Moyses exhorteth the people to kepe Gods commandments. 15. Namely that they make no similitude nor image of man, nor of beast, bird, fish, sunne, moone, nor of anie creature to serue the same for the Creator. He fortelleth his owne death, 23. threatneth them if they forsake God. 41. and appointeth three cities of refuge, on the same side Iordan.
1And now, O Israel, hear the commandments and judgments which I teach thee: that doing them, thou mayst live, and entering in mayst possess the land which the Lord the God of your fathers will give you.Or adunque ascolta, o Israele, i riti, e le leggi che io t'insegno, affinché osservandoli tu abbi vita, ed entri al possesso della terra che il Signore Dio dei padri vostri darà a voi.AND now Israel heare the preceptes and iudgementes, which I teach thee: that doing them, thou mayest liue, and entring in mayest possesse the Land, which the Lord the God of your fathers wil geue you.Et nunc, Israël, audi præcepta et judicia, quæ ego doceo te: ut faciens ea, vivas, et ingrediens possideas terram, quam Dominus Deus patrum vestrorum daturus est vobis. 2You shall not add to the word that I speak to you, neither shall you take away from it: keep the commandments of the Lord your God which I command you.Non aggiungerete, né toglierete alla parola ch'io vi annunzio: osservate i comandamenti del Signore Dio vostro, i quali io intimo a voi.You shal not adde to the word, that I speake to you, neither shal you take away from it: keepe the commandment of the Lord your God which I command you.Non addetis ad verbum, quod vobis loquor, nec auferetis ex eo: custodite mandata Domini Dei vestri, quæ ego præcipio vobis. 3Your eyes have seen all that the Lord hath done against Beelphegor, how he hath destroyed all his worshippers from among you.Gli occhi vostri hanno veduto tutto quello che il Signore ha fatto contro Beelphegor, come egli ha annichilali tutti i suoi adoratori dintorno a voi.Your eyes haue seene al thinges that our Lord hath done against Beelphegor, how he hath destroyed al his worshippers out of the middes of you.Oculi vestri viderunt omnia quæ fecit Dominus contra Beelphegor, quomodo contriverit omnes cultores ejus de medio vestri. 4But you that adhere to the Lord your God, are all alive until this present day.E voi, che state uniti col Signore Dio vostro, siete tutti in vita fino a questo dì,But you that cleaue to the Lord your God, liue al vntil this present day.Vos autem qui adhæretis Domino Deo vestro, vivitis universi usque in præsentem diem. 5You know that I have taught you statutes and justices, as the Lord my God hath commanded me: so shall you do them in the land which you shall possess:Voi sapete, come io vi ho insegnati i precetti, e i riti, quali il Signore Dio mio a me gl'intimò: così voi li metterete in esecuzione nella terra, che siete per possedere,You know that I haue taught you preceptes and iustices, as the Lord my God hath commanded me: so shal you do them in the Land, which you shal possesse:Scitis quod docuerim vos præcepta atque justitias, sicut mandavit mihi Dominus Deus meus: sic facietis ea in terra, quam possessuri estis:
6And you shall observe, and fulfil them in practice. For this is your wisdom, and understanding in the sight of nations, that hearing all these precepts, they may say: Behold a wise and understanding people, a great nation.E gli osserverete, e li ridurrete ad effetto. Imperocché qui sta la vostra sapienza, e la prudenza al cospetto delle nazioni, affinché queste udendo raccontare tutti questi comandamenti, dicano: Ecco un popolo saggio e prudente, popolo grande.and you shal obserue, and fulfil them in worke. For this is your wisedome, and vnderstanding before peoples, that hearing al these preceptes, may say: Behold a people ful of wisedome and vnderstanding, a great nation.et observabitis et implebitis opere. Hæc est enim vestra sapientia, et intellectus coram populis, ut audientes universa præcepta hæc, dicant: En populus sapiens et intelligens, gens magna. 7Neither is there any other nation so great, that hath gods so nigh them, as our God is present to all our petitions.Non v'ha certo altra nazione, per grande ch'ella sia, la quale tanto vicini a sé abbia i suoi dei, come il Dio nostro è presente a tutte le nostre preghiere.Neither is there other nation so great, that hath goddes approching vnto them, as our God is present at al our petitions.Nec est alia natio tam grandis, quæ habeat deos appropinquantes sibi, sicut Deus noster adest cunctis obsecrationibus nostris. 8For what other nation is there so renowned that hath ceremonies, and just judgments, and all the law, which I will set forth this day before our eyes?Imperocché qual altra nazione v'ha egli cotanto illustre, che abbia e ceremonie, e regole di giustizia, e tutta la legge, quale è quella che io esporrò oggi dinanzi agli occhi vostri?For what other nation is there so renowmed that hath the ceremonies, and iust iudgementes, and the whole law, which I wil sette forth this day before your eyes.Quæ est enim alia gens sic inclyta, ut habeat cæremonias, justaque judicia, et universam legem, quam ego proponam hodie ante oculos vestros ? 9Keep thyself therefore, and thy soul carefully. Forget not the words that thy eyes have seen, and let them not go out of thy heart all the days of thy life. Thou shalt teach them to thy sons and to thy grandsons,Custodisci adunque te stesso, e l'anima tua con sollecitudine. Non ti dimenticare delle cose, che gli occhi tuoi han vedute, e non escano dal cuor tuo per tutti i giorni della tua vita. Tu le racconterai a' tuoi figliuoli e nipoti,Keepe thy selfe therfore, and thy soule carefully. Forget not the wordes, that thyne eyes haue seene, and let them not fal out of thy hart al the daies of thy life. Thou shalt teach them thy sonnes and thy nephewes,Custodi igitur temetipsum, et animam tuam sollicite. Ne obliviscaris verborum, quæ viderunt oculi tui, et ne excidant de corde tuo cunctis diebus vitæ tuæ. Docebis ea filios ac nepotes tuos, 10From the day in which thou didst stand before the Lord thy God in Horeb, when the Lord spoke to me, saying: Call together the people unto me, that they may hear my words, and may learn to fear me all the time that they live on the earth, and may teach their children.Cominciando dal giorno, in cui tu fosti dinanzi al tuo Dio a Horeb, allorché il Signore parlommi, e disse: Raduna a me il popolo, affinché odan le mie parole, e imparino a temermi per tutto il tempo, che vivono sulla terra, e ciò insegnino a' loro figliuoli.the day wherin thou didst stand before the Lord thy God in Horeb, when our Lord spake to me, saying: Assemble vnto me the people, that they may heare my wordes, and may learne to feare me al the time that they liue on the earth, and may teach their children.a die in quo stetisti coram Domino Deo tuo in Horeb, quando Dominus locutus est mihi, dicens: Congrega ad me populum, ut audiant sermones meos, et discant timere me omni tempore quo vivunt in terra, doceantque filios suos.
11And you came to the foot of the mount, which burned even unto heaven: and there was darkness, and a cloud and obscurity in it.E voi vi appressaste alle falde del monte, il quale ardeva infino al cielo: ed era circondato da una tenebrosa nuvola e da caligine.And you came to the foote of the mount, which burned euen vnto heauen: and there was in it darkenes, and a clould and mist.Et accessistis ad radices montis, qui ardebat usque ad cælum: erantque in eo tenebræ, et nubes, et caligo. 12And the Lord spoke to you from the midst of the fire. You heard the voice of his words, but you saw not any form at all.E il Signore parlò a voi di mezzo al fuoco. Voi udiste sua voce, ma non vedeste figura alcuna.And our Lord spake to you from the middes of the fyre. The voice of his wordes you heard, and forme you saw not at al.Locutusque est Dominus ad vos de medio ignis. Vocem verborum ejus audistis, et formam penitus non vidistis. 13And he shewed you his covenant, which he commanded you to do, and the ten words that he wrote in two tables of stone.Ed ei notificò a voi la sua alleanza, la quale vi ordinò di custodire, e i dieci comandamenti, ch'egli scrisse in due tavole di pietra.And he shewed you his couenant, which he commanded you to do, and the tenne wordes, that he wrote in two tables of stone.Et ostendit vobis pactum suum, quod præcepit ut faceretis, et decem verba, quæ scripsit in duabus tabulis lapideis. 14And he commanded me at that time that I should teach you the ceremonies and judgments which you shall do in the land, that you shall possess.E a me ordinò allora, che v'insegnassi le cerimonie e le leggi, che dovevate osservare nella terra, di cui avrete il dominio.And he cōmanded me at that time that I should teach you the ceremonies and iudgementes, which you should doe in the Land, that you shal possesse.Mihique mandavit in illo tempore ut docerem vos cæremonias et judicia, quæ facere deberetis in terra, quam possessuri estis. 15Keep therefore your souls carefully. You saw not any similitude in the day that the Lord God spoke to you in Horeb from the midst of the fire:Custodite adunque con molta cura le anime vostre. Voi non vedeste figura alcuna in quel giorno, in cui il Signore parlovvi dall'Horeb di mezzo al fuoco:Keepe therfore your soules carefully. You saw not any similitude in the day, that our Lord spake to you in Horeb from the middes of the fire:Custodite igitur sollicite animas vestras. Non vidistis aliquam similitudinem in die, qua locutus est vobis Dominus in Horeb de medio ignis: 16Lest perhaps being deceived you might make you a graven similitude, or image of male or female,Badate, che sgraziatamente ingannati non vi formiate rappresentanza scolpita, od immagine di uomo, o di donna,lest perhaps deceiued you might make you a grauen similitude, or image of male or female,ne forte decepti faciatis vobis sculptam similitudinem, aut imaginem masculi vel feminæ: 17The similitude of any beasts, that are upon the earth, or of birds, that fly under heaven,O immagine di qualunque animale di quei che sono sulla terra, o di uccelli, che volano sotto del cielo,the similitude of al cattel, that are vpon the earth, or of birdes, that flie vnder heauen,similitudinem omnium jumentorum, quæ sunt super terram, vel avium sub cælo volantium, 18Or of creeping things, that move on the earth, or of fishes, that abide in the waters under the earth:O di rettili, che strisciano sopra la terra, o di pesci, i quali stanno sotterra nelle acque:and of creeping beastes, that moue on the earth, or of fishes, that vnder the earth abide in the waters:atque reptilium, quæ moventur in terra, sive piscium qui sub terra morantur in aquis:
19Lest perhaps lifting up thy eyes to heaven, thou see the sun and the moon, and all the stars of heaven, and being deceived by error thou adore and serve them, which the Lord thy God created for the service of all the nations, that are under heaven.Che a caso alzando gli occhi al cielo, e vedendo il sole, e la luna, e tutte le stelle del cielo, tu non t'induca ingannato ad adorarle, e a render culto a queste cose create dal Signore Dio tuo in servigio di tutte le genti, che sono sotto del cielo.lest perhapes lifting vp thyne cies to heauen, thou see the Sunne and the Moone, and al the starres of heauen, and deceiued by errour thou adore and serue them, which the Lord thy God created to serue al nations, that are vnder heauen.ne forte elevatis oculis ad cælum, videas solem et lunam, et omnia astra cæli, et errore deceptus adores ea, et colas quæ creavit Dominus Deus tuus in ministerium cunctis gentibus, quæ sub cælo sunt. 20But the Lord hath taken you and brought you out of the iron furnaces of Egypt, to make you his people of inheritance, as it is this present day.Ma il Signore vi prese, e vi trasse dalla fornace ferrea dell'Egitto per avere un popolo, che fosse sua eredità, come avviene al dì d'oggi.But you our Lord hath taken, and brought out of the yron furnace of Aegypt, to haue you his people by inheritance, as it is this present day.Vos autem tulit Dominus, et eduxit de fornace ferrea Ægypti, ut haberet populum hæreditarium, sicut est in præsenti die. 21And the Lord was angry with me for your words, and he swore that I should not pass over the Jordan, nor enter into the excellent land, which he will give you.Ora il Signore si sdegnò meco a causa delle vostre parole, e giurò, che io non passerei il Giordano, e non entrerei nella terra ottima, che egli darà a voi.And our Lord was angrie with me for your wordes, and he sware that I should not passe ouer Iordan, nor enter into the excellent Land, which he wil geue you.Iratusque est Dominus contra me propter sermones vestros, et juravit ut non transirem Jordanem, nec ingrederer terram optimam, quam daturus est vobis. 22Behold I die in this land, I shall not pass over the Jordan: you shall pass, and possess the goodly land.Ecco che io muoio in questo luogo, non passerò il Giordano: voi lo passerete, e sarete padroni di un bel paese.Behold I die in this ground, I shal not passe ouer Iordan: you shal passe, and possesse the goodlie Land.Ecce morior in hac humo; non transibo Jordanem: vos transibitis, et possidebitis terram egregiam.
23Beware lest thou ever forget the covenant of the Lord thy God, which he hath made with thee: and make to thyself a graven likeness of those things which the Lord hath forbid to be made:Bada di non dimenticarti giammai del patto, che il Signore Dio tuo ha fermato con te: e di non farti immagine scolpita di quelle cose, delle quali il Signore ti ha vietato di farne:Beware lest at any time thou forget the couenant of the Lord thy God, which he hath made with thee: and make to thee a grauen similitude of those thinges, which our Lord hath prohibited to be made:Cave nequando obliviscaris pacti Domini Dei tui, quod pepigit tecum, et facias tibi sculptam similitudinem eorum, quæ fieri Dominus prohibuit: 24Because the Lord thy God is a consuming fire, a jealous God.perocché il Signore Dio tuo è un fuoco divoratore, un Dio geloso.because the Lord thy God is a consuming fyre, ielouse God.quia Dominus Deus tuus ignis consumens est, Deus æmulator. 25If you shall beget sons and grandsons, and abide in the land, and being deceived, make to yourselves any similitude, committing evil before the Lord your God, to provoke him to wrath:Se dopo aver avuti e figliuoli e nipoti, ed aver passato assai tempo in questa terra, voi ingannati vi formerete alcuna immagine, facendo cosa rea dinanzi al Signore Dio vostro, onde a sdegno lo provochiate:If you shal begette sonnes and nephewes, and abide in the Land, and being deceiued make to you some similitude, committing euil before the Lord your God, to prouoke him to wrarh:Si genueritis filios ac nepotes, et morati fueritis in terra, deceptique feceritis vobis aliquam similitudinem, patrantes malum coram Domino Deo vestro, ut eum ad iracundiam provocetis: 26I call this day heaven and earth to witness, that you shall quickly perish out of the land, which, when you have passed over the Jordan, you shall possess. You shall not dwell therein long, but the Lord will destroy you,In testimoni io chiamo oggi il cielo e la terra, come ben presto sarete espulsi da quel paese, di cui, passato il Giordano, entrerete in possesso: voi non vi starete per lungo tempo, ma vi sterminerà il Signore,I cal this day heauen and earth witnesses, that you shal quikly perish from out of the Land, which being passed ouer Iordan you shal possesse. You shal not dwel therin long time, but our Lotd wil destroy you,testes invoco hodie cælum et terram, cito perituros vos esse de terra, quam transito Jordane possessuri estis: non habitabitis in ea longo tempore, sed delebit vos Dominus, 27And scatter you among all nations, and you shall remain a few among the nations, to which the Lord shall lead you.E vi dispergerà tra tutte le nazioni: e rimarrete in piccol numero tra le genti, dove il Signore vi condurrà.and disperse you into al nations, and you shal remaine a few among the nations, to the which our Lord wil lead you.atque disperget in omnes gentes, et remanebitis pauci in nationibus, ad quas vos ducturus est Dominus.
28And there you shall serve gods, that were framed with men’s hands: wood and stone, that neither see, nor hear, nor eat, nor smell.E ivi servirete a dei fabbricati da mano di uomo, al legno, e alla pietra, che non veggono, e non odono, e non mangiano, e non fiutano.and there you shal serue goddes, that were framed with mens hand, wood and stone that see not, nor heare, nor eate, nor smel.Ibique servietis diis, qui hominum manu fabricati sunt, ligno et lapidi qui non vident, nec audiunt, nec comedunt, nec odorantur. 29And when thou shalt seek there the Lord thy God, thou shalt find him: yet so, if thou seek him with all thy heart, and all the affliction of thy soul.Ma quando in quei luoghi cercherai il Signore Dio tuo, lo troverai; se però con tutto il cuore lo cercherai, e con tutta la contrizione dell'anima tua.And when thou shalt seeke there the Lord thy God, thou shalt finde him: yet so, if thou seeke him with al thy hart, and al tribulation of thy soule.Cumque quæsieris ibi Dominum Deum tuum, invenies eum: si tamen toto corde quæsieris, et tota tribulatione animæ tuæ. 30After all the things aforesaid shall find thee, in the latter time thou shalt return to the Lord thy God, and shalt hear his voice.Dopo che ti saranno avvenute tutte queste cose predette, all'ultimo tornerai al Signore Dio tuo, e udirai la sua voce.After that al the thinges aforesaid shal finde thee, and in the latter time thou shalt returne to the Lord thy God, and shalt heare his voice.Postquam te invenerint omnia quæ prædicta sunt, novissimo tempore reverteris ad Dominum Deum tuum, et audies vocem ejus. 31Because the Lord thy God is a merciful God: he will not leave thee, nor altogether destroy thee, nor forget the covenant, by which he swore to thy fathers.Perocché Dio misericordioso egli è il Signore Dio tuo: egli non ti abbandonerà, né ti sterminerà totalmente, e non si dimenticherà del patto fermato con giuramento co' padri tuoi.Because the Lord thy God is a merciful God: he wil not leaue thee, nor altogether destroy thee, nor forget the couenant, wherein he sware to thy fathers.Quia Deus misericors Dominus Deus tuus est: non dimittet te, nec omnino delebit, neque obliviscetur pacti, in quo juravit patribus tuis. 32Ask of the days of old, that have been before thy time from the day that God created man upon the earth, from one end of heaven to the other end thereof, if ever there was done the like thing, or it hath been known at any time,Informati de' tempi antichi, che furono prima di te dal giorno, in cui Dio creò l'uomo sopra la terra, da un punto del cielo sino all'opposta parte, se mai cosa tale sia avvenuta, o siasi intesa,Aske of the dayes of old, that haue bene before thy time from the day that God created man vpon the earth, from one end of heauen to the other end therof, if euer there was done the like thing, or it hath beene knowen at any time,Interroga de diebus antiquis, qui fuerunt ante te ex die quo creavit Deus hominem super terram, a summo cælo usque ad summum ejus, si facta est aliquando hujuscemodi res, aut umquam cognitum est, 33That a people should hear the voice of God speaking out of the midst of fire, as thou hast heard, and lived:Che un popolo abbia udita la voce di Dio parlante di mezzo alle fiamme, come tu la udisti, e non perdesti la vita:that a people should heare the voice of God speaking out of the middes of fyre, as thou hast heard, and liued:ut audiret populus vocem Dei loquentis de medio ignis, sicut tu audisti, et vixisti:
34If God ever did so as to go, and take to himself a nation out of the midst of nations by temptations, signs, and wonders, by fight, and a strong hand, and stretched out arm, and horrible visions according to all the things that the Lord your God did for you in Egypt, before thy eyes.Che Dio sia venuto a prendersi un popolo tra le nazioni per mezzo di tentazioni, di segni, e di portenti, per via di combattimenti, con fortezza grande, con braccio steso, con visioni orrende, e con tutte quelle cose, che il Signore Dio vostro fece per voi in Egitto sotto gli occhi tuoi;if God so did that he went in, and tooke vnto him a Nation out of the middes of nations, by temptations, signes, and wonders, by fight and strong hand, and stretched out arme, and horrible visions according to al thinges, that the Lord your God did for you in Aegypt, thine eies seeing it:si fecit Deus ut ingrederetur, et tolleret sibi gentem de medio nationum, per tentationes, signa atque portenta, per pugnam et robustam manum, extentumque brachium, et horribiles visiones juxta omnia quæ fecit pro vobis Dominus Deus vester in Ægypto, videntibus oculis tuis: 35That thou mightest know that the Lord he is God, and there is no other besides him.Affinché tu conoscessi, che il Signore egli è Dio, e altro non havvene fuori di lui.that thou mightest know that our Lord, he is God, and there is none other beside him,ut scires quoniam Dominus ipse est Deus, et non est alius præter eum. 36From heaven he made thee to hear his voice, that he might teach thee. And upon earth he shewed thee his exceeding great fire, and thou didst hear his words out of the midst of the fire,Ti fe' udir la sua voce dal cielo per ammaestrarti, e sulla terra ti fe' vedere il suo fuoco grandissimo, e tu udisti sua voce di mezzo al fuoco:from heauen he made thee to heare his voice, that he might teach thee. And in earth he shewed thee his fyre, verie greate, and thou didst heare his wordes out of the middes of the fyre,De cælo te fecit audire vocem suam, ut doceret te, et in terra ostendit tibi ignem suum maximum, et audisti verba illius de medio ignis: 37Because he loved thy fathers, and chose their seed after them. And he brought thee out of Egypt, going before thee with his great power,Perché amò i padri tuoi, e i loro discenti elesse dopo di loro. E andando innanzi a te colla possanza sua grande, ti cavò dall'Egitto,because he loued thy fathers, and chose their seede after them. And he brought thee out of Aegypt, going before thee in his great power,quia dilexit patres tuos, et elegit semen eorum post eos. Eduxitque te præcedens in virtute sua magna ex Ægypto, 38To destroy at thy coming very great nations, and stronger than thou art, and to bring thee in, and give thee their land for a possession, as thou seest at this present day.Per isterminare alla tua venuta nazioni grandissime, e più forti di te, e introdurti nel loro paese, e dartene il dominio, come al giorno d'oggi tu vedi.to destroy verie great nations and stronger then thou at thy entring in, and to bring thee in, and geue thee their land in possession, as thou seest this present day.ut deleret nationes maximas et fortiores te in introitu tuo: et introduceret te, daretque tibi terram earum in possessionem, sicut cernis in præsenti die.
39Know therefore this day, and think in thy heart that the Lord he is God in heaven above, and in the earth beneath, and there is no other.Conosci adunque in quest'oggi, e ripensa in cuor tuo, che il Signore medesimo egli è Dio lassù in cielo, e quaggiù in terra, e non ve n'ha alcun altro.Know therfore this day, and thinke in thy hart that our Lord he is God in heauen aboue, and in the earth beneth, and there is none other.Scito ergo hodie, et cogitato in corde tuo quod Dominus ipse sit Deus in cælo sursum, et in terra deorsum, et non sit alius. 40Keep his precepts and commandments, which I command thee: that it may be well with thee, and thy children after thee, and thou mayst remain a long time upon the land, which the Lord thy God will give thee.Osserva i suoi insegnamenti, e comandi, che io ti annunzio, affinché sii felice tu, e i tuoi figliuoli dopo di te, e resti per lungo tempo nel paese, il quale sarà dato a te dal Signore Dio tuo.Keepe his preceptes and commandementes, which I command thee: that it may be wel with thee, and thy children after thee, and thou mayest remayne a long time vpon the Land, which the Lord thy God wil geue thee.Custodi præcepta ejus atque mandata, quæ ego præcipio tibi: ut bene sit tibi, et filiis tuis post te, et permaneas multo tempore super terram, quam Dominus Deus tuus daturus est tibi. 41Then Moses set aside three cities beyond the Jordan at the east side,Allora Mosè determinò tre città di là dal Giordano verso levante,Then Moyses separated three cities beyond Iordan at the east side,Tunc separavit Moyses tres civitates trans Jordanem ad orientalem plagam, 42That any one might flee to them who should kill his neighbour unwillingly, and was not his enemy a day or two before, and that he might escape to some one of these cities:Onde chi non volendo avesse ucciso il suo prossimo senza che uno, o due giorni prima gli fosse nimico, trovasse rifugio e scampo in alcuna di queste città.that he might flee to them which should kil his neighbour not voluntarily, neither was his enemie a day or two before, and he might scape to some of these cities:ut confugiat ad eas qui occiderit nolens proximum suum, nec sibi fuerit inimicus ante unum et alterum diem, et ad harum aliquam urbium possit evadere: 43Bosor in the wilderness, which is situate in the plains of the tribe of Ruben: and Ramoth in Galaad, which is in the tribe of Gad: and Golan in Basan, which is in the tribe of Manasses.Bosor nel deserto situata in una pianura della tribù di Ruben; e Ramoth in Galaad appartenente alla tribù di Gad; e Golan in Basan, la quale è della tribù di Manasse.Bosor in the wildernesse, which is situated in the champion countrie of the tribe of Ruben: and Ramoth in Galaad, which is in the tribe of Gad: and Golan in Basan, which is in the tribe of manasses.Bosor in solitudine, quæ sita est in terra campestri de tribu Ruben: et Ramoth in Galaad, quæ est in tribu Gad: et Golan in Basan, quæ est in tribu Manasse.
44This is the law, that Moses set before the children of Israel,Questa è la legge esposta da Mosè a' figliuoli d'Israele.This is the law, that Moyses sette before the children of Israel,Ista est lex, quam proposuit Moyses coram filiis Israël: 45And these are the testimonies and ceremonies and judgments, which he spoke to the children of Israel, when they came out of Egypt,E questi sono i precetti e le cerimonie, e le leggi, le quali egli intimò ai figliuoli d'Israele, dopo che furono usciti dall'Egitto,and these are the testimonies and ceremonies and iudgementes, which he spake to the children of Israel, when they came out of Aegypt,et hæc testimonia et cæremoniæ atque judicia, quæ locutus est ad filios Israël, quando egressi sunt de Ægypto, 46Beyond the Jordan in the valley over against the temple of Phogor, in the land of Sehon king of the Amorrhites, that dwelt in Hesebon, whom Moses slew. And the children of Israel coming out of Egypt,Di là dal Giordano nella valle dirimpetto al tempio di Phogor nella terra di Sehon re degli Amorrhei, il quale abitò in Hesebon, e fu vinto da Mosè. Or i figliuoli d'Israele usciti dall'Egittobeyond Iordan in the valley against the temple of Phogor in the land of Sehon king of the Ammorrheite, that dwelt in Hesebon, whom Moyses stroke. The children of Israel also comming out of Aegypttrans Jordanem in valle contra fanum Phogor in terra Sehon regis Amorrhæi, qui habitavit in Hesebon, quem percussit Moyses. Filii quoque Israël egressi ex Ægypto 47Possessed his land, and the land of Og king of Basan, of the two kings of the Amorrhites, who were beyond the Jordan towards the rising of the sun:Occuparono le terre di lui, e la terra di Og re di Basan, due re Amorrhei, che stavan di là dal Giordano a levante:possessed his land, and the land of Og the king of Basan, the two kinges of the Amorrheites, which were beyond Iordan toward the rysing of the sunne:possederunt terram ejus, et terram Og regis Basan, duorum regum Amorrhæorum, qui erant trans Jordanem ad solis ortum: 48From Aroer, which is situate upon the bank of the torrent Arnon, unto mount Sion, which is also called Hermon,Da Aroer, che è situata sulla ripa del torrente Arnon sino al monte Sion, che dicesi anche Hermon,from Aroer, which is situated vpon the banke of the torrent Arnon, vnto the mountaine Sion, which is also Hermon,ab Aroër, quæ sita est super ripam torrentis Arnon, usque ad montem Sion, qui est et Hermon, 49All the plain beyond the Jordan at the east side, unto the sea of the wilderness, and unto the foot of mount Phasga.Cioè tutta la pianura orientale di là del Giordano fino al mare del deserto, e fino alle falde del monte Phasga.al the plaine beyond Iordan at the east side, vnto the sea of the wildernesse, and vnto the foote of mount Phasga.omnem planitiem trans Jordanem ad orientalem plagam, usque ad mare solitudinis, et usque ad radices montis Phasga.
4:1
Calmet
And judgments, regarding religion and civil affairs. (Calmet)
Menochius
Live a happy life. (Menochius)
4:2
Calmet
Add any thing repugnant to the spirit of my law. No interpretation of this kind can be admitted. But this does not condemn well authorized traditions, and laws enacted by lawful superiors. The Jews always boast of their close adherence to the letter of the law, but they often forget the spirit of it, and by their traditions render it deformed, like a carcass. Demosthenes takes notice, that the Locrians had such a regard for their laws, that if any one chose to propose any fresh ones, he came with a rope about his neck, that if they did not meet with the approbation of the people, he might be strangled immediately. (Calmet)
Haydock
Moses cannot mean to forbid any more divine or civil commandments being written by Josue and the subsequent prophets. He only enjoins that nothing shall be altered by human authority. The other books of the Old Testament serve to explain the law; and so do the apostolical traditions (Worthington) afford great assistance to understand the true meaning of all the Scriptures, and hence we learn whatever we have to perform, without danger of being led astray. (Haydock)
Worthington
To these the Scriptures frequently refer. He that heareth you, heareth me, Luke 10. Hold the traditions which you have learnt, 2 Thessalonians 2:The rest I will set in order, when I come, 1 Corinthians 11:34. Hence St. Augustine (contra Cresc. 1:33) observes, "Though no evident example can be produced from Scripture, yet we hold the truth of the same Scripture, when we do what meets with the approbation of that Church whose authority the Scripture establishes." See ep. 80, St. Chrysostom in 1 Thess. 4; St. Irenaeus, Against Heresies 3:4. (Worthington)
Tirinus
The Jews themselves never had the folly to imagine with the modern innovators, that all laws both of a religous or civil nature were here proscribed. Under David, Mardocheus, and the Machabees, various laws and feasts were commanded, and observed in the true spirit of the law, 1 Kings 30:25., and Esther ix., and 1 Machabees 4:God does not leave to the discretion of the Jews, the appointing of different victims, etc., in his worship, (chap. 12:30,) as they might very easily give way to the superstitious observances of their neighbours, and these things had been sufficiently determined. But he enjoins all to obey the declarations of the priests and judges, chap. 17:10. (Bellarmine) (Tirinus)
Haydock
Thus when the Apocalypse records a prohibition similar to this, (Apocalypse 22:18, 19,) it is not intended to seal up the divine volume, so that nothing more shall be admitted into it, for St. John wrote his gospel afterwards. But it must be explained in the same sense as this passage, and condemns all those who, of their own authority, would set up fresh doctrine in opposition to the word of God. Let Protestants consider if they be not concerned in this caution, when they not only cut off whole books of Scripture, but deny the authority of the Church itself, without which the Scripture can be of little service. They are the book sealed with seven seals, impenetrable to man without the aid of the divine author; (Apocalypse 5:5,) and this aid he will never grant to those who obstinately refuse to hear the Church, Matthew 18:17., and 2 Peter 1:20. (Haydock)
4:3
Among you, when the guilty Israelites and the Madianites were slain, Numbers xxv., and xxxi.
4:4
Haydock
Day. Not but that many of these had fallen into sin; but they had not abandoned the Lord to worship any idol. (Haydock)
4:6
Menochius
This is a proof of your wisdom, etc., if you observe these commands. Your conduct will excite the admiration of all. (Menochius)
Calmet
Solomon often inculcates the same truths, Proverbs 1:7., and Ecclesiasticus 1:34. Even profane writers applauded the laws and fidelity of the Jews. See Josephus, Jewish Wars 1:5.; Strabo xvi. (Calmet)
4:7
Calmet
Gods. Supposing they deserved that title, which of them has the power to shew their votaries such favours as the true God hath shewn to us? The idols are nothing but devils, which seek to destroy. (Calmet)
Haydock
But God had manifested his power and love to the Hebrews in the most astonishing manner. He seemed to choose his residence among them, in the tabernacle. (Haydock)
Haydock
This Jesus does in a still more wonderful manner, with respect to Christians, remaining with them in the sacrament of love. The other sacraments which he has instituted, are more noble and efficacious than those of the old law. He was pleased to take our nature, (Calmet) and to dwell among us, John 1:The providence of God pervades all things; and, though all live in Him, (Acts 17:28,) yet he shews the marks of the most paternal tenderness to his elect. (Haydock)
4:8
Haydock
Eyes. Most of these laws had been already promulgated, so that the people could set a just value upon them. But Moses undertakes to place the in a more beautiful point of view, as it were altogether, and accompanied with some fresh regulations. How imperfect are all the codes of the ancient lawgivers, when compared with this of Moses! (Haydock)
4:9
Haydock
Words. Hebrew also, "things." (Haydock)
Both sacred and profane authors use the term of seeing, to denote any of the senses, ver. 12. Eschylus (in Prometh.) says, "you shall neither see the form nor the voice of mortals."
4:12
At all. Hebrew, "but saw no similitude, only a voice." See Exodus 20:18.
4:13
Calmet
Stone. Josephus (Antiquities 3:4, 6,) says, that each table contained five precepts, two and a half being inscribed on one side. The Jews now suppose that four appeared on one table, and six on the other. But each table probably contained an entire copy of the law. (Calmet)
Worthington
It hence appears, that there are just ten precepts. (Worthington)
Haydock
But the manner of dividing them is rather uncertain. St. Augustine and Catholics in general, place the three commandments, which regard God, by themselves. See Exodus 20:1. Their greater importance and length would require as much space as the other seven, which ascertain the mutual duties of people to each other. (Haydock)
4:15
Menochius
Carefully. Hebrew, "Be therefore particularly attentive, as much as you love your own soul." (Vatable) By keeping my commandments, you can alone obtain salvation, ver. 9. (Menochius)
Haydock
Similitude of any living creature, such as were the objects of adoration among the pagans. Some represented their gods under the forms of men, women, beasts, birds, or reptiles; while others adored the sun, moon, and stars. (Haydock)
Calmet
This last was indeed the most ancient species of idolatry, Job 21:26. Baal, Astarte, Moloc, Chamos, etc., were different names by which they denoted the heavenly bodies. But the Egyptians carried their superstition to the greatest excess. There was hardly any sort of animal which did not obtain sovereign worship among them. (Calmet)
Calmet
Their great gods, Isis and Osiris, were sometimes depicted like a man and woman; at other times, like beasts, and frequently they appeared with parts of both. The head of Isis was generally adorned or disfigured with the horns of a bull; (Haydock) and that animal, either alive or in a picture, as well as dogs and cats, were adored throughout the country, while some places had their peculiar idols. The lion, the wolf, and the fish called latus, gave their names to the cities Leontopolis, etc., which had a particular veneration for them. Moses takes care to inform the Hebrews, that the true God is like none of these things; and that they cannot pretend to represent him under any such forms, without doing him an injury. (Calmet)
Haydock
If Catholics endeavour to put the people in mind of the blessed Trinity, by representing a venerable old man, Jesus Christ in his human nature, and a dove, under which forms the Scripture has introduced the three divine persons, they do not pretend that their divine and most spiritual nature can be thus expressed. "If," says the Council of Trent, Session 25, "the historical accounts of Scripture be sometimes set forth in paintings, for the benefit of the illiterate, let the people be informed that the Divinity is not thus represented, with a design to insinuate that it may be seen with the eyes of the body." So neither can the figure of a triangle, with the ineffable name of God in Hebrew, etc., explain this adorable mystery. But such things may recall to our remembrance, the innumerable benefits which we have received from the three divine persons, after we have been once informed what we have to believe respecting them. This is the laudable motive which has induced the Church to encourage the keeping of such pictures, as well as those of the saints, with due respect. "Not as if we believed that any divinity or virtue resided in them for which they were to be worshipped, or that we should ask any thing of them, or place our confidence in images, as the Gentiles formerly did, who hoped in their idols, (Psalm cxxxiv.,) but because the honour given to them is referred to the originals, which they represent," etc. (Council of Trent, Session 25.) (Haydock)
4:19
Calmet
Service. How then could the nations give way to such stupidity, but because they had forgotten the design of God in creating the heavenly bodies, which Moses therefore takes care to inculcate? (Genesis 1:14.) Hebrew and Septuagint, "which God has divided unto all," etc.; whence some have falsely supposed, that God had tolerated the worship of the stars in other nations. See chap. 29:26. (Drusius) (Calmet)
4:20
Calmet
Furnace. This expression gives us some idea of the cruelties to which the Hebrews had been exposed, 3 Kings 8:51. Iron and other metals were melted in furnaces: Hebrew cur, Ezechiel 22:20. In the countries of the East, workmen have them in the middle of their shops, and sit round them to work. (Bellon., 3:45.) (Calmet)
4:21
Calmet
Words. The murmurs of the people occasioned the diffidence of Moses, and he often reminds them of it, that they may reflect how severely God will punish them, if they transgress, since he spares not his greatest favourites. (Calmet)
Worthington
Even venial faults must be punished. (Worthington)
4:23
Du Hamel
Made. Hebrew, "and make to thyself a sculpture, the likeness of any thing which the Lord thy God commanded thee." He ordered them to abstain from idolatry. (Du Hamel)
4:24
Calmet
Fire. God often appeared in the midst of fire. All the land shall be devoured by the fire of his jealousy, Sophonias 1:18., and 3:8. (Calmet)
Haydock
By these expressions, we are exhorted not to do any thing which would excite the indignation of our true lover, nor ever be unfaithful to him. (Haydock)
Porphyr. de Abstin
The pagans thought that fire was the fittest symbol of the divinity. (Porphyr. de Abstin.)
4:26
Calmet
And earth, or all their rational inhabitants. (St. Jerome and St. Basil in Isa. 1:2.) Moses conjures the Israelites, by all that is most sacred, to continue faithful. He speaks with the greatest earnestness, as he does again, chap. 32:1. (Calmet)
Menochius
He makes use of a sort of oath, by the creatures, in which God shines forth. (Menochius)
Haydock
Destroy you. He will take from you that delightful country, though he will save a remnant of you out of the captivity of Babylon, and in the latter days, ver. 31. The Jews, in the promised land, were almost always prone to idolatry; till God severely chastised them by the hands of the Babylonians. Since that time, few of them have willingly yielded to the worship of idols, though some have fallen by compulsion, as we read, Daniel iii., and 1 Machabees 1:53., and 2:16. Jeremias 5:19 foretold that this would be the case. As you have forsaken me, and served a strange god in your own land, so shall you serve strangers in a land that is not your own. (Haydock)
4:27
Calmet
Nations. This prediction we see verified at the present day. They are despised by all. No one of their numerous masters embraces their religion. They are so few, as hardly to possess a single town. (Calmet)
4:29
There. Hebrew, "thence" from the place of captivity, or returning from the love of idols to the services of the true God.
Calmet
Soul. Hebrew, "with all thy soul. (Ver. 30) In thy tribulation after," etc. (Calmet)
Plutarch
God often sends chastisements as the most effectual means of salvation, to make his children enter into themselves. In this state, the soul is more at liberty to consider the folly of adhering to any thing in opposition to the sovereign Lord. Then she is forced to confess that her idols cannot afford her any protection. How, in effect, could any one fall into such an abyss of corruption and stupidity, as to imagine those things to be gods which have not even the dignity and advantages which they themselves possess? Their soul must first have been strangely blinded, and their heart corrupt. Even the more enlightened pagans acknowledged the folly of pretending to represent the Divinity under sensible forms. "God, says Empedocles, has no human members....He is a pure and ineffable spirit, who governs the world by his profound wisdom." Numa would not allow any picture of Him, conformably to the doctrine of Pythagoras; and, for the first 170 years of Rome, no representation of God was set up in the temples. (Plutarch)
Calmet
The ancient Phoenicians seemed to have acted on the same principle, as the temple of Hercules, at the Straits, had no image. It is well known that the Persians rejected both the statues and temples erected in honour of the gods; and the Germans esteemed it beneath the majesty of the heavenly Beings, to represent them under any human form. (Tacitus, Hist. v.) (Calmet)
Haydock
Yet these sages gave way to the folly of the people, and, against their better knowledge, adored the stupid and senseless idols. (Haydock)
4:30
Calmet
Voice, after the captivity of Babylon, or rather at the end of the world. The nation at large has not embraced the worship of idols since the former period. But it will not be perfectly converted, until the fulness of the Gentiles....come in.---And so all Israel....be saved, Romans 11:25. (Calmet)
Haydock
St. Paul terms their present state a blindness in part, because, though few have embraced the revelation of God, made to all by his only Son, the far greater part have obstinately shut their eyes, so that, even while they read the clearest prophecies, they seem to have a veil on then. But, after they shall have been the sport of their passions and errors till the latter time, when the man of sin shall be fully revealed, they will see how wretchedly they have been deluded, and, the grace of God touching their hearts, they will remember the covenant, and embrace Christ, the end of all the law. Happy those who do not defer their conversion till that awful period! (Haydock)
4:32
Calmet
Heaven. To our senses the sky seems to rest upon the horizon. So Jesus says, Then he....shall gather....his elect....from the uttermost part of earth, to the uttermost part of heaven, Matthew 24:31. Vatable translates, "from the east to the west." In no age or place did God ever declare his will, as he had done at Sinai. (Calmet)
4:33
And lived. It was generally supposed, that those who had seen a vision of God, or of his angel, would instantly die. See Genesis 16:13. (Haydock) (Chap. 5:24.)
4:34
Calmet
Temptations. The Chaldean and Arabic understand this of the prodigies which God wrought in favour of his people; though they may also denote the trials to which the Patriarchs and the Hebrews had been exposed, that their virtue might shine more brightly. Many indeed lost courage under these trials, but they were of great service to form a perfect people; and those who continued to lead a virtuous life, received the reward of their labours. (Calmet)
Visions, during the three days' darkness mentioned, Wisdom 17:9, 18, etc., (Menochius) or those terrible appearances on Sinai, ver. 33, 36., and chap. 5:22. (Calmet) Hebrew may be, "by great terrors."
Haydock
In Egypt. God himself fought for his people, when he brought them out of that country. He repeatedly made the king and his people feel the impressions of terror, but as they presently recovered their wonted insolence and pride, he at last miraculously divided the Red Sea, and buried vast multitudes in its waters. (Haydock)
4:38
Menochius
Day. They had already conquered the mighty kingdoms of Sehon and of Og. (Menochius)
4:39
Haydock
Other. The power of the true and only God is not confined to the sea, or to the land, etc., (Calmet) as the pagans believed that of their various idols was. (Haydock)
4:41
Calmet
Then, etc. This piece of history seems to be placed out of its natural order, by another hand. (Calmet)
Haydock
Yet if we attend to the method of Moses, in his other works, we shall not hastily conclude that it is an interpolation. He frequently repeats what has been already specified. He had received an order from God to appoint these three cities of refuge, (Numbers 35:14,) after he had given the land to the tribes of Ruben, etc., Numbers xxxii. This he executes at the conclusion of this discourse; and hence takes occasion to mention how they had taken possession of this country. (Haydock)
4:42
Selden
Before. The Rabbins say, when two people had refused to speak to one another for three days, it was a sufficient indication of their enmity. (Selden, Jur. 4:2.)
4:43
Wilderness, or plains of Moab, at the mouth of the Jordan. It is sometimes called Besor, and is very different from Bozra of Idumea, (Isaias 63:1,) a very famous city, known to profane authors by the name of Bostra.
Ramoth, one of the strongest towns of Galaad, 15 miles west of Philadelphia, (Eusebius) where Achab, king of Israel, received a mortal wound, 3 Kings 22:3.
4:48
Calmet
Sion begins here with s, being the northern boundary of the tribe of Manasses, east of the Jordan; whereas the famous Sion, on which the temple was built, is written with ts, and lay on the west side of the Jordan, (Haydock) in the tribe of Juda, Deuteronomy 3:8. (Calmet)
4:49
Calmet
Wilderness, which Moses commonly calls the salt sea, (on account of the asphalte with which it abounds,) or the sea of Araba, as it lies at the extremity of the plains of Moab, which are sometimes called Araboth, "deserts," because they were more fit for pasturage than for ploughing. (Calmet)
4:2
2. You shal not adde.] Moyses can not meane, that no more should be As other Scriptures are included in the law, so also Traditiōs are conteined in the Scriptures. written, nor commanded; for then the last chapter of this booke, and the rest of the Bible should not haue benne written after his death; neither ought the Priestes or Prophetes to haue commanded anie thing not expressed in the law. And wheras Protestantes say that al other Scriptures are included in the Brentius Kēnisius Caluin. lawe, or pertaine to the explicatiō or performance therof: we also answer that vnwritten Traditiōs both in the old and new Testament are likewise implied, included, or perteine to the explication or performance of the law. For euen as the written doctrin of the Prophetes, yea and of Christ, and his Apostles, in general is conteined in the law of Moyses, so also are certaine fastes, feastes, rites, ceremonies and other traditions proued and confirmed by general speaches and axiomes written in holie Scriptures, as by our Sauiours wordes to his Apostles Luc. 10. He that heareth you, heareth me. S. Paules to other Christians (1. Cor. 10.) other things vvhen I come I vvil dispose (2. Thess 2.) Hold the traditions vvhich you haue lerned: and the like. VVherupon S. Augustin The Church, commended by Scriptures, approueth Traditions. Li. 1. cont Crescon. c. 33. geueth this rule, that albeit an euident example can not be produced of holie Scripture, yet the truth of the same Scriptures is holden by vs, vvhen vve do that pleaseth the vvhole Church, vvhich the authoritie of Scriptures commendeth. The same he teacheth. Epist. 80. and in manie other places. So do S. Epiphanius in compend. sides Cathol. S Hierom. Dialog. cont. Lucifer. c. 4. S. Chrysost, ho. 4. in 1. Thessal 4. S. Basil. de Spiritu Sancto, c. 39. S. Ireneus li. 3. c. 4.
4:6
To kepe Gods cōmandments is counted by al nations the most excellent wisdome.
4:13
Here and in other places it is manifest that the commandments, called the Decalogue, are iust tenne.
4:21
Venial and least sinnes passe not with out temporal punishment.
4:22
This was also a Mysterie, that the old law, signified by Moyses, could not bring to heauen, the true land of promise, but the law of Christ, signified by Iosue. Theodoret, q. 43. in Deut.
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Conuersion of the Iewes in the end of the world.
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san Barnaba † 61 d.C. The Epistle of Barnabas 10
Now, wherefore did Moses say, “Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales?” He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, “And I will establish my ordinances among this people.”
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.25
… And if any man dispute about them, say thus to him, that these words are not concluded, because the words of God are infinite, nor will they be concluded. For the foolish man says, “Here unto (these) words reach.” And again, it is not possible to add to them or to diminish from them.
san Basilio † 379 d.C. De Spiritu Sancto 12
… For the tradition that has been given us by the quickening grace must remain for ever inviolate. He who redeemed our life from destruction gave us power of renewal, whereof the cause is ineffable and hidden in mystery, but bringing great salvation to our souls, so that to add or to take away anything
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 51
… “For ye shall not add,” saith he, “unto the word which I command you this day, and ye shall not take away from it.”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 9.127
… But, if it is allowed for men to add anything of their own accord to divine decree, I ask whether this may not seem opposed to that sentence of Deuteronomy, Lo (he saith), the word which I give unto thee, thou shalt not add unto it nor take from it (
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sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.1.0
… If the One Origin be substantial, Its Word is substantial. Unless the Word and Son be a second Origin, or a work, or an attribute (and so God be compounded), or at the same time Father, or involve a second nature in God, He is from the Father’s Essence and distinct from Him. Illustration of John x. 30 , drawn from
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.1.5
5. From Deuteronomy; ‘But ye that did attach yourselves unto the Lord your God are alive every one of you this day
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sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.1.5
… but things originate, being external, are attached, as being by nature foreign, and attached by free choice. For a son which is by nature, is one with him who begat him; but he who is from without, and is made a son, will be attached to the family. Therefore he immediately adds, ‘What nation is there so great who hath God drawing nigh unto them
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.21
… “Serve the Lord in fear, and rejoice unto Him in trembling.” Also in Deuteronomy, the word of God to Moses: “Call the people together to me, and let them hear my words, that they may learn to fear me all the days that they themselves shall live upon the earth.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.24
… And it is to be noted, that the word assemble , is used for the first time in the Scriptures here, at the time when the Lord puts Aaron into the High-priesthood. And in Deuteronomy also the Lord says to Moses, Assemble the people unto Me, and let them hear My words, that they may learn to fear Me
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.9
… to wit, in order that in those hundred and fifty-three all may be understood that pertain to the resurrection to eternal life. For the Law hath ten commandments:
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.16.5
5. The laws of bondage, however, were one by one promulgated to the people by Moses, suited for their instruction or for their punishment, as Moses himself declared: “And the Lord commanded me at that time to teach you statutes and judgments.”
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 6.7
… He is Holy, and Almighty, and excelleth all in goodness, and majesty, and wisdom: of Whom we can declare neither beginning, nor form, nor shape. For ye have neither heard His voice at any time, nor seen His shape , saith Holy Scripture. Wherefore Moses saith also to the Israelites: And take ye good heed to your own souls, for ye saw no similitude
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Origene † 254 d.C. Origen Against Celsus 4.31
… either a likeness of any one of the creatures that are upon the earth, or a likeness of any winged fowl that flieth under the heaven, or a likeness of any creeping thing that creepeth upon the earth, or a likeness of any of the fishes which are in the waters under the earth.”
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.6
… For even though a man should do worship before the wicked and the heathen and them that refuse grace , yet is he not censured by God. And concerning worship He commanded His people, Thou shalt not worship the sun or the moon or all the hosts of heaven; and also ye shall not desire to worship any creature that is upon the earth .
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san Giustino † 165 d.C. Dialogue with Trypho 55
And Trypho answered, “We shall remember this your exposition, if you strengthen [your solution of] this difficulty by other arguments: but now resume the discourse, and show us that the Spirit of prophecy admits another God besides the Maker of all things, taking care not to speak of the sun and moon, which, it is written,
san Giustino † 165 d.C. Dialogue with Trypho 121
… ‘His name shall rise up for ever above the sun; and in Him shall all nations be blessed.’ But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.6.5
… “Lest when,” he says, “looking towards heaven, and observing the sun, and the moon, and the stars, and all the ornament of heaven, falling into error, thou shouldest adore and serve them.”
Origene † 254 d.C. Origen Against Celsus 4.31
… Venerable, too, and grand was this prohibition of theirs: “Lift not up thine eyes unto heaven, lest, when thou seest the sun, and the moon, and the stars, and all the host of heaven, thou shouldst be led astray to worship them, and serve them.”
Origene † 254 d.C. Origen Against Celsus 5.6
… “Lest thou lift up thine eyes to heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldst be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations.”
Origene † 254 d.C. Origen Against Celsus 5.10
… But the Lord hath taken us, and brought us forth out of the iron furnace, even out of Egypt, to be unto Him a people of inheritance, as ye are this day.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.3
… Now the sun and the moon and the stars were connected, according to the accounts of men of old times, with beings who were not worthy to have the God of gods counted their God. To this opinion they were led by a passage in Deuteronomy which is somewhat on this wise:
Origene † 254 d.C. Origen's Commentary on Matthew 13.20
… itself and absolutely in the passage, “He was in the cosmos and the cosmos knew Him not,” but it is used relatively and in respect of its connection with that of which it is the cosmos, in the words, “Lest you look up to the heaven, and seeing the sun, and the moon, and all the cosmos of the heavens, you should stray and bow down to them and worship them.”
sant'Atanasio di Alessandria † 373 d.C. Against the Heathen (Contra Gentes) 45
… but, knowing well its beauty, lest any attending solely to this beauty should worship things as if they were gods, instead of God’s works, it teaches men firmly beforehand when it says
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 68
… Thus, in the case of Pharaoh, He is said to have hardened his heart, and so it is with those who are at all contentious against the words of God. This is a peculiar mode of speech in Scripture, as also the, “He gave them over unto a reprobate mind” ( Rom. i. 28 ), and the, “He divided them to the nations,”
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san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 1.5
… None of these things, however, induced me to enter into a second marriage, or introduce a second husband into thy father’s house: but I held on as I was, in the midst of the storm and uproar, and did not shun the iron furnace
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san Gregorio di Nissa † 395 d.C. On the Making of Man 29.9
9. If, however, thou seekest to trace the operation of the soul in the formation of the body, “take heed to thyself
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.20.8
… heralding by word of mouth those which should be heard; and performing by actual operation what should take place by action; but [at the same time] announcing all prophetically. Wherefore also Moses declared that God was indeed a consuming fire
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.4
Now Simon, both foolishly and knavishly paraphrasing the law of Moses, makes his statements (in the manner following): For when Moses asserts that “God is a burning and consuming fire,”
Origene † 254 d.C. Origen De Principiis 1.1.1
1. I know that some will attempt to say that, even according to the declarations of our own Scriptures, God is a body, because in the writings of Moses they find it said, that “our God is a consuming fire;”
Origene † 254 d.C. Origen De Principiis 2.8.3
… But from the very signification of the name soul which the Greek word conveys, it has appeared to a few curious inquirers that a meaning of no small importance may be suggested. For in sacred language God is called a fire, as when Scripture says,” Our God is a consuming fire.”
Origene † 254 d.C. Origen Against Celsus 4.13
… The divine word says that our God is “a consuming fire,”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 72.10
… It is a good soldier’s duty to defend the camp of his general against rebels and enemies. It is the duty of an illustrious leader to keep the standards entrusted to him. It is written, “The Lord thy God is a jealous God.”
Archelao † fl. 278 d.C. A Fragment of the Same Disputation 1
1. Archelaus said to Manes: Give us a statement now of the doctrines you promulgate.—Thereupon the man, whose mouth was like an open sepulchre, began at once with a word of blasphemy against the Maker of all things, saying: The God of the Old Testament is the inventor of evil, who speaks thus of Himself: “I am a consuming fire.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 3
… such negligence, saying, ‘Cursed is he who doeth the work of the Lord carelessly .’ For a servant of the Lord should be diligent and careful, yea, moreover, burning like a flame, so that when, by an ardent spirit, he has destroyed all carnal sin, he may be able to draw near to God who, according to the expression of the saints, is called ‘a consuming fire
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 6.27
… And he, whose mouth was as an open sepulchre , began first with blasphemy against the Maker of all things, saying, The God of the Old Testament is the author of evils, as He says of Himself, I am a consuming fire
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
… For the Name Θεός (God), even if, as those who are skilful in these matters say, it were derived from Θέειν (to run) or from Αἴθειν (to blaze), from continual motion, and because He consumes evil conditions of things (from which fact He is also called A Consuming Fire),
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… And He came in the form of Tongues because of His close relation to the Word. And they were of Fire, perhaps because of His purifying Power (for our Scripture knows of a purifying fire, as any one who wishes can find out), or else because of His Substance. For our God is a consuming Fire, and a Fire burning up the ungodly;
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.18
105. This fire is hidden in the time of captivity, during which sin reigns, but in the time of liberty it is brought forth. And though it is changed into the appearance of water, yet it preserves its nature as fire so as to consume the sacrifice. Do not wonder when thou readest that God the Father said: “I am a consuming fire.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.14
… since to sanctify is of the Godhead, to illuminate is the property of fire and light, and the Godhead is wont to be pointed out or seen in the appearance of fire: “For our God is a consuming Fire,” as Moses said.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… xxiv. 9 ) let us take out the indomitable and fearful part, not the brutality, nor any other of the things belonging to a lion. And again, when He says, “I will meet them as a bereaved bear” ( Hos. xiii. 8 ), let us take the vindictiveness. And when he says, “our God is a consuming fire” (
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 2.7
… He also interprets the place where the Lord testifies saying: “I came to send fire on the earth, and how I wish that it may burn” as meaning “I wish that all may repent, and burn out through the Holy spirit their vices and their sins; for I am he of whom it is written,
sant'Agostino d'Ippona † 430 d.C. The Confessions 5.3
… nor do they slay their own pride, as fowls of the air, nor their own curiosities, by which (like the fishes of the sea) they wander over the unknown paths of the abyss, nor their own extravagance, as the “beasts of the field,” that Thou, Lord, “a consuming fire,”
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Catholic Church 30
… God, when the divine majesty has begun to disclose itself as far as suffices for man while a dweller on the earth, such fervent charity is produced, and such a flame of divine love is kindled, that by the burning out of all vices, and by the purification and sanctification of the man, it becomes plain how divine are these words, "I am a consuming fire,"
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 3.19
… Wherefore we are all the further from "yielding to heretics," if we deny that what they possess of Christ’s Church is their own property, and do not refuse to acknowledge the standard of our General because of the crimes of deserters; nay, all the more because "the Lord our God is a jealous God,"
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 1.9
The second name of God is ὁ Θεός , derived from θέειν , to run, because He courses through all things, or from αἴθειν , to burn: For God is a fire consuming all evil
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.9
… since even this, that is the body, was God by the deification; and besides the dove was wont formerly to announce the cessation of the flood. But to the holy Apostles He came down in the form of fire: for He is God, and God is a consuming fire .
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san Basilio † 379 d.C. De Spiritu Sancto 13
… So it is said, “He shall call to the heavens above and to earth, that he may judge his people.” And so Moses when about to deliver his oracles to the people says, “I call heaven and earth to witness this day;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 44
… “Both Jews, and Greeks.” Not (addressing myself) to you alone. “Testifying:” here, the boldness of speech: and that, even though we do no good, yet we must speak: for this is the meaning of “testifying,” when we speak to those who do not pay attention: and so the word διαμαρτύρασθαι is for the most part used. “I call heaven and earth to witness” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 16
… ix. 27 .); much less would he be afraid or ashamed in the case of Timothy. He called the Father and the Son to witness. But wherefore the elect Angels? From great moderation, as Moses said, “I call heaven and earth to witness” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 21.5
… “He that can receive it, let him receive it.” There the forcible compulsion of the lawgiver shows the easy character of the precepts; for he says: “I call heaven and earth to record against you this day, that if ye do not keep the commandments of the Lord your God ye shall perish from off the face of the earth.”
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sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.19
… .’ And these, being creatures, are also said to be created, as we may further hear from the Lord, who says, ‘He who created them, made them male and female ;’ and from Moses in the Song, who writes, ‘Ask now of the days that are past, which were before thee since the day that God created man upon the earth, and from the one side of heaven unto the other
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
… and this the Prophet also says, upbraiding them; “He hath not done so to any nation, neither hath he showed His judgments unto them;” ( Ps. cxlvii. 20 .) and Moses again; “Ask now whether there hath been any such thing as this?” he says, “did ever people hear the voice of God speaking out of the midst of the fire, and live?”) (
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 40
How then saith Moses, “The Lord spake, and Moses answered”? ( Ex. xix. 19 ); and David, “He had heard a tongue which he knew not” ( Ps. lxxxi. 5 ); and Moses again, “Is there any such people which hath ‘heard the voice of God’?” (
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Pseudo-Clement The Clementine Homilies 16.6
… Again, the scripture, ‘Thou shalt not revile the gods, nor curse the rulers of thy people,’ points out many gods whom it does not wish even to be cursed. But it is also somewhere else written,
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sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.28
… But in him, while thus in a state of ignorance that even he is producing, Sophia wrought all sorts of energy, and infused vigour (into him). And (although Sophia) was really the operating cause, he himself imagines that he evolves the creation of the world out of himself: whence he commenced, saying, “I am God, and beside me there is no other.”
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word ἐπιστεύθησαν ? (they were trusted.) It means, that they had the Law put into their hands because He held them
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Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 3
Him, then, we acknowledge and know to be God, the Creator of all things—Lord on account of His power, Parent on account of His discipline—Him, I say, who “spake, and all things were made;” He commanded, and all things went forth: of whom it is written, “Thou hast made all things in wisdom;” of whom Moses said, “God in heaven above, and in the earth beneath;”
Pseudo-Clement The Recognitions of Clement 2.43
… ‘The Lord your God is one God, in heaven above, and in the earth beneath; and besides Him there is none else.’
Pseudo-Clement The Clementine Homilies 16.7
And Peter said: “I shall reply briefly to what you have said. The law, which frequently speaks of gods, itself says to the Jewish multitude, ‘Be hold, the heaven of heavens is the Lord’s thy God, with all that therein is;’ implying that, even if there are gods, they are under Him, that is, under the God of the Jews. And again:
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Vers. 1. UT FACIENS EA VIVAS, — vita praesenti, diuturna et prospera. Vide dicta Levit. XVIII, 5.
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Vers. 2. NON ADDETIS AD VERBUM QUOD VOBIS LOQUOR, NEC AUFERETIS EX EO. — Haeretici haec verba rigide et plane universaliter accipiunt, indeque inferunt non esse admittendas ullas traditiones, nec canones Pontificum, nec caeremonias Ecclesiae. Verum inepte et insulse haec dicunt; nam primo, si ita est, ergo contra hanc legem peccavit Josue, Prophetae, Christus et Apostoli, qui multa Mosi et Pentateucho addiderunt. Secundo, Moses non ait, « quae scribo, » sed « quae loquor: » ergo perverse haeretici torquent haec ad verbum Dei scriptum, ut excludant traditum, et viva loquentis voce, id est traditione, acceptum. Tertio, si id vult Moses, quod volunt haeretici; ergo ipse Moses pugnat secum. Nam capite XVII, vers. 10, jubet sub poena mortis obediri decreto sacerdotis et pontificis. Quarto, alioqui omnes Reges, Imperatores, Principes et Magistratus peccarent contra hanc Dei legem; multa enim ipsi edicta addiderunt hisce Dei legibus et judiciis. Quinto, Calvinus fatetur Apostolos addidisse quosdam ritus et caeremonias, adeoque novos posse addi; quinimo ipse cum suis novam Ecclesiae speciem, novos ritus, novos ministros, novam docendi, concionandi, orandi, regendi, et sacramenta administrandi formam instituit: sic et ejus Ministri quotannis novas constitutiones in suis Synodis condunt et instituunt, quas sane addunt huic Dei verbo. Sexto, haec verba Moses dixit Judaeis, non Christianis, iisque jubet ut circumcisionem, aliaque sacra, et Sacramenta veteris legis servent, nihilque iis addant: ergo lex haec proprie caeremonialis est, nec Christianos obligat, sed Judaeos; alioqui enim haeretici deberent circumcidi, edere phase, gestare fimbrias, etc.: haec enim verba hic loquitur et praecipit Moses. Esto ergo daremus haereticis, haec intelligenda esse ita, ut ipsi volunt; nihil inde concludent pro sua opinione: nam haec dicta sunt Judaico populo, qui exiguus erat, et in parva regione conclusus, idemque rudis et crassus: unde ei data fuit lex, tot tamque variis praeceptis distincta, ut aliis non videretur esse opus; secus est de lege nova, quae spargenda erat per totum orbem; unde in ea merito Christus, paucis universalibus praeceptis traditis, alia ordinanda commisit Pastoribus et Rectoribus Ecclesiae, uti recte advertit Gabriel Vasquez, I-II, Quaest. XCV, art. 1, disp. 152, cap. IV. Dico ergo: Sensus hujus loci est, q. d. Ad praecepta mea, quae ego hoc capite et sequentibus praecepturus sum vobis, o Judaei, non addetis aliquid, scilicet eis repugnans et contrarium, praesertim quod Beelphegor, ut sequitur, vel alterius novi numinis aut idoli cultum et religionem inducat. Haec enim nova numina, novamque religionem, et ritum sacrorum excludere toto hoc capite et passim in Deuteronomio intendit Moses. Addit itaque legi Dei, quae praecipit unum Deum colendum esse, aliquid, qui docet colendum esse Baal, Astartem, solem, lunam, aliosque deos. Τὸ ergo ad verbum, idem est quod contra verbum; sic enim sumitur על al, id est ad, pro contra, Psal. II, 2, Numer. XIV, 2. Sic Paulus, Galat. I, 8, anathema dicit iis qui aliud evangelizant praeter id quod ipse evangelizavit: praeter, id est, contra; agit enim de iis qui judaismum addere volebant christianismo, itaque evertebant christianismum. Hisce ergo verbis: Non addetis, nec auferetis, tantum praecipit Deus ut sua lex integre servetur, ut nihil ex ea addendo, vel minuendo vitietur aut mutiletur; sed tota sarta tecta maneat, et observetur, quod alia phrasi, capite V, versu 32, alibi dicit: « Non declinabitis ad dexteram, nec ad sinistram. » Cui tamen non obstat, qui insuper leges parentum, vel humanorum magistratuum addit et observat; nisi parentes, vel magistratus aliquid legi Dei contrarium praeciperent. Itaque hisce verbis, « non addetis, » etc., non vult dicere, non servabitis aliud, quam id quod nunc praecipio; sed in hoc quod praecipio nihil mutabitis, addendo, vel minuendo, sed integre facietis, ut jubeo, et non aliter. Ita Bellarminus et alii passim. Secundo, « non addetis ad verbum quod vobis loquor, » aliquid scilicet tanquam meum, vel a me dictum, aut jussum; nulli enim hominum licet scripta aut praecepta sua venditare pro praeceptis a Deo dictatis, aut pro Scripturis sacris. Similis phrasis est Apoc. cap. ult. vers. 18: « Contestor, ait, omni audienti verba prophetiae libri hujus, si quis apposuerit ad haec, apponet Deus super illum plagas scriptas in libro isto. » Alioqui enim, non tantum Christus et Prophetae, sed et ipsi Judaei multa addiderunt legi Dei, ut caelaturas, omnemque ornatum templi, ut festum sortium sub Esther, festum dati ignis, festum encaeniorum, etc. Haec enim non a Deo, sed a Judaeis sancita et instituta sunt. Denique, haec non sunt addita, sed potius inclusa legi Dei, quia lex Dei jubet obediri parentibus, magistratibus, pontificibus eorumque legibus.
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Vers. 3. OCULI VESTRI VIDERUNT OMNIA QUAE FECIT DOMINUS CONTRA BEELPHEGOR, — de quibus dixi Num. cap. XXV.
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Vers. 6. HAEC EST ENIM VESTRA SAPIENTIA ET INTELLECTUS. — Quasi dicat: Custodia harum legum ostendet vos esse sapientes et prudentes, atque a sapientissimo legislatore Deo, sapientissime, sanctissime et castissime edoctos, ab eodem per omnia regi, exaudiri et defendi. « Sapiens, inquit S. Bernardus, est cui quaeque res sapiunt prout sunt, » scilicet divinae ut divinae, humanae ut humanae, aeternae ut aeternae, caducae ut caducae. Refert Plutarchus in Convivio septem Sapientum, eos inter se disputasse, quis populus, quaenam respublica foret optima et felicissima? Primus, inquit, Solon respondit: In qua injuriae alicujus auctorem non minus illaesi, quam qui laesus est, in jus rapiunt et puniunt. Secundus Bias dixit: In qua legem universi tanquam tyrannum metuunt. Tertius Thales: Ubi, inquit, neque divites nimis, neque pauperes sunt cives. Quartus Anacharsis: In qua cum reliqua habeantur, virtuti tamen potior, vitio deterior conditio defertur. Quintus Cleobulus: In qua cives reprehensionem magis metuunt, quam legem. Sextus Pittacus: Ubi magistratum gerere non licet malis, licet bonis. Septimus Chilo: In qua maxime leges, minime oratores audiuntur. Haec vere, sed verius Moses hic: « In qua populus Deum timet, Deique legibus ac voluntati obedit. » Haec nimirum sapientissima et beatissima est respublica.
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Vers. 7. NEC EST ALIA NATIO TAM GRANDIS (tam eximia, tantae dignitatis), QUAE HABEAT DEOS APPROPINQUANTES SIBI, SICUT DEUS NOSTER ADEST CUNCTIS OBSECRATIONIBUS NOSTRIS. — Videbatur enim Deus cum Mose et Hebraeis in tabernaculo habitare, cum eis conversari et colloqui, dubia omnia resolvere, praeire in columna nubis, eosque per omnia dirigere et protegere. Multo magis Deus adest Christianis, praesertim in Venerabili Sacramento, in quo corporaliter, realiter et essentialiter nobiscum habitat, non angelus, sed Christus ipse, verus Deus, et verus homo.
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Vers. 9. NE OBLIVISCARIS VERBORUM (id est, rerum et portentorum) QUAE VIDERUNT OCULI TUI. — Sic verbum pro re, metonymice tanquam signum pro re signata, accipitur Psalm. XC, 3: « Liberavit me de laqueo venantium, et a verbo aspero, » id est, a re aspera et acerba; et Luc. I, 37: « Non erit impossibile apud Deum omne verbum, » id est omnis res.
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Vers. 11. Accessistis ad radices montis (Sina) qui ARDEBAT USQUE AD CAELUM. — Hebraice, usque ad cor caeli, id est usque ad medium caeli, hoc est usque ad caelum ipsum. Caelum hic non sidereum, sed aereum, sive aethereum, in quo sunt nubes, intellige. Simili hebraismo dicitur Jonas, David et alii fuisse in medio mari, in mediis fluctibus, id est in ipso mari magno et vasto, in ipsis vastis fluctibus.
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Vers. 13. OSTENDIT VOBIS PACTUM SUUM, — id est legem, quae est conditio pacti inter vos et Deum initi. DECEM VERBA, — decem praecepta, quae fuerunt quasi decem foederis conditiones. Graeci decem haec verba voce composita vocant δεκάλογον.
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Vers. 15. CUSTODITE IGITUR SOLLICITE ANIMAS VESTRAS. — Hebraea cum Vatablo ita praegnantius vertas, cavete ergo accurate quam cara est vobis anima vestra, ne scilicet legem Dei violetis, sed eam custodiatis: qui enim eam custodit, custodit animam suam. NON VIDISTIS ALIQUAM SIMILITUDINEM, etc., IN HOREB, — quasi dicat: in Sina audistis Deum loquentem, sed non vidistis eum per essentiam, neque per effigiem; quare nec illam imitari, effingere, vel exprimere potestis, fabricando statuam maris, feminae, aut alterius rei, cogitando, aut fingendo quod talis sit Deus qualis in statua illa monstratur. Idem viderunt nonnulli Gentiles, inter quos Statius ita canit: Nulla autem effigies, nulli commissa metallo Forma Dei, mentes habitare et pectora gaudet. Agesilaus monentibus ut quemdam, qui belle lusciniae vocem imitabatur, audiret, respondit se ipsam lusciniam audisse. Idem Judaeis dicendum erat ad Gentes, invitantes eos ad simulacra Dei, scilicet, se Deum ipsum audisse in Sina.
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Vers. 16. NE FORTE DECEPTI FACIATIS, etc., IMAGINEM MASCULI VEL FEMINAE, — uti Gentiles deos habuerunt mares alios, alios feminas. Quin et Trismegistus in Poemandro cap. I, III, VII, Deum vocat marem feminam; ait enim: ὁ Θεὸς ἀρσενόθηλυς, ζωὴ ϰαὶ φῶς, ἀπεϰύησε λόγον ἕτερον νοῦν δημιουργόν, hoc est, « Deus, mas femina, existens vita et lumen, genuit Verbum, quod alteram mentem (Spiritum Sanctum) producit. » Verum ipse vocat deum marem-feminam, non quod revera sexum maris et feminae habet, sed quod in generando Verbo totum fecerit solus, quod in generatione humana faciunt conjunctim mas et femina. Nam Deus Pater Verbum suum generavit quasi pater, idemque concepit quasi mater: alioqui haec locutio insolens est, et male sonans.
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Vers. 19. NE ADORES EA QUAE CREAVIT DEUS IN MINISTERIUM CUNCTIS GENTIBUS. — Pro quae creavit Deus, hebraice est, quae divisit Deus, ut vicissim et quasi partito tempore, singulis gentibus et provinciis inserviant, lumenque praebeant. Vide Gen. I, 14. Ita Rabanus. Hinc Judaei fabulantur gentes singulas a sua stella regi, se vero a Deo.
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Vers. 20. Vos autem, etc., eduxit de fornace ferrea Aegypti, — puta de servitute durissima, quae maxime vos afflixit, quaeque quasi fornax vos adussit, et quasi ferrea vos conclusit, ne exitus, vel effugium ullum pateret. Sic Isaiae XLVIII, 10, dicitur: « Elegi te in camino paupertatis; » pauperes enim paupertate, quasi camino, affliguntur et uruntur. Secundo, alludit hic Moses ad coctionem laterum, quos Hebraei in Aegypto formabant, et coquebant in fornacibus lateritiis, ex quibus liberavit eos Deus, educens in Chanaan.
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Vers. 24. QUIA DOMINUS DEUS TUUS IGNIS CONSUMENS EST, — q. d. Deus injuriae sibi illatae est vindex, eamque acerrime punit, instar ignis omnia vastantis. Vide dicta Exod. III, 2, et Hebr. XII, 29. Quocirca ignis vim, terrorem, aliasque dotes eximias considerantes Persae, eum coluerunt ut numen. Audi Maximum Tyrium: « Persae diarium ignem adorant, nimirum divinitatis signum, insatiabilem, voracem. » Huic cum sacrificant, illi alimentum praebentes dicunt: « Ede, ignis, Domine. » Erat ergo eis ignis sacer et aeternus, quem quocumque rex exercitum duceret, magni numinis instar, argenteis altaribus impositum praeferebant. Ita Pierius, Hierogl. 46, cap. XXXVIII. Symbolice S. Gregorius, hom. 5 in Ezech.: « Deus, ait, ignis consumens est, quia mentem quam repleverit, a peccatorum rubigine puram reddit. » S. Syncletica in Vitis Patrum, libro V, tract. De Compunctione: « Labor, ait, est et magnum certamen impiorum qui convertuntur ad Deum, et postea inenarrabile gaudium. Sicut enim qui ignem accendere volunt, prius fumantur, et ex fumi molestia lacrymantur, sicque obtinent quod volunt; etenim scriptum est: Quia Deus noster ignis consumens est: ita oportet et nos divinum ignem, cum lacrymis atque laboribus in nobis ipsis accendere. » DEUS AEMULATOR, — q. d. Deus est zelotes, non patitur rivalem, sed solus summe vult coli: de quo cap. V, vers. 9.
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Vers. 26. TESTES INVOCO HODIE CAELUM ET TERRAM, CITO PERITUROS VOS. — Nota: Moses et Prophetae per prosopopaeiam, creaturis irrationalibus vitam, sensum et testimonium attribuunt, easque ad gravissimam obtestationem, qua populum compungant et commoveant, testes vel judices invocant; praesertim caelum et terram, quia hae minae et poenae extenduntur ad omnes secuturas generationes: unde Moses ad hujus praedictionis et comminationis memoriam, noluit testes morituros vocare, sed caelum et terram, quia in aeternum manent. Immortales ergo et aeterni sunt hi testes, qui omnibus futuris temporibus perseverabunt, et mutis vocibus Deo loquentur haec esse vera, hominibusque (praesertim haec verba Mosis legentibus) pariter inclamabunt haec divina praecepta, aeque ac minas. Omnes enim creaturae tacite obediunt, consentiunt, et attestantur suo Creatori, ejusque legi et ordinationi. Unde Baruch, cap. III, vers. 34, ait: « Stellae dederunt lumen in custodiis suis, et laetatae sunt; vocatae sunt, et dixerunt: Adsumus; et luxerunt ei cum jucunditate, qui fecit illas. » Consequenter, eadem tacite quasi applaudebant, et attestabantur hisce verbis Mosis; ipse enim erat praeco Dei creatoris, q. d. Caelum et terram testes invoco, ut caelum nobis dando lucem, terra nos sustinendo, dum haec loquor et edico, reipsa muti testes sint, me haec vobis praedixisse. Rursum, ut, cum plagae, quas hic vobis praedico, evenerint, iidem et testes sint, quod mea haec praedictio et minae fuerint verae, et simul sint vindices ac cooperatores Dei, qui hasce plagas per caelum et terram vobis infliget. Nam, ut ait Sapiens, cap. V, 21: « Pugnabit cum illo orbis terrarum contra insensatos. » Quare si hi testes vitam et vocem haberent, aut si per miraculum Deus eis vocem daret, uti aliquando dedit, omnes una voce clamarent, et condemnarent impios; quamdiu autem eam non habent, tacite et muta voce clamabunt, et condemnabunt impios. Sic Isaias, cap. I, vers. 1, cum ait: « Audite, caeli, et auribus percipe, terra, » utitur prosopopaeia ad inanimes creaturas, ut gravior sit oratio, et plena indignatione, idque primo, ut significet Judaeos omnia sua bona, a caelo et terra per Deum accepisse. Secundo, quia Judaei adorarunt solem, lunam, lapides, ideo ea nunc, quasi ipsorum judices invocat. Tertio et maxime, quia cum ipsi nollent audire Deum, invocat inanima, quae semper obediunt Deo, ut gravissima sit querela et exprobratio; invocat, inquam, quasi testes mutos, ut quandoque sint vindices Creatoris sui, ut caelum, ait Rupertus, Judaeis se praebeat aeneum, terra se praebeat ferream, sed maxime in die judicii, caelum in eos fulmina vibret, terra vero illis dehiscat. Simili modo facit Moses hic, et Deut. XXX, 19, et XXXI, 28, et XXXII, 1. Secundo, cum caelum et terram testes invocat, invocat omnia quae in caelo et in terra sunt, per metonymiam, ac praesertim angelos et homines, qui proprie dicti testes sunt. Ita Theodoretus. Sic et Poeta ait: Vos aeterni ignes, et non violabile numen Testor. Putabant enim Platonici ignes caelestes, id est, stellas esse animatas a suis intelligentiis, sive angelis praesidibus, quos quasi minores deos colebant. Simili modo cum exorcizamus et adjuramus creaturas irrationales, adjuratio non dirigitur ad illas, quia non intelligunt eam; sed ad naturam rationalem quae illis praesidet, easque movere potest, ut ait D. Thomas. Sic exorcizatur aqua, sal, domus: partim enim invocatur virtus divina, ut in usu harum rerum assistat, et diaboli vim coerceat; partim per virtutem divinam praecipitur diabolo, ut abscedat, et in his non noceat. Sic exorcizantur locustae, mures, ranae, grandines, tempestates, etc., ut Deus damna eorum avertat, et diabolus per illa non noceat. Vide Dominicum a Soto, lib. VIII De Justitia, Quaest. III, art. 3.
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Vers. 29. Cumque quaesieris ibi Dominum Deum tuum, INVENIES EUM, SI TAMEN TOTO CORDE QUAESIERIS, ET TOTA TRIBULATIONE (scilicet in vera contritione et conversione) ANIMAE TUAE. — Hebraice est, in tota anima tua. Insinuat, quod contritio vera, quae peccatorem Deo reconciliat, debeat procedere ex amore Dei super omnia; hoc enim est quaerere Deum ex toto corde, et ex tota tribulatione animae. Ita Suarez, III part., Quaest. LXXXV, art. 1, disp. IV, sect. 2.
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Vers. 30. Postquam te invenerint (comprehenderint: est hebraismus) omnia. Novissimo Tempore, — id est in fine temporis, quo complebitur poena tibi inflicta a Deo, q. d. Post plagas a Deo immissas, tandem sapies, et reverteris ad eum. Ita Vatablus, Abulensis et alii.
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Vers. 31. NEQUE OBLIVISCETUR PACTI, IN QUO (id est quod; ita Hebraea, Septuaginta et Chaldaea) JURAVIT PATRIBUS TUIS.
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Vers. 32. Interroga de diebus antiquis, — scilicet de factis, quae contigerunt in diebus antiquis. A SUMMO CAELO USQUE AD SUMMUM EJUS. — Hebraice, ab extremo caeli usque ad extremum ejus, id est ab Oriente usque ad Occidentem, q. d. Interroga ea, quae toto orbe unquam apud homines alicubi contigerunt. Similis phrasis est Matth. XXIV, 31. Ita Vatablus.
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Vers. 33. SICUT TU AUDISTI ET VIXISTI. — Ita Romana, Hebraea, Chaldaea et Septuaginta. Perperam ergo Plantiniana legunt, et vidisti, q. d. Instar miraculi fuit quod tu vocem Dei tam terribilem ex Sina audires et viveres, de quo rursum cap. V, 21.
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Vers. 34. SI FECIT DEUS UT INGREDERETUR; — non mutans locum, sed operationem, vocans scilicet, liberans et educens te ex Aegypto. ET HORRIBILES VISIONES, — quia in triduanis Aegypti tenebris mira spectra Aegyptiis objecit Deus, iisque eos perculsit, uti dixi Exodi X, 22 et sequentibus.
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Vers. 36. Et in terra ostendit ignem maximum, — quia ignis ex Sina prodire videbatur; vox vero super eum ex caelo, id est ex aere, formari et descendere videbatur.
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Vers. 37. PRAECEDENS IN VIRTUTE, — per angelum suum, qui castra praeibat in columna nubis, quique perculit et prostravit hostes tuos, Exodi cap. XXIII, vers. 20.
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Vers. 42. QUI OCCIDERIT NOLENS, — scilicet nesciens, ignoranter et inadvertenter. Ita Hebraea, Chaldaea, Septuaginta.
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Vers. 48. Usque ad montem Sion, qui est et Hermon. — Alius ergo est hic Sion, a Sion monte Hierosolymae et templi; hic enim Sion erat ab alia Jordanis parte, et Hebraice scribitur per שׁ shin: Sion vero templi scribitur per צ tsade; vide de hoc Sion dicta cap. III, vers. 8.
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Vers. 49. Mare solitudinis, — mare Mortuum, sive lacus Asphaltites.
4:1
… Per uscire dal peccato è necessaria anzitutto l'osservanza della Legge, raccomandata da Dio stesso o da Mosè e dai Profeti a nome di Dio (cf. Deut. 4, 1 sgg.; 6, 4 sgg.; 12, 28 sgg.; Lev. 18, 5; Ez. 18, 5 sgg.; cf. Tob. 12, 9). Occorre insieme la fiducia in Dio che salva, come inculcano specialmente i Salmi, e soprattutto la fede in Dio …
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HOREB (EBR. HŌRĒB, «SICCITÀ», «DESOLAZIONE»)
… All'H. infatti ed al Sinai sono comuni la visione del rovetto ardente, dell'ordine divino a Mosè di ritornarvi ad offrire dopo l'uscita dall'Egitto (Ex. 3, 2-12; Act. 7, 30 sg.); l'adunanza del popolo d'Israele con la terribile teofania e l'alleanza cosiddetta sinaitica (Ex. 19, 18 sgg.; Deut. 4, 10, 15; 5, 20; 18, 16); la consegna delle tavole della Legge e la loro collocazione nell'Arca (Deut. 9, 8 sgg.; I Reg. 8, 9; I Par. 5, 10); la promulgazione della Legge (Mal. 4, 4); l'adorazione …
4:13
RAMOTH in GALAAD. - Città levitica e di rifugio nella tribù di Gad (Deut. 4, 13; Ios. 20, 8; 21, 38; I Par. 6, 66), capoluogo del distretto salomonico a nord e a sud del Jarmùk (I Reg. 4, 13), causa di aspre lotte fra Israeliti ed Aramei, che a lungo se ne contesero …
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l'antica proibizione di produrre immagini di essere vivente, sia di uomo che di animale (Ex. 20, 4; Deut. 4, 15-19), per cui l'ebraismo ortodosso non poté coltivare scultura e pittura, salvo che a scopo ornamentale secondario. …
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 …
4:35
… Inoltre il monoteismo si riscontra già nei tempi patriarcali in maniera chiarissima (Gen. 18, 25; 24, 3; Deut. 4, 35; 39; 6, 4). Oggi si insiste meno sulle varie denominazioni locali (come «Dio di Bethel» in Gen. 31, 13 ecc.), sfruttate quali segni di un preteso politeismo; esse sono solo la memoria …
4:38
… Innociti e innocenti per necessità, come i fanciulli, che la violenza palese o occulta è prerogativa dei padroni del mondo, questi uomini, che non possono sperare nulla se non da Dio, «entreranno in possesso della terra» promessa ad Abramo (Gen. 15, 7-8, 18; Deut. 4, 38) e al popolo d'Izesele (Ex. 3, 8, 17). Questa «terra» piena di delizie («latte e miele»: Ex. 13, 5; 33, 3) rappresenta il Regno messianico.
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… mosaica venne stabilito il diritto d'a. e furono designate sei città dove i rei di sangue involontari (qui nolens sanguinem fuderit) potessero trovare sicuro rifugio mentre si svolgeva il processo a loro carico (Ex. 21, 13-14; Num. 35, 6 e 11-34; Deut. 4, 41-43). Il beneficio di a. era esteso anche ai cittadini di altra nazionalità o religione; ne erano esclusi i rei di delitti quali il furto, l'adulterio, ecc. Il reo restava nell'a., anche …
applicazioni della legge: per la regione a est del Giordano furono fissate le città di Bosor (v.) in Ruben, Ramoth Galaad in Gad e Golan in Manasse (Deut. 4, 41-43). Mosè ricordo poi l'obbligo di scegliere altre tre città nella parte ovest del Giordano (ibid. 19, 1-14), soggiungendo nuovi casi pratici di applicazione della legge: le città scelte …
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… Bēšer). - 1. - Città levitica, computata tra le città libere (Deut. 4, 43; Ios. 20, 8; 21, 30; I Par. 6, 78), comunemente identificata con Bušel-Harīrī, alla base meridionale dell'altipiano della Traconitide, oppure con Barazēn ad est di Ḥesbān nell'Ammonitide …
4:46
… La «valle» di P. (Deut. 3, 29; 4, 46; 34, 6) corrisponde, perciò, al Wādi 'Ajūn Mūsā che separa le due catene. …
… Avendo il Re negato il passaggio agli Ebrei, questi decisero di aprirsi la via con le armi: in poche azioni S. rimase sopraffatto, fu ucciso, e i suoi territori rimasero conquista israelitica (Num. 21, 21 sgg.; 32, 33; Deut. 1, 4; 2, 24 sgg.; 3, 2-6; 4, 46; 29, 7; 31, 4; cf. Ios. 2, 10 ecc.).
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… millennio, quello più recente (gli «Amorriti», v.) ca. l'anno 2000. Talvolta però il Vecchio Testamento distingue fra Cananei e Amorriti, chiamando Amorriti non soltanto gli abitanti preisraelitici della Transgiordania (cf. Num. 21, 13, 31; Deut. 3, 8; 4, 47 sg.; 31, 4; Ios. 2, 10; 9, 10; 12, 2; 13, 10; Iudc. 10, 8), ma anche una parte degli abitanti della Palestina propriamente detta, cioè quella che dimora nella montagna (Deut. 1, 7.19.20.44: …
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22, 36; iscrizione di Meïa, lin. 26); più tardi costituì il limite meridionale della tribù di Ruben (Jos. 13, 9, 16), cioè del territorio israelitico transgiordanico (Deut. 3, 12; 4, 48).
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Le parti dell'A. nominate nel Vecchio Testamento sono: il Mar Morto (v.) jām ha-'arābhāh, « mare dell'A. » (Deut. 3, 17; 4, 49; Ios. 3, 16; 12, 3; II Reg. 14, 25; Volgata: « mare solitudinis »), 'arbhāth Jērīhā (Volgata: « campestria urbis Iericho »; Ios. 4, 13; 5, 10) e 'arbhāth Mō'āh (Volg.: « campestria …
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.