The tenne commandements are repeted and explaned. 23. with commemoration of their dread and feare, When they heard the voice from the clowde, and saw the mountaine burne.
1And Moses called all Israel, and said to them: Hear, O Israel, the ceremonies and judgments, which I speak in your ears this day: learn them, and fulfil them in work.E Mosè convocò tutto Israele, e gli disse: Ascolta, o Israele, le ceremonie, e le leggi, le quali io intimo alle vostre orecchie: imparatele, e mettetele in pratica.AND Moyses called al Israel, and said to them: Heare Israel the ceremonies & iudgements, which I speake in your eares this day: lerne them, and fulfil them in worke.Vocavitque Moyses omnem Israëlem, et dixit ad eum: Audi, Israël, cæremonias atque judicia, quæ ego loquor in auribus vestris hodie: discite ea, et opere complete. 2The Lord our God made a covenant with us in Horeb.Il Signore Dio nostro ha fermato un patto con noi in Horeb.The Lord our God made a couenant with vs in Horeb.Dominus Deus noster pepigit nobiscum fœdus in Horeb. 3He made not the covenant with our fathers, but with us, who are now present and living.Non co' padri nostri fermò egli questo patto, ma con noi, che or siamo e viviamo.Not with our fathers did he make the couenant, but with vs at this present, and doe liue.Non cum patribus nostris iniit pactum, sed nobiscum qui in præsentiarum sumus, et vivimus. 4He spoke to us face to face in the mount out of the midst of fire.Egli ci parlò faccia a faccia dal monte di mezzo al fuoco.Face to face did he speake to vs in the mount out of the middes of the fyre.Facie ad faciem locutus est nobis in monte de medio ignis. 5I was the mediator and stood between the Lord and you at that time, to shew you his words, for you feared the fire, and went not up into the mountain, and he said:Io fui allora interprete e mediatore tra 'l Signore e voi per annunziarvi le sue parole: perché voi temeste quel fuoco, e non saliste al monte. Or egli disse:I was arbiter and mediatour betwixt our Lord and you at that time, to shew you his wordes, for you feared the fire, and went not vp into the mount, and he said:Ego sequester et medius fui inter Dominum et vos in tempore illo, ut annuntiarem vobis verba ejus: timuistis enim ignem, et non ascendistis in montem. Et ait: 6I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.Io il Signore Dio tuo, che ti condussi fuor della terra di Egitto, della casa di schiavitù.I the Lord thy God, that brought thee out of the Land of Aegypt out of the house of seruitude.Ego Dominus Deus tuus, qui eduxi te de terra Ægypti, de domo servitutis. 7Thou shalt not have strange gods in my sight.Non avrai altri dei in mio confronto.Thou shalt not haue strange goddes in my sight.Non habebis deos alienos in conspectu meo.
8Thou shalt not make to thy self a graven thing, nor the likeness of any things, that are in heaven above, or that are in the earth beneath, or that abide in the waters under the earth.Non ti formerai statua, o figura di alcuna delle cose, che sono lassù in cielo, né di quelle che sono quaggiù in terra, o abitano nelle acque sotto la terra.Thou shalt not make to thee a thing grauen, nor the similitude of any thinges, that are in heauen aboue, and that are in the earth beneath, and that abide in the waters vnder the earth.Non facies tibi sculptile, nec similitudinem omnium, quæ in cælo sunt desuper, et quæ in terra deorsum, et quæ versantur in aquis sub terra. 9Thou shalt not adore them, and thou shalt not serve them. For I am the Lord thy God, a jealous God, visiting the iniquity of the fathers upon their children unto the third and fourth generation, to them that hate me,Non le adorerai, né renderai loro verun culto. Perocché io sono il Signore Dio tuo: Dio geloso, che punisco l'iniquità de' padri sopra i figliuoli sino alla terza, e alla quarta generazione di coloro, che mi odiano:Thou shalt not adore them, and thou shalt not serue them. For I am the Lord thy God, a Iealouse God, tendering the iniquitie of the fathers vpon the children vnto the third and fourth generation to them that hate me,Non adorabis ea, et non coles. Ego enim sum Dominus Deus tuus: Deus æmulator, reddens iniquitatem patrum super filios in tertiam et quartam generationem his qui oderunt me: 10And shewing mercy unto many thousands, to them that love me, and keep my commandments.E fo misericordia per molte migliaia di generazioni a coloro, che mi amano, e osservano i miei comandamenti.and doing mercie vpon manie thousandes to them that loue me, and keepe my preceptes.et faciens misericordiam in multa millia diligentibus me, et custodientibus præcepta mea. 11Thou shalt not take the name of the Lord thy God in vain: for he shall not be unpunished that taketh his name upon a vain thing.Non prenderai il nome del Signore Dio tuo invano: perocché non andrà impunito chiunque per una cosa vana avrà adoprato il nome di lui.Thou shalt not vsurpe the name of the Lord thy God in vaine: for he shal not be vnpunished that taketh his name vpon a vaine thing.Non usurpabis nomen Domini Dei tui frustra: quia non erit impunitus qui super re vana nomen ejus assumpserit. 12Observe the day of the sabbath, to sanctify it, as the Lord thy God hath commanded thee.Osserva il giorno di sabato per santificarlo, come ti ordinò il Signore Dio tuo.Obserue the day of the Sabbath, to sanctifie it, as the Lord thy God hath commanded thee.Observa diem sabbati, ut sanctifices eum, sicut præcepit tibi Dominus Deus tuus.
13Six days shalt thou labour, and shalt do all thy works.Sei giorni lavorerai, e farai tutto quello che ti occorre.Six dayes shalt thou worke, and shalt doe al thy workes.Sex diebus operaberis, et facies omnia opera tua. 14The seventh is the day of the sabbath, that is, the rest of the Lord thy God. Thou shalt not do any work therein, thou nor thy son nor thy daughter, nor thy manservant nor thy maidservant, nor thy ox, nor thy ass, nor any of thy beasts, nor the stranger that is within thy gates: that thy manservant and thy maidservant may rest, even as thyself.Il settimo giorno egli è il sabato, vale a dire la requie del Signore Dio tuo. In esso non farai alcun lavoro tu, e il tuo figliuolo, e la figliuola, il servo, e la serva, e il bue, e l'asino, e tutte le tue bestie, e il forestiero, che sta dentro le tue porte, affinché abbia requie il tuo servo, e la tua serva, come anche tu.The seuenth is the day of the Sabbath, that is, the rest of the Lord thy God. Thou shalt not doe any worke therin, thou, and thy sonne and daughter, man seruant and woman seruant, and oxe, and asse, and al thy cattel, and the stranger that is within thy gates: that thy man seruant may rest, and thy woman seruant, euen as thy selfe.Septimus dies sabbati est, id est, requies Domini Dei tui. Non facies in eo quidquam operis tu, et filius tuus, et filia, servus et ancilla, et bos, et asinus, et omne jumentum tuum, et peregrinus qui est intra portas tuas: ut requiescat servus tuus, et ancilla tua, sicut et tu. 15Remember that thou also didst serve in Egypt, and the Lord thy God brought thee out from thence with a strong hand, and a stretched out arm. Therefore hath he commanded thee that thou shouldst observe the sabbath day.Ricordati, che tu pur fosti servo in Egitto, e di là ti trasse il Signore Dio tuo con mano possente, e braccio disteso. Per questo ei ti comandò di ricordarti del giorno di sabato.Remember that thou also didest serue in Aegypt, and the Lord thy God brought thee out from thence in a strong hand, and stretched out arme. Therfore hath he commanded thee that thou shouldest obserue the Sabbath.Memento quod et ipse servieris in Ægypto, et eduxerit te inde Dominus Deus tuus in manu forti, et brachio extento. Idcirco præcepit tibi ut observares diem sabbati. 16Honour thy father and mother, as the Lord thy God hath commanded thee, that thou mayst live a long time, and it may be well with thee in the land, which the Lord thy God will give thee.Onora il padre tuo, e la madre, come ti ordinò il Signore Dio tuo, affinché tu viva lungamente, e sii felice sopra la terra, di cui il Signore Dio tuo ti darà il dominio.Honour thy father and mother, as our Lord thy God hath commanded thee, that thou mayst liue a long time, and it may be wel with thee in the Land, which the Lord thy God wil geue thee.Honora patrem tuum et matrem, sicut præcepit tibi Dominus Deus tuus, ut longo vivas tempore, et bene sit tibi in terra, quam Dominus Deus tuus daturus est tibi.
17Thou shalt not kill.Non ammazzare.Thou shalt not murder.Non occides, 18Neither shalt thou commit adultery.Non fornicare.Neither shalt thou committe aduoutrie.neque mœchaberis, 19And thou shalt not steal.Non rubare.And thou shal not steale.furtumque non facies: 20Neither shalt thou bear false witness against thy neighbour.Non dire il falso testimonio contro il prossimo tuo.Neither shalt thou speake against thy neighbour false testimonie.nec loqueris contra proximum tuum falsum testimonium. 21Thou shalt not covet thy neighbour’s wife: nor his house, nor his field, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is his.Non desiderare la moglie del prossimo tuo; non la casa, non il podere, non il servo, non la serva, non il bue, non l'asino, non alcuna cosa di tutte quelle che a lui appartengono.Thou shalt not couet thy neighbours wife: Nor house, nor field, nor man seruant, nor woman seruant, nor oxe, nor asse, and al thinges that are his.Non concupisces uxorem proximi tui: non domum, non agrum, non servum, non ancillam, non bovem, non asinum, et universa quæ illius sunt. 22These words the Lord spoke to all the multitude of you in the mountain, out of the midst of the fire and the cloud, and the darkness, with a loud voice, adding nothing more: and he wrote them in two tables of stone, which he delivered unto me.Queste parole disse il Signore a tutta la vostra adunanza sul monte di mezzo al fuoco, e alla nuvola, e alla caligine con voce grande, e non aggiunse nulla di più: e le scrisse su due tavole di pietra, le quali ei diede a me.These wordes spake our Lord to al your multitude in the mount, out of the middes of the fire and the cloude, and the darkenes, with a loude voice, adding nothing more: and he wrote them in the two tables of stone, which he deliuered vnto me.Hæc verba locutus est Dominus ad omnem multitudinem vestram in monte de medio ignis et nubis, et caliginis, voce magna, nihil addens amplius: et scripsit ea in duabus tabulis lapideis, quas tradidit mihi. 23But you, after you heard the voice out of the midst of the darkness, and saw the mountain burn, came to me, all the princes of the tribes and the elders, and you said:Ma voi dopo avere udita quella voce di mezzo alle tenebre, e dopo aver veduto ardere il monte, veniste da me voi tutti principi delle tribù, e seniori, e diceste:And you after you heard the voice out of the middes of the darkenes, and saw the mount burne, came to me al the princes of the tribes and the elders, and you said:Vos autem postquam audistis vocem de medio tenebrarum, et montem ardere vidistis, accessistis ad me omnes principes tribuum et majores natu, atque dixistis:
24Behold the Lord our God hath shewn us his majesty and his greatness, we have heard his voice out of the midst of the fire, and have proved this day that God speaking with man, man hath lived.Ecco che il Signore Dio nostro ci ha fatto conoscere la sua maestà e grandezza: abbiamo udito la sua voce di mezzo al fuoco, e abbiamo oggi fatto prova, che parlando Dio a un uomo, l'uomo sia rimaso in vita.Behold the Lord our God hath shewed vs his maiestie and greatnes, for we haue heard his voice out of the middes of the fire, and haue proued this day that God speaking with man, man hath liued.Ecce ostendit nobis Dominus Deus noster majestatem et magnitudinem suam: vocem ejus audivimus de medio ignis, et probavimus hodie, quod loquente Deo cum homine, vixerit homo. 25Why shall we die therefore, and why shall this exceeding great fire comsume us: for if we hear the voice of the Lord our God any more, we shall die.Ma perché morremo noi, e sarem divorati da quel gran fuoco? Imperocché, se udiremo un poco più la voce del Signore Dio nostro, noi morremo.Why shal we die therfore, and this exceding great fire deuoure vs? For if we heare the voice of the Lord our God any more, we shal die.Cur ergo moriemur, et devorabit nos ignis hic maximus ? si enim audierimus ultra vocem Domini Dei nostri, moriemur. 26What is all flesh, that it should hear the voice of the living God, who speaketh out of the midst of the fire, as we have heard, and be able to live?Che è egli l'uomo, chiunque egli sia, che possa udire la voce di Dio vivente, che parla di mezzo al fuoco, come l'abbiamo udita noi, e possa vivere?What is al flesh, that it should heare the voice of the liuing God, who speaketh out of the middes of the fire as we haue heard, and may liue?Quid est omnis caro, ut audiat vocem Dei viventis, qui de medio ignis loquitur sicut nos audivimus, et possit vivere ? 27Approach thou rather: and hear all things that the Lord our God shall say to thee, and thou shalt speak to us, and we will hear and will do them.Piuttosto appressati tu, e ascolta tutto quello che il Signore Dio nostro ti dirà: e lo ridirai a noi, e noi avendolo udito lo faremo.Approche thou rather: and heare al thinges that the Lord our God shal say to thee: and thou shalt speake to vs, and we hearing wil doe them.Tu magis accede: et audi cuncta quæ dixerit Dominus Deus noster tibi: loquerisque ad nos, et nos audientes faciemus ea. 28And when the Lord had heard this, he said to me: I have heard the voice of the words of this people, which they spoke to thee: they have spoken all things well.Udita tal cosa, il Signore disse a me: Ho sentito il suono delle parole dette a te da questo popolo: hanno parlato bene in tutto.Which when our Lord had heard, he said to me: I haue heard the voice of the wordes of this people, which they spake to thee: they haue spoken al thinges wel.Quod cum audisset Dominus, ait ad me: Audivi vocem verborum populi hujus quæ locuti sunt tibi: bene omnia sunt locuti.
29Who shall give them to have such a mind, to fear me, and to keep all my commandments at all times, that it may be well with them and with their children for ever?Chi darà loro tale spirito, che mi temano, e osservino tutti i miei comandamenti in ogni tempo, affinché sien felici eglino, e i loro figliuoli in eterno?Who shal geue them to haue such a minde, that they would feare me, and keepe al my commandementes at al time, that it may be wel with them and with their children for euer?Quis det talem eos habere mentem, ut timeant me, et custodiant universa mandata mea in omni tempore, ut bene sit eis et filiis eorum in sempiternum ? 30Go and say to them: Return into your tents.Va' e di' loro: Tornatevene alle vostre tende.Goe and say to them: Returne into your tentes.Vade et dic eis: Revertimini in tentoria vestra. 31But stand thou here with me, and I will speak to thee all my commandments, and ceremonies and judgments: which thou shalt teach them, that they may do them in the land, which I will give them for a possession.Ma tu sta qui meco, e io ti spiegherò tutti i miei precetti, e le cerimonie, e le leggi, le quali tu insegnerai ad essi, affinché le osservino nel paese, di cui darò loro il possesso.But thou stand here with me, and I wil speake to thee al my commandementes, and ceremonies and iudgementes: which thou shalt teach them, that they may doe them in the Land, which I wil geue them in possession.Tu vero hic sta mecum, et loquar tibi omnia mandata mea, et cæremonias atque judicia: quæ docebis eos, ut faciant ea in terra, quam dabo illis in possessionem. 32Keep therefore and do the things which the Lord God hath commanded you: you shall not go aside neither to the right hand, nor to the left.Osservate adunque, e adempite tutti i precetti dati a voi dal Signore Dio: non torcete né a destra, né a sinistra:Keepe therfore and doe the thinges which our Lord God hath commanded you: you shal not decline neither to the right hand, nor to the left:Custodite igitur et facite quæ præcepit Dominus Deus vobis: non declinabitis neque ad dexteram, neque ad sinistram: 33But you shall walk in the way that the Lord your God hath commanded, that you may live, and it may be well with you, and your days may be long in the land of your possession.Ma camminate per quella via, che vi ha prescritta il Signore Dio vostro, affinché abbiate vita e felicità, e si moltiplichino i giorni vostri nella terra, di cui otterrete il possesso.but the way that the Lord your God hath commanded shal you walke, that you may liue, and it may be wel with you, and your daies may be prolonged in the land of your possession.sed per viam, quam præcepit Dominus Deus vester, ambulabitis, ut vivatis, et bene sit vobis, et protelentur dies in terra possessionis vestræ.
5:1
Year of the World 2553.
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Menochius
Fathers, the ancient patriarchs, who were not favoured in such a signal manner. (Menochius)
Haydock
Though many of those who had heard the words of God at Horeb, were dead, and had not enjoyed the full benefit of the covenant, some still remained, and the children of the deceased were about to enter the land which had been there promised. (Haydock)
Du Hamel
God did not make a covenant with the Patriarchs only, but also with their posterity at Horeb. (Du Hamel)
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To us. Hebrew and Septuagint, "to you."
St. Augustine
Face to face, in such a manner that no doubt could be entertained of his presence. (St. Augustine)
5:5
Calmet
Mediator. St. Paul acknowledges this title of Moses, (Galatians 3:9,) who was a figure of Jesus Christ, the mediator of the New Testament, Hebrews 8:6., 9:15., and 12:24. (Calmet)
Haydock
Let not Protestants, therefore, reject this title with so much indignation, when it is applied in the like limited sense to the saints, to denote that they pray for us, as we pray for one another. Christ is the one mediator (1 Timothy ii.) of redemption. (Haydock)
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Calmet
Sight. Chaldean, "Thou shalt not have any other god but me." Elohim often designates the true God. (Calmet)
Haydock
See the decalogue explained, (Exodus xx.) where we have observed, that pictures are only forbidden when they are the objects of sovereign worship, as the context here plainly shews, ver. 9. Other images God himself authorized, (Worthington) even in the old law, and in the most sacred place, where people were ordered to fall prostrate before the ark, to adore his footstool, Psalm 98:5. If, therefore, a people so prone to idolatry as the Jews were, might have pictures in the temple of God without danger, how can any one suppose that the images of Jesus Christ, and of his saints, are necessary incentive to idolatry among Christians, who all know that God will allow of no rival! (Haydock)
5:9
St. Augustine
Serve. We must neither treat idols, nor their images, with the honour due to God alone. (St. Augustine, q. 61, in Gen.)
If we do, he will punish our infidelity.
Haydock
Generation, for a long time, or as long as the remembrance of the parents' wickedness subsists, so as to have an influence upon others. (Haydock)
God mercifully defers correction. (St. Jerome in Ezec. xviii.) He chastises those who imitate their wicked forefathers.
5:11
Menochius
In vain, by perjury. See ver. 20, where the same word is used, (Du Hamel) or by any irreverent speech. (Menochius)
5:15
Calmet
Therefore. This is another reason why the Jews were to observe the sabbath with particular rigour. The institution of a day of rest every week, (Haydock) was intended to preserve the memory of the creation. (Calmet)
Calmet
God also requires that his people should be grateful on this day for the rest which he had granted to them, (Haydock) and preserve carefully all the monuments of the true religion. (Calmet)
5:18
Menochius
Adultery. Under this name God forbids every species of impurity. (St. Augustine, q. 71.) (Menochius)
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False. Hebrew shave, "vain," is synonymous with sheker, "false," used [in] Exodus 20:16.
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5:22
Calmet
More to the people: the other precepts were communicated to Moses. The Chaldean and others gives a contrary turn to the Hebrew, "and he ceased not" ever since to instruct us. (Calmet)
Du Hamel
Moses gives the sense, not the very words of the decalogue, in which he is not guilty of any lie. (St. Augustine, q. 8.) (Du Hamel)
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You said, by the mouths of your princes, Exodus 20:19.
5:25
Haydock
Die. Past experience did not entirely remove from them the fear which was so generally entertained, that the sight of the heavenly beings would prove destructive. So Daniel (chap. 10:17) said on a similar occasion, my breath is stopped. (Haydock)
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Estius
A mind. God speaks like men, and insinuates how agreeable to him is a disposition influenced by a salutary fear. He does not mean that He cannot convert the heart of man. (Estius)
Maimonides
God exerts his power over our will by persuasive invitations. (Maimonides)
5:32
Menochius
Left: a proverbial expression, to signify that no sort of transgression is to be allowed. (Menochius)
Calmet
It is of the same import as, You shall not add, etc., Deuteronomy 4:2. (Calmet)
5:1
It is not ynough to beleue only, or to know the commandments, but necessarie also to fulfil them in •vor•e.
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The title of mediator lawfully ascribed to Gods lieu•enant in ••rth.
5:8
8. Thou shalt not make.] If our aduersaries would quietly consider the coherence of the holie text, they might easely see, that this prohibition of making, and worshipping the similitude of anie creature, perteyneth to the Images of Idols forbid, but not of other things. former sentence: Thou shalt not haue strange goddes: more particularly forbidding either to make Idoles, or to worship such as others make; and that with commination, because our Lord is a ielous God, and wil not suffer his honour to be geuen to anie creature. But other Images were made in the old Testament, by Gods commandment, and likewise Images of Christ and his Sainctes are lawful and profitable among Christians. as before is noted. Exod. 20.
5:21
Coueting as other mans wife, and coueting his goodes, differ as much, as the exterior actes of adultry and of theft. And so these two commandments are as distinct as the former two.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.16.2
… As also Moses himself says to the people in Deuteronomy: “The Lord thy God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you.”
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san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 3
He either calls the priests Angels, or he declares that the Angels themselves ministered to the delivery of the Law. By Mediator here he means Christ,
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Eran. —But was not Moses called a mediator, though only a man?
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sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.22
… For we have been taught literally not to worship idols; and the precepts enjoining us not to take God’s name in vain, to honour our father and mother, not to commit adultery, or kill, or steal, or bear false witness, or covet our neighbour’s wife, or covet anything that is our neighbour’s,
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sant'Ireneo di Lione † 202 d.C. Against Heresies 3.6.5
… but his meaning is similar to that of Moses, when it is said, “Thou shalt not make to thyself any image for God, of whatsoever things are in heaven above, whatsoever in the earth beneath, and whatsoever in the waters under the earth.”
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 56
… xxiv. 16 .) And of a certain king Scripture saith, that for this very reason he did not this thing, observing the law of Moses. But if any one argue, “How then is it said, ‘Who visiteth the sins of the parents upon the children unto the third and fourth generation’?” (
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 46
And it is said, with much appearance of probability, that infants are involved in the guilt of the sins not only of the first pair, but of their own immediate parents. For that divine judgment, “I shall visit the iniquities of the fathers upon the children,”
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sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.20
… because a creature is mutable, and therefore it is said, “The whole creation is subject to vanity,” since the nature of the whole is manifested also in any part of it, lest any one should think that the Son of God, the Word by whom all things were made, is a creature, the second commandment is, “Thou shalt not take the name of the Lord thy God in vain.”
5:12
san Barnaba † 61 d.C. The Epistle of Barnabas 15
Further, also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, “And sanctify ye the Sabbath of the Lord with clean hands and a pure heart.”
san Basilio † 379 d.C. The Letters 260.3
… After seven years the Hebrew used to be freed from slavery.
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sant'Agostino d'Ippona † 430 d.C. City of God 22.30
… For even our good works, when they are understood to be rather His than ours, are imputed to us that we may enjoy this Sabbath rest. For if we attribute them to ourselves, they shall be servile; for it is said of the Sabbath, “Ye shall do no servile work in it.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.23
So far, indeed, as I in my ignorance know, to begin with inferior and more dense things, God, knowing the denseness of the Israelites and their carnal love and propensity towards matter in everything, made this law: first, in order that the servant and the cattle should rest
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.9
… — As for this Moses who brought us up from the land of Egypt we know not what has become of him. So they made them a calf and worshipped it, and they remembered not God Who brought them up from Egypt by means of Moses with a mighty hand and an uplifted arm .
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.15
15. But while honouring our heavenly Father let us honour also the fathers of our flesh : since the Lord Himself hath evidently so appointed in the Law and the Prophets, saying, Honour thy father and thy mother, that it may be well with thee, and thy days shall be long in the land
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sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 31.5
… Thou hast given an answer then, but thou hast not solved the “All men are liars.” Make answer to him to this too, that he may not fancy that he has said anything to persuade to lying, in bringing a testimony out of the Law; so urging thee out of the Law against the Law. For it is written in the Law, “Thou shalt not bear false witness;”
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san Basilio † 379 d.C. The Letters 46.1
… Truly God’s laws would groan aloud on seeing so great a pollution on the earth. They have pronounced their prohibition of old “Thou shalt not covet thy neighbour’s wife”;
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 82.20
… for I do not think that he speaks here of circumcision merely, or of the sacrifices then offered by our fathers, but now not offered by Christians, and other observances of the same nature. I rather hold that he includes also that precept of the law, “Thou shalt not covet,”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.15
… As Moses says in Deuteronomy, “These are all the words which the Lord spake to the whole assembly of the sons of Israel on the mount, and He added no more; and He wrote them on two tables of stone, and gave them to me.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.16.4
4. And therefore does the Scripture say, “These words the Lord spake to all the assembly of the children of Israel in the mount, and He added no more;”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 8.1
… In this manner, the (Docetic) affirms, have been produced three Æons, which are principles from the primal originating cause of the universe. And Moses has not been silent on this point, when he says, that there are three words of God, “darkness, gloom, tempest, and added no more.”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.20.6
… which, as I have already said, was declared figuratively by the prophets, that God should be seen by men who bear His Spirit [in them], and do always wait patiently for His coming. As also Moses says in Deuteronomy, “We shall see in that day that God will talk to man, and he shall live.”
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.13
… The Lord came down in fire on Mount Sinai, and the people could not bear it, but said to Moses, Speak thou with us, and we will hear; and let not God speak to us, lest we die : and again, For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, and shall live
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san Giovanni Crisostomo † 407 d.C. An Exhortation to Theodore After His Fall 1
… “Who will grant unto them to have such an heart as to fear me, and to keep my commandments all their days, that it may be well with them and with their children forever?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… For you cannot even say this. For how should God have demanded this of you, when this would just throw His grace into the shade? And this he said out of a wish to show that He was most desirous that they might be saved. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… For the, “Adam, where art thou?” ( Gen. iii. 9 ), and, “That I may know whether they have done altogether according to the cry of it” ( Gen. xviii. 21 ); and, “Now I know that thou fearest God” ( Gen. xxii. 12 ); and, “If they will hear” ( Ezek. iii. 11 ); and, “If they will understand” (
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Origene † 254 d.C. Origen Against Celsus 6.64
… For not one of us asserts that “God partakes of form or colour.” Nor does He even partake of “motion,” because He stands firm, and His nature is permanent, and He invites the righteous man also to do the same, saying: “But as for thee, stand thou here by Me.”
Origene † 254 d.C. Origen's Commentary on Matthew 12.32
… were standing where Jesus was, having the footsteps of the soul firmly planted with Jesus, and the standing of their feet was akin to the standing of which Moses said in the passage, “And I stood on the mountain forty days and forty nights,” who was deemed worthy to have it said to him by God who asked him to stand by Him, “But stand thou here with Me.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… The Apostle has taught us what it is “to stand,” that is what was said to Moses: “The place whereon thou standest is holy ground;” for no one stands unless he stand by faith, unless he stands fixed in the determination of his own heart. In another place also we read: “But do thou stand here with Me.”
san Girolamo † 420 d.C. The Letters of St. Jerome 122.4
… but that after a time your feet sank beneath you as if resting on water and indeed—to speak plainly—gave way altogether. For her part she heard the Lord saying to her as to Moses: “as for thee stand thou here by me;”
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Versus 3. NON CUM PATRIBUS NOSTRIS INIIT PACTUM, — subaudi tantum, q. d. Non tantum cum patribus iniit Deus pactum in Sina, sed etiam nobiscum. Simile est Gen. xxxii, 28, et alibi. Secundo et simplicius, q. d. Deus in Sina pactum non inivit cum Abraham, Isaac, Jacob aliisque patribus, qui in Aegypto, vel ante mortui sunt; sed cum nobis ipsis, qui vivimus. Nam, ut notat S. Augustinus, multi praesentes supererant et aderant, qui in Horeb legem audierant pueri, qui scilicet necdum attigerant annum vigesimum, ac proinde neque censi, neque poena murmurantium, de qua Num. cap. xiv, 29, comprehensi fuerant, quos Moses vocat omnes. Hebraea majorem habent emphasim; sic enim habent, non cum patribus pepigit Jehova pactum istud, quia cum nobis, nobis istis hic hodie, omnibus nobis viventibus.
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Versus 4. FACIE AD FACIEM LOCUTUS EST NOBIS. — Non quasi formam aut speciem ejus videritis: hoc enim negavit cap. iv, 12; sed «facie ad faciem,» id est coram, sine internuntio. Decalogum enim a vers. 6 ad 22, angelus vice Dei ex Sina proclamavit, coram toto populo; sed reliqua praecepta judicialia et caeremonialia acceperunt Hebraei internuntio Mose, ut sequitur, qui in montem conscendit solus, cum populus ob metum ignis, et vocis angelicae territus, et a monte fugiens, jussu Dei ad castra et tentoria sua rediit, uti dicitur vers. 30 et 31.
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Versus 5. Ego sequester et medius fui. — Fuit ergo Moses mediator inter Deum et populum, ut ait Apostolus ad Galat. iii, 19: quidni ergo Sancti vocentur mediatores?
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Versus 6. Ego Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. — Hebraice, de domo servorum, puta de ergastulo, id est de Aegypto, ubi durissimam serviebas servitutem. Nota, pro Dominus, hebraice est nomen tetragrammaton Jehova, quod proprium est divinae essentiae, quae fons est omnis creaturae. Rursum, pro Deus, hebraice est Elohim, quod Deum qua judicem et gubernatorem omnium significat; Elohim ergo Dei legislatoris majestatem, sapientiam, dominium et imperium summum Hebraeis inculcat.
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Versus 7. NON HABEBIS DEOS ALIENOS IN CONSPECTU MEO. — Nulli veri sunt dii alieni, sed unus est verus Deus, qui cum communis sit omnium, nulli potest esse alienus. Vocantur ergo dii alieni, non qui vere tales sunt, sed quos alienigenae, puta gentes a Deo vero alienae, ut deos habent et colunt; unde hebraice est: Non erunt tibi elohim, id est dii, alii. Vetat ergo ne quis alius habeatur Deus; praecipit vero ut se solum unumque Deum agnoscant et colant, tum interno mentis sensu et affectu, tum externa adoratione et sacrificio. In conspectu meo, — coram me; Septuaginta et Chaldaeus vertunt, praeter me, q. d. Noli colere idola me vidente, et abditissima etiam tua contemplante; ne putes te oculos meos latere. Posset secundo, to coram me accipi pro e regione mei, q. d. Non opponas mihi alios deos. An sculptile primum, an ad secundum praeceptum pertineat? Judaei hic primum statuunt et absolvunt Decalogi praeceptum, ita ut secundum sit: «Non facies tibi sculptile.» E contrario, to non facies tibi sculptile non esse secundum, sed spectare ad primum praeceptum, docent Clemens Alexandrinus, S. Augustinus, S. Hieronymus, et communiter Scholastici. Idque longe verius et aptius est. Primo, quia haec duo, scilicet: «Non habebis deos alienos,» et «non facies tibi sculptile,» eodem spectant. Secundo, quia alioqui non decem, sed undecim erunt praecepta Decalogi; duo enim postrema, quae Judaei conjungunt, disjungenda sunt. Nam tam differunt: «Non concupisces uxorem proximi;» et: «Non concupisces bona proximi.» Dices: Rom. vii, 8, citantur haec duo praecepta ut unicum, videlicet: «Non concupisces.» Respondeo, Apostolum non curasse ea distincte describere, quia tantum intendit probare, non solum opus externum, sed etiam concupiscentiam internam, lege Dei esse vetitam.
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8. Non facies tibi sculptile. — Superior versu vetuit deos alios in genere, hic speciatim simulacra deorum vetat; iis enim praecipue deos suos colebant gentes. Vetat ergo hic Deus simulacra deorum, tum fieri, tum coli: utrumque enim nefas est. Nota primo: Hebraeum pesel significat sculptile, a radice pasal, id est sculpere, dolare. Simulacra enim pleraque sculpi solebant aut dolari in statuas: sub sculptili tamen intellige et ductile, fusile, tornatile, etc. Nota secundo: Pro sculptile Septuaginta, Exodi cap. xx, 4, vertunt idolum; nam passim in Scriptura per sculptilia intelliguntur idola. Porro licet Origenes et Theodoretus strictius hic idolum accipiant, melius tamen secundum communem ejus significationem, accipiemus idolum, ut sit simulacrum falsi dei et ficti. Nota tertio: Idolum Graecis erat imago quaevis inanis et mendax; unde a Virgilio vocantur Tenues sine corpore vitae, et: Cava sub imagine formae. Eidolon enim est diminutivum ab eidos, quasi dicas: Formula, icuncula, umbratilis species. Hinc S. Scriptura et scriptores Ecclesiastici nomen idoli arctarunt ad imaginem Dei, qui habetur Deus, revera non est. Patet hoc I Corinth. viii, 4: «Scimus quia nihil est idolum in mundo.» Et Esther cap. xiv, 11: «Ne tradas sceptrum tuum iis qui non sunt.» Unde Scriptura Hebraea idola passim vocat tohu, id est inane; elilim, id est vana; scheker, id est mendacium; lo ioilu, id est qui non proderunt. Quare falluntur et fallunt Henricus Stephanus et Joannes Scapula in suis lexicis, dum asserunt idolum apud scriptores Ecclesiasticos vocari omne simulacrum. Non enim simulacrum quodlibet est idolum, sed tantum imago numinis falsi.
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9. Non adorabis ea (geniculando et prosternendo te coram illis, illaque invocando), ET NON COLES, — per oblationes, festa, et praesertim per sacrificia. Hebraice est, non servies eis, scilicet latria, ut explicant Septuaginta. EGO ENIM SUM DOMINUS DEUS TUUS, DEUS AEMULATOR, — sive zelotes, ut vertunt Septuaginta. Zelus hic Dei, ait S. Augustinus Contra Adimantum, cap. xi, non cruciatum animi, sed tranquillissimam sincerissimamque justitiam significat. Secundo, zelus hic declarat Dei charitatem, inquit Theodoretus. (1) Qana, zelotes, de marito dicitur, qui rivalem pati nequit: sic Deus socium in cultu ferre non potest. REDDENS INIQUITATEM (poenam iniquitatis) PATRUM SUPER FILIOS, IN TERTIAM ET QUARTAM GENERATIONEM, HIS QUI ODERUNT ME. — Aliqui haec accipiunt de sola iniquitate parentum. Verum hoc rarum est: unde communiter Patres accipiunt hunc locum de filiis qui peccata parentum imitantur. Ita S. Hieronymus in xviii Ezech., S. Augustinus, S. Gregorius, Chrysostomus. Itaque to his qui oderunt me, tam ad filios quam ad parentes referendum est. Sensus ergo est, q. d. Ego Deus tam severe sum justus, ut peccata parentum in filios, qui eos imitantur, vindicem. Solet enim Deus non statim ad peccata vindicanda prosilire, sed exspectare donec mensuram peccatorum a se definitam homines compleverint. Hinc illa sunt: «Necdum completae sunt iniquitates Amorrhaeorum,» Genes. xv, 16. «Et vos implete mensuram patrum vestrorum,» Matth. xxiii, 32. Dices: Ezech. xviii, 3, Dominus retractat hanc Judaeorum querulam parabolam: «Patres comederunt uvam acerbam, et dentes filiorum obstupescunt.» Respondeo: Loquitur ibi Dominus de filiis insontibus. IN TERTIAM ET QUARTAM GENERATIONEM, — quousque se fere patrum protendit vita et scelerum memoria. Notat S. Athanasius hic significari, quod Dei clementia major sit ejusdem justitia. Narrat Plutarchus in Apophthegmat. Roman., Artaxerxem Xerxis filium dexteram manum habuisse longiorem sinistra, indeque dictum Longimanum. Multo magis Deus ad benefaciendum est Longimanus, ad castigandum Brevimanus, ad accipiendum Nullimanus. Posset tamen secundo, hic numerus definitus pro indefinito accipi: «In tertiam et quartam generationem,» id est in multas generationes. Ternario enim, ob mysterium SS. Trinitatis, libenter utitur Scriptura. Hinc illud Isai. xl, 12: «Qui appendit tribus digitis molem terrae.» Eccle. iv, 12: «Funiculus triplex difficile rumpitur.» Tropologice, inquit S. Hieronymus in cap. xviii Ezech., pater est incentivum vitii, filius est peccatum, nepos est opus perpetratum, pronepos est gloriari de peccato; quae duo ultima maxime punire solet Deus.
De Imaginibus Sacris Ex dictis patet imperitia haereticorum nostrorum, dum asserunt omnes omnino imagines hic jure naturae vetari. Verum pari modo hoc refellitur: nam primo, imago veri Dei non est idolum. Secundo, hic tantum aliorum deorum cultus vetatur, uti patet ex antecedentibus et sequentibus; praecessit enim: «Non habebis deos alienos;» sequitur: «Non adorabis ea, neque coles.» Ergo sculptile quod hic fieri vetatur, est sculptile vel imago deorum alienorum. Unde Moses, vers. 23, ait: «Non facietis deos argenteos, neque deos aureos.» Tertio, certum est Deum non vetuisse omne sculptile, aut artem sculptoriam, utpote qua ipse exornavit Ooliab et Beseleel, eaque uti jussit ad Cherubim effigianda. Si ergo determinatum aliquod sculptilis genus tantum vetuit, sic accipiamus: «Non facies tibi sculptile,» id est sculptiles deos alienos. Quarto, Deus imaginem sui corpoream et sensibilem objecit oculis Abrahae, Isaac, Jacob, Isaiae, Ezechielis, Mosis aliorumque: ergo eam non vetuit, quasi jure naturae illicitam. Respondet Calvinus temporale tantum illud fuisse Dei symbolum. Sed inane est hoc effugium: lex enim Decalogi aeterna et perennis est. Objicit Calvinus hoc praecepto concomitanter saltem vetari omnem superstitionem. Respondeo, indeque formo quintum argumentum: imago Dei non est injuria, neque inhonorifica Deo; ergo jure naturae non est vetita. Antecedens probo: primo, quia angelis, etiam si purissimi sint spiritus, nulla fit injuria, si pingantur. Hinc secundo, idem probo ex simili: nam S. Scriptura Deo injuria non est, cum Deo aures, nares, oculos, manus, pedes aliaque membra attribuit. Quin vero non tantum dignatus est Deus ad humana verba descendere, sed ad ipsam etiam formam humanam, quando Verbum caro factum ejus figuram admisit. Cur ergo Dei hominis facti memoriam imagine servare et venerari non liceat? Objicit secundo Calvinus, Isaiae xl, 25: «Cui, inquit, similem me fecistis?» Respondeo: Sensus est, q. d. Cur idola, cur simulacra falsa fecistis Deum vestrum? Hoc autem magna erat Dei injuria, scilicet eum aequare statuis saxeis et aereis. Quaeritur hic ulterius, esto imago Dei non vetetur jure naturae, an saltem illa Judaeis non vetetur hic lege Dei positiva? Affirmat Gabriel Vasquez. Huic sententiae favet Origenes, Tertullianus, Alexander Alensis, Albertus, Bonaventura et alii. Verum verius est hic non vetari omnes imagines, sed tantum superstitiosas et idololatricas: ita docent Damascenus, Beda, D. Thomas, Burgensis, Cajetanus. Probatur primo, ex eo quod Septuaginta sculptile hoc vocent idolum. Secundo, Salomon Cherubinos maximos fecit. Tertio, idipsum significat vox tibi. Quarto, alioqui Judaei non potuissent habere sphaeras et globos astronomicos. Rursum, eo tempore, jure non positivo, sed naturali, vetitum fuit Judaeis ne imaginem Dei publice toti populo proponerent, ob evidens periculum idololatriae. Dices, cap. iv, 15, dicitur: «Non vidistis aliquam similitudinem.» Respondeo: Deus hic proprie non sancit praeceptum de non facienda imagine, sed tantum narrat se in Sina non apparuisse per ullam speciem visibilem. Substantia ergo praecepti est: «Non facietis sculptile, id est idolum;» finis vero est, «ut non colatis, nec adoretis illud.» Duo ergo hoc praecepto vetantur: primum, non facere idolum; secundum, illud non adorare. NEC SIMILITUDINEM OMNIUM QUAE IN COELO SUNT DESUPER. — Hic explicat sculptile, ut patet ex Hebraeo, scilicet quod sit idolum, sive similitudo numinis. ET QUAE VERSANTUR IN AQUIS SUB TERRA. — Mare enim terra non est altius, sed inferius et depressius: unde Psalm. xxiii, 2, dicitur: «Quia ipse super maria fundavit eum.»
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Versus 10. ET FACIENS MISERICORDIAM IN MULTA MILLIA, DILIGENTIBUS ME. — Hebraice et Chaldaice, in mille, id est in plurimas generationes. En quam memor est pietatis et obsequii nostri divina bonitas. Symbolice, nota hic millenarium symbolum esse Dei ejusque infinitatis, et infinitae misericordiae. Est enim millenarius cubus denarii, et finis omnium numerorum. Sic Deus est cubus et finis omnium, atque per misericordiam omnes ad se reducere conatur.
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11. NON USURPABIS NOMEN DOMINI DEI TUI FRUSTRA, — scilicet in vanum. Verum illud jam vetitum audivimus primo praecepto; hic non est adaequatus hujus praecepti sensus. Secundo, S. Thomas, II II, Quaest. cxxii, art. 3, censet hoc secundo praecepto solum perjurium proprie prohiberi. Tertio et optime, Theodoretus et passim Doctores censent hic non solum perjurium, sed omnem irreverentiam et abusum nominis divini vetari. Nota: Per nomen Dei, hic non tantum intelligitur tetragrammaton Jehovah, sed et omnia alia Dei nomina; imo de nomine Jesus hoc praeceptum maxime accipiendum esse probat Abulensis. Moralem exaggerationem hujus praecepti vide apud D. Thomam in Opusc. VII. Perjurus ergo facit injuriam Deo, sibi ipsi et omnibus hominibus: primo Deo; secundo sibi, quia obligat se judicio Dei; tertio, injuriatur aliis hominibus, nulla enim inter aliquos societas durare potest, nisi credant sibi invicem, et «omnis controversiae finis est juramentum,» Hebr. vi, 16. QUIA NON ERIT IMPUNITUS QUI SUPER RE VANA NOMEN EJUS ASSUMPSERIT. — Pro impunitus, Exod. xx, 7, habetur insons; sed insons ibi capitur pro impunito, metonymice. Est litote, quae Hebraeis est frequens. Nota: Deus huic secundo praecepto, aeque ac primo, poenam apponit. Ita Deus fame triennali punivit Israelem, ob perjurium Saulis. Ita ob perjurium Sedeciae regis, Jerusalem totaque Judaea eversa est.
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12. OBSERVA DIEM SABBATI, UT SANCTIFICES EUM. — Hic, uti et Exodi xx, perfectum de sabbato colendo datur praeceptum. Nota: Praeceptum hoc, quatenus diem et tempus aliquod Dei cultui publico et externo dandum praecipit, morale est et naturale; quatenus vero diem septimum sive sabbatum ad hoc determinat, caeremoniale est, ideoque jam in lege nova abolitum. Ita D. Thomas, II II, Quaest. cxxii, art. 4. Nota secundo: Sabbatum, id est quies Dei, sacramentum fuit et causa legalis hujus festi. Tropologice typus erat sabbati nostri, quo a peccatis cessare debemus. Anagogice sabbatum typus erat quietis aeternae in coelis, uti docet S. Paulus Hebr. iv, 3, nam, ut ait S. Joannes, Apoc. xiv, 13: «Amodo jam dicit Spiritus, ut requiescant a laboribus suis.» Ut sanctifices eum, — q. d. Observa et celebra sabbatum, quasi sanctum. Haec sanctificatio sabbati non erat alia quam vacatio ab omni opere. Quaeres, quae fuerit origo sabbati? Prima causa fuit ut homines opus creationis expenderent. Secunda, ut Hebraei servitutis Aegyptiacae memoriam celebrarent. Tertia, ut sabbatum signum esset electionis divinae. Hinc Ovidius: Cultaque Judaeo septima sacra viro. Quarta, ut daretur requies servis et animalibus. Symbolica causa est: quia septenarius numerus est mysticus. Causam Arithmeticam dat Philo: Septenarius, inquit, solus intra denarium, nec gignit, nec gignitur. Physicam congruentiam dat S. Hieronymus: Galenus docet febres ardentissimas septimo die solvi. Cicero ait septenarium esse nodum et plenitudinem rerum omnium. Hinc Philo ait senario significari mortalia; septenario vero felicia et immortalia. Nota: Sabbati summa erat solemnitas prae caeteris festis omnibus. Scribit Josephus in Judaea fluvium esse qui per sex dies fluat, septimo fluere desinat, ideoque eum Sabbaticum vocari. De mutatione sabbati in Dominicam, vide S. Thomam in Opusc. VII. Hinc in Concilio Carthaginensi IV excommunicantur qui die solemni, Ecclesiae conventu praetermisso, vadunt ad spectacula. Peccant ergo fideles qui, audita Missa, totum diem in chartis vel aleis transigunt. In eos detonat Malachias ii: «Ecce ego projiciam vobis brachium, et dispergam super vultum vestrum stercus solemnitatum vestrarum.» Et Isaias i: «Solemnitates vestras odivit anima mea.» Porro fructus et praemia colentium festa describit Isaias cap. lviii: «Si averteris a sabbato pedem tuum, tunc delectaberis super Domino.» Qui vero festa violant, puniuntur in corpore, in bonis, et in bonis spiritualibus privantur. Audi Jeremiam, cap. xvii: «Si non audieritis me, succendam ignem in portis Jerusalem.» Audi Ezechielem, xx: «Sabbata mea violaverunt.»
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14. NON FACIES IN EO QUIDQUAM OPERIS, — intellige servilis, ut exprimitur in simili Levit. xxiii, 28. Nam, ut ait Tertullianus: «Opus salutis non est opus hominis, sed Dei.» Multo minus vetatur hic opus spirituale. Judaei superstitiose coluerunt sabbatum. Tritum est illud de Judaeo in Anglia, qui in foveam sabbato cadens, nolensque extrahi, a Christiano judice coactus est et Dominico in eadem remanere: Sabbata sancta colo, de stercore surgere nolo; respondit judex: Sabbata nostra quidem, Salomon, celebrabis ibidem. Quin et Machabaei sabbato pugnare noluerunt. Et peregrinus qui est intra portas tuas. — q. d. Negotiator, sive quis alius alienigena, cum tecum est, publicum loci festum non violet. Ita Cajetanus.
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16. HONORA PATREM TUUM ET MATREM. — «Honora» primo, amando; secundo, reverentiam exhibendo; tertio, obediendo; quarto, juvando. Exemplum memorabile pietatis in parentes refert Plinius, libro VII, cap. xxxvi. Insigne quoque est quod narrat Egnatius de Cardinali Grimano. UT LONGO VIVAS TEMPORE. — Unde Ephes. vi, primum hoc mandatum dicitur in promissione. Vide S. Thomam in Opusc. VII. Affert ex Cassiodoro et S. Ambrosio exemplum ciconiarum. Notat Abulensis quod qui honorat parentes, licet cito moriatur, diu tamen vixit quia tempus mensura est actuum; unde Sap. iv: «Consummatus in brevi explevit tempora multa.»
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17. Non occides. — Vetat hic occisionem hominis, non bruti aut plantae. Soli enim homini competit verbum ratsach, id est occidit; unde meratsechim vocantur homicidae. Vetat ergo hic Deus injustam hominis occisionem, item verbera, rixas et iram. Vide D. Thomam in Opusc. VII. Notat Philo, lib. De Decalogo, Deum in concione et coetu tam multorum millium Hebraeorum, singulos compellare, non omnes; dicit enim: Non occides, non moechaberis (singulariter). Idque primo, ut doceret unumquemque honore aequari populo; secundo, ut quisque obsequentior redderetur; tertio, ut ostenderet Deus quanti quemque faceret.
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18. NEQUE MOECHABERIS. — Vetat hic Deus omnem concubitum extra matrimonium. Ex parte notiori, puta moechia, totum libidinis genus intelligi voluit. Ita S. Augustinus, Quaest. lxxi. Notat D. Thomas moechum violare: primo, legem naturae; secundo, ordinationem Dei; tertio, Sacramentum matrimonii; quarto, esse proditores; quinto, esse fures.
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19. FURTUMQUE NON FACIES. — Pari modo vetatur hic omnis illicita usurpatio rei alienae, ait S. Augustinus.
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20. NEC LOQUERIS CONTRA PROXIMUM TUUM FALSUM TESTIMONIUM. — A principaliori crimine falsi testimonii, caetera quoque minora ei affinia intellige. Ita D. Thomas, II II, Quaest. cxxii, art. 6. Audi quantum peccatum sit detractio. Primo, ex S. Scriptura: «Si mordeat serpens in silentio, nihil minus habet qui occulte detrahit.» «Abominatio hominum detractor.» «Detractores Deo odibiles.» Secundo, ex Doctoribus qui gravius peccatum docent esse detractionem quam furtum: tollit enim famam, quae auro est praestantior. S. Bernardus ait linguam detrahentem esse viperam et lanceam trisulcam.
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21. Non concupisces uxorem proximi tui. — Nota: Concupiscentia vetatur speciali praecepto, quia plerique putabant sexto et septimo praeceptis tantum vetari actum externum. Illa enim in se mala virus malitiae suae actui externo instillat, eamque proprie haec verba significant: «Non concupisces.» Haeretici, Lutherus et Calvinus censent vetari hic concupiscentiam quae e peccato originali est reliqua. Verum hoc esse falsum, et tantum voluntariam concupiscentiam hic vetari, ostendi Rom. vii, 7. Non domum, non agrum. — Post concupiscentiam uxoris nono praecepto vetitam, decimo hoc vetat concupiscentiam rei alienae. Moraliter D. Thomas, Opus. VII: «Concupiscentia vetita est, primo, propter concupiscentiae infinitatem. Avarus non implebitur pecunia. Secundo, quia aufert quietem. Saturitas divitis non sinit eum dormire. Tertio, quia causat inutilitatem. Quarto, quia tollit justitiae aequitatem. Quinto, quia necat charitatem. Sexto, quia producit omnem iniquitatem: est enim radix omnium malorum.» «Vincitur autem quatuor modis: primo, occasiones exteriores fugiendo. Secundo, cogitationibus aditum non praebendo. Tertio, orationibus insistendo. Quarto, licitis occupationibus insistendo. S. Hieronymus: Semper aliquid boni facito, ut te diabolus inveniat occupatum. Hieronymus ad Paulinum: Ama scientiam Scripturarum, et carnis vitia non amabis.» Haec ergo sunt decem praecepta, quibus, ait S. Augustinus, quasi decem chordis, decem bestiae, id est vitia, superantur; tangis primum chordam, cadit bestia superstitionis; tangis secundam, cadit bestia perjurii; tangis tertiam, cadit bestia amoris saeculi; tangis quartam, cadit bestia impietatis; tangis quintam, cadit bestia crudelitatis; tangis sextam, cadit bestia libidinis; tangis septimam, cadit bestia rapacitatis; tangis octavam, cadit bestia falsitatis; tangis nonam, cadit bestia adulterinae cogitationis; tangis decimam, cadit bestia cupiditatis.
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26. QUID EST OMNIS CARO, UT AUDIAT VOCEM DEI VIVENTIS, etc., ET POSSIT VIVERE? — q. d. Nihil est omnis homo, ut tam terribilem Dei praesentiam et vocem sustinere possit. Sic Daniel, cap. x, ait: «Domine, in visione tua dissolutae sunt compages meae.» Illa enim lege veteri, quae erat timoris, Deus etiam Sanctis se terribilem exhibebat. Hinc parentes Samsonis se morituros putabant, Judic. cap. xiii, vers. 22.
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31. Tu vero hic sta mecum. — Moses enim, proclamante Deo Decalogum, aliquantum remotus stabat a populo, in ascensu montis Sina: inde jussus est a Deo descendere; quo facto rursus ascendit ad cacumen Sina, ibique manens quadraginta diebus, audivit a Deo alia praecepta. 32. NON DECLINABITIS, NEQUE AD DEXTERAM, NEQUE AD SINISTRAM: — quia custodia legum est et dicitur via ad Deum, coelum et beatitudinem.
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a nazione (Ex. 20, 1-17; Deut. 5, 6-22). Il D., essenza del patto, è ancora l'essenza dell'antico jahwismo, la magna charta della nazione eletta. È al centro di tutto il Vecchio Testamento, che narra le vicende del patto …
… Non avrai dèi stranieri dinanzi a me» (Ex. 20, 2-6; Deut. 5, 6-10), riconfermato nel Vangelo: «Il primo di tutti è: Assolta, Israele: il Signore Dio nostro è l'unico Signore; ama dunque il Signore tuo Dio con tutto il tuo cuore, con tutta la tua …
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
I tentativi di spostare la sua figura dalla cornice egiziana (come si spiegherebbe il nome M., e più in generale i nomi egiziani Hur, Ophni, Phinees, Phutiel, ecc. e tutte le reminiscenze, come Ex. 20, 2; Lev. 19, 34; 25, 42; 26, 45; Num. 15, 41; Deut. 5, 6.15 ecc.?) e sinistica, in cui lo mette la tradizione biblica, sono anche da critici non cattolici riconosciuti contrari all'evidenza storica (C. P. Tiele-N. …
Il testo ha parecchie lezioni discordanti dal Decalogo del testo masoretico, sia di Ev. 20, 2-17 che di Deut. 5, 6-18 (inverte, p. es., l'ordine dei comandamenti: «Non uccidere, non adulterare!»). …
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… Nel Vecchio Testamento fu proibita dal primo precetto del Decalogo e punita con pene severissime (Deut. 5, 7-9; 7, 25-26 ecc.). …
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I. ORIGINE, FONDAMENTO, VALORE E GIUSTIFICAZIONE. - Il precetto è incluso nel Decalogo: «Ricordati del giorno del riposo, per santificarlo» (Ex. 20, 8-11; cfr. Deut. 5, 12-15).
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… Ma in fondo predomina sempre il concetto religioso, quello di una specie di offerta, che il popolo faceva a Dio (cf. Ex. 16, 23; 20, 10; Lev. 23, 3; Deut. 5, 14).
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CONSANGUINEITÀ (LAT. *CONSANGUINITAS* ; GRECO ὈΜΕΙΜΌΤΗΣ = L'ESSERE DELLO STESSO SANGUE).
In primo luogo il quarto precetto del Decalogo: Honora patrem tuum et matrem tuam (Ex. 20, 12; Deut. 5, 16, ecc.). …
… L'istinto naturale, che pone i rapporti tra genitori e figli su un piano di mutuo affetto, è sublimato dal precetto positivo divino che prescrive: «Onora tuo padre e tua madre affinché tu sia longevo sulla terra che il Signore Dio tuo ti darà» (Ex. 20, 12; Deut. 5, 16; Eph. 6, 2-3). Questo comandamento pone le basi del benessere della famiglia, che è augusta istituzione di Dio.
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II. PRECETTO DI DIRITTO NATURALE: « NE OCCIDAS ». U. DIRETTA. - Nessuna norma morale è forse più universalmente ammessa di questa: non uccidere. È la norma compendiosa data per 5ª nel Decalogo ([v.] Ex. 20, 13; Deut. 5, 17). Tale norma concorda con la coscienza insita nell'uomo, e Iddio si limitò a richiamare una regola, già comune, come è attestato nell'omicidio di Abele (Gen. 4, 8-16). Se si ebbe …
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.