Diuorce permitted to auoide greater euil. 5. The newly maried must not goe to warre. 7. He that traterously selleth a man must be slaine, 8. disobedience to Priestes incurreth leprosie 10. Such things may not be taken to pledge, as can not be wel spared. 14. Poore laborers must be presently payed. 16. not one punished for an others fault, but right iudgement to al, 18. and liberalalmes to the poore.
1If a man take a wife, and have her, and she find not favour in his eyes, for some uncleanness: he shall write a bill of divorce, and shall give it in her hand, and send her out of his house.Se un uomo prende moglie, e la tien seco, ma ella non è amata da lui per qualche cosa di turpe, scriverà un libello di ripudio, e porrallo in mano a lei, e la manderà via di sua casa.IF a man take a wife, and haue her, and she finde not grace before his eies for sonne lothsomenes: he shal write a bil of diuorce, and shal geue it in her hand, and dimisse her out of his house.Si acceperit homo uxorem, et habuerit eam, et non invenerit gratiam ante oculos ejus propter aliquam fœditatem: scribet libellum repudii, et dabit in manu illius, et dimittet eam de domo sua. 2And when she is departed, and marrieth another husband,E se questa dopo che se n'è andata, prende altro marito,And being departed when she shal haue married an other husband,Cumque egressa alterum maritum duxerit, 3And he also hateth her, and hath given her a bill of divorce, and hath sent her out of his house or is dead:E questi ancora la prende in avversione, e le dà il libello del ripudio, e la manda via di casa sua, ovvero sia venuto a morire;and he also hateth her, and hath geuen her a bil of diuorce, and hath dimissed her out of his house, or is deade:et ille quoque oderit eam, dederitque ei libellum repudii, et dimiserit de domo sua, vel certe mortuus fuerit: 4The former husband cannot take her again to wife: because she is defiled, and is become abominable before the Lord: lest thou cause thy land to sin, which the Lord thy God shall give thee to possess.Non potrà il primo marito prenderla di nuovo per moglie: perocché ella è contaminata, ed è divenuta abbominevole dinanzi al Signore: onde tu non contaminare la terra, di cui il Signore Dio tuo ti darà il possesso.the former husband can not take her againe to wife: because she is polluted, and is made abominable before our Lord: lest thou make thy Land to sinne, which our Lord thy God shal deliuer thee to possesse.non poterit prior maritus recipere eam in uxorem: quia polluta est, et abominabilis facta est coram Domino: ne peccare facias terram tuam, quam Dominus Deus tuus tradiderit tibi possidendam. 5When a man hath lately taken a wife, he shall not go out to war, neither shall any public business be enjoined him, but he shall be free at home without fault, that for one year he may rejoice with his wife.Se un uomo poco tempo prima ha preso moglie, non andrà alla guerra, né saragli imposta veruna pubblica incumbenza, ma saragli lecito di badare a casa sua, onde per un anno stiasi lieto colla sua moglie.When a man hath lately taken a wife, he shal not goe forth to battel, neither shal any publique necessitie be inioyned him, but he shal attend to his owne house without fault, that one yeare he may reioyce with his wife.Cum acceperit homo nuper uxorem, non procedet ad bellum, nec ei quippiam necessitatis injungetur publicæ, sed vacabit absque culpa domi suæ, ut uno anno lætetur cum uxore sua.
6Thou shalt not take the nether, nor the upper millstone to pledge: for he hath pledged his life to thee.Non porterai via in luogo di pegno la macina inferiore, e la superiore, che così uno verrebbe a impegnare a te la propria vita.Thou shalt not take for a pledge the nether, or the vpper milstone: because he hath pledged his life to thee.Non accipies loco pignoris inferiorem, et superiorem molam: quia animam suam opposuit tibi. 7If any man be found soliciting his brother of the children of Israel, and selling him shall take a price, he shall be put to death, and thou shalt take away the evil from the midst of thee.Se si verrà a scoprire, che un uomo ha subornato un suo fratello dei figliuoli d'Israele, e che vendutolo, ne ha ricevuto il prezzo, ei sarà messo a morte: e torrai di mezzo a te l'iniquità.If any man be taken soliciting his brother of the children of Israel, and selling him take a price, he shal be slaine, and thou shalt take away the euil from the middes of thee.Si deprehensus fuerit homo sollicitans fratrem suum de filiis Israël, et vendito eo acceperit pretium, interficietur, et auferes malum de medio tui. 8Observe diligently that thou incur not the stroke of the leprosy, but thou shalt do whatsoever the priests of the Levitical race shall teach thee, according to what I have commanded them, and fulfil thou it carefully.Guardati diligentemente dal pericolo di tirarli addosso la piaga della lebbra: ma usa tutte quelle cose, che ti saranno insegnate da' sacerdoti della stirpe di Levi, secondo i precetti dati loro da me, e mettile in pratica con esattezza.Obserue diligently that thou incurre not the plague of leprosie, but thou shalt doe whatsoeuer the priestes of the Leuitical stocke shal teach thee, according to that, which I haue commanded them, and fulfil thou it carefully.Observa diligenter ne incurras plagam lepræ, sed facies quæcumque docuerint te sacerdotes Levitici generis, juxta id quod præcepi eis, et imple sollicite. 9Remember what the Lord your God did to Mary, in the way when you came out of Egypt.Ricordatevi di quello che il Signore Dio vostro fece a Maria per viaggio, quando voi uscivate dall'Egitto.Remember what our Lord your God did to Marie, in the way when you came out of Aegypt.Mementote quæ fecerit Dominus Deus vester Mariæ in via cum egrederemini de Ægypto. 10When thou shalt demand of thy neighbour any thing that he oweth thee, thou shalt not go into his house to take away a pledge:Quando tu richiederai dal tuo prossimo qualche cosa, ch'ei dee darti, non entrerai in casa sua a prendere il pegno:When thou shalt require of thy neighbour any thing, that he oweth thee, thou shalt not enter into his house to take away a pledge:Cum repetes a proximo tuo rem aliquam, quam debet tibi, non ingredieris domum ejus ut pignus auferas:
11But thou shalt stand without, and he shall bring out to thee what he hath.Ma te ne starai fuora, ed egli ti porterà fuori quello che avrà:but thou shalt stand without, and he shal bring forth to thee that which he hath.sed stabis foris, et ille tibi proferet quod habuerit. 12But if he be poor, the pledge shall not lodge with thee that night,E se poi egli è povero, il pegno non pernotterà in tua casa,but if he be poore, the pledge shal not lodge with thee that night,Sin autem pauper est, non pernoctabit apud te pignus, 13But thou shalt restore it to him presently before the going down of the sun: that he may sleep in his own raiment and bless thee, and thou mayst have justice before the Lord thy God.Ma subito glielo renderai prima del tramontare del sole: affinché dormendo nella sua veste, ti benedica, e tu abbi meritato dinanzi al Signore Dio tuo.but forthwith thou shalt restore it to him before the going downe of the sunne: that sleeping in his rayment, he may blesse thee, & thou mayest haue iustice before our Lord thy God.sed statim reddes ei ante solis occasum: ut dormiens in vestimento suo, benedicat tibi, et habeas justitiam coram Domino Deo tuo. 14Thou shalt not refuse the hire of the needy, and the poor, whether he be thy brother, or a stranger that dwelleth with thee in the land, and is within thy gates:Non negherai la mercede all'indigente, e al povero tuo fratello, e al forestiero, che abita teco nel tuo paese, e dentro la tua città:Thou shalt not denie the hyre of the needie, and poore man thy brother, or the stranger, that dwelleth with thee in the land, and is within thy gates:Non negabis mercedem indigentis, et pauperis fratris tui, sive advenæ, qui tecum moratur in terra, et intra portas tuas est: 15But thou shalt pay him the price of his labour the same day, before the going down of the sun, because he is poor, and with it maintaineth his life: lest he cry against thee to the Lord, and it be reputed to thee for a sin.Ma lo stesso dì gli pagherai il salario delle sue fatiche prima del tramontare del sole, perché egli è povero e con questo sostenta la sua vita: affinché egli non alzi le strida al Signore contro di te, e ti sia imputato a peccato.but the same day thou shalt pay him the price of his labour, before the going downe of the sunne, because he is poore, and there withal susteyneth his life: lest he crie against thee to our Lord, and it be reputed to thee for a sinne.sed eadem die reddes ei pretium laboris sui ante solis occasum, quia pauper est, et ex eo sustentat animam suam: ne clamet contra te ad Dominum, et reputetur tibi in peccatum.
16The fathers shall not be put to death for the children, nor the children for the fathers, but every one shall die for his own sin,Non saran messi a morte i padri pe' loro figliuoli, né i figliuoli pei padri, ma ciascuno per lo peccato proprio morrà.The fathers shal not be slaine for the children, nor the children for the fathers, but cuerie one shal die for his owne sinne.Non occidentur patres pro filiis, neque filii pro patribus, sed unusquisque pro peccato suo morietur. 17Thou shalt not pervert the judgment of the stranger nor of the fatherless, neither shalt thou take away the widow’s raiment for a pledge.Non disfavorirai la causa del forestiero, e del pupillo, né prenderai per pegno dalla vedova la sua veste.Thou shalt not peruert the iudgement of the stranger and the pupil, neither shalt thou take away the widowes rayment for a pledge.Non pervertes judicium advenæ et pupilli, nec auferes pignoris loco viduæ vestimentum. 18Remember that thou wast a slave in Egypt, and the Lord thy God delivered thee from thence. Therefore I command thee to do this thing.Ricordati, che tu fosti schiavo in Egitto, e di là ti trasse il Signore Dio tuo. Per questo io ti ordino di far così.Remember that thou didst serue in Aegypt, and our Lord thy God deliuered thee from thence Therfore I command thee that thou doe this thing.Memento quod servieris in Ægypto, et eruerit te Dominus Deus tuus inde. Idcirco præcipio tibi ut facias hanc rem. 19When thou hast reaped the corn in thy field, and hast forgot and left a sheaf, thou shalt not return to take it away: but thou shalt suffer the stranger, and the fatherless and the widow to take it away: that the Lord thy God may bless thee in all the works of thy hands.Quando mieterai le biade nel tuo campo, se ti scordi d'un manipolo, non tornare indietro a pigliarlo: ma lascialo pigliare al forestiero, al pupillo, e alla vedova, affinché il Signore Dio tuo benedica tutte le opere delle tue mani.When thou hast reaped the corne in thy field, and forgetting hast left a sheafe, thou shalt not returne to take it away: but thou shalt suffer the stranger, and the pupil, and the widow to take it away, that our Lord thy God may blesse thee in al the worke of thy handes.Quando messueris segetem in agro tuo, et oblitus manipulum reliqueris, non reverteris, ut tollas illum: sed advenam, et pupillum, et viduam auferre patieris, ut benedicat tibi Dominus Deus tuus in omni opere manuum tuarum.
20If thou have gathered the fruit of thy olive trees, thou shalt not return to gather whatsoever remaineth on the trees: but shalt leave it for the stranger, for the fatherless, and the widow.Se raccogli le ulive, non tornerai a pigliare quel che è rimaso sulle piante: ma lascialo al forestiero, al pupillo, e alla vedova.If thou haue gathered the fruites of thy oliue trees, whatsoeuer remaineth on the trees, thou shalt not returne to gather it: but shalt leaue it to the stranger, the pupil, and the widow.Si fruges collegeris olivarum, quidquid remanserit in arboribus, non reverteris ut colligas: sed relinques advenæ, pupillo, ac viduæ. 21If thou make the vintage of thy vineyard, thou shalt not gather the clusters that remain, but they shall be for the stranger, the fatherless, and the widow.Se vendemmi la tua vigna, non prenderai i raspolli, ma rimarranno pel forestiero, pel pupillo, e per la vedova.If thou make vintage of thy vineyard, thou shalt not gather the clusters that remaine, but they shal goe to the vses of the stranger, the pupil, and the widow.Si vindemiaveris vineam tuam, non colliges remanentes racemos: sed cedent in usus advenæ, pupilli, ac viduæ. 22Remember that thou also wast a bondman in Egypt, and therefore I command thee to do this thing.Ricordati, che già tu fosti schiavo in Egitto, e per questo io ti ordino di far così.Remember that thou also didst serue in Aegypt, and therfore I command thee that thou doe this thing.Memento quod et tu servieris in Ægypto, et idcirco præcipio tibi ut facias hanc rem.
24:1
Year of the World 2553.
Haydock
Uncleanness. Tertullian (contra Marc. iv.) reads, "if she be found guilty of any impurity," negotium impudicum. Septuagint, "unseemly action;" and many learned commentators suppose that Moses only allows a divorce in cases of adultery, or in those which render the woman dangerous to a family, as if she had the leprosy, or some other infectious disorder, or was likely to corrupt the morals of her children, or if she were barren. The Pharisees were divided among themselves in determining the sense of this law, (Calmet) and they endeavoured to inveigle our Saviour, by proposing the question to him. If it were lawful for a man to put away his wife for every cause, quacumque ex causa, or for any reason whatsoever, Matthew 19:3. (Haydock)
Calmet
Our Lord does not take notice of the limitation here added by Moses; (Matthew 5:31.) nor do the Pharisees, when he asks them, What did Moses command you? (Mark 10:3.) Whence it seems, that the liberty which was taken was very great, and that the limitation was not regarded. Our Saviour, nonetheless, alludes to it, when he admits that Moses permitted a divorce, in case of adultery. But he recalls them to the institution of marriage, and will no longer allow people to marry again, even in this case, as Moses had been forced to permit the Jews, on account of the hardness of their heart. (Calmet)
Before this permission, the Jews were therefore, it seems, much addicted to this practice.
Bill. The law does not command divorces; but in case the parties come to such a determination, it requires a bill to be given to the woman. The Jews require the greatest formality in drawing it up, and witnessing it, and they say the divorce must take place upon a fountain or river. (Schikard. Jur. 3:9.)
Calmet
Munster gives this form of a bill: "The 4th day of the month of Sivan, of the year 5293 from the creation of the world, in this place and in this city of N, T.[I,?] N, son of N, had a mind to divorce, and has divorced N, daughter of N, who hitherto has been my wife; and I grant her leave to go whither she has a mind, and to marry whomsoever she pleases, so that no one shall hinder her. In witness whereof, I have given her this bill of divorce, according to the ordinances of Moses and of Israel." The Jews still assert their right to put away their wives. (Buxt. Syn. xxix.) (Calmet)
Worthington
But it is sinful for them, or for any other, to marry the woman divorced, till the first husband be dead. If they do, they are guilty of adultery, as our Saviour and St. Paul repeatedly inculcate. (St. Augustine, de Adult. Conj. 1:11.) (Worthington)
24:4
Haydock
Defiled. This insinuates that the second marriage was a real adultery, (Calmet) and only tolerated by the law to prevent greater evils. (Haydock)
Menochius
It might be said indeed that the woman was defiled, with regard to her former husband, who could not take her back without condemning his former proceeding (Calmet); as he would seem to have only lent her for some mean consideration. (Menochius)
Domitian took the privilege of a judge from a Roman knight, who had resumed his wife after he had divorced her for adultery. (Suetonius, viii.) But how then is the woman abominable before the Lord? Some say the thing itself is extremely dishonourable, as the Hebrew intimates, though the woman have done nothing but what the law allows. Grotius believes that the man might take back his wife, at any time, before she was married to another. But the Rabbins limit this privilege to three months after the date of separation. God forbids his priests to marry with those who had been divorced, as it is to be presumed that they have not been rejected by their former husbands without good reason, Leviticus 21:7. The man who cohabits with an adulteress, is deemed a fool; (Proverbs 18:22,) and some have believed, that it was necessary to put such away. But St. Paul advises a reconciliation, 1 Corinthians 7:11.
Calmet
To sin, or to incur the punishment due to it. (Calmet)
If the state connived at the transgression of the law, the judgments of God would fall upon the people.
24:5
Wife. This indulgence was granted to those who had married a widow also. Hebrew, "a new wife," as she was new to him, (Haydock) which right he could not claim, if he only resumed the one whom he had divorced. (R. Salom.; Drusius) See Deuteronomy 20:7.
24:6
Haydock
Life, or the means of supporting himself. (Haydock)
Procop
The upper millstone was deemed the less necessary. In more ancient times it was customary to dry the wheat by fire, and afterwards to pound it in a mortar. Then millstones were invented, which slaves of the meanest condition had to turn. Pliny ([Natural History?] 18:10,) mentions, that some few water-mills were used in his time. But this useful invention had been neglected, till Belisarius restored it again in the fifth century, when he was besieged in Rome by the Goths. (Procop.)
Jonathan, and the paraphrast of Jerusalem, explain this quite in a different sense: "Thou shalt not use any enchantment for the consummation of marriage, since it would be to destroy the lives of the children to be born."
24:7
Soliciting. Hebrew, "stealing a soul;" (Menochius) or decoying one to a distance from home, where he may have an opportunity of selling him for a slave. (Haydock) (Exodus 21:16.)
24:8
Calmet
Leprosy. Do nothing which may expose you to the danger of being infected, and if you have the misfortune to contract it, obey the directions of the priests. (Calmet)
Haydock
It seems from this and the following verse that God frequently punished disobedience to his ministers, as he did Mary [Miriam], (Numbers xii.,) by inflicting upon them this shameful disorder. (Haydock)
Menochius
So he punished king Ozias, 2 Paralipomenon xxvi. (Menochius)
Haydock
The design of this precept is, therefore, not so much to order people not to contract a disease, which they cannot perhaps always avoid, as to caution them against pride and rebellion. (Haydock)
24:10
Pledge. This was left to the choice of the debtor, provided he gave sufficient. The Athenian and Roman laws allowed a person to search his neighbour's house, for what he had lost: but he was to enter covered only with a short garment round his middle, (Calmet) to prevent his taking away any thing which did not belong to him.
24:12
Haydock
Night, if it be a garment or bed covering, which may be necessary for the poor man. (Haydock)
Menochius
By allowing the creditor to keep the pledge such a short time, God wished to discourage the taking of any from such as were in real distress. (Menochius)
Calmet
The same regulation required, that if a necessary implement for labour, during the day time, was pledged, it should be returned in the morning. (Calmet)
St. Augustine
This was done every day, to admonish the creditor and the debtor to exercise mercy and justice in their respective situations. The debtor was to remember to do his utmost in order to pay his debts. (St. Augustine, q. 41.)
Haydock
These daily debts were not remitted in the sabbatic years, according to the Rabbins, whose opinion seems very hard and inconsistent. (Haydock)
Calmet
Solomon advises not to stand bond for another's debts, Proverbs 20:16., and 22:26. Many nations in the Indies allowed no action at law to recover debts, as the creditor ought to have taken his precautions before he parted with his money or merchandize. (Stoboeus.; Strabo, xv.) (Calmet)
24:13
Menochius
Justice, or mercy, which never enters the breast of the unjust, Proverbs 12:10. (Menochius)
24:14
Haydock
Hire. Hebrew, "Commit no violence (or fraud) towards an hired servant," Leviticus 19:13. (Haydock)
24:15
Calmet
Maintaineth: encourageth him. (Calmet)
Haydock
Septuagint, "in it he placeth his hope." (Haydock)
Haydock
Day labourers are obliged to support themselves and families with their wages; (Menochius) so that if they agree to have them paid every day, it would be an injustice to detain them. (Haydock)
24:16
Calmet
Sin. Judges have no right to punish any but those who have transgressed. (Calmet)
Haydock
God may for reasons known to himself, which cannot be unjust, visit the sins of the fathers upon their children; (Exodus 20:5) and hence, (Josue vii.) he ordered the family of Achan to be involved in his punishment. Temporal sufferings, or death itself, are not however always a misfortune. They frequently prove a source of inconceivable blessings, Romans 5:3. (Haydock)
Calmet
The Rabbins understand, that fathers and children are not to be received as witnesses against each other, (Onkelos) which seems foreign to the sense of the present law. (Calmet)
24:17
Menochius
Pervert. Thou shalt not pass an unjust sentence upon any one, particularly (Haydock) upon those who are least able to defend themselves. (Menochius)
24:18
Haydock
This thing. It is uncertain whether this refer to the preceding or to the following law. It may be applied to both, as the remembrance of the Egyptian slavery might teach God's people not to oppress, but rather to shew mercy to those in distress. As the same thing is however repeated, ver. 22, it seems more probable that the present verse forbids any oppression. (Haydock)
24:19
Calmet
Forgot. The Rabbins say, that both the owner and the labourers must forget the sheaf: but this is a vain subtlety. (Calmet)
Menochius
Josephus ([Antiquities?] 4:8,) is more agreeable to the spirit of the law, when he (Haydock) observes that gleanings, and some of the fruit of the vine and olive trees, were to be left on purpose for the poor, Leviticus 19:9. (Menochius)
24:1
1. Dimisse her.] VVhether this diuorce was tollerated as a lesse sinne, to auoide a greater, as S. Hierom. (li. 1. in Mat. c. 5. & li 3. in c. 19.) S. Chrysostom. (ho. 12. in Mat. 5.) and others teach; or dispensed withal, and so made lawful to the Iewes, which is also probabtle, for hat none of the holie Prophetes VVhether the band of mariage could be ⸢l⸣oosed or no in the old law, amongst Christiās it can not be dissolued. did euer reprehend it; sure it is, that Christ either by correcting a fault, or by recalling a former dispensation, restored the insolubilitie of mariage to the first institution, saying: (Mat. 19.) That vvhich God hath ioyned together, let not man separate. Further answering the Phareses, concerning this law: that Moyses for the hardnes of your hart permitted you to dimisse your vviues: but from the beginning it vvas not so. And albeit he alloweth separation of man and wife for fornication, yet for no cause neither of them can marie againe, so long as the other liueth. As S. Augustin (li. 1. de adulter. coningijs. c. 11. & 12.) by conference of three Euangelistes wordes touching this point, plainly sheweth, concluding No not for adultrie. that for so much as holie Scripture calleth him (that taketh a woman so dimissed) not a husband, but an adulterer, she is stil his vvife, by vvhom for fornication she vvas dimissed. Likewise he proueth by S. Paules doctrin. (Rom. 7. & 1. Cor. 7.) that though diuorce be made for adultrie, yet neither the guiltie nor innocent partie can marie an other, for the Apostle saieth: a vvoman is vnder the lavv of her husband, so long as he liueth, if her husband be dead, she is loosed from his lavv. Therfore her husband liuing, she shal be called an aduoutresse, if she be vvith an other man. If she part let her remaine vnmaried, or be reconciled to her husband. A vvoman is bond to the lavv so long time, as her husband lieth, &c. These wordes of the Apostle (sayeth he, li. 2. c. 4.) so often repeted, so often incultated, are true, are liuclie, are sound, are plaine. A woman beginneth not to be the wife of a later hushand, except she cease to be the wife of the former And she caeseth to be the wife of the former, if he die, not if he (or she) committe adultrie. Therfore a wife is lawfully dimissed Only before consummatiō Mariage is dissolued by solemne vow in Religion. for fornication, but the bond of the former remaineth, for which cause he is guiltie of adultrie, that marieth her that is dimissed, yea though it be for fornication. Thus and much more sayeth. S. Augustin in the same, & in other bookes. And al the ancient fathers, and lerned schoolmen teach vniformly, that nothing but bodilie death can loose the band of Mariage consummate; nor of vnconsummate, but death, or solemne vow in an approued rule of religion.
24:6
This hebrew phrase signifieth, that pledging the thing wherin the meanes of life consisteth is as if he pledged his life.
24:15
In case the laborer susteyneth his life by his dailie wages, then not to pay him is in effect to kil him. and such sinne crieth to God for reuenge.
24:1
Tertulliano † 220 d.C. The Five Books Against Marcion 4.34
… Moses, however, permitted repudiation in Deuteronomy: “When a man hath taken a wife, and hath lived with her, and it come to pass that she find no favour in his eyes, because he hath found unchastity in her; then let him write her a bill of divorcement and give it in her hand, and send her away out of his house.”
Origene † 254 d.C. Origen's Commentary on Matthew 14.18
… “But if a man taketh a wife and cohabit with her, and it shall be, if she do not find favour in his sight because he hath found in her a thing unseemly,” etc., down to the words, “and ye shall not pollute the land which the Lord your God giveth you for an inheritance.”
Origene † 254 d.C. Origen's Commentary on Matthew 14.21
… And even she who has gone away from her former dwelling may be joined to another husband, and be unfortunate with him, not only, as in the case of the former, not finding favour in his sight because an unseemly thing was found in her, but even being hated by him.
Origene † 254 d.C. Origen's Commentary on Matthew 14.24
… say, that when Jesus said, “Whosoever shall put away his own wife, saving for the cause of fornication, maketh her an adulteress,” He also gave permission to put away a wife like as well as Moses did, who was said by Him to have given laws for the hardness of heart of the people, and will hold that the saying, “Because he found in her an unseemly thing,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 17
He goes not on to what lies before Him, until He have well cleared out the former topics. For, lo, He shows us yet another kind of adultery. And what is this? There was an ancient law made,
san Girolamo † 420 d.C. The Letters of St. Jerome 55.4
… or if the latter husband die which took her to be his wife; her former husband, which sent her away may not take her again to be his wife, after that she is defiled; for that is abomination before the Lord: and thou shalt not cause the land to sin, which the Lord thy God giveth thee for an inheritance.”
sant'Agostino d'Ippona † 430 d.C. On the Good of Marriage 7
… where, by the interposition of divorce, without any offense of which man takes cognizance, both the woman is married to whom she will, and the man marries whom he will. And something like this custom, on account of the hardness of the Israelites, Moses seems to have allowed, concerning a bill of divorcement.
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 19.26
26. Again, we shall find on examination, that there is no opposition between the precept of the Lord about not putting away a wife, and what was said by them of old time: "Whosoever putteth away his wife, let him give her a writing of divorcement."
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.16
… But in this section of the Gospel nothing is to be more steadily kept in view, than that so great is the evil of fornication, that, while married people are bound to one another by so strong a bond, this one cause of divorce is excepted; but as to what fornication is, that we have already discussed.
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Origene † 254 d.C. Origen's Commentary on Matthew 14.19
… And in the case of some of that synagogue there has happened the former thing which was written in the law, but in the case of others, that which was second. For the last husband
Origene † 254 d.C. Origen's Commentary on Matthew 14.20
Now there are those in whose case it has happened that the man dwells with them without having hated them, because they abide in the house of the last husband, who took to himself their synagogue as wife. But also in their case the latter husband dies,
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Origene † 254 d.C. Origen's Commentary on Matthew 14.20
… But whichever of these things may happen, whether the former or the latter to the wife, the former husband, it says, who sent her away, will not he able to turn back and take her to be a wife to himself after she has been defiled, since “it is abomination,” it says, “before the Lord thy God.”
Origene † 254 d.C. Origen's Commentary on Matthew 14.21
… but be that as it may, she also who has once fallen away from the former husband will not return again to him, for the former husband who sent her away will not be able to turn back and take her as wife to himself, after she was defiled.
Origene † 254 d.C. Origen's Commentary on Matthew 14.22
… for such a soul, having dwelt along with a second husband, and having been hated by such an one, can no longer, after the second bill of divorcement, return to her former husband.
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.17
… Much more clearly is it enjoined in Deuteronomy: “Thou shalt not sleep upon his pledge; thou shalt be sure to return to him his garment about sunset, and he shall sleep in his own garment.”
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Origene † 254 d.C. Origen Against Celsus 8.40
… It is this: “The mills of the gods grind slowly.” Another describes punishment as reaching “to children’s children, and to those who came after them.” How much better are those words of Scripture: “The fathers shall not be put to death for the children, nor the children for the fathers. Every man shall be put to death for his own sin.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 56
… This supposition He re moveth by the mouth of Ezekiel; “As I live saith the Lord, this proverb shall not be, that is used, The fathers have eaten sour grapes, and the children’s teeth are set on edge.” ( Ezek. xviii. 3, 2 .) And Moses saith, “The father shall not die for the child, neither shall the child die for the father.” (
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1. SI ACCEPERIT HOMO UXOREM, ET NON INVENERIT GRATIAM ANTE OCULOS EJUS PROPTER ALIQUAM FOEDITATEM, SCRIBET LIBELLUM REPUDII. Pro foeditatem hebraice est ערות eruat, id est nuditatem, unde Tertullianus, lib. IV Contra Marcion. cap. XXXIV, legit: Si in ea inventum fuerit negotium impudicum, indeque concludit, ob solam uxoris fornicationem licitum fuisse Judaeis ejus repudium. Idem censet Burgensis in cap. XIX Matth. Verum Origenes, Chrysostomus et passim Interpretes hic, et Matth. XIX, 7, per foeditatem, non solam fornicationem, sed etiam alias foeditates, tum animi, tum corporis accipiunt, ob easque licitum fuisse repudium docent, et satis hoc indicat vox aliquam; et Hebraea, quae habent: foeditatem rei alicujus. Hebraice enim eruat, id est nuditas, sumitur per metalepsim, et per catachresim, pro foeditate, sive re qualibet pudenda et foeda: nuditas enim est res valde pudenda et foeda. Talis ergo turpitudo, sive foeditas, ob quam licitum erat uxoris repudium, erat v. g. lepra, sterilitas, veneficium, rixae perpetuae, ebriositas, aliique pravi mores incorrigibiles. Nam in fornicatione, vel potius adulterio, vix videtur locum habuisse repudium; si enim constaret facinus, adultera lapidabatur, ut patet Levit. XX, 10; sin suspecta haberetur de crimine, aquis zelotypiae, quas bibere cogebatur, prodebatur, ut patet Num. V, 27. Nota tamen: Judaei non poterant ex qualibet causa, aut foeditate exigua, dare libellum repudii: hoc est enim quod Malachias, cap. II, vers. 16, carpens eos, qui illecti pulchritudine alienigenarum, repudiabant uxores suas Hebraeas, dicit: « Si odio habueris, dimitte; verumtamen iniquitas operiet vestimentum ejus, » id est corpus ejus, quod est quasi vestimentum animae, ait S. Hieronymus, q. d. Si hac de causa, videlicet, eo quod non sit satis pulchra, oderis et repudies uxorem tuam, peccabis, et poena hujus peccati in corpus tuum derivabitur a Deo. Tunc ergo peccabat repudians, non autem repudiata, quia ipsa cogebatur discedere. SCRIBET LIBELLUM REPUDII. Hinc probabilior videtur eorum sententia, qui docent ita permissum fuisse Judaeis repudium uxorum, ut Deo cum illis hac in parte dispensante, repudiantes eas non peccarent. Adhaec, per hoc repudium solutum fuisse matrimonii vinculum, ut repudians aliam ducere, et repudiata alteri nubere posset (esto aliter alii sentiant, ex eo quod vers. 4, talis repudiata vocetur polluta et abominabilis, de quo vers. 4). Nam primo, praescribitur hic modus et ritus repudii; et hoc ipso quo semel repudiata vetatur ad maritum repudiantem redire, satis innuitur eam posse alteri viro nubere: unde de facto pleraeque alteri nubebant. Hoc enim significat id quod dicitur versu 2: « Cumque egressa alterum maritum duxerit; » ergo prius matrimonium per repudium jam solutum erat. Alioqui enim lex illa vetus permisisset publica et continua adulteria; talia enim fuissent copulae omnes repudiatarum cum novis maritis, si prius matrimonium, cum repudiante olim initum, non erat solutum per repudium; ac consequenter filii ex eis nati fuissent adulterini et spurii, itaque haereditates multorum ad spurios devolutae fuissent. Secundo, quia alias nimis iniqua fuisset feminarum conditio, quae sine ulla sua culpa subinde repudiabantur, si deinceps caelibes vivere debuissent, nec potuissent sine peccato nubere. Confirmatur, quia Exodi XXI, 4, statuitur ut anno septimo liber exeat, uxore cum liberis manente serva apud herum: ergo vel uxor haec poterat alteri nubere, et sic solutum jam erat vinculum prioris matrimonii; vel non poterat, et sic invita tota vita continere debuisset, quod nimis durum videtur in illa lege. Similiter Deuter. XXI, 14, si quis Hebraeus bello captam accepisset uxorem, illaque postea ipsi displiceret, permittit lex eam repudiare, solvique matrimonium praecipit, ait Theodoretus, Quaest. XIX, ita tamen ut illa consequatur libertatem, pro mercede copulae. Tertio, quia hebraice est, scribat libellum excisionis; ergo per eum scindebatur vinculum matrimonii: permissio ergo haec non erat dissimulatio punitionis, et impunitas tantum, sed etiam rem permissam, puta repudium faciebat licitum. Ita sentit Abulensis, Burgensis, Cajetanus, Oleaster et plurimi alii quos citat et sequitur Sanchez, tom. III De Matrimonio, lib. X, disp. 1. Secus erat de usuris; hae enim Judaeis cap. XXIII, vers. 19, circa alienigenas nude tantum permittuntur, ita scilicet ut usurarii tales a judice puniri non possent, nec usurae ab eis repeti. Dices: Christus, Matth. XIX, 8, dicit Mosen, ob duritiem cordis Judaeorum, permisisse eis repudium; ergo haec nuda tantum fuit permissio, quae videlicet tantum non punit repudiantes. Respondeo duritiem hanc fuisse causam, cur Deus concesserit repudium, ne scilicet Judaei uxores suas, quas repudiare non possent, occiderent. Haec tamen concessio efficiebat ut repudium esset licitum; quia Deus, propter duritiem Judaeorum, in lege matrimonii cum eis dispensabat, et eorum infirmitati subveniebat (boni enim principis est, leges suas genio et indoli populi attemperare), praesertim cum ad mysterium hoc fieret. Per hoc enim Judaeorum repudium significabatur, quod Deus, repudiata Synagoga Judaeorum, Ecclesiam ex Gentibus sibi desponsaret. Atque hac de causa factum est ut matrimonia Judaeorum non haberent rationem Sacramenti, sicut habent matrimonia Christianorum, neque indivulsam Christi unionem cum natura nostra, et cum Ecclesia significarent, uti peracta jam Christi incarnatione, significant conjugia fidelium, quae proinde omnino insolubilia sunt. Nota: Hoc jus repudii tantum habebant mariti, non uxores. Ita Josephus, lib. XV, cap. XI, ubi dicit quod Salome, soror Herodis, praeter legem quae solis maritis permittit repudium, repudiarit maritum suum Costobarum: « Lex enim, inquit, nostra solis maritis jus repudii permittit; mulieribus autem, ne dimissis quidem, fas est nubere, nisi prioris viri permissu. » Prius hoc de maritis lex habet, posterius de feminis dimissis, ne nubant sine viri permissu, lex non habet; sed si id verum est, introductum est consuetudine, qua jus hoc usurparunt mariti. Poterant tamen uxores ob adulterium mariti, aliasque causas justas, facere thori divortium. Hoc enim Christianis et quibusvis Gentibus permittit jus naturae. LIBELLUM REPUDII. Hebraice est libellum keritut, id est excisionis, vel abscissionis. Nota: Libellus hic vocantur litterae dimissoriae: sic enim etiamnum libellum supplicem vocamus litteras supplices. Hebraeum enim ספר sephar, id est liber, significat quasvis litteras, catalogum, enarrationem, bullam, etc. Tradunt Hebraei, et ex iis Vatablus, Oleaster et alii, formulam libelli repudii fuisse hanc: « Ego R. Simeon, filius R. Abraham, filii R. David, filii R. Salomonis, die prima mensis secundi, anno 5296 a creatione mundi, hic et in hac civitate, ex animi mei consensu, et sine ulla coactione, repudiavi Rachel, filiam R. Mosis, filii R. Joseph, filii R. Jacob; et dedi illi libellum repudii in manu, schedam abscissionis, et signaculum divisionis, ut sit a me abjecta, et abeat quocumque velit, et nemo possit illi prohibere, juxta constitutiones Mosis et Israel. » Formula libelli repudii apud Romanos, ut patet ex Jure civili, tit. De divortiis, erat haec: « Res tuas curato, res tuas tibi habeto; » debebatque fieri repudium coram judice forma judiciaria, ut eodem tit. patet. Et verisimile est ita quoque fecisse Judaeos. Medos etiam et Persas usos fuisse repudio patet Esther I, 19, ubi Assuerus repudiat Vasthi. Idem de Philistinis patet Judic. XV, 2. Causam conscribendi hujus libelli, audi ex S. Augustino, lib. XIX Contra Faustum, cap. XXVI: « Deus, inquit, interposuit hanc moram, ut in dissidium animus praeceps, libelli conscriptione refractus, absisteret, et quid mali esset uxorem dimittere, cogitaret, praesertim quia scribae, quorum erat litteras scribere, quasi viri prudentes, dissidii dissuasores erant. » Altera causa fuit, ut legitimo et juridice res fieret, ne repudians postea repudium negaret, et repudiatam contra legem reciperet. Rursum, ut repudiatae consuleretur, illaque novas nuptias inire posset. Per libellum enim hunc, ipsa omnibus demonstrabat se a priore marito et matrimonio esse liberam et solutam; alioqui enim adulteriis et litibus res haec fuisset obnoxia, uti in matrimoniis clandestinis accidisse vidimus. Denique Christus, Matth. XIX, 8 et seq., absolute revocat dispensationem Dei in lege matrimonii, tollitque omne jus repudii, atque ipsum matrimonium revocat ad primaevam suam naturam, institutionem et insolubilitatem; ita ut jam post Christum, repudium nec Christianis, nec Judaeis, nec Paganis, nec ulli hominum liceat. Errat ergo Paulus Fagius et haeretici, qui etiamnum Christianis licere repudium docent.
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4. NON POTERIT PRIOR MARITUS RECIPERE EAM IN UXOREM, QUIA (hebraice postquam) POLLUTA EST, ET ABOMINABILIS FACTA EST CORAM DOMINO. Repudiatam vocat pollutam, non quod peccatum admisisset, ineundo secundas nuptias: nam alioqui deberet vetari ne ulterius alicui tertio nuberet; sed quod ab alio, puta secundo marito, cognita esset, ejusque semine polluta, ideoque ad priorem redire ei non liceret, quia respectu ejus abominabilis erat, vel, ut habent Hebraea, quia abominatio hoc est coram Domino. Quia scilicet reditus ad maritum qui eam repudiavit, abominabilis est, et omnino vetitus a Deo, tum quia speciem prae se fert adulterini concubitus hic orbicularis nuptiarum regressus, videturque fucatum et palliatum tantum fuisse divortium, tum quia alioqui facilior datus fuisset aditus ad divortia et repudia, si post secundas nuptias licitum fuisset redire ad primas; jam vero maritus aegrius repudiabat uxorem, sciens se eam nunquam recipere posse. Ita Cajetanus et Oleaster. NE PECCARE FACIAS TERRAM TUAM, ne polluas terram tuam. Ita Septuaginta, q. d. Ne terra polluatur peccato inobedientiae contra legem hanc, neve Deus illi peccatum hoc imputet, eamque puniat; quia videlicet prior maritus contra legem recipiendo uxorem, semel a se repudiatam, alteriusque semine pollutam, ideoque sibi abominabilem effectam, seipsum reddebat pollutum, abominabilem et infamem, atque talis ab omnibus habebatur; quo facto, terra ipsa quasi polluebatur, quia rem foedam ac turpem super se fieri sustinebat. Sic Genes. XXXVIII, 7, Her et Onan polluebant terram super quam semen suum effundebant, quamque consequenter reddebant obnoxiam punitioni divinae, puta sterilitati, locustis, bruchis, fami, pesti, etc., propter malitiam inhabitantium in ea. Ita Abulensis et Cajetanus. Vide dicta Levit. XVIII, 28.
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6. NON ACCIPIES LOCO PIGNORIS INFERIOREM ET SUPERIOREM MOLAM (molam, id est molarem lapidem, vel utrumque, vel alterutrum, quo fiat ut molere non possit. Hebraice inferior molaris vocatur רחים rechaim, eo quod spiret, et efflet quasi farinam a se molitam; רוח ruach enim spirare significat; unde ruach est spiritus. Superior vero molaris vocatur רכב recheb, eo quod quasi inequitet inferiori; causam subdit), QUIA ANIMAM SUAM APPOSUIT TIBI, id est, ut Hebraea et Septuaginta, quia animam suam dat in pignore. Nam, ut Chaldaeus vertit, cum hisce molaribus esca fit omni anima, q. d. Dum molares in pignus accipis, vitam molitoris et aliorum accipis: quia mola hac molitor vivit, et victum sibi parat, multisque aliis farinam et alimoniam suppeditat. Tropologice S. Gregorius, XXXIII Moral. XVI, et ex eo Rupertus et Rabanus. Pignus debitoris est confessio peccatoris; superior mola est spes, inferior est timor. Haec ergo pignoris loco tolli prohibentur: quia qui peccatori praedicat, tanta dispensatione componere praedicationem debet, ut nec derelicta spe, timorem subtrahat; nec subtracta spe, in solo eum timore derelinquat.
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7. SOLLICITANS FRATREM SUUM, ut videlicet frater, id est proximus, se ei subjiciat, eumque sequatur ad alienigenas, quibus eum vendat. Unde Hebraeus, Chaldaeus et Septuaginta pro sollicitans, habent furans, id est plagiarius; plagium enim est furtum hominis, quo scilicet homo in servitutem abripitur, aut venditur, quod ingens est peccatum et injuria, ideoque hic morte punitur.
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8. OBSERVA DILIGENTER NE INCURRAS PLAGAM LEPRAE. Ita et Chaldaeus vertit, observa, inquit, studiose ne incidas in plagam leprae, ut custodias valde, et facias juxta omnia quae docuerint vos sacerdotes, q. d. Observabis et custodies te, ut non incurras lepram, si feceris ea quae docuerint te sacerdotes; sin eis rebellis fueris, time ne percutiaris lepra, sicut Maria percussa est, eo quod murmurasset contra Mosen. Hinc patet lepram fuisse flagellum, quod Deus immittebat rebellibus, et contemnentibus superiores, maxime Ecclesiasticos. Hinc et Ozias rex, volens invitis sacerdotibus adolere incensum, percussus est lepra, IV Reg. XV, 5. Vide dicta Levit. XIII, sub initium capitis.
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10. NON INGREDIERIS DOMUM EJUS (proximi) UT PIGNUS AUFERAS, ne videlicet domum ejus ingressus, auferas in pignus rem proximo necessariam, aut maxime commodam; sine ergo ut proximus sponte loco pignoris afferat ad te id quod voluerit, et quo optime carere potuerit.
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12. SIN AUTEM PAUPER EST, NON PERNOCTABIT APUD TE PIGNUS. Jubentur hic divites, qui acceperunt a paupere in pignus vestem, aliamve rem ei necessariam, quotidie vespere ei hoc pignus domum remittere, ut noctu veste sua calefiat, reque sua utatur; mane autem quotidie permittuntur illud rursum accipere in pignus, ut hac ratione stimuletur pauper ad cito solvendum id quod eis debet.
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13. UT HABEAS JUSTITIAM CORAM DOMINO DEO TUO, « justitiam, » id est misericordiam: ita Septuaginta, hoc est, misericordiae meritum et praemium. Sic Daniel. IV, 24, pro eo quod nos habemus: « Peccata tua eleemosynis redime, » Chaldaeus qui in eo libro est originalis, habet, peccata tua justitia redime. Unde subinde etiam noster Interpres justitiam pro misericordia accipit, ut Prov. XI, 4: « Justitia (id est eleemosyna) liberat a morte; » praecessit enim: « Non proderunt divitiae (avare reconditae) in die ultionis; » et Psalm. CXI, 9, quod citat Apostolus, II Cor. IX, 9: « Dispersit, dedit pauperibus, justitia (id est eleemosyna) ejus manet in saeculum saeculi. » Misericordia ergo vocatur justitia, eo quod propria justorum et sanctorum virtus sit misericordia, idemque sanctus sit et misericors. Unde et sanctus hebraice vocatur חסיד chasid, id est pius; e contrario, « viscera impiorum sunt crudelia, » ut dicitur Proverb. XII, 10. Vide dicta II Cor. IX, 9.
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14 et 15. NON NEGABIS MERCEDEM INDIGENTIS, etc. SED EADEM DIE REDDES EI PRETIUM LABORIS, etc., QUIA PAUPER EST, ET EX EO SUSTENTAT ANIMAM SUAM. Merces hic jubetur solvi pauperibus eodem die, quo laborarunt, ante solis occasum; quia ex ea dietim vivere, suamque familiam alere debent.
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16. NON OCCIDENTUR PATRES PRO FILIIS. Lyranus censet poenam, non tantum damni, sed et sensus, puta tormenta et mortem, posse infligi filiis pro peccatis parentum, idque non tantum a Deo, sed etiam ab hominibus, puta a judicibus et principibus. Verum hoc repugnat huic versui, idque bene confutat Gabriel Vasquez, I II, Quaest. LXXXIII, art. 4, disp. 135, cap. III.
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19. QUANDO MESSUERIS SEGETEM IN AGRO TUO, ET OBLITUS MANIPULUM RELIQUERIS, NON REVERTERIS, UT TOLLAS ILLUM. Jubetur hic et Levit. XIX, 9, spicilegium et racematio, post vindemiam, relinqui pauperibus; idem statuit de frugibus, id est fructibus, olivarum, in olea post collectionem remanentibus. Haec ergo sunt praecepta misericordiae, non justitiae. Nota hoc cap. quam Deus sit tutor et ultor pauperum, quamque velit eis subveniri, nec laedi: « Ne clamet, inquit vers. 15, contra te ad Dominum, et reputetur tibi in peccatum. » Celebre, et omnium ore vulgatum exemplum exstat in Hollandia: uxor enim Comitis Hollandiae pauperculam mendicantem repellens, eamque insimulans adulterii, eo quod tam numerosam prolem haberet, ab ea maledicta est, ut tot proles pareret, quot sunt dies in anno. Maledictionem exaudivit Deus, fecitque ut uxor Comitis uno partu 365 proles pareret, quae omnes baptizatae sunt, et mox post baptismum mortuae. Exstat hujus prodigii pictura in monasterio virginum inter Leydam et Hagam Comitis. Idem prorsus contigisse Margaretae uxori Comitis Holsteinii, narrat Crantzius in Histor. Wandalia, et annales Brunsuicensium anno Domini 1313. An idem sit hoc prodigium cum priore, ut eos fefellerint vicinae voces Holsteinii et Hollandiae, non laboro, dummodo rem verissimam esse non dubitemus.
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… l'autenticità mosaica del 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.). …
… Tuttavia con il tempo si riconobbe al marito il diritto del divorzio (Deut. 24, 1-4). La motivazione generica («qualche cosa di turpe»), posta come causa della separazione, si prestava ad un'interpretazione elastica. …
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… Alla donna divorziata e successivamente rispostasi era interdetto un nuovo m. con il primo marito (Deut. 24, 4); ad una giovane erede era lecito unirsi solo con uno della medesima tribù (Num. 36, 6 sgg.).
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… Bisogna dar rilievo alle testimonianze dello stesso P. sulle parti scritte da Mosè; ai riferimenti dei profeti più antichi a leggi e tradizioni come note, riconosciute, diffuse (così Os. 8, 12, che parla di una gran quantità di Töröth scritte; Am. 2, 8, che chiaramente si riferisce a Deut. 24, 12; ecc.). …
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AMASIA (EBR. ʿAṬṬĀṢA «JAHWEH FORTIFICA»; SETTANTA: ʿAṬṬĀṢA)
padre con mitezza conforme a Deut. 24, 16 risparmiando i figli dei congiurati.
… dati dello stesso libro (4,13 sg.; 31,9,24; per 31,9 l'autenticità mosaica del 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.). …
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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. …
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… Prescrive la recita delle benedizioni: Šēma (v.), diciotto benedizioni, benedizioni cibarie, dopo i pasti, all'uscita del sabato, in occasione dei fenomeni naturali, di eventi straordinari. b) Pē'āh (« orlo » della campagna): tratta (con riferimento a Lev. 19, 9; 23, 22; Deut. 24, 19 agg.) dell'obbligo del proprietario di lasciare liberi all'atto della mietitura gli orli della campagna per i poveri e gli stranieri, acciocchè vi spigolino, e i covoni dimenticati. …
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… 3, 33; 7, 36; Dan. 4, 24); è preferibile ai digiuni ed agli stessi sacrifici (cf., ad es., Is. 1, 11-17; 58, 5-7). Anzi il Vecchio Testamento stabilisce anche alcune forme concrete di aiuto ai poveri (cf., ad es., Lev. 19, 9 sg.; 23, 22; Deut. 14, 28; 24, 20).
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.