Book of Wisdom hints, (chap. 14:26,) and which St. Paul condemns more explicitly, Romans 1:26. Moses had already denounced death against the perpetrators of it; and surely the manner in which he now speaks, seems to forbid something more than simply putting on the garments of the other sex, for he, etc. (Calmet)
Tirinus
Yet that disorderly conduct deserved to be reprobated in strong terms, (Haydock) when it was not excused by some necessity or proper motive, such as actuated some holy virgins, St. Theodora, etc. (Tirinus)
22:6
Challoner
Thou shalt not take, etc. This was to shew them to exercise a certain mercy even to irrational creatures; and by that means to train them up to a horror of cruelty; and to the exercise of humanity, and mutual charity one to another. (Challoner)
Calmet
Some were of opinion that the person who could take the old bird on the nest, might assure himself of good fortune, fecundity, etc. (St. Thomas Aquinas, 1:2, q. 102, a. 6.) Such superstition is reprehensible. Phocilides advises not to take all the young ones, nor the hen, in consideration of one's having more birds. (Calmet)
22:7
Menochius
Time. Those who refrain from cruelty, even towards beasts, will be induced more easily to shew mercy to their fellow creatures, (Tertullian, contra Marc. ii.) and will draw down the blessings of God upon themselves. (Menochius)
22:8
Challoner
Battlement. This precaution was necessary, because all their houses had flat tops; and it was usual to walk and to converse together upon them. (Challoner)
22:9
Together. If wheat was sown in a vineyard, it would ripen much sooner than the grapes; and as the first-fruits of both were offered to the Lord, the owner would lose the profit which he had too greedily sought after, the place being esteemed both pure and impure at the same time. This mixture of seeds would also impoverish the land, so that it would be like a place defiled, and unfit for cultivation. (Jansenius in Leviticus 19:19.) Maimonides supposes that the practice of the Zabians is here reprobated. They sowed the land with corn and dry grapes, in honour of Ceres and Bacchus, (More. Nev. p. 3. C. 37,) who presided over the harvest and vintage among the pagans. (Wm. of Paris. Leg. 13.)
Moses might also, by this symbolical language, condemn unnatural connexions, as he perhaps does, ver. 10.
22:10
Plough. In Leviticus 19:19, this law is expressed, so as to forbid the procreation of mongrels. See Judges 14:18. People who have treated on agriculture observe, that it is a pernicious practice to make animals of unequal size and speed work together. (Colum. 6:2.)
Calmet
St. Paul explains to us the mystical sense of this passage. Bear not the yoke together with infidels, 2 Corinthians 6:14. (Calmet)
Haydock
Marry not with such. (Haydock)
St. Gregory
Employ not in the sacred ministry the imprudent and wicked with those of a virtuous disposition. (St. Gregory, Mor. 1:16.)
22:11
Du Hamel
Together. This is now lawful. But a virgin consecrated to God, must not dress like a married woman: the different states of life must not be confounded. (St. Augustine, contra Faustus 6:9.) (Du Hamel)
22:12
Strings, probably to gird the outer garment round the loins. See Numbers 15:38.
22:14
Selden
Name. Hebrew, "and occasion reports against her to bring an evil name upon her," (Haydock) that he may not have to return her dowry. For, according to many of the Rabbins, he might give her a bill of divorce, simply if he did not like her. (Selden, Uxor. 3:1, etc.)
M.[Menochius
They allow the proof here specified, only with respect to a Hebrew woman between twelve and twelve and a half years old, during the period of her being espoused, but not taken home by her husband. The cause was to be tried before the 23 judges. Oftentimes only witnesses, probably matrons, were examined in defence of the woman. (Josephus, [Antiquities?] 4:8.) St. Ambrose (ep. 8. 64. ad Syagr.) highly disapproves of such unsatisfactory methods. The marks assigned by the law were commonly observed in Syria, Persia, etc. The Arab physicians speak of them. See Valesius, c. xxv. The age in which women were then married, the climate, etc., caused these indications to be more clear, and deposed for or against the fidelity of the bride. The mother had them entrusted to her care by the friends of the husband, who had kept watch at the door on the wedding night. (M.[Menochius;?] Nachman, ap. Fagium.)
22:15
Calmet
Her. It does not appear that the woman was present at the trial: she remained at her father's, or rather at her husband's house, till sentence was passed. (Calmet)
Hebrew, "then shall the father of the damsel and her mother take and produce the damsel's virginity," or the tokens of it.
22:18
Beat him. Hebrew, "chastise." Septuagint may signify also, "reprimand him." But (Haydock) Josephus says the husband was to receive 39 lashes; and Philo informs us that the woman might leave him, if she thought proper, though, if she were willing to stay, he had not the power to divorce her, ver. 19.
22:19
Haydock
A hundred. Josephus only mentions 50. As it was presumed that the false accusation proceeded from a desire to defraud the woman of her dowry, the law obliged the husband to allow her double (Calmet) the usual sum. Yet this punishment, together with the scourging, was very inadequate to what the woman would have had to suffer if she had been condemned. (Haydock)
Calmet
St. Augustine (q. 33,) is surprised at this decision, as in other cases calumny was subjected to the law of retaliation, or punished with death. This shews also that wives, among the Jews, were considered as little more than servants. (Calmet)
22:21
Calmet
Die. It was concluded that she had committed the sin after her espousal. If it had happened before, she was to receive only 25 sicles for a dowry; though, if she took an oath that violence had been offered to her, she was entitled to 50: which opinion of the Rabbins seems very equitable. Aeschines (in Timarch.) relates, that a man at Athens punished the transgression of which his daughter had been guilty, while she was at home, by shutting her up with a horse, in order that she might be torn in pieces by the famished animal. (Calmet)
22:22
Die. The man was to be strangled as well as the married woman; if she were espoused only, she was to be stoned. The daughter of a priest was burnt alive. (Rabbins) (Calmet) See Leviticus 20:10.
22:24
Wife. After the woman was espoused, (ver. 23,) she was called a wife, and punished accordingly, if she proved unfaithful.
22:25
Haydock
Hold. Septuagint, "offering violence," as also [in] ver. 28. (Haydock)
Calmet
Die. Moses supposes that the woman in the field had made all possible resistance, and that the one in the city had, by silence at least, consented. But if the case were otherwise, the judges were to make all necessary enquiries, and pass sentence accordingly. (Calmet)
22:29
Menochius
Life. A law nearly similar occurs, Exodus 22:16, (Haydock) only there Moses speaks of seduction. (Menochius)
Calmet
If the father or the woman refused their consent to the marriage, the person had only to pay 50 sicles; which the woman received, if her father was not alive. But if they consented, the person who had been condemned by the judge, was bound to marry the woman, how deformed soever. (Selden, Uxor. 1:16.) (Calmet)
22:30
Haydock
Covering. See Leviticus 20:11. A wife should be hidden from all but her husband. (Haydock)
22:6
Thou shalt not take, etc. This was to shew them to exercise a certain mercy even to irrational creatures; and by that means to train them up to a horror of cruelty; and to the exercise of humanity and mutual charity one to another.
22:8
Battlement.... This precaution was necessary, because all their houses had flat tops, and it was usual to walk and to converse together upon them.
22:8
Their houses had flat roofes as manie of our churches, pallaces, and castles, where battlements are necessarie for danger of falling when, anie walke theron.
22:9
For correction of so couetous a mind the whole fruicte must be offered to pious vses. Theodoret. q. 23. in Deut.
22:1
san Gregorio Taumaturgo † 270 d.C. Canonical Epistle 4
… And in like manner shalt thou do with his ass, and so shalt thou do with his raiment, and so shalt thou do with all lost things of thy brother’s, which he hath lost, and thou mayest find.”
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 16
… then in the seventh year thou shalt let him go free from thee.” And in the same book, “Thou shalt in anywise set him king over thee, whom the Lord thy God shall choose: one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, which is not thy brother.” And again,
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san Girolamo † 420 d.C. Against the Pelagians 1.28
… If I love my enemies as my neighbours, what more affection can I show to my friends? If you had maintained this position, you ought to have taken care not to contradict yourself by saying that we must never believe an enemy. But even the law teaches us how an enemy should be loved.
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Tertulliano † 220 d.C. On Idolatry 16
… For the causes are to be considered to which the ceremony is due. Those above-named I take to be clean in themselves, because neither manly garb, nor the marital ring or union, descends from honours done to any idol. In short, I find no dress cursed by God, except a woman’s dress on a man:
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 26
For if exchange of garments be not lawful, so that neither she should be clad with a cloak, nor he with a mantle or a veil: (“for the woman,” saith He, “shall not wear that which pertaineth to a man, neither shall a man put on a woman’s garments:”) much more is it unseemly for these (
Ecumenical Councils The Canons of the Holy Fathers Assembled at Gangra, Which Were Set Forth After the Council of Nice 13
The synodal letter in its sixth article also speaks of this. Exchange of dress, or the adoption by one sex of the dress of the other, was forbidden in the Pentateuch (
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san Girolamo † 420 d.C. Against the Pelagians 1.28
xxii. 8 . The housetop without a parapet makes a man guilty.
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san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 21
And again another thing. What then is this? That whatever is said by the Old Testament respecting care for brutes, in its principal meaning bears on the instruction of human beings: as in fact do all the rest: the precepts, for example, concerning various garments; and those concerning vineyards and seeds and not making the ground bear divers crops,
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san Girolamo † 420 d.C. The Letters of St. Jerome 123.5
… for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?” We must not plough with an ox and an ass together;
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Tertulliano † 220 d.C. On the Veiling of Virgins 11
… For a virgin ceases to be a virgin from the time that it becomes possible for her not to be one. And accordingly, among Israel, it is unlawful to deliver one to a husband except after the attestation by blood of her maturity;
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Origene † 254 d.C. Origen Against Celsus i.34
… “If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he humbled his neighbour’s wife.”
san Girolamo † 420 d.C. The Letters of St. Jerome 55.4
… If so, why has she not, thus victimized, subsequently put away her ravisher? Let her read the books of Moses and she will find that if violence is offered to a betrothed virgin in a city and she does not cry out, she is punished as an adulteress: but if she is forced in the field, she is innocent of sin and her ravisher alone is amenable to the laws.
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 4
… The following evidence from Deuteronomy establishes the point. “If the man,” says the writer, “find the damsel that is betrothed in the field, and the man force her, and lie with her, he shall surely die, because he hath humbled his neighbour’s wife.” And in another place,
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san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 4
… The following evidence from Deuteronomy establishes the point.
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Origene † 254 d.C. Origen's Commentary on Matthew 12.7
… adultery which takes place in the heart is a less sin, than if one were also to add to it the act. But it is impossible that there can be chastity in the heart, hindering the chaste action—unless indeed one brings forward for an illustration of this the case of the virgin who according to the law was violated in solitude;
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san Gregorio Taumaturgo † 270 d.C. Canonical Epistle 1
… “Unto the damsel,” he says, “ye shall do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter: the damsel cried, and there was none to help her.”
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.21
… and they say that it is not written “the virgin,” but “the damsel.” But though I assent to what they say, even so I find the truth. For we must ask them, If a virgin be forced, when does she cry out and call for helpers, after or before the outrage? If, therefore, the Scripture elsewhere says, The betrothed damsel cried, and there was none to save her
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 5
… Because the Scripture is wont to put the word “youth,” for “virginity;” and this with respect not to women only, but also to men. For it is said, “young men and maidens, old men with younger ones.” And again, speaking of the damsel who is attacked, it saith, “if the young woman cry out,”
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.34
… The Creator, however, except on account of adultery, does not put asunder what He Himself joined together, the same Moses in another passage enacting that he who had married after violence to a damsel, should thenceforth not have it in his power to put away his wife.
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1. NON VIDEBIS BOVEM FRATRIS TUI (puta Judaei, qui tuae est gentis et generis, aeque ac religionis. Sub bove intellige equum, mulum, et alia animalia: par enim omnium est ratio) ERRANTEM, ET PRAETERIBIS: SED REDUCES FRATRI TUO. -- Sanxit hoc Deus, ad charitatem mutuam inter Judaeos fovendam et exercendam. Eadem de causa jubet vers. 4, asinum proximi lapsum sublevari. Quidni ergo idem faciant Christiani, etiamsi coloni sint et rustici? Alfonsus Aragonum, Neapolis et Siciliae rex, cum per Campaniam iter faceret, in agasonem incidit, cujus jumentum farina onustum cum in luto haereret, et agaso praetereuntium opem imploraret, ipse rex ex equo descendens suam in asino ex luto extrahendo operam agasoni impendit; qui ubi regem agnovit, in genua procidens veniam petiit; quem ille placidis verbis a se dimisit, eoque facto Campaniae populos sibi conciliavit. Testis est Panormitanus, in ejus Vita, lib. I. Mystice, si Deus jubet asinum sub onere jacentem levari, quanto magis hominem sub peccato gementem jubet attolli et educi? S. Bernardus, epist. 203: “Virgo,” ait, “Israel corruit, et non est qui sublevet eam. Quousque in luto aurum jacet? tollite margaritam, tollite, levate splendidissimam ac pretiosissimam gemmam de sterquilinio, levate eam, antequam porcorum, id est spurcorum spirituum pedibus conculcetur.”
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5. NON INDUETUR MULIER VESTE VIRILI, NEC VIR UTETUR VESTE FEMINEA, tum quia hoc per se indecens est, ut scilicet vir veste mentiatur se feminam, aut femina veste mentiatur se virum; tum ne occultis libidinibus et aliis vitiis locus detur; optima enim pudicitiae custodia est vestitus honestas: nam, ut ait Poeta: Quem praestare potest mulier galeata pudorem, Quae fugit a sexu? et Herodotus: “Mulier,” ait, “cum veste simul etiam pudorem exuit.” Vide Rabanum. Vide et S. Ambrosium epist. ad Irenaeum, ubi hanc Deuteronomii legem pertractat, ejusque quatuor dat causas. “Primo, cur,” ait, “homo, non vis videri esse, quod natus es? cur alienam tibi assumis speciem? cur mentiris feminam, vel tu femina virum? suis unumquemque sexum induit natura indumentis. Denique diversus usus, diversus color, motus, incessus, diversae vires, diversa vox est in viro et femina. Secundo, in avibus etiam propria ad vestitum est inter eos et homines comparatio. In illis enim sexum naturalia ipsa indumenta discernunt. Pavi mares speciosi, feminae non item pennarum vario pinguntur colore. Phasianis quoque diversus color, qui distinguit sexus discretionem. Quid in pullis? ‘alius certe est habitus galli a gallina.’ Numquid illi mutant speciem suam? cur nos mutare desideramus? Tertio, mendacium et in verbo turpe est, nedum in habitu. Denique in templis, ubi mendacium fidei, ibi mendacium naturae, illic assumere viros muliebrem vestem, gestumque femineum, sacrum (id est execrandum, sacrilegum) putatur. Unde lex dicit: Quoniam immundus est Domino omnis qui fecerit haec. Quarto, merito illic non servatur castimonia, ubi non tenetur sexus distinctio.” Unde sequitur: “Abominabilis enim apud Deum est, qui facit haec.” Quare videtur peccasse mortaliter Judaeus, utens veste feminea, et Judaea utens veste virili. Unde videtur hoc praeceptum partim esse naturale, partim caeremoniale, et jam abolitum, quatenus scilicet obligabat sub peccato mortali. Jam enim non esse peccatum mortale, si vir aut femina vestes sexus commutent ex levitate, si absit scandalum, et intentio, periculumque libidinis, docent D. Thomas, Cajetanus, et ex iis Navarrus, Enchirid. cap. XXIII, num. 22. Tropologice Cyrillus, lib. V De Adoratione, fol. 87: Abominatur, inquit Deus, ac turpissimum putat spectaculum, tum fortitudinis opinionem in molli vita, tum in forti viro mollis animi languorem. Rursum Rupertus: Mulier, ait, induitur veste virili, quando is qui nescit vitae suae moderamen tenere, judex fieri audet vitae alienae, et praeesse praesumit, qui nondum subesse didicit. E contrario vir utitur veste feminea, quando vir spiritualis, vel doctor aut Praelatus, qui tanquam vir praeest in Ecclesia, fluxa sequitur vitia: unde fit ut praedicatio ejus contemnatur, cujus vita despicitur.
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6. NON TENEBIS EAM CUM FILIIS, non capies in nido matrem cum pullis. Ratio hujus legis fuit, ut per eam inducerentur Judaei ad pietatem et misericordiam, etiam in bestias exercendam; quo facilius, ait Tertullianus, lib. II Contra Marcionem, cap. XVII, “in pecudibus et bestiis praemeditata humanitas, in hominum refrigeria erudiretur.” Sic et Theodoretus, Quaest. XXI. Eadem de causa vetuit Deus ne coquerent haedum in lacte matris, id est lactentem, Exodi XXIII, 19; et ne ararent in bove et asino, hoc capite, vers. 10; et ne obligarent os bovi trituranti, Deuter. cap. XXIV, vers. 4.
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8. CUM AEDIFICAVERIS DOMUM NOVAM, FACIES MURUM TECTI PER CIRCUITUM. -- In Palaestina tecta domorum erant plana, quibus homines inambulabant, perinde ac nos in tabulatis; ergo ne ex alto, circa extremitates, in terram labi quem contingat, jubet hic Deus eas muro, vel septo cingi. Audi Maldonatum in Jerem. cap. XLVIII, vers. 38: “Erant,” ait, “in Judaea tecta superne aperta et complanata, strataque lateribus, et lita caemento, qualia hodie in Boetica nostra, et in Italia sunt multa, ut etiam S. Hieronymus adnotavit in epistola ad Suniam et Fretellam, Romaeque solaria, vel meniana vocari dicit. Itaque in tectis in hieme apricabantur, in aestate noctu coenabant; et sub dio dormiebant, et saepe ad confabulandum conveniebant Judaei. Ex quo illud intelligitur: Quod in aure auditis, praedicate super tecta, Matth. X, 17. Et Petrus, Act. X, 9, ascendit orandi causa in tectum.”
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9. NON SERES VINEAM TUAM ALTERO SEMINE (quasi dicat: Non seres inter vites duas species seminis, sive semina heterogenea: haec enim hebraice vocantur kilaim): verbi gratia, triticum cum siligine, avenam cum hordeo. In Palaestina enim, regione calida, solebat aliquid seri inter ordines vitum, ait Vatablus. Vetat autem hic Deus ne id fiat diverso semine; datque causam: NE (uvae et segetes) PARITER SANCTIFICENTUR, id est polluantur, quia segetes ex satione hac mixtorum a Deo vetitorum, immundae censentur, et quasi polluere etiam vicinas uvas quas contingunt et ambiunt: ita enim sancit hic Deus; vide dicta Levit. XIX, 19. Nota: Hebraeum kadas, id est sanctificare, est unum ex iis quae sunt contrariae significationis: unde subinde, ut hic et alibi, significat polluere. Alii sic explicant, q. d. Ne ex avaritia, et nimia lucri et frugum cupiditate, seras inter vites et uvas semen aliquod: quia vinea sibi liberam terram deposcit, totamque ejus pinguedinem sola exigit. Ita Rupertus, S. Augustinus et Procopius. Sed prior sensus germanior est. Alienior quoque est explicatio Theodoreti, Quaest. XXIII: “Ne sanctificetur,” inquit, q. d. Volo ut talia mixta semina et segetes mihi sanctificetis, id est offeratis: nolite ergo talia seminare, ne cogamini ea mihi offerre.
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10. NON ARABIS IN (id est cum) BOVE SIMUL ET ASINO. -- Ratio est, quia eorum vires sunt inaequales, itaque asinus associatus bovi plus aequo gravaretur. Tropologice S. Gregorius, lib. I Moral. cap. XVI, quasi dicat: “Fatuum sapientibus in praedicatione non socies, ne per eum, qui rem implere non valet, illi qui praevalet obsistas.” Ita Plato duos suos discipulos, scilicet Xenocratem, qui tardiori erat ingenio, cum Aristotele acri conjungens: “Hui,” ait, “qui asinum cum equo sociabo? hic freno, ille calcari indiget.” Ita Plutarchus in Platone.
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12. FUNICULOS IN FIMBRIIS FACIES. -- De his funiculis et fimbriis Judaeorum, dixi Numer. XV, 38. Porro funiculos hos jubet fieri “per quatuor angulos,” id est oras, sive extremitates, “pallii,” hoc est vestis extimae; quia, ut ait Abulensis, pallia, hoc est vestes extimae Judaeorum erant apertae ante et retro, et in duobus angulis cujuslibet aperturae erant duo funiculi hyacinthini dependentes, et sic erant quatuor funiculi. Si quis per quatuor angulos accipere velit quatuor differentias positionum, ut haec fila fuerint in fimbriis vestis extimae ante et retro, ad dexteram et sinistram; non repugno. Sic enim hodie videmus famulos nonnullorum principum, eorum colores et stemmata, ad quatuor haec latera pallio assuere. Judaei jam in Synagogis vestem quadrangulam, cui haec fila assuta sunt, humeris injiciunt, uti dixi Num. XV.
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14. OBJICIENS EI NOMEN PESSIMUM, puta crimen fornicationis, et quasi adulterii; nil enim pejus et turpius de femina, praesertim virgine, dici potest. Ita Abulensis. NON INVENI (eam) VIRGINEM, cum se talem mihi ante desponsationem venditasset, nec enim alias eam ducere voluissem; itaque praesumebatur haec femina, ex propria assertione, post desponsationem fornicata esse, ideoque rea esse mortis, ut dicitur vers. 21. Nam asserebat ipsa se virginem, cum desponsaretur; et postea asserebat sponsus se eam non invenisse virginem; ergo inter desponsationem et nuptias, corruptam eam fuisse necessum erat dicere, ideoque morti adjudicatur, vers. 21. Nam si ante desponsationem peccasset, non puniebatur morte, ut patet hic, et Exodi XXII, 16. Debebat autem, statim post nuptias celebratas, queri sponsus de sponsae fornicatione, alioqui falsa praesumpta fuisset ejus accusatio, et tantum quaesita occasio ad eam dimittendam.
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17. ECCE HAEC SUNT SIGNA VIRGINITATIS FILIAE MEAE. -- Per signa haec Abulensis et Lyranus accipiunt testimonia matronarum, quae ante nuptias sponsae virginitatem explorarant; haec enim scripto consignata asservaverat sponsae parens. Verum communiter alii Interpretes, quin et ipse Abulensis tandem, per signa haec accipiunt vestem, ut dicitur vers. 17, id est linteum sanguine tinctum, quem ex primo cum virgine congressu, ab illa profluere aiunt Medici. Hoc ergo linteum pater sponsae, praesente sponso et testibus, accipiebat et recondebat; ac, si sponsus stuprum sponsae objiceret, coram judice proferebat, itaque sponsi calumniam refutabat. Hoc enim significat primo, to expandent vestimentum coram senioribus civitatis; secundo, vers. 14, to ingressus ad eam, non inveni virginem. Si enim ante congressum maritalem matronae explorassent, dixissentque non esse virginem, sed corruptam, sponsus ad eam non fuisset ingressus, sed statim eam repudiasset vel accusasset.
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24. VIR, non qui eam sibi despondit, vers. 23; sed qui eam alteri desponsam humiliavit, id est violavit, ut sequitur. 25 et 26. SIN AUTEM IN AGRO (nota: Puella desponsata, si stuprum esset passa in civitate, nisi clamasset, clamorque ejus auditus fuisset, censebatur stupro consensisse, ideoque esse rea mortis: si enim clamasset, accurrissent vicini, eamque liberassent; in agro vero clamans, etsi clamor ejus a nemine fuisset auditus, censebatur insons: quia scilicet ibi vix ullus erat, qui eam audire et juvare posset; unde de hac ait): QUONIAM SICUT LATRO CONSURGIT CONTRA FRATREM SUUM, etc., ITA ET PUELLA PERPESSA EST, Hebraice, quoniam sicut consurgit quis contra proximum suum, et interficit eum anima, id est ictu animae, sive quo anima separatur a corpore, sic res ista se habet.
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28. ET APPREHENDENS, id est vim faciens. Unde Septuaginta vertunt, biasamenos: alioqui enim nulla lex statueretur hic circa violenter corruptas. Ita Tertullianus, lib. IV Contra Marcionem, cap. XXXIV; qui ergo per vim stupraverat virginem solutam, jubetur hic eam ducere et retinere, ac insuper patri ejus solvere 50 siclos argenti. 30. NEC REVELABIT OPERIMENTUM EJUS, Hebraice, non deteges alam vestis patris, id est, non deteges vestem, sive operimentum, quo turpitudo patris tegebatur; turpitudinem patris vocat verenda uxoris patris, uti dixi Levit. XVIII, 6.
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di animali non sacrificali, i precetti riguardanti la mattazione, i precetti cibari, i divieti di mattare animali malati o destinati al culto pagano, il precetto di Lev. 22, 28 e di Ex. 23, 19; 34, 26; Deut. 14, 21 e Deut. 22, 6. d) Bēkhōrōth «primo-geniti», in 9 capp.: riguarda i precetti di Ex. 13, 2.12 sg.; 34, 19 sg.; Lev. 27, 26 sg.; Num. 8, 16 sg.; 18, 15 sg. e Deut. 15, 19 sg. e) 'Arākhīn «stime»: concernenti …
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… Nel Talmud babil. il trattato non ha gēmārā'. d) Kil'ajim: indica (con riferimento a Lev. 19, 19 e Deut. 22, 9 sgg.) il divieto di promiscuità nella semina, di animali e di lana e di lino nel vestiario. È in 9 capp. Gēmārā' palestinese. e) Šebhī'ith («anno settimo »): tratta del dovere del riposo …
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SISITH. - « Fiocchi » che con i gèdhilim (« nappe ») gli Israeliti mettono agli angoli delle vesti superiori (Num. 15, 37-41); il cordoncino azzurro, con cui deve attaccarsi il fiocco di ciascun angolo, deve loro ricordare i comandamenti del Signore. Deut. 22, 12 ingiunge i gèdhilim alle quattro estremità del mantello.
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… Secondo che si prende il siclo come la cinquantesima (cf. Deut. 22, 19, 29) oppure la sessantesima (cf. Ex. 38, 25; Ex. 45, 12) parte della mina, bisognerà fissare: 1 t. = 60 mine = 3000 sicli = 6000 beqa' = 60000 gērāh oppure: 1 t. = 60 mine …
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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 fornicazione di una giovane e per l'adulterio (ibid. 22, 21 sgg.).
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ADULTERIO (DAL LAT. ADULTERIUM OSSIA, SECONDO UNA PROBABILE ETIMOLOGIA, AD ALTERUM TORUM ACCESSUS)
… Così, a Babilonia, il codice di Hammurabi disponeva che l'adultera sorpresa in flagrante venisse uccisa insieme col suo complice; e la stessa sanzione era prevista dalla legge mosaica (Lev. 20, 10; Deut. 22, 22), la quale, per il caso che il delitto non potesse in altro modo provarsi, consentiva al marito di far sottoporre la moglie all'esperimento dell'acqua amara (Num. 5, 11-31).
… Nella legge mosaica si sanciscono severissime pene contro gli adulteri, particolarmente quando ne è colpevole la donna (cf. Gen. 39, 7-20; Ex. 20, 14.17; Lev. 18, 20; 20, 10; Deut. 22, 22; II Sam. 11, 2 sgg.; Ier. 5, 8 sgg.; Ex. 23, 20; Os. 4, 2). È la severità che si riscontra in altre legislazioni semitiche (cf. codice di Hammurabi, § 129; leggi hittite e …
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Della s. nell'ultimo senso indicato il Vecchio Testamento si occupa in Ex. 22, 16 sg. e Deut. 22, 23 sgg. Nel primo passo si dice che « se uno seduce una vergine non ancora fidanzata la doterà e la sposerà; se il padre della fanciulla non vuole darla, pagherà una somma di denaro secondo …
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Nel diritto ebraico si parla di una somma od equivalente in natura, che lo sposo deve consegnare al padre della fidanzata (cf. Gen. 34, 12; Ex. 22, 16; I Sam. 18, 25; Os. 3, 2). In Deut. 22, 28 sg. si determina a 50 sicili il prezzo che deve sborsare il corruttore di una vergine al padre di questa prima di sposarla. …
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Mentre si fa obbligo al seduttore si sposare una giovane da lui violentata (Ex. 22, 16) senza possibilità di divorziarne (Deut. 22, 29), la verginità della ragazza è una conditio sine qua non per la validità del m. La responsabilità incomincia dagli sponsali. …
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… Nel Lesitico si proibiscono m. fra consanguinei, ed in particolare con la propria madre o con il padre (Lev. 18, 7), con la matrigna (ibid. 18, 8; 20, 11; cf. Deut. 22, 30; 27, 20), con la sorellastra (Lev. 18, 9; 20, 17; cf. Deut. 27, 22; II Sam. 13, 1 sgg.), con la zia paterna e materna (Lev. 18, 12 sg.; 20, 19), con la nuora (ibid. 18, 15), …
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.