First fruites must be offered in special place assigned to Gods seruice, professing of gratitude for the land possessed according to Gods promise. 12. Likewise tithes of the third yeare, 16. with conclusion, that the people promise to obserue al the preceptes of God, and so doing he wil protect and prosper them.
1And when thou art come into the land which the Lord thy God will give thee to possess, and hast conquered it, and dwellest in it:Ed entrato che tu sarai nella terra, di cui il Signore Dio tuo ti darà il possesso, e fatto Signore, e abitatore di essa;AND when thou art entred into the Land, which our Lord thy God wil geue thee to possesse, and hast obteyned it, and dwellest in it:Cumque intraveris terram, quam Dominus Deus tuus tibi daturus est possidendam, et obtinueris eam, atque habitaveris in ea: 2Thou shalt take the first of all thy fruits, and put them in a basket, and shalt go to the place which the Lord thy God shall choose, that his name may be invocated there:Prenderai le primizie di tutti i prodotti della tua terra, e le metterai in un canestro, e andrai al luogo eletto dal Signore Dio tuo per istabilirvi il suo Culto.thou shalt take first of al thy fruites, and put them in a maunde, and shalt goe to the place, which our Lord thy God shal choose, that his name may be inuocated there:tolles de cunctis frugibus tuis primitias, et pones in cartallo, pergesque ad locum quem Dominus Deus tuus elegerit, ut ibi invocetur nomen ejus: 3And thou shalt go to the priest that shall be in those days, and say to him: I profess this day before the Lord thy God, that I am come into the land, for which he swore to our fathers, that he would give it us.E ti presenterai al sacerdote, che sarà allora, e gli dirai: confesso oggi dinanzi al Signore Dio tuo, com'io sono entrato nella terra, che egli giurò a' padri nostri di dare a noi.and thou shalt goe to the priest, that shal be in those daies, and say to him: I professe this day before our Lord thy God, that I am entred into the Land, for the which he sware to our fathers, that he would geue it vs.accedesque ad sacerdotem, qui fuerit in diebus illis, et dices ad eum: Profiteor hodie coram Domino Deo tuo, quod ingressus sum in terram, pro qua juravit patribus nostris, ut daret eam nobis. 4And the priest taking the basket at thy hand, shall set it before the altar of the Lord thy God:E il sacerdote preso il canestro dalle tue mani, lo porrà sull'altare del Signore Dio tuo:and the priest taking the maund at his hand, shal sette it before the altar of our Lord thy God:Suscipiensque sacerdos cartallum de manu tua, ponet ante altare Domini Dei tui: 5And thou shalt speak thus in the sight of the Lord thy God: The Syrian pursued my father, who went down into Egypt, and sojourned there in a very small number, and grew into a nation great and strong and of an infinite multitude.E al cospetto del Signore Dio tuo dirai: Il Siro perseguitava mio padre, il quale se n'andò in Egitto, e ivi si stette come forestiero con pochissimi dei suoi: e diventò capo di una nazione grande e forte, e infinita di numero.and thou shalt speake in the sight of our Lord God: The Syrian persecuted my father, who descended into Aegypt, and seiourned there in a verie smale number and grew into a nation greate and strong and of an infinite multitude.et loqueris in conspectu Domini Dei tui: Syrus persequebatur patrem meum, qui descendit in Ægyptum, et ibi peregrinatus est in paucissimo numero: crevitque in gentem magnam ac robustam et infinitæ multitudinis.
6And the Egyptians afflicted us, and persecuted us, laying on us most grievous burdens:Ma gli Egiziani ci straziavano, e ci perseguitavano, imponendoci pesi gravissimi:And the Aegyptians afflicted vs, and persecuted vs laying on most grieuous burdens:Afflixeruntque nos Ægyptii, et persecuti sunt, imponentes onera gravissima: 7And we cried to the Lord God of our fathers: who heard us, and looked down upon our affliction, and labour, and distress:E alzammo le grida al Signore Dio de' padri nostri: il quale esaudì, e volse lo sguardo alla nostra umiliazione, e all'affanno, e alle angustie:and we cried to our Lord the God of our fathers: who heard vs, and respected our affliction, and labour, and distresse:et clamavimus ad Dominum Deum patrum nostrorum: qui exaudivit nos, et respexit humilitatem nostram, et laborem, atque angustiam: 8And brought us out of Egypt with a strong hand, and a stretched out arm, with great terror, with signs and wonders:E ci trasse dall'Egitto con mano forte, e con braccio disteso, spandendo terrori, facendo segni, e portenti:and brought vs out of Aegypt in a strong hand, a stretched out arme, in great terrour, in signes and wonders:et eduxit nos de Ægypto in manu forti, et brachio extento, in ingenti pavore, in signis atque portentis: 9And brought us into this place, and gave us this land flowing with milk and honey.E c'introdusse in questo luogo: e ci diede una terra, che scorre latte, e miele.and brought vs into this place, and deliuered to vs this Land flowing with milke and honie.et introduxit ad locum istum, et tradidit nobis terram lacte et melle manantem. 10And therefore now I offer the firstfruits of the land which the Lord hath given me. And thou shalt leave them in the sight of the Lord thy God, adoring the Lord thy God.E per questo io offerisco adesso le primizie dei frutti della terra data a me dal Signore. E le lascerai davanti al Signore Dio tuo, e dopo di avere adorato il Signore Dio tuo,And therfore now I offer first fruites of the Land, which our Lord hath geuen me. And thou shalt leaue them in the sight of our Lord thy God, adoring our Lord thy God.Et idcirco nunc offero primitias frugum terræ, quam Dominus dedit mihi. Et dimittes eas in conspectu Domini Dei tui, et adorato Domino Deo tuo. 11And thou shalt feast in all the good things which the Lord thy God hath given thee, and thy house, thou and the Levite, and the stranger that is with thee.Farai banchetto di tutti i beni dati dal Signore Dio tuo a te, e alla casa tua, tu, e il Levita, e il forestiero, che è con te.And thou shalt feast in al the good thinges, which our Lord thy God hath geuen to thee, and thy house, thou and the Leuite, and the stranger that is with theeEt epulaberis in omnibus bonis, quæ Dominus Deus tuus dederit tibi, et domui tuæ, tu et Levites, et advena qui tecum est.
12When thou hast made an end of tithing all thy fruits, in the third year of tithes thou shalt give it to the Levite, and to the stranger, and to the fatherless, and to the widow, that they may eat within thy gates, and be filled:Quando avrai data la decima di tutti i tuoi frutti, tu la darai nel terzo anno (anno delle decime) al Levita, e al forestiero, e al pupillo, e alla vedova nella tua città, affinché mangino, e si satollino:When thou hast finished the tithe of al thy fruites, in the third yeare of tithes thou shalt geue to the Leuite, and the stranger, and the pupil, and the widow, that they may eate within thy gates, and be filled:Quando compleveris decimam cunctarum frugum tuarum, anno decimarum tertio, dabis Levitæ, et advenæ, et pupillo et viduæ, ut comedant intra portas tuas, et saturentur: 13And thou shalt speak thus in the sight of the Lord thy God: I have taken that which was sanctified out of my house, and I have given it to the Levite, and to the stranger, and to the fatherless, and to the widow, as thou hast commanded me: I have not transgressed thy commandments nor forgotten thy precepts.E dinanzi al Signore Dio tuo dirai: Io mi son levato di casa quello che era consacrato, e l'ho dato al Levita, e al forestiero, e al pupillo, e alla vedova, come tu mi hai comandato: non ho trasandato i tuoi comandamenti, e non mi sono scordato de' tuoi precetti.and thou shalt speake in the sight of our Lord thy God: I haue brought that which is sanctified out of my house, and haue geuen it to the Leuite and the stranger, and the pupil and the widow, as thou hast commanded me: I haue not transgressed thy commandements nor forgotten thy preceptes.loquerisque in conspectu Domini Deo tui: Abstuli quod sanctificatum est de domo mea, et dedi illud Levitæ et advenæ, et pupillo ac viduæ, sicut jussisti mihi: non præterivi mandata tua, nec sum oblitus imperii tui. 14I have not eaten of them in my mourning, nor separated them for any uncleanness, nor spent any thing of them in funerals. I have obeyed the voice of the Lord my God, and have done all things as thou hast commanded me.Non ne ho mangiato nulla nelle mie angustie, e non le ho separate per alcuna specie d'immondezza, e non ne ho speso niente per ragione di funerale. Ho obbedito alla voce del Signore Dio mio, e ho fatto ogni cosa, come mi hai comandato.I haue not eaten of them in my mourning, nor separated them in any vncleannes, nor spent of them any thing in funerals. I haue obeyed the voice of our Lord my God, and haue done al thinges as thou didst command me.Non comedi ex eis in luctu meo, nec separavi ea in qualibet immunditia, nec expendi ex his quidquam in re funebri. Obedivi voci Domini Dei mei, et feci omnia sicut præcepisti mihi. 15Look from thy sanctuary, and thy high habitation of heaven, and bless thy people Israel, and the land which thou hast given us, as thou didst swear to our fathers, a land flowing with milk and honey.Mira del tuo santuario, e dall'abitazione eccelsa dei cieli: e da' benedizione al popol tuo d'Israele, e alla terra che tu desti a noi, come giurasti ai padri nostri, terra, che scorre latte, e miele.Looke from thy sanctuarie, and thy high habitation of heauen, and blesse thy people Israel, and the Land, which thou hast geuen vs, as thou swarest to our fathers, a land flowing with milke and honie.Respice de sanctuario tuo, et de excelso cælorum habitaculo, et benedic populo tuo Israël, et terræ, quam dedisti nobis, sicut jurasti patribus nostris, terræ lacte et melle mananti.
16This day the Lord thy God hath commanded thee to do these commandments and judgments: and to keep and fulfil them with all thy heart, and with all thy soul.Oggi il Signore Dio tuo ti ha ordinato di osservare questi comandi, e queste leggi, e di custodirle, e di metterle in pratica con tutto il cuore, e con tutta l'anima tua.This day our Lord thy God hath commanded thee to doe these commandmentes and iudgementes: that thou keepe and fulfil them with al thy hart, and with al thy soule.Hodie Dominus Deus tuus præcepit tibi ut facias mandata hæc atque judicia: et custodias et impleas ex toto corde tuo, et ex tota anima tua. 17Thou hast chosen the Lord this day to be thy God, and to walk in his ways and keep his ceremonies, and precepts, and judgments, and obey his command.Oggi tu hai eletto il Signore, perch'egli sia il tuo Dio, e perché tu cammini nelle sue vie, e osservi le sue ceremonie, e i comandamenti, e le leggi, e obbedisca al suo impero:Thou hast chosen our Lord this day, to be thy God, and to walke in his waies, and keepe his ceremonies, and preceptes and iudgementes, and obey his commandement.Dominum elegisti hodie, ut sit tibi Deus, et ambules in viis ejus, et custodias cæremonias illius, et mandata atque judicia, et obedias ejus imperio. 18And the Lord hath chosen thee this day, to be his peculiar people, as he hath spoken to thee, and to keep all his commandments:E il Signore ha oggi eletto te, affinché tu sii specialmente suo popolo (come egli ha detto a te), e osservi tutti i suoi comandamenti:And our Lord hath chosen thee this day, that thou shouldest be his peculiar people, as he hath spoken to thee, and thou shouldest keepe al his commandementes:Et Dominus elegit te hodie ut sis ei populus peculiaris, sicut locutus est tibi, et custodias omnia præcepta illius: 19And to make thee higher than all nations which he hath created, to his own praise, and name, and glory: that thou mayst be a holy people of the Lord thy God, as he hath spoken.Ed egli per laude, onore, e gloria sua ti faccia la più illustre di tutte le genti create da lui: affinché tu sii il popol santo del Signore Dio tuo, com'egli ha promesso.and make thee higher then al nations which he created, to his prayse, and name, and glorie: that thou mayest be a holie people of our Lord thy God, as he hath spoken.et faciat te excelsiorem cunctis gentibus quas creavit, in laudem, et nomen, et gloriam suam: ut sis populus sanctus Domini Dei tui, sicut locutus est.
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Haydock
It. The land where Moses was speaking, which had been already conquered, was no less under the obligation of paying the first-fruits, etc., than Chanaan, and the parts of Syria which were promised to the Israelites. (Haydock)
Menochius
All the products of the earth seem to have been liable to be offered, (Matthew 23:23,) in proportion as they ripened, at the feasts of the Passover and of Pentecost, (Calmet) and of tabernacles. (Menochius)
Calmet
Yet we find no mention here of the therumah, or offering, of which the Rabbins speak so much, as distinct at least from the first-fruits, which were heaved both by the priest and the offerer towards heaven and earth, on the right and left hand. Each (Calmet) landholder, (Haydock) and even the king himself, was bound to bring his own basket to the temple, and to recite the words here prescribed. The wheat and barley were first winnowed, and the grapes and olives made into wine and oil. Before the offering was made to the Lord, no one was allowed to taste any of the produce, Leviticus 23:10., and Numbers 18:12, etc. Whether legumes were to be tithed, seems a matter of dispute. (Calmet)
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Calmet
Hebrew, "My father was a Syrian, poor, (or ready to perish) and he went down," etc. The ancestors of Jacob had, in effect, come from beyond the Euphrates, and he had dwelt in Mesopotamia for twenty years. But the translation of the Septuagint seems preferable, "My father abandoned (apebalen) Syria." (Calmet)
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Calmet
Terror. Septuagint, "with surprising visions," (Hebrew) or "with astonishing prodigies," etc. (Calmet)
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Menochius
God, with profound humility, acknowledging that all comes from him, (Haydock) and praying for a continuance of his fatherly protection. (Menochius)
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Calmet
Feast. The Jews could not yet be required with propriety to raise themselves to delights purely spiritual, Deuteronomy 12:7. Strabo (x.) observes, that the Greeks and barbarians accompanied their sacrifices with feasting and music, which served to take off their thoughts from earthly concerns, and gave them a sort of foretaste of the divinity. (Calmet)
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Haydock
Third. It has been remarked (chap. 14:28., and Leviticus 27:30,) that the Jews gave two tithes every year, the second was for feasts at Jerusalem, or on the third year, at home, if there was not also a third tithe due on that year. (Haydock)
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Calmet
Taken. Hebrew, "burnt." (Calmet)
I have brought all that was due, (Tirinus) so that no more can be found in my house than what the fire would have spared, if it had been thrown into it.
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Firminus
Mourning. It was then unlawful to taste what was set apart for the Lord, and even to touch a thing, at that time, would render it unclean, Osee 9:4. Others explain it thus: I have not eaten, how much soever I was distressed; or, I eat it with a cheerful heart. But these interpretations seem unnatural. Spencer (Rit. 2:24,) thinks rather that the Jews thus disclaim having given any worship to Isis, whom the Egyptians invoked after the harvest, with mournful cries. (Diod. Sic. I.) About the same season of the year, lamentations were also made for the death of Adonis, (Marcel. xxii.) and for that of Osiris. (Firminus.)
Calmet
The Phoenicians mourned in like manner for the desolate appearance of the earth, after the fruits were collected. The Egyptians thought that Isis had discovered fruits and corn, and therefore offered the first-fruits to her. But the Jews are here taught to refer all such favours to God alone, and they testify that they have taken no part in the superstitious rites of other nations, nor spent any thing in funerals. Hebrew, "upon the dead;" Osiris, etc., here styled uncleanness, by way of contempt. (Calmet)
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Menochius
This day. In this last solemn harangue of Moses, the covenant between God and his people was ratified. (Menochius)
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Haydock
To his own praise. Hebrew, Septuagint, etc., "higher...in praise, reputation, and glory." (Haydock)
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26:1
The third lesson in Masse on Imber Saturday in whit funweke.
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Laban pursued Iacob, when he parted from Mesopothamia of Syria. Gen. 27.
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The first lessō in Masse on Imber Saturday in Lent.
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The people payed euerie yeare two •• thes: first to the Leuites: the second for entertaining trauelers to & from Ierusalē & euerie third yeare, a third tith for relief of the poore inhabitantes.
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Mutual pact betwen God & his peoples that they seruing him, he wil reward them.
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1. OBTINUERIS EAM. — Ergo haec lex non obligavit Hebraeos nisi septimo anno ab ingressu in Chanaan, quo devictis Chananaeis terram obtinuerunt et coluerunt, atque deinceps. Ita Abulensis.
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2. TOLLES DE CUNCTIS FRUGIBUS TUIS PRIMITIAS, ET PONES IN CARTALLO, in canistro. Hic primitiae frugum omnium quotannis offerendae erant in festo Tabernaculorum, uti dixi Num. XVIII, 12; tunc ergo facienda erat professio quae hic sequitur: quotannis ergo iteranda erat haec professio, uti et primitiarum oblatio, idque ad renovandam Dei creatoris et benefactoris sui memoriam, ne illa in mente eorum consenesceret. Nota: Gentiles variis rebus varios deos praeficiebant; unde 300 numerabant deos, inquit Varro. Sic segetibus praeficiebant Cererem, vel deam Segetiam; cumque fames aliqua accidisset, eam sacrificiis et ludis placare et propitiare studebant, teste S. Augustino, lib. IV De Civit. Dei, cap. VIII. Ne ergo Judaei idem facerent, neve putarent se ab alio, quam a Deo vero, fruges recipere, hinc jussit eos idipsum in harum primitiarum oblatione profiteri. Porro Hebraei hanc primitiarum oblationem hoc ritu peractam tradunt. Primo, inquiunt, ponebantur in canistro. Secundo, inferebantur in templum. Tertio, elevabantur in altum. Quarto, fiebat professio hic praescripta. Quinto, offerebatur victima pacifica. Sexto, canebantur psalmi vel hymni; cantus enim sacrificiis jungi solebat. Addunt septimo, offerentes in urbe pernoctasse; sed hoc non habet Scriptura. Nota, secundo: De cunctis frugibus; cunctarum ergo frugum primitias quotannis Deo offerre debebant Judaei. Errant ergo, qui certarum frugum tantum primitias, scilicet mundarum, non immundarum, eis praeceptas fuisse putant. Nam omnes fruges erant mundae; sola vero animalia in munda et in immunda separabantur.
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5. SYRUS (puta Laban, socer Jacobi, qui habitabat in Mesopotamia Syriae, Genes. XXVIII, 5) PERSEQUEBATUR PATREM MEUM, scilicet Jacob, fugientem ab eo, et redeuntem ad Isaac in Chanaan; Mesopotamia enim hebraice vocabatur Aram naharaim, id est, Syria fluviorum, quia Tigri et Euphrate cingitur. Secundo, Vatablus vertit: Syrus ille penuria laborans fuit pater meus, puta Jacob habitans in Syria, q. d. Has divitias non accepimus a patre nostro Jacob, sed a Deo. Verum prior sensus planior est, eumque sequitur Chaldaeus. ET IBI PEREGRINATUS EST IN PAUCISSIMO NUMERO, 70 hominum, puta filiorum et nepotum.
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10 et 11. ET ADORATO DOMINO DEO TUO, EPULABERIS IN OMNIBUS BONIS QUAE DOMINUS DEUS TUUS DEDERIT TIBI. — Praecipit hic Deus ut quilibet de populo offerat frugum primitias Domino, ideoque introeat coram Domino, id est, coram altari holocaustorum, ibique faciat professionem, qua protestetur se teneri ad hanc oblationem, ob tot a Deo recepta beneficia, maxime liberationis ex Aegypto et ingressus in Chanaan; deinde, ut ibidem adoret Dominum, scilicet humiliando se coram altari, et orando ut Deus eum dirigat in bono: quae omnia in honorem divinum cedebant, erantque actus religionis, quibus peractis, epulabatur cum tota domo sua, advocans etiam Levitas, et advenas pauperes, idque intra atrium sanctuarii, si aliquam victimam pacificam obtulisset; sin autem, epulabatur de his quae secum apportarat, nec erant consecrata Deo, in hospitio aliquo. Epulabatur autem, ut ex delectatione hujus epuli, incitaretur ad frequentandum hos actus gratitudinis et devotionis. Ita Abulensis.
De Gratiarum Actione et Gratitudine Erga Deum Nota hic quam studiose Deus a nobis requirat beneficiorum suorum recordationem, et gratiarum actionem. Haec enim virtus Deo millies debetur, estque propria Sanctorum et Beatorum. Isaiae LI, 3: « Gaudium et laetitia invenietur in ea (Sione), gratiarum actio et vox laudis. » Apocal. VII, 12, omnes angeli adorant Deum, dicentes: « Benedictio, et claritas, et sapientia, et gratiarum actio, honor et virtus, et fortitudo Deo nostro in saecula saeculorum. Amen. » Psal. XLIX, 13: « Immola Deo sacrificium laudis. » Ephes. V, 20: « Implemini Spiritu Sancto, loquentes vobismetipsis in psalmis, et gratias agentes pro omnibus. » Et ad Philip. IV, 6: « In omni oratione et obsecratione, cum gratiarum actione petitiones vestrae innotescant apud Deum. » S. Augustinus, epist. 5 ad Marcellinum: « Quid melius, ait, et animo geramus, et ore promamus, et calamo explanemus, quam Deo gratias? hoc nil dici brevius, nec audiri laetius, nec intelligi gratius, nec agi fructuosius potest. » Christiani ergo ut minimum mane, vespere, et post cibum dicant: Deo gratias. Fructus gratiarum actionis primus est, quem dat S. Chrysostomus in Psal. VII, 18: « Nihil, ait, aeque facit in virtute crescere, atque cum Deo assidue versari et colloqui, eique perpetuo gratias agere et psallere. » Secundus, quem dat idem Chrysostomus, homil. 8 in epist. ad Coloss.: In adversis, inquit, infideles maledicunt, Christiani gratias agunt. « Vide quanta sit haec philosophia. Primo, tum Deum laetificas. Secundo, diabolum pudefacis. Tertio, quod male factum est, nihil esse facis. Nam et tu simul gratias agis, et Deus dolorem amputat, et diabolus abscedit. » Tertius, quem dat Chrysostomus ibidem: « Deus, ait, exigit a nobis gratitudinem, non quod nostra celebratione opus habeat, sed ut quidquid est lucri iterum ad nos redeat, et dignos nos faciamus majoribus subsidiis. » Quartus exstat ibidem apud Chrysostomum: « Nihil, ait, hac lingua sanctius est, quae in adversis Deo gratias agit. Certe non est inferior lingua Martyrum: utraque pariter coronatur. » Ita S. Job in tot adversis ait: « Dominus dedit, Dominus abstulit; sit nomen Domini benedictum. » Excitamentum ad hanc gratitudinem est consideratio innumerabilium Dei beneficiorum, quae Deus cuique per se et per Christum, tam generatim, quam particulatim contulit; quae sane exigunt, ut mille mentibus, mille vocibus (si id fieri posset) eum laudaremus.
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12. QUANDO COMPLEVERIS DECIMAM CUNCTARUM FRUGUM TUARUM, ANNO DECIMARUM TERTIO, DABIS LEVITAE, ET ADVENAE, ET PUPILLO, ET VIDUAE. — Praescribit hic Deus decimas, quae singulis trienniis separandae erant, et dandae pauperibus. Pro quo nota: tertio quolibet anno triplices a Judaeis separabantur et dabantur decimae. Nam primo, separabantur decimae quae dabantur Levitis. Secundo, decimae ad iter, et ad oblationes ter in anno faciendas Hierosolymae, in templo. Tertio, erant decimae quae dandae erant pauperibus, de quibus hic agitur; quae quia ultimae erant, ideo dicit: « Quando compleveris decimam. » Itaque solutis duabus prioribus decimis, tertio fruges singulorum erant decimandae, tertiaeque decimae separandae erant in usus pauperum. Hinc tertius hic annus vocatur annus decimarum, quia in eo omnes hae tres decimae solvebantur; aliis vero annis tantum duae priores solvebantur. Ita Abulensis. UT COMEDANT INTRA PORTAS TUAS. — Singuli ergo suarum urbium pauperes alebant tertiis hisce decimis. Imitentur hoc Christiani. Nota: Sicut Christus Christianis, Lucae XII, 33, et alibi, ita Moses Judaeis tam hic, quam cap. XIV, vers. 24, et toto capite XV, et alibi, saepe impense commendat eleemosynam ob illustres ejus fructus et praerogativas.
De Eleemosyna: Fructus et Praerogativae Ejus Nam primo, eleemosyna, ut ait Tobias, cap. IV, vers. 11: « Ab omni peccato et a morte liberat, et non patitur animam ire in tenebras. » « Per charitatis largitatem omne peccatum vincitur, aut declinatur, » ait S. Leo, serm. 2 De Ascensione. « Quare misereantur pauperum, qui sibi volunt parcere Christum, » ait idem Leo, serm. 4 De Collectis. Eleemosyna est quasi secundus baptismus, ait S. Ambrosius, serm. 32, et S. Leo, serm. 2 De Collectis, et Hieronymus in Psal. CXXXIII. Hoc est quod ait Christus: « Date eleemosynam, et ecce omnia munda sunt vobis, » Luc. XI, 41. Eleemosyna, inquit S. Chrysostomus, homil. 33 ad Popul., Christi tribunali adstat non tantum patrocinans, verum etiam persuadens judici, ut reo patrocinium praestet, et pro eo sententiam ferat. Unde Jacobi II, 13, dicitur: Superexaltat autem misericordia judicium. Nihil tam homini proprium, quam humanitas: vere ergo homo est, qui humanus est erga alios. Hinc manus, oculos, aures, linguam, aliaque membra accepit, non ut sibi soli, sed etiam ut aliis prosit. Ait Poeta: Regia, crede mihi, res est succurrere lapsis. Hinc Leo Imperator homines misericordes comparabat soli, qui cunctis lucem et calorem suum impertit. Eleemosyna auget merita, et gratiam Deique benedictionem conciliat. Nam, ut ait S. Paulus: « Qui parce seminat, parce et metet; et qui seminat in benedictionibus, de benedictionibus et metet, » II Corinth. IX, 6. Auget bona temporalia. Scriptum est enim: « Date, et dabitur vobis. » Prov. XXVIII, 27: « Qui dat pauperi, non indigebit. » Prov. XIX, 17: « Foeneratur Domino, qui miseretur pauperis, et vicissitudinem suam reddet ei. » « Deus, inquit S. Leo, serm. 6 De Jejunio 10 mensis, fidejussor est pauperum, largissimus redditor usurarum. » Si vis igitur foenerari, foenerare Deo. Merito Chrysostomus scripsit homiliam 33, hoc titulo: Quod Eleemosyna est ars omnium quaestuosissima. Eleemosyna praebet magnum solatium morituri. Tobiae XII: « Eleemosyna liberat a morte, et ipsa est quae facit invenire misericordiam. » Psal. XL, 2: « Beatus qui intelligit super egenum et pauperem, in die mala liberabit eum Dominus. » « Non sunt hominis bona, inquit S. Ambrosius, quae secum ferre non potest: sola misericordia comes est defunctorum. » Eleemosyna aedificat aeterna tabernacula in coelis. S. Leo, serm. 6 De Jejunio 10 mensis: « Temporale, ait, donum in praemium transit aeternum; » et Chrysostomus, hom. 9 De Paenit.: « Mercatura, ait, negotiatioque tua coelum est; da panem, et accipe paradisum; parva da, et magna suscipe; da mortalia, et recipe immortalia. » Scriptum est enim: « Beati misericordes, quoniam ipsi misericordiam consequentur. » Hinc Petrus Chrysologus, serm. 8 De Jejunio et Eleemosyna: « Manus, ait, pauperis sinus est Abrahae, ubi quidquid pauper accepit, mox reponit. Thesaurus coeli est manus pauperis. Da igitur, o homo, pauperi terram, ut accipias coelum; da nummum, ut accipias regnum; da micam, ut accipias totum. » Beatius est magis dare quam accipere, ait Christus. Hinc in dando tota natura nobis praebet exemplum. Coeli dant lumen et influxum, ignis dat calorem, aer dat auram qua respiramus, terra dat tot fructus, mare tot pisces, animalia dant lanam et carnes. Pater aeternus dat Filio suam naturam: Pater et Filius eamdem dant Spiritui Sancto: Filius se dedit nobis in praesepio et in cruce, ac quotidie dat in Ven. Sacramento. Turpissimum igitur erit, si nos, qui ab omnibus creaturis, et a Deo quotidie tam multa recipimus, non etiam discamus largiri non habentibus ea quae possumus. Eleemosyna pauperi datur, sed Christus eam sibi datam reputat. « Esurivi, inquit, et dedistis mihi manducare, » etc. Esurire voluit Christus in pauperibus, qui dives in coelo est: et tu dubitas, o homo, dare homini, cum scias te dare Christo! Eleemosyna opem affert orationi. « Efficacissima est ad exorandum Deum postulatio, cui pietatis opera suffragantur, » ait S. Leo, serm. 10 De Jejun. 10 mensis. Tobiae IV, 7: « Noli avertere faciem tuam ab ullo paupere: ita enim fiet ut nec a te avertatur facies Domini. » S. Augustinus in Psal. XLII: « Vis, ait, orationem tuam volare ad Deum, fac illi duas alas, jejunium et eleemosynam. » Eleemosyna est propria Sanctorum illustrium virtus, estque signum praedestinationis Dei. « Induite, ait Paulus, Coloss. III, 12, vos sicut electi Dei, sancti et dilecti viscera misericordiae. » S. Franciscus ita liberalis erat in pauperes, ut a patre prodigalitatis coram Episcopo accusatus sit, bonisque sponte exutus: hocque fuit primum sanctitatis ejus fundamentum. S. Catharina Senensis pauperi mendicanti crucem argenteam dedit, cum aliud non haberet. Noctu apparens ei Christus, dixit se crucem illam in die judicii publice ostensurum, in signum pietatis. S. Hieronymus ad Nepotianum: « Nunquam, ait, memini me legisse mala morte defunctum, qui libenter opera charitatis exhibuit. Habet enim multos intercessores, et impossibile est multorum preces non exaudiri. » Denique eleemosyna est quasi torques aurea nobilium Sanctorum ac filiorum Dei, inquit S. Chrysostomus, imo Salomon, Proverb. III, 3, cum ait: « Eleemosyna et veritas te non deserant: circumda eas gutturi tuo, et invenies gratiam et disciplinam bonam coram Deo et hominibus. » Eleemosyna est instar sacrificii Deum placantis, ut ait S. Augustinus; et Apostolus, Hebr. XIII, 16: « Beneficentiae et communionis nolite oblivisci; talibus enim hostiis promeretur Deus. » Eleemosyna opes in tuto locat, puta in coelo per manus pauperum. « Ubinam, inquit Chrysostomus, opes deponemus? transfugae sunt (ab uno enim ad alium fugiunt), quomodo tenebuntur? Distributae manent, custoditae fugiunt. » Et S. Cyprianus, tract. De Opere et Eleemosyna: « Patrimonium, inquit, Deo creditum nec fiscus invadit, nec calumnia aliqua forensis evertit. » Eleemosyna hominem facit similem Deo. Deus enim est ipsum in se bonum; natura autem boni est ut se aliis communicet. « Estote misericordes, sicut et Pater vester misericors est, » ait Christus, Luc. VI, 36.
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13. ATTULI QUOD SANCTIFICATUM EST. — Pro attuli, lege cum Romanis, abstuli. Hebraice enim est biarti, id est, sustuli, removí. Ita Septuaginta, Chaldaeus, Vatablus et alii, q. d. E domo mea sustuli et edidi, Domine, has tertias decimas, quas jussisti sanctificari, id est, separari, et tibi in persona pauperum offerri. Unde sequitur: « Et dedi illas Levitae, et advenae, et pupillo, et viduae. »
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14. NON COMEDI EX EIS IN LUCTU MEO (q. d. In calamitate, vel paupertate mea, sive indigentia mea, non comedi ex hisce tertiis decimis), NEC SEPARAVI EA IN QUALIBET IMMUNDITIA, nec iis sum usus ad res immundas, ut videlicet ea darem meretricibus, canibus, aut jumentis, q. d. Hasce decimas ut sanctas, integras et intactas, Deo, id est pauperibus ejus nomine, separavi et dedi.
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15. RESPICE DE SANCTUARIO TUO. — Hebraice, respice de habitaculo sanctitatis tuae, de coelo ipso.
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19. FACIAT TE EXCELSIOREM CUNCTIS GENTIBUS QUAS CREAVIT IN LAUDEM ET NOMEN (id est famam) ET GLORIAM SUAM. — In tot enim, tamque variis gentibus, rebusque a se creatis, Deus ostendit infinitam sapientiam suam in ordinando, et immensam potentiam in creando, et immensum amorem in communicando eis suum esse suaque bona, ut merito ex hisce omnes assurgere debeant ad Dei laudem et glorificationem. Ita Abulensis.
26:1
… La d. cultuale, accanto alla quale esisteva anche una d. regale (I Sam. 8, 15.17), rappresenta un istituto antico (Gen. 14, 20; 28, 22) e si basa sul concetto di offerta rivolta alla divinità come proprietaria del paese (Lev. 25, 23; Deut. 26, 1 sgg.).
… In 3 capp. Gēmārā' palestinese. m) Bikhārīm («primizie»: Ex. 23, 19; 34, 26; Deut. 18, 4; 26, 1 sgg.). …
… E fissarono la quantità dell'offerta, tra 1/40 e 1/60 (s. Girolamo, In Ezechielem, 45, 13 sg.; PL 25, 451). L'offerta al Tempio (Deut. 12, 6 sgg.) aveva un suo rito (ibid., 26, 1-11); le p. disposte in un cesto erano deposte dinanzi a Jahweh. …
26:3
… Nell'atrio dei sacerdoti, un movimento a bilancia innanzi ed indietro verso l'altare simboleggiava l'offerta del cesto a Jahweh, mentre si recitava la formola prescritta (Deut. 26, 3-10).
26:5
… Se si volesse fare un'ipotesi circa la lingua parlata degli E. in quell'epoca, si potrebbe pensare all'aramaico (forse un accenno in Deut. 26, 5 «un arameo errante era il mio progenitore»: così deve dire l'Israelita offrendo le primizie al Signore; cf. pure Gen. 31, 20. 24. 47) oppure all'amorritica (dialetto cananeo orientale, …
26:12
… In casi di notevole distanza si potevano vendere le d. e con il ricavato procurare tutto quanto occorreva per l'agape presso il santuario (Deut. 14, 22-27). Con il tempo si poteva devolvere la d. ai leviti, stranieri, vedove ed orfani nel luogo del domicilio del tributario (Deut. 14, 28 sg.; 26, 12 sg.). …
Presso gli Ebrei, la v. era uno stato di desolazione e comportava divieti particolari (cf. Gen. 38, 14, 19; Iud. 10, 2; 16, 9; II Reg. 20, 3; Lev. 21, 14). Così la vedova è un essere che si raccomanda per se stessa alla pietà (cf. Ex. 22, 22; Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; 16, 11, 14; 10, 18; 27, 19; 22, 24); molto spesso, non avendo parenti prossimi per difenderla, è in balia dei violenti (cf. Iob. 22, 9; 34, 3, 21; Ps. 95, 6; Sap. 4, 10; Is. …
26:14
… Se ne ha traccia nella proibizione di alcuni riti funebri (Lev. 30, 27 sg.; Deut. 14, 1), nella proibizione della necromanzia (Deut. 18, 11; 26, 14); cf. specialmente I Sam. 28, 8-20 sull'evocazione di Samuele, ove, oltre alla diffusione della necromanzia nella religione popolare, risulta la esplicita credenza nella vita oltre …
26:18
… « Mettevanno il nome di Jahweh sui figli di Israele » benedicendoli con il triplice auspicio di divina custodia, grazia, salvezza-pace (Num. 6, 23-27). « Segregati » da Dio dal popolo d'Israele, « segregato » da tutti i popoli (Lev. 20, 24. 26; Deut. 14, 2; 26, 18 sg.), erano i mediatori della « santità ». Ad essi, e mediante essi a tutto Israele, si rivolge il comando divino che riecheggia nella « Legge di santità » (Lev. 17-26): « Siate santi, …
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.