Gods commandmentes must be written in plastred stones. An Altar erected, and Sacrifices offered. 12. Obseruers of the commandments must be blessed, and transgressors cursed. 14. with the forme of cursing idolaters, and diuers other enormious sinners.
1And Moses with the ancients of Israel commanded the people, saying: Keep every commandment that I command you this day.E Mosè, e i seniori d'Israele ordinarono, e dissero al popolo: Custodite tutti i precetti che io oggi vi annunzio.AND Moyses and the ancientes of Israel commanded the people, saying: Keepe euerie commandment that I command you this day.Præcepit autem Moyses et seniores Israël populo, dicentes: Custodite omne mandatum quod præcipio vobis hodie. 2And when you are passed over the Jordan into the land which the Lord thy God will give thee, thou shalt set up great stones, and shalt plaster them over with plaster,E allorché passato il Giordano sarete entrati nella terra che darà a te il Signore Dio tuo, tu alzerai delle pietre grandi, e le intonacherai con calcina,And when you are passed ouer Iordan into the Land, which our Lord thy God wil geue thee, thou shalt erect great stones, and shalt polish them with plaster,Cumque transieritis Jordanem in terram, quam Dominus Deus tuus dabit tibi, eriges ingentes lapides, et calce lævigabis eos, 3That thou mayst write on them all the words of this law, when thou art passed over the Jordan: that thou mayst enter into the land which the Lord thy God will give thee, a land flowing with milk and honey, as he swore to thy fathers.Affinché tu possa scrivervi sopra tutte le parole di questa legge, passato che avrai il Giordano per entrare nella terra che sarà data a te dal Signore Dio tuo; terra, che scorre latte, e miele, com'ei giurò a' padri tuoi.that thou mayest write on them al the wordes of this law, when thou hast passed ouer Iordan: that thou mayest enter into the Land, which our Lord thy God wil geue thee, a land flowing with milke and honie, as he sware to thy fathers.ut possis in eis scribere omnia verba legis hujus, Jordane transmisso: ut introëas terram, quam Dominus Deus tuus dabit tibi, terram lacte et melle manantem, sicut juravit patribus tuis. 4Therefore when you are passed over the Jordan, set up the stones which I command you this day, in mount Hebal, and thou shalt plaster them with plaster:Quando adunque voi avrete passato il Giordano, alzate le pietre ch'io oggi vi dico, sul monte Hebal, e intonacatele colla calcina:When therfore you are passed Iordan, erect the stones which I command you this day in mount Hebal, and thou shalt polish them with plaster:Quando ergo transieritis Jordanem, erigite lapides, quos ego hodie præcipio vobis in monte Hebal, et lævigabis eos calce:
5And thou shalt build there an altar to the Lord thy God, of stones which iron hath not touched,E ivi edificherai un altare al Signore Dio tuo di pietre non tocche da ferro,and thou shalt build there an altar to our Lord thy God of stones, which yron hath not touched,et ædificabis ibi altare Domino Deo tuo de lapidibus, quos ferrum non tetigit, 6And of stones not fashioned nor polished: and thou shalt offer upon it holocausts to the Lord thy God:Di pietre informi, e non lavorate: e sopra di esso offerirai olocausti al Signore Dio tuo,and of stones not fashioned nor polished: and thou shalt put vpon it holocaustes to our Lord thy God,et de saxis informibus et impolitis: et offeres super eo holocausta Domino Deo tuo, 7And shalt immolate peace victims, and eat there, and feast before the Lord thy God.E immolerai ostie pacifiche, e ivi ne mangerai dinanzi al Signore Dio tuo.and shalt immolate pacifique hostes, and eate there, and feaste there before our Lord thy God.et immolabis hostias pacificas, comedesque ibi, et epulaberis coram Domino Deo tuo. 8And thou shalt write upon the stones all the words of this law plainly and clearly.E sopra le pietre scriverai tutte e parole di questa legge chiaramente, e distintamente.And thou shalt write vpon the stones al the wordes of this law plainely and cleerly.Et scribes super lapides omnia verba legis hujus plane et lucide. 9And Moses and the priests of the race of Levi said to all Israel: Attend, and hear, O Israel: This day thou art made the people of the Lord thy God:E Mosè, e i sacerdoti della stirpe di Levi dissero a tutto Israele: Pon mente, o Israele, e ascolta: oggi tu sei diventato il popolo del Signore Dio tuo:And Moyses and the priestes of the Leuitical stocke said to al Israel: Attend, and heare Israel: This day thou art made the people of our Lord thy God:Dixeruntque Moyses et sacerdotes Levitici generis ad omnem Israëlem: Attende, et audi, Israël: hodie factus es populus Domini Dei tui: 10Thou shalt hear his voice, and do the commandments and justices which I command thee.Tu ascolterai la sua voce, e osserverai i comandamenti, e le leggi, che io ti annunzio.thou shalt heare his voice, and doe the commandementes and iustices, which I command thee.audies vocem ejus, et facies mandata atque justitias, quas ego præcipio tibi. 11And Moses commanded the people in that day, saying:E Mosè in quel giorno comandò, e disse al popolo:And Moyses commanded the people in that day, saying:Præcepitque Moyses populo in die illo, dicens: 12These shall stand upon mount Garizim to bless the people, when you are passed the Jordan: Simeon, Levi, Juda, Issachar, Joseph, and Benjamin.Passato che avrete il Giordano, questi staranno sul monte Garizim per benedire il popolo: Simeone, Levi, Giuda, Issachar, Joseph, e Beniamin.These shal stand to blesse the people, vpon mount Garizim, when you are past Iordan: Simeon, Leui, Iudas, Issachar, Ioseph, and Beniamin.Hi stabunt ad benedicendum populo super montem Garizim, Jordane transmisso: Simeon, Levi, Judas, Issachar, Joseph, et Benjamin.
13And over against them shall stand on mount Hebal to curse: Ruben, Gad, and Aser, and Zabulon, Dan, and Nephtali.E questi altri staran dirimpetto per dare maledizione sul monte Hebal: Ruben, Gad, e Aser, e Zabulon, Dan, e Nephtali.And ouer against them these shal stand to curse on mount Hebal. Ruben, Gad, and Aser, and Zabulon, Dan and Nephthali:Et e regione isti stabunt ad maledicendum in monte Hebal: Ruben, Gad, et Aser, et Zabulon, Dan, et Nephthali. 14And the Levites shall pronounce, and say to all the men of Israel with a loud voice:E i Leviti intuoneranno, e diranno a tutti gli uomini d'Israele a voce sonora:And the Leuites shal pronounce, and say to al the men of Israel with a high voice:Et pronuntiabunt Levitæ, dicentque ad omnes viros Israël excelsa voce: 15Cursed be the man that maketh a graven and molten thing, the abomination of the Lord, the work of the hands of artificers, and shall put it in a secret place: and all the people shall answer and say: Amen.Maledetto l'uomo, che fa simulacro di scultura, e di getto, opera di mano di artefici (cosa abbominata dal Signore), e lo ripone in luogo nascosto: E tutto il popolo risponderà: Così sia.Cursed be the man that maketh a grauen and molten thing, the abomination of our Lord, the worke of the handes of artificers, and shal put it in secrete. and al the people shal answer, and say: Amen.Maledictus homo qui facit sculptile et conflatile, abominationem Domini, opus manuum artificum, ponetque illud in abscondito: et respondebit omnis populus, et dicet: Amen. 16Cursed be he that honoureth not his father and mother: and all the people shall say: Amen.Maledetto chi non onora il padre suo, e la madre: e tutto il popolo dirà: Così sia.Cursed be he that honoureth not his father and mother. and al the people shal say: Amen.Maledictus qui non honorat patrem suum, et matrem: et dicet omnis populus: Amen. 17Cursed be he that removeth his neighbour’s landmarks: and all the people shall say: Amen.Maledetto chi tramuta i termini del suo vicino: e tutto il popolo dirà: Così sia.Cursed be he that remoueth his neighbours boundes. and al the people shal say: Amen.Maledictus qui transfert terminos proximi sui: et dicet omnis populus: Amen. 18Cursed be he that maketh the blind to wander out of his way: and all the people shall say: Amen.Maledetto chi ha fatto sì, che il cieco smarrisca la strada: e tutto il popolo dirà: Così sia.Cursed be he that maketh the blinde to goe amisse in his iourney. and al the people shal say: Amen.Maledictus qui errare facit cæcum in itinere: et dicet omnis populus: Amen.
19Cursed be he that perverteth the judgment of the stranger, of the fatherless and the widow: and all the people shall say: Amen.Maledetto chi disfavorisce la ragione del forestiero, del pupillo, e della vedova: e tutto il popolo dirà: Così sia.Cursed be he that peruerteth the iudgement of the stranger, of the pupil and the widow. and al the people shal say: Amen.Maledictus qui pervertit judicium advenæ, pupilli et viduæ: et dicet omnis populus: Amen. 20Cursed be he that lieth with his father’s wife, and uncovereth his bed: and all the people shall say: Amen.Maledetto chi disonora la moglie del padre suo, e scuopre la coperta del suo talamo: e tutto il popol dirà: Così sia.Cursed be he that sleepeth with his fathers wife, and reuealeth the couer of his bedde. and al the people shal say: Amen.Maledictus qui dormit cum uxore patris sui, et revelat operimentum lectuli ejus: et dicet omnis populus: Amen. 21Cursed be he that lieth with any beast: and all the people shall say: Amen.Maledetto chi pecca con qualsisia animale: e tutto il popolo risponderà: Così sia.Cursed be he that lyeth with any beast. and al the people shal say: Amen.Maledictus qui dormit cum omni jumento: et dicet omnis populus: Amen. 22Cursed be he that lieth with his sister, the daughter of his father, or of his mother: and all the people shall say: Amen.Maledetto chi disonora la propria sorella, figliuola del padre suo, o della sua madre: e tutto il popol dirà: Così sia.Cursed be he that sleepeth with his sister, the daughter of his father, or of his mother. and al the people shal say: Amen.Maledictus qui dormit cum sorore sua, filia patris sui, vel matris suæ: et dicet omnis populus: Amen. 23Cursed be he that lieth with his mother-in-law: and all the people shall say: Amen.Maledetto chi disonora la sua suocera: e tutto il popol dirà: Così sia.Cursed be he that sleepeth with his mother in law. and al the people shal say: Amen.Maledictus qui dormit cum socru sua: et dicet omnis populus: Amen. 24Cursed be he that secretly killeth his neighbour: and all the people shall say: Amen.Maledetto chi fa morir di nascosto il suo prossimo: e tutto il popol dirà: Così sia.Cursed be he that secretely striketh his neighbour. and al the people shal say: Amen.Maledictus qui clam percusserit proximum suum: et dicet omnis populus: Amen. 25Cursed be he that taketh gifts, to slay an innocent person: and all the people shall say: Amen.Maledetto chi riceve de' doni per ispargere il sangue d'un innocente: e dirà tutto il popolo: Così sia.Cursed be he that taketh giftes, to kil the soule of innocent bloud. and al the people shal say: Amen.Maledictus qui accipit munera, ut percutiat animam sanguinis innocentis: et dicet omnis populus: Amen.
26Cursed be he that abideth not in the words of this law, and fulfilleth them not in work: and all the people shall say: Amen.Maledetto chi non sta fermo alle parole di questa legge, e non le adempie coll'opere: e tutto il popol dirà: Così sia.Cursed be he that obydeth not in the wordes of this law, and fulfilleth them not in worke. and al the people shal say: Amen.Maledictus qui non permanet in sermonibus legis hujus, nec eos opere perficit: et dicet omnis populus: Amen.
27:1
Year of the World 2553.
Haydock
Ancients, particularly the priests, ver. 9. (Haydock)
Calmet
These exhorted the people to observe diligently, what they had all heard from the mouth of Moses, Deuteronomy 5:1:(Calmet)
27:2
Stones. The Latin translation of the Samaritan copy, defines the number to be two, (Exodus 20:18,) and shews that the law, which was to be written upon them, was no other than the decalogue, to which the curses and blessings here recorded have a direct reference. When no number is specified, the dual is commonly understood. (Haydock) (Leviticus 12:5, etc.)
Kennicott
Two large stones would be sufficient to contain the words of the decalogue, and they would more strikingly represent the two tables written with the finger of God. They were probably first polished, and the letters raised upon them in relievo, as the Arabic marbles in the University of Oxford are done. The white plaster being then used to fill up the interstices between the letters of black marble, the words would appear very plainly. (Kennicott, Dis. 2.)
Calmet
Others think that a high and durable monument was raised both for an altar and for the inscription, though some would allow four others for this purpose. (Calmet)
Plaster. The Hebrew does not specify all over; and Houbigant supposes, that the cement was only used to join the stones together. Neither do the Hebrew or Septuagint intimate that the plaster was laid on for the purpose of writing more easily.
27:3
Haydock
That, etc. Hebrew and Septuagint, "And thou shalt write upon them (stones) all the words of," etc. (Haydock)
Calmet
This law, the decalogue, (Masius in Josue 8:32,) or all the laws of Moses, leaving out the historical parts of his work, or the 20th and three following chapters of Exodus, or the discourses of Moses in this book, etc. Josue, in effect, wrote upon stones the Deuteronomy of the law of Moses, which Josephus explains of the curses and blessings inscribed upon the two sides of the monument, as an abridgment of the whole law. (Calmet)
Tirinus
The Jordan is not in Hebrew expressly, but in the Septuagint. After the Israelites had crossed this river, they were thus to make a solemn profession of their adherence to the law of God, (Haydock) as they did (ver. 12,) after they had taken Hai; though Josephus insinuates, that they deferred for five years the accomplishment of what is here required. (Tirinus)
27:4
Walton
Hebal. It affords a matter of surprise to Ludolf, that this barren mountain of cursing, (ver. 13,) should be fixed upon by God, for the erection of his altar and for solemn feasting, instead of Garizim, which is most luxuriant. Reland believes that their very names designate sterility and fruitfulness. But we must observe that the Samaritan copy, both here and Exodus xx., specifies that Garizim was to be the place so highly distinguished. Almost all interpreters agree in condemning the Samaritans of a wilful corruption of their text, on this account. But Kennicott adduces several very plausible arguments in their defence, and even throws the blame upon the Jews, who are accused of having taken similar liberties with their text, by St. Jerome, (Galatians 3:10,) in leaving out the word col, all, which he found in the Samaritan Pentateuch, (ver. 26,) as well as in St. Paul. It is remarkable that the Protestant "version allows the corruption of the present Hebrew copies. For as it inserts other necessary words elsewhere, so here, says the Doctor, it inserts the word all, noting it with a different character, as deficient in the present Hebrew." Another plain instance of fraud is acknowledged by many of the Jews, (Judges 18:30,) where, because the grandson of their lawgiver became the first priest of Michas' idol, in the tribe of Dan, they have inserted an n over or in the name of Moses, to change it into Manasseh. "The letter nun was written, says Jarchi, in order to change the name for the honour of Moses." (Talmud, fol. 109.) Michaelis adduces the same reason from Abendana, (Gottingen, comment. 4, 1753) thus acknowledging a wilful corruption made by the Jews, which in the former volume he had asserted had never yet been clearly proved against them. Kennicott himself had once been of the same persuasion. Josue 15:60, eleven cities are omitted, perhaps originally by mistake, though St. Jerome thinks that they may have been left out by the ancient Jews, because Bethlehem Ephrata is there described as in the tribe of Juda, agreeably to the prophecy of Micheas 5:2. It seems, therefore, that the Jews were as capable of falsifying the text as the Samaritans. Their hatred against the latter was also excessive, insomuch that they vented all sorts of imprecations against them, and even decreed, "that no Israelite eat of any thing that is a Samaritan's, nor that nay Samaritan be proselyted to Israel, nor have nay part in the resurrection." (R. Tanchum.) (Walton, proleg. 11. 4.)
Obadias
Hence we read, (John 4:9,) the Jews do not communicate with the Samaritans. See Ecclesiasticus 1. 25.[l. 28.?] Many passages of the New Testament set the character of the latter, however, in a more favourable light than that of the Jews. They were open to conviction, on the preaching of Christ and of the apostles. See St. Chrysostom on John iv., and the history of the Samaritan cured of the leprosy, whose behaviour, contrasted with the ingratitude of the nine Jews, obtained the glorious approbation of the Son of God, who disdained not to describe himself, on another occasion, under the character of the good Samaritan, Luke x., and xvii. The Samaritans are also acknowledged by the Jews themselves, to be more zealous for the law of Moses, and more rigid observers of the letter of it, than the people of their own nation. (Obadias; Hottinger.)
Eliezer
It is not probable, therefore, that they would designedly interpolate that very law, which alone they received as of divine authority among the writings of the prophets. Besides, what interest could they have on this occasion to substitute Garizim? As they had possession of both the mountains in question, if they had known that Hebal had been honoured with the altar, etc., what hindered them from building their temple upon it? What could be the reason why Joatham chose Mount Garizim as the place from which he might address the men of Sichem, to bring them to a sense of their duty? unless because he was convinced not only that Abraham had sacrificed there when he first came into Chanaan, (Genesis 12:6,) but also that God had chosen it for the place where his covenant with Israel should be ratified, as soon as the Israelites had taken possession of the country. But it may be said all the ancient versions agree with the Hebrew. No doubt those which have been taken from that text agree with it. But the Samaritans have a version in their own dialect, and another in Arabic, both which were in the possession of Walton, who believes that the former "was made not long after the days of Esdras, while the Samaritans and the Jews followed the same religion." This, as well as the Arabic, which is extant in this place, both in its own and in the Samaritan character, all admit the word Garizim; and the Greek version, which some believe was made from the same text soon after the reign of Alexander the Great, (Hottinger) if it really ever existed, must no doubt have retained the same reading. These versions claim a higher antiquity than that of the Septuagint. But in reality the versions can prove nothing on either side, in the present case, as the interpolation is supposed to have taken place before they were made, and soon after the building of the famous temple of Sanaballat, which Prideaux places about the year 409, B.C. This temple chiefly enkindled the mortal hatred of the Jews against the Samaritans; and as it was built upon Mount Garizim, they were afraid lest they might from this text conciliate greater authority to that place, and assert that it was the house of the sanctuary, as they afterwards did, having priests of the stock of Aaron, who there offered holocausts, when Benjamin visited them above 400 years ago. Their claim however was unjustifiable, and their priesthood schismatical. Though Moses commanded that an altar should be erected on one of these mountains, he did not determine that the ark was to remain there for ever, nor does he seem to have decided where it was to be fixed. God afterwards chose Mount Sion for his habitation, and revealed his will by his prophets. These the Samaritans ought to have obeyed, as well as the pastors, whom the Almighty had commissioned to determine all difficult matters, Deuteronomy 17. The text before us decides nothing in their favour. The substitution of Hebal makes nothing against them, much less does it establish the pretensions of the Jews, who, if they had intended to authorize the building of the temple at Jerusalem, ought rather, it should seem, to have written Moria or Sion. As they have not done this, perhaps it may be as well to admit that this variation may have originally happened, by the inadvertency or malice of some transcriber of great authority, whose copy being followed by others for some time, without any criminal design, might at last supersede the proper word, particularly when the erroneous reading was become common, and was found to annoy an enemy. Authors of great eminence are forced, at least, to account for many variations of equal importance in this manner. It seems difficult to lay the blame of such mistakes upon a whole nation, which can never be prevailed upon to join in the collusion so heartily, but that some man of more conscience than the rest will expose the imposture. When this variation took place, we may well suppose that the copies of the law were not very numerous. After a succession of wicked princes had reigned in Judea, they drew down the vengeance of God upon the whole nation, and almost all were led away captives to Babylon, where they remained seventy years. In this state of confusion, while impiety overflowed the land, how few would have an opportunity or a will to take an exact copy of the law! Some have thought that it was almost entirely forgotten in the days of Joas. Others have asserted that Esdras had to write afresh, as it were by inspiration, all that had been given by the more ancient sacred penmen. These opinions are not indeed to be admitted, but they shew that many have supposed that the copies of the law were once exceedingly scarce. Perhaps they were never more so than when the Jews were just returning from captivity, the time when the schismatical temple of Garizim was erected, and when, we have before observed, this variation is supposed to have taken place. Josephus, though a bitter enemy of the Samaritans, speaks with hesitation respecting the precise situation of the altar prescribed by Moses. The ancient Fathers seem to have taken no notice of this controversy, perhaps because it was not yet agitated with so much heat as it has been since. Our Saviour condemns neither party. If however the Samaritan copy be in this respect interpolated, as we know the reason of it, the authority of the whole Pentateuch must not on that account be rejected, as Houbigant well observes. The Jews objected to the Samaritans, that they had inserted the word Sichem: (chap. 11:30,) "I have said to you, O Samaritans, ye have falsified your law: for ye say the plain of More which is Sichem. [they add Sichem of their own accord.] We ourselves indeed confess that the plain of Moreh is Sichem." (Eliezer.)
Haydock
Lightfoot, who mentions these words, (V. 2:p. 505,) expresses great surprise at this Jew's accusing the Samaritans of so slight a matter, and at his not at all mentioning that far greater subornation as to Mount Garizim. What seems still more wonderful is, that no such accusation is brought against them in that famous dispute which Josephus ([Antiquities?] 13:3,) informs us took place before king Ptolemy, in which the parties bound themselves by oath to produce their proofs according to the law; and yet the historian mentions not one text from it, nor does he insinuate that the Samaritans were arraigned on account of any wilful corruption, which might then have been so easily proved. The king condemned them unheard, if we believe Josephus, though the Samaritans give quite a different account, and say that Ptolemy decreed the victory to them. (Act. Erud. Lips. 1691.) See Josue 8:30. (Kennicott) (Haydock)
27:5
Stones: the same as those which composed the monument, (Calmet) or rather different from them, (Menochius) as those were polished, ver. 2.
27:6
Polished. Hebrew simply, "of whole stones."
27:8
Calmet
And clearly. Hebrew, "very plainly;" (Haydock) so that they might be easily read. Some Rabbins say that Josue wrote them in 70 different languages, that all nations might read them. Happy expedient! (Calmet)
27:12
Bonfrere
Garizim. The children of Jacob, by Lia and Rachel, have the more honourable function of blessing, while those of the handmaids, with Ruben and Zabulon, the first and the last sons of Lia, at their head, on Hebal, have to answer to the various curses which were to be proclaimed by the priests and Levites, ver. 14. These were stationed with the ark, between the two mountains; and when they pronounced, for example, "Blessed is he that maketh not a graven or molten thing," etc., those on Garizim answered Amen; and when they turned towards those on Hebal, and said, Cursed, etc., they replied in like manner. In the mean time, the body of the Levites might be with the other five tribes on Mount Garizim, though the priests, and those of greater dignity, might remain beside the ark, to perform this sacred function; as we read in Josue that they were stationed between the two divisions of the army. (Bonfrere)
Vatable
Some think that Levi is placed with the rest only according to the order of his birth, and that Joseph stands for two tribes. (Vatable)
Calmet
Josephus asserts, that the whole army was divided into two parts, as well as the tribe of Levi, part of which stood on each of the mountains. Then the tribes on Garizim prayed that God would bless the observers of his law; and those on Hebal answered, Amen; and after they had repeated the same blessings, those on Garizim made a similar acclamation. In like manner, they repeated the curses one after another. (Calmet)
Haydock
But this would make both the mountains equal in dignity. He places the altar likewise, with the inscription of blessings and curses on each side of it, in the midst of the valley, or rather nearer to Garizim; as he says it was not far from Sichem, which was built at the foot of that mountain, on the north side, while Hebal lay still farther to the north of the city, and being scorched with the sun-beams, was rendered fruitless and unpleasant. (Haydock)
If Josephus afterwards (Antiquities 5:1,) say that the altar was on Hebal, we must either acknowledge that his work has been there interpolated, or that he contradicts himself. Kennicott also takes notice of a strange mistake in the grand edition of St. Ephrem, in the Latin translation, by Benedict; which, in opposition to the Syriac, has (ver. 13,) "these shall rise to curse on Mount Garizim," though Hebal is universally allowed to be the mount of cursing.
27:14
Pronounce. Hebrew, "answer," as the older Protestant editions, 1540, etc., had it; though "our last translators, 1613, says Kennicott, in this, as in several other instances, altered for the worse," shall speak. A select company of Levites in the valley, repeated what had been declared from Hebal.
27:15
Haydock
Thing. Protestants, any....image. They insert the word any, and translate image, as they almost constantly do where idols are meant, to make the ignorant believe, that all images are to be rejected with the utmost abhorrence, as cursed things. Why then do they not observe the injunction themselves? (Chap. 16:22.) (Haydock)
Secret. The magistrates had to punish all acts of public idolatry with the utmost severity. But God will not suffer those to escape who do such things even in the most private manner.
Amen, truly; (Calmet) so be it.
27:16
Honoureth not. Hebrew, "curseth." Septuagint, "despiseth." See Leviticus 20:9.
Haydock
"Exodus 21:17., Moses proclaimed, He that curseth his father or (Hebrew and) mother, shall die the death." But here he goes still farther, and denounces a curse on those who make light of (Hebrew makle, vilipendit) their parents; or, as Denis the Carthusian expresses it not amiss, on him "who does not honour, by shewing them obedience in due time, or by not relieving their wants as far as possible; and chiefly, if instead of honouring, he curses and uses opprobrious language towards them." "I have made this remark, says Amama, (p. 376,) in order to admonish the Germans and the Dutch that this passage has been translated by Luther with too great carelessness, curseth, as if the same Hebrew word, kalal, were here used as in the text of Exodus. But those who are not too brazen, will confess that the Hebrew text, and the more accurate versions, require greater reverence to be shewn to parents. Etiam illi judicabunt qui nondum aere lavantur." This author, in his animadversions upon the Vulgate, often takes occasion to mention the blunders "of B. Luther," as well as of the Septuagint and other interpreters; for he seems to be satisfied with no version which has hitherto been published. (Haydock)
27:17
Pollux
Landmarks, contrary to the prohibition, Deuteronomy 19:14. The Rabbins say that Cain first adopted such distinctions. The ancient Greeks placed little pillars at the end of their fields, with the name of the owner engraven upon them. (Pollux, 3:9.)
Xenophon
All Thrace was divided in this manner. (Xenophon, Anab.)
27:18
27:23
Calmet
Mother. Some copies of the Septuagint have "daughter-in-law;" and some Latin manuscripts add, "Cursed is he who sleepeth with his neighbour's wife; and all the people shall say, Amen." (Calmet)
27:24
Haydock
Secretly, as is commonly the case; though such as committed murder in public, were equally if not more guilty. (Haydock)
Assassins, traitors, and those guilty of calumny, etc., are to be abhorred.
27:26
In the. The Samaritan, Septuagint, and St. Paul (Galatians 3:10,) read, in all the words, etc., which must probably be understood of the principal points of the law, specified in the preceding verses. (Calmet) See ver. 4.
Capellus
The Jews could derive no advantage from the omission of the word all, as the general proposition would be equivalent. (Capellus.)
Kennicott
Some are of opinion, that the blessings which Moses ordered to be proclaimed, were the reverse of these curses, ver. 12. But, is that man truly blessed who observes one point of the law, while he perhaps is transgressing the rest? At this rate, the same man might be blessed and cursed at the same time. (Kennicott)
Haydock
They are more probably, therefore, expressed in the following chapter, where the observance of all the commandments is previously required. The curses are denounced indefinitely, to imply that those who transgress the law, must stand before an unerring Judge, to receive an adequate punishment in eternity for their crying sins against the law, which was given on Mount Horeb, Deuteronomy 29:1. Against such criminals the preceding curses are levelled. But those recorded in the ensuing chapter, are of a temporary nature, and to be publicly inflicted without delay upon those who refuse to adhere to the service of the Lord. "God had made such a covenant with the Israelites, says Houbigant, that he would so long uphold their republic as they should worship the true God." (Haydock)
Haydock
The foregoing curses may thus refer to the ten commandments; ver. 15, denounces vengeance against all who transgress the first table of the law, which relates to God; ver. 16, sanctions the honour due to parents; ver. 18, 24, and 25, condemn those who injure or kill; as ver. 20, 21, 22, and 23, do those who are guilty of impurity; ver. 17, curseth those who steal; and ver. 19, those who bear false witness; ver. 26, is intended as a general sanction of the law, as the two last commandments secure the observance of it most effectually, by forbidding even the thought or desire of doing evil. See Kennicott, Dis. 2:p. 86. (Haydock)
27:12
The ancientes of euerie tribe.
The Leuites proper office was to blesse.
27:14
But by occasion of sinne their office was also to pronounce curses.
27:15
Though the sinnes were secrete, yet the offenders were cursed: publique sinnes were also publikely punished.
27:5
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.10
10. And if it was a great thing for the altar never to have had an iron tool lifted upon it,
27:8
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.17
… Blessed is He who cometh in the name of the Lord.” Also in Zechariah: “Behold, I bring forth my servant. The Orient is his name, because the stone which I have placed before the face of Jesus; upon that one stone are seven eyes.” Also in Deuteronomy: “And thou shalt write upon the stone all this law, very plainly.”
27:9
san Girolamo † 420 d.C. The Letters of St. Jerome 108.27
27. To revert then to that description of her character which I began a little time ago; no mind was ever more docile than was hers. She was slow to speak and swift to hear, remembering the precept, “Keep silence and hearken, O Israel.”
san Girolamo † 420 d.C. The Letters of St. Jerome 125.15
… the superior of the community you will fear as a master and love as a father. Whatever he may order you to do you will believe to be wholesome for you. You will not pass judgment upon those who are placed over you, for your duty will be to obey them and to do what you are told, according to the words spoken by Moses: “keep silence and hearken, O Israel.”
27:15
san Barnaba † 61 d.C. The Epistle of Barnabas 12
… Moreover Moses, when he commanded, “Ye shall not have any graven or molten [image] for your God,”
Tertulliano † 220 d.C. Scorpiace 2
… “Cursed be the man who maketh a graven or a molten image, an abomination, the work of the hands of the craftsman, and putteth it in a secret place.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 19.5
… This, then, it appeared, was what Christ came not to destroy, but to fulfill. Naturally it must appear so: for what is a law without precepts, or prophets without predictions? Besides, there is that terrible curse pronounced upon those who abide not in all things that are written in the book of the law to do them.
27:17
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 2.2
… But those whose part it is to ordain such persons to the priesthood, and by whom they have been already ordained, ought to order the life and judgment of such by the exercise of a competent and regular administration; for, as the law says, “Cursed is every one that removeth his neighbour’s landmarks. And all the people said Amen.”
27:26
san Giustino † 165 d.C. Dialogue with Trypho 95
“For the whole human race will be found to be under a curse. For it is written in the law of Moses, ‘Cursed is every one that continueth not in all things that are written in the book of the law to do them.’
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 3
Further, they were possessed with another apprehension; it was written, “Cursed is every one that continueth not in all things that are written in the book of the Law, to do them.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 14
Again, the Law said, “Cursed is every one that continueth not in all things that are written in this book.” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 21.5
… for it says: “Cursed is everyone that does not continue in all things that are written in the book of the law to do them.”
27:13
The Ceremony of Blessings and Curses
27:16
16. "WHO DOES NOT HONOR" (in Hebrew, "who despises") "HIS FATHER."
27:2
… rinnovò l'alleanza fra le tribù e pronunziò le Benedizioni (Jos. 8, 30-32). Nel Pentateuco samaritano al nome H. è sostituito tendenziosamente « Garizim », onde attrarre su questo monte tutti i ricordi sacri e far autenticare il luogo da Mosè stesso (Deut. 27, 2-8). Per i Samaritani il monte H. è il monte delle maledizioni (v. GARIZIM).
27:4
… Alcuni esegeti affermano con seria probabilità che non sono stati i S. a cambiare il testo in loro favore sostituendo in Deut. 27, 4 «Hebal» con «Garizim», ma piuttosto i Giudei sostituendo «Garizim» a «Hebal» in Deut. 27, 4 e Ios. 8, 30 (ed. Meyer, C. C. Torrey, R. H. Pfeiffer, e già B. Kennicott); Dio avrebbe …
27:12
… Simile tendenza esisteva già prima della loro secessione, e si assiste al fatto curioso che alcuni «antisamaritanismi» furono tramandati dagli stessi Samaritani per la loro venerazione della tradizione, come aggiunte al testo di Deut. 11, 29; 27, 12; Ios. 8, 33, che ancor oggi nel testo masoretico attribuiscono al Garizim la funzione di montagna di benedizione, mentre al Hebal quella di montagna di maledizione. …
27:15
… avverbiale di a. come assentimento di chi ascolta (sì, certo) a quanto dice colui che parla, congiunto inoltre, il più delle volte, al voto che ciò stesso si avveri (cf. I Reg. 1, 36; Ier. 11, 5; 28, 6). L'a. assume così valore di acclamazione religiosa (Deut. 27, 15-26; cf. Num. 5, 22), soprattutto nell'esercizio del culto (I Par. 16, 36; Neh. 5, 13; 8, 6). In tal senso ricorre nelle dossologie finali dei primi quattro libri dei Salmi (v.) (alla …
La stessa severa proibizione, fatta dal Vecchio Testamento, dell'uso delle immagini (p. es.: Ex. 20, 4 sg.; Lev. 26, 1; Deut. 4, 15; 27, 15; Iov. 24, 19), non solo non era assoluta, come appare dalle sculture del tempio di Salomone, ma era evidentemente motivato solo da pericolo pratico di idolatria, in cui il popolo si …
27:20
1. L'AFFINITÀ COME IMPEDIMENTO MATRIMONIALE. - Risale alla legislazione mosaica (Lev. 18, 8.14-18; 20, 11-12.14. 19-21; Deut. 27, 20.33), la quale vietava severamente le nozze con la matrigna, con la figliastra, con la figlia di questa o del figliastro, con la suocera, con la nuora, con la vedova dello zio e con la …
CONSANGUINEITÀ (LAT. *CONSANGUINITAS* ; GRECO ὈΜΕΙΜΌΤΗΣ = L'ESSERE DELLO STESSO SANGUE).
La Chiesa, che nei primi secoli accolse l'impedimento come dirimente (v. IMPEDIMENTO) nei limiti della legislazione mosaica (Lev. 18, 6; Deut. 27, 20) e del diritto romano (I, 1, 10), e cioè tra ascendenti e discendenti, fratelli e sorelle, zie e nipoti, lo estese a poco a poco, a cominciare dal sec. IV, con legislazione non sempre …
… Se uno si macchierà d'i. con la moglie dello zio paterno o materno, morrà con lei senza figli (ibid. 20, 19-21). Nel Deuteronomio sono lanciate maledizioni contro gli incestuosi e sono ricordati gli i. più gravi (Deut. 27, 20, 22-23).
La legge contro i m. consanguinei spiega l'orrore per le relazioni incestuose (cf. Gen. 19, 30-37; 35, 22; 49, 4; Lev. 20, 11 sgg.; Deut. 27, 20.22 sg.; Ex. 22, 11). La santità del m., con evidente allusione alla primitiva forma monogamica, risalta dall'uso costante nei profeti e nel Cantico dei Cantici di rappresentare l'unione …
27:22
… 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), con la cognata (ibid. 18, 16; 20, 21), con la figliastra (ibid. …
27:26
… Al am hâ-âreş i farisei zelanti rimproveravano l'ignoranza della legge (cf. Deut. 27, 26) e la trascuratezza degli obblighi dichiarati fondamentali dal loro zelo, come il pagamento delle decime e tutte le pratiche per la purità legale (Mt. 23, 1-36). I dottori rabbinici …
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.