God is diligently to be serued, and loued with thy whole hart, thy whole soule, and whole strength. Al his precepts, ceremonies and iudgements must be carefully kept, and commended to posteritie.
1These are the precepts, and ceremonies, and judgments, which the Lord your God commanded that I should teach you, and that you should do them in the land into which you pass over to possess it:Questi sono i precetti, e le cerimonie, e le leggi, le quali il Signore Dio vostro mi ha ordinato d'insegnarvi, affinché le osserviate nella terra, di cui siete per entrare in possesso:THESE are the preceptes, and ceremonies, and iudgementes, which the Lord your God commanded that I should teach you, and you should doe them in the Land, whereunto you passe ouer to possesse it:Hæc sunt præcepta, et cæremoniæ, atque judicia, quæ mandavit Dominus Deus vester ut docerem vos, et faciatis ea in terra, ad quam transgredimini possidendam: 2That thou mayst fear the Lord thy God, and keep all his commandments and precepts, which I command thee, and thy sons, and thy grandsons, all the days of thy life, that thy days may be prolonged.Affinché tu tema il Signore Dio tuo, ed eseguisca per tutti i giorni della tua vita tutti i suoi comandamenti e precetti, che io intimo a te, e a' figliuoli, e a' nipoti tuoi, affinché sien prolungati i tuoi giorni.that thou mayest feare the Lord thy God, and keepe his commandementes and preceptes, which I command thee, and thy sonnes, and nephewes, al the dayes of thy life, that thy dayes may be prolonged.ut timeas Dominum Deum tuum, et custodias omnia mandata et præcepta ejus, quæ ego præcipio tibi, et filiis, ac nepotibus tuis, cunctis diebus vitæ tuæ, ut prolongentur dies tui. 3Hear, O Israel, and observe to do the things which the Lord hath commanded thee, that it may be well with thee, and thou mayst be greatly multiplied, as the Lord the God of thy fathers hath promised thee a land flowing with milk and honey.Ascolta, o Israele, e abbi cura di fare quello che il Signore ti ha ordinato, onde tu sii felice e moltiplichi sempre più, come il Signore Dio de' padri tuoi ti ha promesso una terra, che scorre latte e miele.Heare Israel, and obserue that thou doe the thinges which our Lord hath commanded thee, and it may be wel with thee, and thou mayest be greately multiplied, as the Lord God of thy fathers hath promised thee a land flowīg with milke and honie.Audi, Israël, et observa ut facias quæ præcepit tibi Dominus, et bene sit tibi, et multipliceris amplius, sicut pollicitus est Dominus Deus patrum tuorum tibi terram lacte et melle manantem. 4Hear, O Israel, the Lord our God is one Lord.Ascolta, o Israele: il Signore Dio nostro è un Dio solo.Heare Israel, The Lord our God, is one Lord.Audi, Israël: Dominus Deus noster, Dominus unus est.
5Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole strength.Amerai il Signore Dio tuo con tutto il cuor tuo, e con tutta l'anima tua, e con tutte le forze tue.Thou shalt loue the Lord thy God with thy whole hart, and with thy whole soule, and with thy whole strength.Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota fortitudine tua. 6And these words which I command thee this day, shall be in thy heart:E questi comandamenti, che io ti do oggi, saran fissi in cuor tuo:And these wordes, which I command thee this day, shal be in thy hart:Eruntque verba hæc, quæ ego præcipio tibi hodie, in corde tuo: 7And thou shalt tell them to thy children, and thou shalt meditate upon them sitting in thy house, and walking on thy journey, sleeping and rising.E gli spiegherai a' tuoi figliuoli, e li mediterai assiso in tua casa, e andando per viaggio, andando a dormire, e alzandoti.and thou shalt tel them to thy children, and thou shalt meditate sitting in thy house, and walking on thy iourney, sleeping, and rysing.et narrabis ea filiis tuis, et meditaberis in eis sedens in domo tua, et ambulans in itinere, dormiens atque consurgens. 8And thou shalt bind them as a sign on thy hand, and they shall be and shall move between thy eyes.E te li legherai alla mano per memoria, e gli avrai pendenti dinanzi agli occhi,And thou shalt bind them as a signe on thy hand, and they shal be & shal moue betwen thine eies,Et ligabis ea quasi signum in manu tua, eruntque et movebuntur inter oculos tuos, 9And thou shalt write them in the entry, and on the doors of thy house.E gli scriverai sul liminare, e sulle porte della tua casa.and thou shalt write them in the entrie, and on the doores of thy house.scribesque ea in limine, et ostiis domus tuæ. 10And when the Lord thy God shall have brought thee into the land, for which he swore to thy fathers Abraham, Isaac, and Jacob: and shall have given thee great and goodly cities, which thou didst not build,E quando il Signore Dio tuo ti avrà introdotto nella terra promessa da lui con giuramento a' padri tuoi, Abramo, Isacco e Giacobbe, e ti avrà dato quelle città grandi e magnifiche, le quali tu non hai edificato,And when the Lord thy God shal haue brought thee into the Land, for the which he sware to thy fathers Abraham, Isaac, and Iacob: and shal haue geuen thee great and goodlie cities, which thou didst not build,Cumque introduxerit te Dominus Deus tuus in terram, pro qua juravit patribus tuis Abraham, Isaac, et Jacob, et dederit tibi civitates magnas et optimas, quas non ædificasti, 11Houses full of riches, which thou didst not set up, cisterns which thou didst not dig, vineyards and oliveyards, which thou didst not plant,E le case piene d'ogni sorta di beni, le quali non sono state da te fabbricate, le cisterne non iscavate da te, le vigne, e gli uliveti, che tu non hai piantati,houses ful of al riches, which thou didst not erect, cesternes which thou didst not digge, vineyardes and oliueyardes, which thou didst not plant,domos plenas cunctarum opum, quas non exstruxisti, cisternas, quas non fodisti, vineta et oliveta, quæ non plantasti, 12And thou shalt have eaten and be full:E mangerai, e sarai satollo:and thou shalt haue eaten and be ful:et comederis, et saturatus fueris:
13Take heed diligently lest thou forget the Lord, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt fear the Lord thy God, and shalt serve him only, and thou shalt swear by his name.Diligentemente procura di non iscordarti del Signore, il quale ti trasse dalla terra d'Egitto, dalla casa di schiavitù. Temerai il Signore Dio tuo, e lui solo servirai, e pel nome di lui farai giuramento.take heede diligently lest thou forget our Lord, that brought thee out of the Land of Aegypt, out of the house of seuitude. Thou shalt feare the Lord thy God, and him onelie shalt thou serue, and by his name shalt thou sweare.cave diligenter ne obliviscaris Domini, qui eduxit te de terra Ægypti, de domo servitutis. Dominum Deum tuum timebis, et illi soli servies, ac per nomen illius jurabis. 14You shall not go after the strange gods of all the nations, that are round about you:Non andrete dietro agli dei stranieri di tutte quelle nazioni, che vi stanno d'intorno:You shal not goe after the strange goddes of al Nations, that are round about you:Non ibitis post deos alienos cunctarum gentium, quæ in circuitu vestro sunt: 15Because the Lord thy God is a jealous God in the midst of thee: lest at any time the wrath of the Lord thy God be kindled against thee, and take thee away from the face of the earth.Perocché un Dio geloso, il Signore Dio tuo sta in mezzo a te: guarda, che non si accenda contro di te il furore del Signore Dio tuo, ond'ei ti stermini dalla superficie della terra.because the Lord thy God is a Iealouse God in the middes of thee: lest sometime the furie of the Lord thy God be wrath against thee, and take thee away from the face of the earth.quoniam Deus æmulator Dominus Deus tuus in medio tui: nequando irascatur furor Domini Dei tui contra te, et auferat te de superficie terræ. 16Thou shalt not tempt the Lord thy God, as thou temptedst him in the place of temptation.Non tenterai il Signore Dio tuo, come lo tentasti nel luogo di tentazione.Thou shalt not tempt the Lord thy God, as thou didst tempt him in the place of tentation.Non tentabis Dominum Deum tuum, sicut tentasti in loco tentationis. 17Keep the precepts of the Lord thy God, and the testimonies and ceremonies which he hath commanded thee.Osserva i comandamenti del Signore Dio tuo, e le leggi, e le cerimonie, che egli ti ha prescritte.Keepe the preceptes of the Lord thy God, and the testimonies and ceremonies, which he hath commanded thee:Custodi præcepta Domini Dei tui, ac testimonia et cæremonias, quas præcepit tibi:
18And do that which is pleasing and good in the sight of the Lord, that it may be well with thee: and going in thou mayst possess the goodly land, concerning which the Lord swore to thy fathers,E fa' quello che è buono e accetto dinanzi al Signore, affinché tu sii felice, ed entri al possesso dell'ottima terra, intorno a cui il Signore fe' giuramento ai padri tuoi,And doé that which is pleasant and good in the sight of our Lord, that it may be wel with thee: and entring in thou mayest possesse the goodlie Land, wherof our Lord sware to thy fathers,et fac quod placitum est et bonum in conspectu Domini, ut bene sit tibi: et ingressus possideas terram optimam, de qua juravit Dominus patribus tuis, 19That he would destroy all thy enemies before thee, as he hath spoken.Di sterminare dinanzi a te tutti i tuoi nemici secondo la sua parola.that he would destroy al thy enemies before thee, as he hath spoken.ut deleret omnes inimicos tuos coram te, sicut locutus est. 20And when thy son shall ask thee to morrow, saying: What mean these testimonies, and ceremonies and judgments, which the Lord our God hath commanded us?E quando in appresso il tuo figliuolo ti domanderà: Che voglion significare queste leggi e cerimonie, e osservanze prescritte a noi dal Signore Dio nostro?And when thy sonne shal aske thee to morrow, saying: What meane these testimonies, and ceremonies, and iudgementes, which the Lord our God hath commanded vs?Cumque interrogaverit te filius tuus cras, dicens: Quid sibi volunt testimonia hæc, et cæremoniæ, atque judicia, quæ præcepit Dominus Deus noster nobis ? 21Thou shalt say to him: We were bondmen of Pharao in Egypt, and the Lord brought us out of Egypt with a strong hand.Tu gli dirai: Noi eravamo servi di Faraone in Egitto, e il Signore dall'Egitto ci trasse fuori con man possente:thou shalt say to him: We were the bondmen of Pharao in Aegypt, and our Lord brought vs out of Aegypt in a strong hand:dices ei: Servi eramus Pharaonis in Ægypto, et eduxit nos Dominus de Ægypto in manu forti: 22And he wrought signs and wonders great and very grievous in Egypt against Pharao, and all his house, in our sight,E fece segni e prodigii grandi e orribili nell'Egitto contro Faraone, e contro tutta la sua casa dinanzi a noi,and he did signes & wonders great and verie sore in Aegypt against Pharao, and al his house, in our sight,fecitque signa atque prodigia magna et pessima in Ægypto contra Pharaonem, et omnem domum illius in conspectu nostro, 23And he brought us out from thence, that he might bring us in and give us the land, concerning which he swore to our fathers.E fuor di là ci condusse per farci entrare al possesso della terra, di cui fe' giuramento a' padri nostri.and he brought vs out from thence, that being brought in he might geue vs the Land, wherupon he sware to our fathers.et eduxit nos inde, ut introductis daret terram, super qua juravit patribus nostris.
24And the Lord commanded that we should do all these ordinances, and should fear the Lord our God, that it might be well with us all the days of our life, as it is at this day.E il Signore ci ordinò di osservare tutte queste leggi, e di temere il Signore Dio nostro, affinché siamo felici per tutti i giorni di nostra vita, come oggi ci avviene.And our Lord commanded that we should doe al these ordinances, and should feare the Lord our God, that it might be wel with vs al the daies of our life, as it is at this day.Præcepitque nobis Dominus ut faciamus omnia legitima hæc, et timeamus Dominum Deum nostrum, ut bene sit nobis cunctis diebus vitæ nostræ, sicut est hodie. 25And he will be merciful to us, if we keep and do all his precepts before the Lord our God, as he hath commanded us.E avrà misericordia di noi il Signore, se osserveremo e adempiremo dinanzi a lui Dio nostro tutti i suoi precetti, come egli ci ha ordinato.And he wil be merciful to vs, if we keepe and doe al his preceptes before the Lord our God, as he commanded vs.Eritque nostri misericors, si custodierimus et fecerimus omnia præcepta ejus coram Domino Deo nostro, sicut mandavit nobis.
6:1
Year of the World 2553.
6:3
Clarius
Hear. The Jews have a particular respect for the seven following verses, which they write on vellum, and recite every day, as a preservative against the power of the devil. (Clarius.)
Worthington
To do. It will not suffice to hear nor to learn the law, we must also put it in execution, Deuteronomy 5:1. (Worthington)
6:5
Whole heart....soul....and strength. God admits of no partner, nor will he suffer any rivulet to be drawn from the fountain of love, which is not ultimately referred to himself. Our neighbour we must love only for his sake, and by the observance of this two-fold precept, we shall fulfil the whole law and the prophets, Matthew 22:40. (Haydock) See St. Augustine, de Doct. 1:22.
Calmet
We must love God disinterestedly for his own sake: we must sacrifice our soul and life for his honour, with all our strength, beginning every good work with fervour, and persevering in our undertakings. All our faculties and senses must be consecrated to the divine service, as well as all our goods; in which sense the Chaldean, etc., understand the word strength. Hebrew literally, ex toto valde tuo. By this singular expression, Moses seems to insinuate, that he cannot find words to specify how much we ought to love the Sovereign Good. (Calmet)
Haydock
"The measure of loving God, is to love without measure." (St. Bernard) (Haydock)
Menochius
By many words, the same thing is more forcibly inculcated. (Tirinus) (Menochius)
Haydock
In the gospel we find, with thy whole mind, (Luke 10:27,) added by the lawyer. (Haydock)
Tirinus
We must give God the preference before all, and thus have our heart perfect before him, like David, etc. (Tirinus)
6:7
Tell. Hebrew, "thou shalt chew them" as nurses do bread for their little ones; or thou shalt "sharpen," like a razor, "explain clearly and often," these precepts, which are of the utmost importance.
Meditate; speak of them to others, (Calmet) and entertain thyself with them in thy own heart. The mouth of the just man shall meditate wisdom, and (that is) his tongue shall speak judgment, Psalm 36:30., and Exodus 13:9.
Haydock
Sleeping. The spouse, in the canticle, (Canticle of Canticles 5:2,) says, I sleep, and my heart watcheth. If we carefully direct our intention, we may merit even when we are incapable of thinking. God will reward our good desires. Our last and first thoughts ought, in a particular manner, to be consecrated to God, (Haydock) when we go to rest and when we arise, (Menochius) as he is our first beginning, the source of all graces, and our last end, to whom we ought to refer every thing, even our ordinary actions of sleeping, labour, and diversion. If we make his divine perfections and his law the subject of our daily meditations, our soul will naturally be affected with the same sentiments during the night. Quicquid luce fuit tenebris agit. "The occurrences of the day have an influence upon our dreams;" (Petronius) and as we are accountable for many things by placing the cause, which in the hours of sleep or of drunkenness we are not able to prevent, so it cannot be doubted but that we shall increase in virtue, if we regulate our thoughts and actions in a proper manner, even when our soul is incapable of exerting her faculties. Hence we may perceive, of what vast importance it is to have a pure intention. (Haydock)
6:8
Sign, or seal, (Canticle of Canticles 8:6.; Calmet) attached to the ring which the Jews wore on their fingers, (Haydock) to seal their letters, after they were enveloped and tied with linen. The Jews have bandages of vellum on their hand, with sentences of the law inscribed upon them, (Calmet) as well as others upon their forehead; while many get the whole law, particularly the Book of Deuteronomy, by heart: for which purpose, the Rabbins inform us, there were above 400 schools and synagogues at Jerusalem, where the law of God was learnt and explained. The design of this injunction was not, however, to enforce the wearing of such bandages, as the Pharisees imagined, (Matthew 23:5,) but to put all in mind that they ought to meditate frequently upon the commandments, (Tirinus) and regulate their lives by their direction.
Haydock
Shall move. Septuagint adds a negation, but to the same import, "it (the sign) shall not be removed from before thy eyes." (Haydock)
Grotius
Hebrew, "they shall be as totaphoth, frontlets," ornaments hanging between the eyes. (Exodus 13:9.; Calmet) "Tephilim," (Chaldean) or "spectacles." (Grotius)
6:12
Haydock
Full. Our Saviour seems to apply this to his disciples, in a spiritual sense, remarking that Moses and the prophets had prepared the way for them. Others have laboured, and you have entered into their labours, John 4:38. (Haydock)
6:13
Calmet
Only. This is omitted in Hebrew; but the Septuagint and Jesus Christ retain it, (Matthew 4:10,) as the sense requires. You cannot serve God and mammon, Luke 16:13. (Calmet)
Haydock
Name, and not by that of idols, whenever you may be authorized to take an oath. (Haydock)
Calmet
To swear by any other, is to acknowledge him in some sort for a god. When we take an oath on proper occasions, and with due respect and caution, we perform an act of religion. (Calmet)
6:16
Temptation. Hebrew, "in Massa," where Moses gave the people water from Horeb, Exodus 17:7.
6:25
Merciful. Hebrew, "he will justify us." Chaldean, "reward us." Justice often denotes the mercy which God shews to his people, and the punishment which he inflicts upon their enemies. (Calmet) (Matthew 6:1.)
Haydock
Past, present, and future benefits concur to make the Hebrews observe the commandments. God had rescued them from slavery; (ver. 21,) he had already given them great possessions, and would grant them still more if they would be faithful; as on the other hand, all will be lost if they prove rebellious, ver. 15. (Haydock)
6:13
Some adoration agreeth to creatures, but seruice of Latria to God onlie S. Aug. q 61. in Gen.
6:3
Tertulliano † 220 d.C. Five Books in Reply to Marcion 4
One God , whose mighty voice to Moses spake
6:4
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Antiochians 2
For Moses, the faithful servant of God, when he said, “The Lord thy God is one Lord,”
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 2
There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For “the Lord thy God,” saith [the Scripture], “is one Lord.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.2.2
… or shall it be (what is really the case) the Maker of heaven and earth, whom also the prophets proclaimed,—whom Christ, too, confesses as His Father,— whom also the law announces, saying: “Hear, O Israel; The Lord thy God is one God?”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.22
… But the Word of God is the superior above all, He who is loudly proclaimed in the law: “Hear, O Israel, the Lord thy God is one God;” and, “Thou shalt love the Lord thy God with all thy heart;” and, “Him shall thou adore, and Him alone shall thou serve.”
Tertulliano † 220 d.C. An Answer to the Jews 2
… Which law had continued enough for them, had it been kept. For in this law given to Adam we recognise in embryo all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself;
Tertulliano † 220 d.C. Scorpiace 2
… “Ye yourselves have seen that I have talked with you from heaven. Ye shall not make unto you gods of silver, neither shall ye make unto you gods of gold.” To the following effect also, in Deuteronomy: “Hear, O Israel; The Lord thy God is one: and thou shalt love the Lord thy God with all thy heart and all thy might, and with all thy soul.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 30
… but by the presumption of human error, whereby they have chosen to be heretics. And in the first place, we must turn the attack against them who undertake to make against us the charge of saying that there are two Gods. It is written, and they cannot deny it, that “there is one Lord.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.8
8. For they attempt, by praising the Godhead of the Father only, to deprive the Son of His Divinity, pleading that it is written, Hear, O Israel, the Lord thy God is One
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.15
15. Their starting-point is this; We confess, they say, One only God, because Moses says, Hear, O Israel, the Lord thy God is One
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.33
33. Continue your study of the witness borne by Moses; mark how diligently he seizes every opportunity of proclaiming the Lord and God. You take note of the passage, Hear, O Israel, the Lord thy God is One
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 5.1
… The heretics have ingeniously contrived that this folly, which passes for wisdom, shall be their engine. They employ the confession of One God, for which they appeal to the witness of the Law and the Gospels in the words, Hear, O Israel, the Lord thy God is One
sant'Atanasio di Alessandria † 373 d.C. Against the Heathen (Contra Gentes) 46
Has then the divine teaching, which abolished the godlessness of the heathen or the idols, passed over in silence, and left the race of mankind to go entirely unprovided with the knowledge of God? Not so: rather it anticipates their understanding when it says
sant'Atanasio di Alessandria † 373 d.C. On the Symbols 'Of the Essence' And 'Coessential.' 1
… And of the Father it is written, ‘The Lord thy God is One Lord,’ and, ‘The God of gods, the Lord, hath spoken, and hath called the earth;’ and of the Son, ‘The Lord God hath shined upon us,’ and, ‘The God of gods shall be seen in Sion.’ And again of God, Isaiah says, ‘Who is a God like unto Thee, taking away iniquities and passing over unrighteousness?’ (
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 11
… For when the Guide to the laws is unknown, one does not readily pass on to the observance of them. Faithful Moses, the minister of God, adopted this method; for when he promulgated the words of the divine dispensation of laws, he first proclaimed the matters relating to the knowledge of God: ‘Hear, O Israel, the Lord thy God is one Lord
san Gregorio di Nissa † 395 d.C. On 'Not Three Gods.' 1
… But the word “God” it employs studiously in the singular form only, guarding against introducing the idea of different natures in the Divine essence by the plural signification of “Gods.” This is the cause why it says, “the Lord our God is one Lord
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.2
… others as to which we ought to take heed. We must follow the ways of the Lord, and take heed to our own ways, lest they lead us into sin. One can take heed if one is not hasty in speaking. The law says: “Hear, O Israel, the Lord thy God.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.15
105. Such, too, was the teaching of the Law: “Hear, O Israel, the Lord thy God is one Lord,”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.3
23. There is, therefore, God in God, but not two Gods; for it is written that there is one God, and there is Lord in Lord, but not two Lords, forasmuch as it is likewise written: “Serve not two lords.” And the Law saith: “Hear, O Israel! The Lord thy God is one God;”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.12
102. Oneness in Godhead the Law hath proved, which speaks of one God,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 17
“And yet,” it may be said, “this is not the second, but the third; for neither is the first, “Thou shalt not kill,” but “The Lord thy God is one Lord.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 36
“What then?” one may say, “were they wronged, who lived before His coming?” By no means, for men might then be saved, even though they had not confessed Christ. For this was not required of them, but not to worship idols, and to know the true God. “For the Lord thy God,” it is said, “is one Lord.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 69
And since He had made mention of “the Lord” and “my Lord,” He recurs again to the law. And yet the law said nothing of this kind, but, “The Lord thy God is one Lord.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… And how in particular should Jews, hearing as they did every day of their lives, and having it ever sounded in their ears, “The Lord thy God is one Lord, and beside Him is none other” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 15
[3.] “He hath declared Him,” saith John. What hath he declared? That “no man hath seen God at any time”? That “God is one”? But this all the other prophets testify, and Moses continually exclaims, “The Lord thy God is one Lord” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.11
… but the Trinity cannot in the same way be called the Father, except perhaps metaphorically, in respect to the creature, on account of the adoption of sons. For that which is written, “Hear, O Israel: the Lord our God is one Lord,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 7.4
… whereas, if we were to say three Gods, Scripture would contradict it, which says, “Hear, O Israel; the Lord thy God is one God?”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Faith and the Creed 9
… for this Trinity is one God, not to the effect that the Father is the same [Person] as the Son and the Holy Spirit, but to the effect that the Father is the Father, and the Son is the Son, and the Holy Spirit is the Holy Spirit; and this Trinity is one God, according as it is written, “Hear, O Israel, the Lord your God is one God.”
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Catholic Church 16
… and the prophet says, "Thou sendest Thy Spirit from the higher." For God alone is the highest, than whom nothing is higher. Paul shows that the Trinity is one God, when he says, "To Him be glory;" and in the Old Testament it is said, "Hear, O Israel, the Lord thy God is one God."
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 15.5
… As the apostle says, they have itching ears, and turn away from hearing the truth to listen to fables. How shouldest thou bear the sound doctrine of these tables, where the first commandment is, "Hear, O Israel, the Lord thy God is one Lord,"
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 36
… Which is the first commandment of all? And Jesus answered him: The first of all the commandments is, Hear, O Israel! the Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.26
41. Who, then, has effected the demolition of these systems but the God of Israel? For to this people was the announcement made by those divine voices which were addressed to Moses: “Hear, O Israel; the Lord thy God is one God.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 75.11
… That people received the Law, they received commandments just and good. What is so just as, thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not speak false testimony, honour thy father and mother, thou shalt not covet the property of thy neighbour, one God thou shalt adore, and Him alone thou shalt serve,
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 8.3
… as in this passage: “Hear, O Israel, the Lord thy God is one Lord;” and: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 8.23
… Which of the saints do we read of as not having observed some commandment of the law before the giving of the law? Which of them failed to keep this: “Hear, O Israel, the Lord thy God is one Lord?”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 1.5
… But that God is one and not many is no matter of doubt to those who believe in the Holy Scriptures. For the Lord says in the beginning of the Law: I am the Lord thy God, which have brought thee out of the land of Egypt. Thou shalt have no other Gods before Me . And again He says, Hear, O Israel, the Lord our God is one Lord
Pseudo-Clement The Recognitions of Clement 2.44
… for thus saith the Scripture to the Jews, ‘The Lord our God, He is God of gods, and Lord of lords.’ Him alone the Scripture also commands to be worshipped, saying, ‘Thou shalt worship the Lord thy God, and Him only shalt thou serve;’ and, ‘Hear, O Israel: the Lord thy God is one God.’
Pseudo-Clement The Clementine Homilies 3.57
… as the Scriptures say, He said, ‘Call not me good, for One only is good.’ And again, ‘Be ye good and merciful, as your Father in the heavens, who makes the sun rise on good and evil men, and brings rain upon just and unjust.’ But to those who were misled to imagine many gods, as the Scriptures say, He said, ‘Hear, O Israel; the Lord your God is one Lord.’”
Pseudo-Clement The Clementine Homilies 16.7
… But also somewhere else the Scripture says, ‘As I live, saith the Lord, there is no other God but me. I am the first, I am after this; except me there is no God.’ And again: ‘Thou shalt fear the Lord thy God, and Him only shalt thou serve.’ And again:
6:5
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Smyrnæans: Shorter and Longer Versions 6
… and let no man’s low condition or poverty abase him. For the chief points are faith towards God, hope towards Christ, the enjoyment of those good things for which we look, and love towards God and our neighbour. For, “Thou shall love the Lord thy God with all thy heart, and thy neighbour as thyself.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.27
… For the whole point of the rebuke lay in this, that they cared about small matters in His service of course, to whom they failed to exhibit their weightier duties when He commanded them: “Thou shalt love with all thine heart, and with all thy soul, and with all thy strength, the Lord thy God, who hath called thee out of Egypt.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.4
… For whether he speaks of the love which is due to God, or that which is due to one’s neighbor—in either case, the Creator’s grace is meant: for it is He who enjoins the first in these words, “Thou shalt love God with all thine heart, and with all thy soul, and with all thy strength;”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.19
In Deuteronomy: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 8.13
… Moreover, the ten horns and stings which he was said to have upon his heads are the ten opposites, O virgins, to the Decalogue, by which he was accustomed to gore and cast down the souls of many imagining and contriving things in opposition to the law, “Thou shalt love the Lord thy God,”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.50
262. First stands faith, which is a sign of wisdom, as Solomon says, in following his father: “The fear of the Lord is the beginning of wisdom.” And the law says: “Thou shalt love the Lord thy God, thou shalt love thy neighbour.”
sant'Ambrogio † 397 d.C. Concerning Virgins 2.6
40. We ought to stir up the love of the bride, for it is written: “Thou shalt love the Lord thy God.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 3.8
15. Can it at any time or place be an unrighteous thing for a man to love God with all his heart, with all his soul, and with all his mind, and his neighbour as himself?
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 10.7
… and the opinion has been held that this is the mind, nay, that it is even the whole soul altogether. And some accordingly think it to be the blood, others the brain, others the heart; not as the Scripture says, “I will praise Thee, O Lord, with my whole heart;” and, “Thou shall love the Lord thy God with all thine heart;”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 14.14
… For in it, those other two [namely, memory and understanding] are understood by consequence, inasmuch as no one loves that which he does not remember, or of which he is wholly ignorant. And hence is that well known and primary commandment, “Thou shalt love the Lord thy God.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Faith and the Creed 9
21. But inasmuch as love is enjoined upon us, not only toward God, when it was said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind;”
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Catholic Church 9
… What need to speak of the first statement, when it is clear to all that it is a quotation from the law given by Moses? For it is there written, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Catholic Church 28
… one which only stark madness can oppose, do they not see the unreasonableness of denying that these very two precepts which they commend are quoted by the Lord in the Gospel from the Old Testament, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind;" and the other, "Thou shalt love thy neighbor as thyself?"
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 65
… In respect, therefore, of that immortal life, the commandment is even now applicable: “Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might;”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 11
… And perhaps the general prohibition is, “Thou shalt not covet;” and the general precept, “Thou shalt love.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 19
… Then in all this plenitude of charity will be fulfilled the commandment, “Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 6.2
… which must be avoided in this discourse, which we would have accommodated to the unlearned. But that the number three has relation to the mind may be understood from this, that we are commanded to love God after a threefold manner, with the whole heart, with the whole soul, with the whole mind:
papa san Leone I Magno † 461 d.C. Sermons 95
… “Thou shalt love the Lord thy God out of all thy heart, and out of all thy mind, and out of all thy strength
6:6
san Giustino † 165 d.C. Dialogue with Trypho 46
… For He enjoined you to place around you [a fringe] of purple dye, in order that you might not forget God; and He commanded you to wear a phylactery,
6:7
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 11
6. Therefore the righteous and faithful servants of the Lord, who ‘are made disciples for the kingdom of heaven, and bring forth from it things new and old;’ and who ‘meditate on the words of the Lord, when sitting in the house, when lying down or rising up, and when walking by the way
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 27
… and if the expression is permissible, we ought to do nothing else. Yea, I am one of those who entirely approve that Word which bids us meditate day and night, and tell at eventide and morning and noon day, and praise the Lord at every time; or, to use Moses’ words, whether a man lie down, or rise up, or walk by the way, or whatever else he be doing
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 6.16
… These roses never wither; these fruits never drop off; these dainties never corrupt. The former yield a temporary delight; but the latter a lasting advantage, not only after this reformation has taken place, but in the very act of reforming. For think what a good practice this would be, having dismissed all other matters public or private, to discourse
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… ix. 15 .) And again, “How sweet are Thy words unto my throat.” (He said not to my hearing, but to my “throat”); “more than honey and the honeycomb to my mouth.” ( Ps. cxix. 103 .) And Moses says, “Thou shalt meditate in them continually, when thou risest up, when thou sittest, when thou liest down.” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 10.10
… This you should think about, according to the Lawgiver’s charge, “at home and walking forth on a journey,”
6:8
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 69
And what are these phylacteries, and these borders? Since they were continually forgetting God’s benefits, He commanded His marvellous works to be inscribed on little tablets, and that these should be suspended from their hands (wherefore also He said, “They shall be immoveable in thine eyes”),
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 13
What is, “of a carnal commandment”? Circumcise the flesh, it says; anoint the flesh; wash the flesh; purify the flesh; shave the flesh; bind upon the flesh;
6:11
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 17.2
… and lest one should have reason to say of us too, “When He slew them, then they sought Him, and returned, and enquired early after God.” Wherefore also Moses admonished the Jews, saying, “When thou shalt have eaten, and drunk, and art full, remember the Lord thy God.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 53
… For they have learnt what befell Israel through a costly table. “For my beloved,” saith He, “ate, and waxed fat, and kicked.” Wherefore also Moses said, “When thou shalt have eaten and drunk and art full, remember the Lord thy God.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… ( ib. ix. 22 .) Hezekiah too, when he was in affliction, see what things he did in order to his deliverance; he put on sackcloth, and such like; but when he was in pleasure, he fell through the haughtiness of his heart. ( 2 Kings ch. xix. 20 .) For, saith the Scripture, “When thou hast eaten, and drunk, and art filled, take heed to thyself.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… “Ye devour widows’ houses” ( Matt. xxiii. 14 ), He says. And the Prophets accuse them of things of the kind. For, “My beloved,” He says, “hath waxen fat and gross, and hath kicked” ( Deut. xxxii. 15 ). Wherefore also Moses exhorted them, and said, “When thou hast eaten and drunken and art full, remember the Lord thy God.” (
6:12
Tertulliano † 220 d.C. Scorpiace 2
… Thou shalt fear the Lord thy God, and serve Him only, and cleave to Him, and swear by His name. Ye shall not go after strange gods, and the gods of the nations which are round about you, because the Lord thy God is also a jealous God among you, and lest His anger should be kindled against thee, and destroy thee from off the face of the earth.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 27
… ( Gen. ix. 20 .) Esau through greediness abandoned his birthright, and was set upon fratricide. The people of Israel “sat down to eat and to drink, and rose up to play.” ( Ex. xxxii. 6 .) Therefore saith the Scripture, “When thou hast eaten and drunken, remember the Lord thy God.” (
6:13
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 12
… but, “Begone, Satan,” to the course which thou hast chosen. “Begone” to those things to which, through thy malevolence, thou hast been called. For I know Who I am, and by Whom I have been sent, and Whom it behoves Me to worship. For “thou shall worship the Lord thy God, and Him only shalt thou serve.”
Origene † 254 d.C. Origen Against Celsus 5.11
… “for thou wilt worship the Lord thy God, and Him only shalt thou serve;”
Origene † 254 d.C. Origen Against Celsus 7.64
… But Christians and Jews have regard to this command, “Thou shalt fear the Lord thy God, and serve Him alone;”
san Tascio Cecilio Cipriano † 258 d.C. On the Lapsed 7
… Have not they, full of the Holy Spirit, predicted the afflictions of the righteous, and always the injuries of the heathens? Does not the sacred Scripture, which ever arms our faith and strengthens with a voice from heaven the servants of God, say, “Thou shalt worship the Lord thy God, and Him only shalt thou serve?”
san Tascio Cecilio Cipriano † 258 d.C. An Address to Demetrianus 6
6. In fine, listen to Himself speaking; Himself with a divine voice at once instructing and warning us: “Thou shalt worship the Lord thy God,” says He, “and Him only shalt thou serve.”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 2
“As it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.11
… “Cursed is the man who hath hope in man; and blessed is the man who trusts in the Lord, and his hope shall be in God.” Concerning this same thing in Deuteronomy: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
san Basilio † 379 d.C. The Letters 8.3
… So we understand these words to be said of the nature, “who alone hath immortality” and “to God only wise,” and “none is good save one, that is God,” for here “one” means the same as alone. So also, “which alone spreadest out the heavens,” and again “Thou shalt worship the Lord thy God and Him only shalt thou serve.”
san Gregorio di Nissa † 395 d.C. On the Holy Spirit 1
… But you, persuaded as you are of what and how great things the Holy Spirit is the Giver, do you neglect the asking them from Him, taking refuge in the law which bids you ‘worship God and serve Him only
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.18
… for it is written: “They worshipped the creature rather than the Creator, Who is God blessed for ever.” God also does not worship, but is worshipped, for it is written: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.10
86. There is, therefore, but one only God, for it is written: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.8
… For when He said that the Lord spoke to the Lord, Sabellius is set aside, who will have it that the same Person is both Father and Son. Photinus is set aside, who thinks of Him merely as man; for none could be Lord of David the King, but He Who is God, for it is written: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
Sulpicio Severo † 420 d.C. The Doubtful Letters of Sulpitius Severus 1.4
… I said, ‘Thou shalt not commit adultery,’ in order that I might prevent the licentiousness of fornication: I said, ‘Thou shalt love thy neighbor,’ that affection might abound; I said, ‘Thou shalt worship the Lord alone,’
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.6
… From whence they are called idolaters who tender that service to images which is due to God. For it is this service concerning which it is said, “Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.10
… therefore, neither here does it appear plainly whether it was any person of the Trinity that appeared to Abraham, or God Himself the Trinity, of which one God it is said, “Thou shalt fear the Lord thy God, and Him only shall thou serve.”
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Catholic Church 24
44. What of justice that pertains to God? As the Lord says, "Ye cannot serve two masters," and the apostle denounces those who serve the creature rather than the Creator, was it not said before in the Old Testament, "Thou shalt worship the Lord thy God, and Him only shalt thou serve?"
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.17
… but it “cometh of evil” on his part by whose infirmity you are compelled to swear. But no one learns, unless he has had experience, how difficult it is both to get rid of a habit of swearing, and never to do rashly what necessity sometimes compels him to do.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 99.8
… In another passage of the Scriptures it is said, “The heaven is My throne, and the earth is My footstool.” Doth he then bid us worship the earth, since in another passage it is said, that it is God’s footstool? How then shall we worship the earth, when the Scripture saith openly, “Thou shalt worship the Lord thy God”?
Pseudo-Clement The Recognitions of Clement 2.44
“But even if there be others, as we have said, who are called gods, they are under the power of the God of the Jews; for thus saith the Scripture to the Jews, ‘The Lord our God, He is God of gods, and Lord of lords.’ Him alone the Scripture also commands to be worshipped, saying, ‘Thou shalt worship the Lord thy God, and Him only shalt thou serve;’
Pseudo-Clement The Recognitions of Clement 5.13
… and likeness, as the true Prophet Himself teaches, saying, ‘Be ye merciful, as also your heavenly Father is merciful, who makes His sun to rise upon the good and the evil, and rains upon the just and the unjust.’ Imitate Him, therefore, and fear Him, as the commandment is given to men, ‘Thou shalt worship the Lord thy God, and Him only shalt thou serve.’
Pseudo-Clement The Clementine Homilies 16.7
… But also somewhere else the Scripture says, ‘As I live, saith the Lord, there is no other God but me. I am the first, I am after this; except me there is no God.’ And again:
6:16
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 11
If, therefore, thou art trodden down under the feet of the Lord, how dost thou tempt Him that cannot be tempted, forgetting that precept of the lawgiver, “Thou shall not tempt the Lord thy God?”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.21.2
… For that was indeed written, [namely], “That He hath given His angels charge concerning Him;” but “cast thyself down from hence” no Scripture said in reference to Him: this kind of persuasion the devil produced from himself. The Lord therefore confuted him out of the law, when He said, “It is written again, Thou shalt not tempt the Lord thy God;”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.22
… exalted position of every grace [that can be received], we should not, either by trusting to works of righteousness, or when adorned with super-eminent [gifts of] ministration, by any means be lifted up with pride, nor should we tempt God, but should feel humility in all things, and have ready to hand [this saying], “Thou shall not tempt the Lord thy God.”
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 25
… or David, because when he was concealed in the cave, he did not discover himself to Saul. As also the sons of the prophets remained in their caves, and did not surrender themselves to Ahab. This would have been to act contrary to the commandment, since the Scripture says, ‘Thou shalt not tempt the Lord thy God
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 91.15
… for it is written, He shall give His Angels charge concerning Thee,” etc. If Thou shalt cast Thyself down, Angels shall receive Thee. And it might indeed, my brethren, happen, if our Lord had cast Himself down, the attending Angels would receive our Lord’s flesh; but what does He say to him? “It is written again, Thou shalt not tempt the Lord thy God.”
6:4
Versus 4. AUDI, ISRAEL: DOMINUS DEUS NOSTER, DOMINUS UNUS EST. — Hinc Dei nomen est echad, id est unus, Isaiae lxvi, 17, in hebraeo. Ab echad Deus a Syris dictus est Ahad, indeque ab Assyriis dictus est Adad; nam, ut docet Macrobius, lib. I Saturn. xxiii, Adad summus erat Assyriorum deus; cui etiam deam Atargatim uxorem assignabant: per Adad solem (quem, quia solus et unus est in mundo, qui omnium viventium est causa, et quasi pater, deum esse putaverunt), per Atargatim terram intelligentes, quod ex his duobus omnia procreentur. Ratio cur Deus sit unus, est primo, quia Deus est ens simplicissimum, aeque ac absolutissimum et perfectissimum: ergo unum. Si enim essent duo dii, unus haberet aliquid perfectionis quod non habet alius, ac consequenter aliquid perfectionis utrique deesset: ergo neuter esset absolute perfectissimus: ergo neuter esset Deus. Deus enim omnium rerum perfectiones in se continet et complectitur. Unde D. Thomas, I part., Quaest. xi, art. 4, docet solum Deum plane et plene esse unum, quia in solo Deo est plena et summa unitas, puta simplicitas, quae omnis et omnino compositionis est expers. Secundo, si essent duo dii, haberent duas et diversas voluntates; ergo possent velle contraria: ex quo bellum inter ipsos, et magna perturbatio in orbis regimine consequeretur. Tertio, si essent duo dii, unus limitaret et stringeret alterius virtutem et imperium. Deus autem est infinitus, et illimitatae virtutis, qui integrum, non divisum habet imperium; ergo unus est, non duo. Ita S. Cyprianus, libro De Idolorum vanitate: «Unus, ait, omnium Dominus est; neque enim illa sublimitas potest habere consortem, cum sola omnium teneat potestatem.» Quarto, Deus est monarcha mundi: monarchia enim est optimum regimen; unde Homerus non vult plures regere, sed: basileueto heis, rex unicus esto. Ita S. Cyprianus loco citato, idque probat exemplis: «Romanos, ait, geminos (Romulum et Remum) unum non capit regnum, quos unum uteri cepit hospitium. Pompeius et Caesar affines fuerunt, nec tamen necessitudinis foedus in aemula potestate tenuerunt.» Et inferius: «Rex unus est apibus, et dux unus in gregibus, et in armentis rector unus; multo magis unus mundi est rector, qui universa quaecumque sunt verbo jubet, ratione dispensat, virtute consummat. Hic nec videri potest: visu clarior est; nec comprehendi: tactu purior est; nec aestimari: sensu major est; et ideo sic eum digne aestimamus, dum inaestimabilem dicimus.» Quinto, sicut ab unitate oriuntur omnes numeri, et a centro omnes lineae quae ducuntur ad circumferentiam: ita a Deo oriuntur omnes res creatae; debent ergo in uno principio, puta Deo, quasi in sui centro coire, uniri et terminari. Sexto, unus debet esse mundi rector, qui omnia ita varia, apte inter se congrue ordinet et associet; alioqui enim omnia in unum ordinem non convenient, nisi ab uno ordinentur. Hoc autem est Deus. «Unus ergo Deus, una fides, unum baptisma:» quod axioma non tantum est fidelium, sed et infidelium Philosophorum, Oratorum, Poetarum et aliorum. Ita D. Thomas et Scholastici, I part., Quaest. xi, art. 3. Nota: In Hebraeo innuitur mysterium Trinitatis et Incarnationis. Sic enim habet: «Audi, Israel, Deus, Deus noster Deus unus est.» Idem innuitur ab Isaia, cap. vi, vers. 3, ubi Seraphim clamant: «Sanctus, sanctus, sanctus Dominus Deus exercituum,» quod veteres Rabbini, ut R. Simeon filius Joai, sic exponunt: «Sanctus, ait, hic est Pater, sanctus hic est Filius, sanctus hic est Spiritus Sanctus,» teste Galatino, lib. II, cap. i. Additque eos sanxisse ut minimum bis in die, scilicet oriente et occidente sole, tam illa Isaiae verba, quam haec Mosis a quolibet Judaeo quotidie recitentur, nimirum ut ita personarum Trinitatem cum divinae essentiae unitate profiterentur. Nam nomen «Deus» ter repetitum, aeque ut «sanctus» apud Isaiam significat tres personas; secundo vero loco additum to noster significat Verbum assumpsisse carnem nostram, nobisque datum, et nobis natum esse Emmanuelem. Qua ratione etiam David dixit Psalmo lxvi: «Benedicat nos Deus, Deus noster, benedicat nos Deus.» Ab Hebraeis hoc mysterium acceperunt Aegyptii, apud quos hoc Serapidis oraculum ad Thulem regem exstat apud Suidam: «Proton Theos, metepeita logos, kai pneuma syn autois. Tauta de symphyta, kai eis hen ionta tetyktai.»
6:5
Versus 5. DILIGES DOMINUM DEUM TUUM. — Hebraea, Chaldaea et Septuaginta habent, et diliges. Jansenius et alii ponunt vim in to et, q. d. Quia unus est Deus noster, uti praecessit, ideo totam spem et amorem tuum in uno Deo, non in pluribus pones. Sed to et apud Hebraeos saepe redundat; et sic noster Interpres hic illud omisit. Est hoc eminentissimum eminentissimae virtutis, scilicet charitatis, praeceptum; sicut enim inter metalla eminet aurum, inter elementa ignis, inter coelos empyreum coelum, inter planetas sol, inter angelos Seraphini: ita inter virtutes eminet et praecellit charitas, sive dilectio Dei et proximi. Ea enim est aurum radiantissimum, quo coelestia emimus bona: ignis est coelestis, qui animos omnium circa se inflammat: empyreum coelum est, in quo habitat Deus et Beati: sol est, qui omnia illuminat, fecundat et vivificat: seraphica virtus est, quae S. Franciscum aliosque charitate flagrantes Seraphinos ardentes effecit. Primo, charitas est quasi regina, caeteras virtutes regens et moderans. Secundo, est quasi mater alias virtutes alens, reficiens, roborans, sustinens, ait Laurentius Justinianus. Tertio, charitas facit nos amicos et filios Dei, ejusque haeredes et cohaeredes Christi; hinc ait S. Joannes, epist. I, cap. iv: «Omnis qui diligit, ex Deo natus est.» Quarto, sola charitas est quae dividit oves ab haedis: «Quae dividit inter filios regni aeterni, et filios perditionis aeternae,» ait S. Augustinus, libro XV De Trinit. cap. xviii. Quinto, charitas est quasi forma et anima virtutum, eisque vim merendi tribuit; unde ait S. Augustinus: «Sola charitas perducit ad Deum.» Sexto, charitas est vinculum perfectionis, Coloss. iii, 14, quod nos arctissime Christo et proximis astringit. Septimo, charitas est ignis inexstinguibilis, qui omnia, etiam dura ut ferrum, vincit et superat. Nam «fortis est ut mors dilectio, dura sicut infernus aemulatio.» «Quid amore violentius? triumphat de Deo amor,» ait S. Bernardus, serm. 64 in Cant. Octavo, charitas quasi aquila solem, puta Deum, irretortis oculis intuetur; et ad eum igneis alis duabus, puta amore Dei et proximi, evolat, ait S. Augustinus in Psalm. cxxi. Hinc idem Augustinus in I Joan. iv, 7: «Semel, ait, breve praeceptum tibi praecipitur: Dilige, et fac quod vis.»
Ex Toto Corde, Anima et Fortitudine EX TOTO CORDE TUO, ET EX TOTA ANIMA TUA, ET EX TOTA FORTITUDINE TUA. — Nota: Pro ex tota fortitudine tua, hebraice est bechol modecha, id est, ex toto valde tuo, quod Chaldaeus refert ad bona externa, vertitque, ex omni substantia tua; verum melius vertit Noster et Septuaginta, ex omni virtute, hoc est fortitudine, tua; quod S. Lucas, cap. x, vers. 27, vertit: ex omnibus viribus tuis, et ex omni mente tua. S. Matthaeus vero, cap. xxii, vers. 37, vertit, in tota mente tua. Quaeres, an et quomodo distinguantur haec tria. Primo, Rabanus hic: Animae rationali, ait, quae memoria constat, intellectu et amore, SS. Trinitatis fides commendatur in his verbis, quasi diligere ex toto corde, sit diligere ex tota memoria, quae Patri adscribitur; ex tota anima, sit ex toto intellectu, qui Filio datur; ex tota fortitudine, sit ex tota voluntate, quae Spiritui Sancto accommodatur. Rursum S. Augustinus, lib. I De Doctr. Christ., cap. xxii, per cor accipit cogitationes, per animam vitam, per mentem, sive virtutem intellectum, quasi hic praecipiat Deus ut haec omnia in illum, qui ea nobis contulit, conferamus. Audi S. Augustinum: «Cum ait: Diliges ex toto corde, ex tota anima, ex tota mente, nullam vitae nostrae partem reliquit quae vacare debeat, et quasi locum dare, ut alia re velit frui, sed quidquid aliud diligendum venerit in animum, illuc rapiatur, quo totius dilectionis impetus currit.» Secundo, S. Bernardus, sermone 20 in Cant.: «Mihi, ait, videtur amor cordis ad zelum pertinere affectionis, animae vero amor ad industriam seu judicium rationis, virtutis vero dilectio ad animi posse referri constantiam vel vigorem, quasi dicat: Dilige Dominum Deum tuum toto et pleno cordis affectu; dilige tota rationis vigilantia, et circumspectione; dilige et tota virtute, ut nec mori pro ejus amore pertimescas. Fortis enim est ut mors dilectio, dura sicut infernus aemulatio.» Tertio, simplicius haec tria secundum phrasim Hebraeam accipi possunt, ut unum idemque significent; tantum enim ad majorem energiam et inculcationem fit haec trina repetitio. Sensus ergo est: Diliges Deum ex tota voluntate, totoque ejus affectu et conatu. Ex dictis patet hoc praeceptum litteraliter in hac vita impleri posse. Possumus enim diligere Deum ex tota possibilitate nostra, seu quantum nobis pro statu et infirmitate hujus vitae possibile est; et quia alioqui frustra praeciperetur nobis. Josiam regem ac similes implesse hoc praeceptum patet IV Regum xxiii, 25. Hoc ergo praecepto, exigitur ab homine totus et summus Dei amor, non extensive aut intensive, sed tantum comparative, finaliter et appretiative. Primo, comparative, ut scilicet ita totum cor et affectum des Deo, ut nullam ejus partem des daemoni aut peccato. Secundo, finaliter, ut in genere Deum habeas quasi finem omnium tuarum actionum, eumque ut summum bonum et finem ultimum rebus omnibus praeferas, ut malis omnes res perdere, quin et vitam tuam, quam Deum Deique gratiam. Tertio, appretiative, ut applices cor totum, id est voluntatem tuam, ad ejus legi per omnia obediendum, ut sanctae ejus voluntati te per omnia conformes.
Cur Deus Ex Toto Corde Diligendus Sit Cur Deus ex toto corde diligendus sit? Causa a priori est prima, quia Deus est creator, donator et conservator ipsius cordis, omniumque bonorum naturalium et supernaturalium; ergo par est ut haec omnia in eum redeant, et per amorem quasi refluant. Amor enim Dei est summus Dei cultus et honor. Unde S. Augustinus: «Hoc, ait, ab homine colitur, quod diligit. Unde quia Deus omnibus rebus major et melior invenitur, plus omnibus diligendus est.» Unde S. Bernardus, epist. 353, quaerenti cuidam «quid a nobis requirat Deus,» respondit: «Cor nostrum nihil dignius perficere potest, quam ut ei se restituat a quo factum est, et hoc a nobis Dominus expetit, dicens: Fili, da mihi cor tuum.» Secunda, quia Deus creavit cor, sive mentem ad imaginem et similitudinem suam: unde tribuit ei capacitatem quamdam infinitam, quae a nulla re creata, sed a solo Deo impleri et satiari potest: «Cor parvum est, inquit Hugo, lib. III De Anima, et magna cupit; vix ad unius milvi refectionem sufficere posset, et totus mundus ei non sufficit.» Et hoc est, quod ait S. Augustinus: «Fecisti nos, Domine, ad te, et inquietum est cor nostrum, donec requiescat in te.» Deus ergo est centrum cordis et amoris nostri. Tertia, quia Deus, uti principium, ita finis est hominis omniumque creaturarum; omnes ergo eum, ut talem toto corde et affectu prosequi et diligere debent. Quarta, quia Deus est summum, immensum et increatum bonum, quod est fons omnis boni, quodque in se omnia bona, tam creata, quam possibilia continet in gradu eminentissimo et perfectissimo; ergo summe est amabilis; ergo ex toto corde amandus: caetera enim bona prae Deo vana et nihil sunt, fumus et umbra sunt. «Omnis copia, quae Deus meus non est, egestas est,» ait S. Augustinus. Merito ergo B. Jacoponus amore Dei ebrius jugiter flebat, ac rogatus causam, hanc dedit: «Quia amor (Deus) non amatur.» Merito B. Magdalena, quasi cerva sagittis amoris Christi saucia, dicebat: «Quaesivi quem diligit anima mea per vicos et plateas; inveni eum, tenui eum, nec dimittam.» Tropologice S. Bernardus: «Diliges, ait, Deum ex toto corde, id est dulciter, ne illectus; ex tota anima, id est prudenter, ne deceptus; ex tota fortitudine, id est fortiter, ne oppressus ab amore Domini avertaris.» Hoc ergo dilectionis praeceptum infige animo, et omnia dura, omnes tentationes, omnes labores facile superabis, vitamque ages suavissimam aeque ac sanctissimam; nam, ut ait Petrus Ravennnas: «Tenerae militiae est, solo amore de omnibus vitiis reportare victoriam.» «Quis enim, ait Paulus, nos separabit a charitate Dei? tribulatio, angustia? certus sum quia neque mors, neque vita,» etc. Deus se totum dedit tibi; tu te totum da, imo redde Deo. «Sero te amavi, pulchritudo tam antiqua et nova, sero te amavi; cognoscam te, cognitor meus, cognoscam te,» ait S. Augustinus, lib. X Confess. Jesu cordis tripudium. Jesu dulcedo cordium, Fons vivus, lumen mentium, Mel, nectar, melos aurium, Excedens omne gaudium Et omne desiderium.
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Versus 7. ET NARRABIS (hebr. et acues, id est, ut Vatablus et alii, iterabis, revolves, repetes haec mea praecepta) FILIIS TUIS. — Secundo, acues, id est acute, hoc est praecise, distincte, clare et aperte praepones et explicabis ea filiis tuis: sicuti materia vel quaestio obscura acuitur a doctore, dum ab eo clare per partes pertractatur, exponitur, ventilatur et discutitur. Est metaphora ducta a gladio, qui dum acuitur, saepius impellitur ad cotem. Significat ergo crebro et continuo revolvenda, explicanda et inculcanda esse filiis Dei praecepta, ut et ipsi acuantur et incitentur ad ea cognoscenda et exsequenda. Tradunt Hebraei Hierosolymis tantum olim fuisse studium legis divinae, ut ultra quadringentas publicas scholas et synagogas habuerint, in quibus lex Dei docebatur. ET MEDITABERIS. — Hebraice, loqueris cum eis, sicut famulus cum hero suo familiariter loquitur, ut ejus mentem exquirat. DORMIENS. — Hebraice, incubando, dum cubitum concedis: neque enim dormiens quis meditari potest. Est haec Christianorum piorum sancta et utilis praxis: ut, cum cubitum concedunt, orent et pii aliquid cogitent, in eaque cogitatione indormiant, ita praeter alia diaboli tentationes et foeda phantasmata elidunt. S. Bernardus, lib. De Vita solitaria: «Iturus ad somnum, semper aliquid tecum defer in memoria, vel cogitatione, in quo placide obdormias, quod nonnunquam etiam somniare juvet, quod etiam evigilantem te excipiens, in statum hesternae intentionis restituat. Sic tibi nox sicut dies illuminabitur.» Hinc S. Hieronymus in Psalm. c ait: «Sanctis ipse etiam somnus oratio est.» ATQUE CONSURGENS. — Unde inolevit in bonis Christianis usus hic, inquit Abulensis, ut, cum primum e lecto surrexerint, mox a Dei laudibus incipiant, vel aliquid pium et sanctum meditentur; incredibile enim est quantum animae prosit meditatio matutina. Experientia quotidiana nos clare docet eam esse totius Societatis nostrae fulcrum et fundamentum, omnemque zelum, efficaciam et fructum cunctarum actionum nostrarum per diem, ex ea manare et profluere. Quisquis ergo haec legis, obtestor te per tuam aliorumque salutem, ut idipsum experiaris et practices, praesertim si Theologus sis aut Ecclesiasticus; ac discas et assuescas quotidie aliquid meditari de brevitate vitae, de tua morte, judicio, aeternitate, de vita et passione Christi aut Sanctorum, indeque efficacia proposita concipias. Primitiae ergo cogitationum et actionum, aeque ac diei, Deo dandae sunt; idque primo, quia illae Deo, utpote primae causae, auctori naturae et gratiae, datorique bonorum omnium quasi debentur. Secundo, quia decet ut omnes actiones diurnae sumant a Deo principium (hinc illud Arati et Theocriti: ek Dios archomestha, quod Virgilius vertit, a Jove principium). Hinc S. Bernardus, De Vita solitaria, idipsum jubet: «Ut surgentibus, ait, nobis ad laudes Dei, omnis exinde tenor operis nostri in ipsius laudibus formetur et vivificetur.» Et S. Ephrem: «Si orationem operi praemiseris, et surgens e lecto, primorum motuum tuorum initia ab oratione duxeris, aditus peccato in animam non patebit.» Et Salomon, Proverb. viii, 17: «Qui mane vigilant ad me, invenient me: mecum sunt divitiae et gloria.» Tertio, quia idipsum faciunt angeli, sol, aves, aliaeque creaturae. Audi S. Basilium, epist. I ad Gregorium Nazianzenum: «Ecquid beatius, quam homine in terra concentum angelorum imitari? ineunte statim die in orationes ire? in hymnis et canticis Creatorem venerari?» Et S. Ambrosius in Psalmo cxviii: «Grave est, si te otiosum in stratis solis orientis radius conveniat, et lux clara feriat oculos somnolento adhuc torpore depressos. Occurre ergo ad solis ortus.» Quarto, quia idipsum fecerunt sapientes et sancti. Therapeutae apud Philonem, libro De Vita contempl., «quotidie bis precari solent, mane ac sub vesperam: oriente sole petentes diem vere felicem, utque mentes eorum coelesti repleantur lumine.» Esseni, ait Josephus, «ante solis ortum nihil profani loquuntur; sed ei patria quaedam vota celebrant.» Sic olim Christiani antelucanos agebant coetus, ad canendum Christo et Deo, teste Plinio ad Trajanum. Sensus horum omnium est, q. d. Moses: Crebro pro commoditate tua, o Israelita, de praeceptis Dei, et maxime de illo primo et maximo, quod immediate praecessit, scilicet: «Diliges Dominum Deum tuum ex toto corde tuo,» cogitabis, loqueris et meditaberis, tam domi, quam foris, tam mane, quam vespere. Hinc Hebraice thora, id est lex, nonnulli deducunt a thur, id est explorare, aut circumquaque lustrare, quia lex universa assidue et diligenter exploranda, et circumquaque custodienda, ne quis in uno offendat. Cum enim praecepta omnia legis connexa sint, et in hoc dilectionis Dei praecepto, quasi in centro coeant, hinc «in uno offendens fit omnium reus,» Jacobi ii, 10.
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Versus 8. ET LIGABIS EA QUASI SIGNUM IN MANU TUA, ERUNTQUE ET MOVEBUNTUR INTER OCULOS TUOS. — Pro movebuntur hebraice est totaphot, quod Pagninus et Vatablus vertunt frontalia; alii specilia (per praecepta enim Dei conspicimus quid bonum, quid velit Deus); alii monimenta, vel memorialia. Porro totaphot nonnulli deducunt a taphaph, id est plodere, complodere, eo quod totaphot sive frontalia ad frontem plodendo, per singulos ictus quasi campanulae sonantes, admonerent Hebraeos de servanda lege et praeceptis Dei. Unde vocabantur phylacteria, q. d. Conservatoria legis. Judaei olim haec omnia ad litteram, uti sonant, acceperunt, ut patet Matth. cap. xxiii, 5; unde etiamnum sententias Hebraicas legis suae, parietibus suis domi inscribunt, et cum orant, appendunt ante se chartulam continentem haec verba: «Audi, Israel, Dominus Deus noster, Deus unus est.» Verum melius ea metaphorice, vel parabolice accipias, q. d. Ita continuam praeceptorum et dilectionis Dei habebis recordationem, ac si ipsa frontalibus, dextralibus et liminaribus inscripta, tuis oculis perpetuo objicerentur et observarentur. Ita Abulensis. Simili metaphora ait Deus Sioni, Isaiae cap. xlix, 16: «In manibus meis descripsi te;» quod explicat, dum subdit: «Muri tui coram oculis meis semper.» Pie et vere S. Augustinus in Solilog. cap. xviii: «Omni, ait, momento, o Domine, me tibi obligas, dum omni momento mihi tua magna beneficia praestas. Sicut ergo nulla hora est, vel punctum in omni vita mea, quo tuo beneficio non utar: sic nullum debet esse momentum, quo te non habeam ante oculos in mea memoria, et te non diligam ex omni fortitudine mea.»
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Versus 14. NON IBITIS POST DEOS ALIENOS — non sequemini cultum deorum alienorum.
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Versus 16. SICUT TENTASTI IN LOCO TENTATIONIS — qui inde hebraice dictus est, Massah et Meribah, Exodi cap. xvii, vers. 7. Versus 17. TESTIMONIA — id est leges, quae testantur quid velit Deus a nobis fieri. Versus 20. CRAS — tempore futuro.
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Versus 25. ERITQUE NOSTRI MISERICORS. — Hebraice, et justitia erit nobis. Sed justitia hic et alibi capitur pro misericordia, cujus rei causas dedi II Cor. cap. ix, vers. 9.
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… Uso devozionale presso i Giudei fu quello delle «fiumerie» (v.) con alcuni passi della B. (Ex. 13, 1-16; Deut. 6, 4-9), applicate durante la preghiera sulla fronte e sul braccio sinistro (cf. Deut. 6, 8); altre pergamene analoghe erano sotterrate sotto le soglie delle case giudaiche (māzūcōth).
… 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 di antichi …
FILATTERIE (GR. ΦΙΛΑΚΤΉΡΙΑ « SMULTEI »)
In seguito a un'esegesi servile s'introduisce l'obbligo (forse fin dal tempo di Esdra, o poco dopo) di un armese di preghiera, formato dalle « parole divine » (Deut. 6, 4-9; 11, 13-21; Num. 15, 37-41), trascritte in pezzi di pergamena, chiuse in due capsule di cuoio, le quali, al momento della preghiera, si legavano al braccio sinistro ed al capo, di …
… Contiene il Decalogo (linn. 1-21), lo Ième (= Deut. 6, 4-5; linn. 23-24) e una breve introduzione ad esso (linn. 22-23) che non si trova nella Bibbia ebraica, bensì nei Settanta (Deut. 6, 4).
Trae le sue origini da It. 6,3 e nella forma più ampia contiene anche Ez. 3, 12 b; Ps. 146, 10; Deut. 6,4; Num. 15, 41 c. Nelle lontane e non chiare origini la Q. veniva recitata soltanto nei giorni festivi, con il tempo anche nei giorni feriali e dopo le letture sacre pubbliche. …
… 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 e in Colui …
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… La letteratura pseudo-clementina non è citata, ma tradizioni giudaiche sono venute all'autore (p. 100, 15 sg. interpretazione giudaica di Deut. 6, 5: v. H. L. Strack-P. …
Tale verità ebbe conferma dalla predicazione di Cristo o degli Apostoli (cf. Mt. 19, 16-17; Mc. 10, 17-18; Lc. 18, 18-19; e ancora: Mt. 4, 10; Mc. 12, 30; Lc. 4, 8; 10, 27: la fonte comune di questi ultimi testi è Deut. 6, 5; cf. pure I Cor. 8, 4-6). E in seguito, come giustamente osserva A. Harnack, il contrasto tra m. e politeismo fu veramente, fin entro il
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… Uso devozionale presso i Giudei fu quello delle «fiumerie» (v.) con alcuni passi della B. (Ex. 13, 1-16; Deut. 6, 4-9), applicate durante la preghiera sulla fronte e sul braccio sinistro (cf. Deut. 6, 8); altre pergamene analoghe erano sotterrate sotto le soglie delle case giudaiche (māzūcōth).
FILATTERIE (GR. ΦΙΛΑΚΤΉΡΙΑ « SMULTEI »)
… Jud., IV, 21-23) e da antichi scrittori cristiani, è collegata ad una falsa interpretazione della calda raccomandazione, in Ex. 13, 9.16 e Deut. 6, 8; 11, 18, di ricordare e osservare costantemente la legge di Dio.
6:13
… Anzi più d'una volta la Scrittura consiglia o comanda di giurare (cf., ad es., Num. 5, 19; 30, 3-16; Deut. 6, 13). Quanto al passo sopra riferito di s. Matteo e quello di s. Giacomo che lo ripete, ivi Gesù intende escludere l'abuso e la frequenza del g. e lascia intendere che la perfezione sarebbe …
… senza necessità, aspettare o provocare un miracolo di Dio. Il tentatore raggiunge il colmo dell'audacia, chiedendo a Gesù l'adorazione con la promessa, in cambio, del dominio sul mondo; ma Cristo gli comanda di ritirarsi, poiché si deve servire solo Dio (Deut. 6, 13). Satana si allontana, ma per ritornare a tempo opportuno (Lc. 4, 13), cioè quando, nella Passione, sferrerà l'ultimo attacco.
6:16
… Con una citazione (Deut. 6, 16) Cristo rettifica il controsenso scritturale di Satana: non è lecito temerariamente, senza necessità, aspettare o provocare un miracolo di Dio. Il tentatore raggiunge il colmo dell'audacia, …
6:49
ŠĒMA' JĪŠRĀ'ĒL» («ASCOLTA, ISRAELE»)
«ŠĒMA' JĪŠRĀ'ĒL» («Ascolta, Israele»). - Parole ebraiche di Deut. 6, 49, che con Deut. 11, 13-21 e Num. 15, 37-41 costituiscono una professione di fede dell'unità di Dio, la quale sta al centro della liturgia ebraica.
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.