The people is put in mind of afflictions which happened in the deserte, and of benefites as wel past, as promised 11. to the end they loue and serue God more effectually.
1All the commandments, that I command thee this day, take great care to observe: that you may live, and be multiplied, and going in may possess the land, for which the Lord swore to your fathers.Procura diligentemente di osservare tutti i comandamenti, che io oggi ti annunzio; affinché possiate vivere, e moltiplichiate ed entriate a possedere la terra promessa dal Signore con giuramento a' padri vostri.EVERIE commandement, that I command thee this day, take diligent heede that thou doe it: that you may liue, and be multiplied, and entring in may possesse the Land, for the which our Lord sware to your fathers.Omne mandatum, quod ego præcipio tibi hodie, cave diligenter ut facias, ut possitis vivere, et multiplicemini, ingressique possideatis terram, pro qua juravit Dominus patribus vestris. 2And thou shalt remember all the way through which the Lord thy God hath brought thee for forty years through the desert, to afflict thee and to prove thee, and that the things that were in thy heart might be made known, whether thou wouldst keep his commandments or no.Tu terrai a memoria tutto il viaggio che il Signore Dio tuo ti fece fare per quarant'anni nel deserto per umiliarti, e per far prova di te, e affinché si rendesse manifesto quel che tu avevi nel cuore, se tu fossi, o no per adempire i suoi comandamenti.And thou shalt remember al the iourney, through the which the Lord thy God hath brought thee fourtie yeares by the desert, that he might afflict and proue thee, and that the thinges that were in thy hart might be made knowen, whether thou wouldest keepe his commandementes or not.Et recordaberis cuncti itineris, per quod adduxit te Dominus Deus tuus quadraginta annis per desertum, ut affligeret te, atque tentaret, et nota fierent quæ in tuo animo versabantur, utrum custodires mandata illius, an non. 3He afflicted thee with want, and gave thee manna for thy food, which neither thou nor thy fathers knew: to shew that not in bread alone doth man live, but in every word that proceedeth from the mouth of God.Ti afflisse colla penuria, e ti diè per cibo la manna non conosciuta da te, né da' padri tuoi, per farti vedere, come non di solo pane vive l'uomo, ma di qualunque cosa, che Dio avrà ordinato.He afflicted thee with penurie, and gaue thee for meate Manna, which thou knewest not nor thy fathers: for to shew vnto thee that not in bread onlie a man liue, but in euerie word that procedeth from the mouth of God.Afflixit te penuria, et dedit tibi cibum manna, quod ignorabas tu et patres tui: ut ostenderet tibi quod non in solo pane vivat homo, sed in omni verbo quod egreditur de ore Dei. 4Thy raiment, with which thou wast covered, hath not decayed for age, and thy foot is not worn, lo this is the fortieth year,La tua veste, ond'eri coperto, non venne meno per la vecchiezza, e il tuo piede non rimase pesto, ecco che questo è il quarantesimo anno.Thy rayment, wherwith thou wast couered, hath not decayed for age, and thy foote is not worne, loe this is the fourtith yeare.Vestimentum tuum, quo operiebaris, nequaquam vetustate defecit, et pes tuus non est subtritus, en quadragesimus annus est: 5That thou mayst consider in thy heart, that as a man traineth up his son, so the Lord thy God hath trained thee up.E ripensa in cuor tuo, che in quella guisa che un uomo corregge il suo figliuolo, così il Signore Dio tuo ti corresse.That thou mayest recount in thy hart, that as a man disciplineth his sonne, so the Lord thy God hath disciplined thee,ut recogites in corde tuo, quia sicut erudit filium suum homo, sic Dominus Deus tuus erudivit te,
6That thou shouldst keep the commandments of the Lord thy God, and walk in his ways, and fear him.Affinché tu osservi i comandamenti del Signore Dio tuo, e cammini nelle sue vie, e lo tema:that thou shouldest keepe the cōmandementes of the Lord thy God, & walke in his wayes, and feare him.ut custodias mandata Domini Dei tui, et ambules in viis ejus, et timeas eum. 7For the Lord thy God will bring thee into a good land, of brooks and of waters, and of fountains: in the plains of which and the hills deep rivers break out:Conciossiaché il Signore Dio tuo t'introdurrà in questa terra buona, terra di rivi, e di laghi e di fontane: dove e ne' piani, e ne' colli zampillano sorgenti perenni:For the Lord thy God wil bring thee in vnto a good land, a land of riuers & waters and of fountaynes: in the plains wherof and mountaynes deepe floudes gush out:Dominus enim Deus tuus introducet te in terram bonam, terram rivorum, aquarumque et fontium, in cujus campis et montibus erumpunt fluviorum abyssi: 8A land of wheat, and barley, and vineyards, wherein fig trees and pomegranates, and oliveyards grow: a land of oil and honey.Terra da grano, da orzo, e da viti, dove nascono e fichi, e meligranati, e uliveti: terra di olio e di miele,a land of wheate, of barley & vineyardes, wherein figge trees and pomegranates, and oliueyardes doe grow: a land of oyle and honie.terram frumenti, hordei ac vinearum, in qua ficus, et malogranata, et oliveta nascuntur: terram olei ac mellis, 9Where without any want thou shalt eat thy bread, and enjoy abundance of all things: where the stones are iron, and out of its hills are dug mines of brass:Dove senza risparmio mangerai il tuo pane, e goderai abbondanza d'ogni bene: terra, di cui le pietre son ferro, e da' monti si scavan metalli:Where without any penutie thou shalt eate thy bread, and enioy abundance of al thinges: whose stones are yron, and out of the mountaynes therof are digged metalles of brasse:ubi absque ulla penuria comedes panem tuum, et rerum omnium abundantia perfrueris: cujus lapides ferrum sunt, et de montibus ejus æris metalla fodiuntur: 10That when thou hast eaten, and art full, thou mayst bless the Lord thy God for the excellent land which he hath given thee.Affinché quando tu avrai mangiato, e sarai satollo, tu renda grazie al Signore Dio tuo dell'ottima terra, ch'egli ti ha dato.that when thou hast eaten, and art ful, thou mayest blesse the Lord thy God for the excellent land, which he hath geuen thee.ut cum comederis, et satiatus fueris, benedicas Domino Deo tuo pro terra optima, quam dedit tibi.
11Take heed, and beware lest at any time thou forget the Lord thy God, and neglect his commandments and judgments and ceremonies, which I command thee this day:Sta vigilante, e guardati dal dimenticarti giammai del Signore Dio tuo, e dal trascurare i comandamenti di lui, e le leggi, e le cerimonie, che io oggi ti annunzio:Obserue, and beware lest at any time thou forget the Lord thy God, and neglect his commandementes and iudgementes and ceremonies, which I command thee this day:Observa, et cave nequando obliviscaris Domini Dei tui, et negligas mandata ejus atque judicia et cæremonias, quas ego præcipio tibi hodie: 12Lest after thou hast eaten and art filled, hast built goodly houses, and dwelt in them,Abbi cura, che quando avrai mangiato, e sarai satollo, quando avrai edificate di belle case, e le abiterai,lest after thou hast eaten and art filled, hast built goodlie houses, and dwelled in them,ne postquam comederis et satiatus fueris, domos pulchras ædificaveris, et habitaveris in eis, 13And shalt have herds of oxen and flocks of sheep, and plenty of gold and of silver, and of all things,E avrai mandre di buoi, e greggi di pecore, e copia d'oro, d'argento, e di tutte le cose,and shalt haue heardes of oxen and flockes of sheepe, of gold and siluer, and of al thinges plentie,habuerisque armenta boum, et ovium greges, argenti et auri, cunctarumque rerum copiam, 14Thy heart be lifted up, and thou remember not the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage:Non s'inalberi il cuor tuo, onde non ti ricordi del Signore Dio tuo, che ti trasse dalla terra d'Egitto, dalla casa di schiavitù.thy hart be lifted vp, and thou remember not the Lord thy God, that brought thee out of the Land of Aegypt, out of the house of seruitude:elevetur cor tuum, et non reminiscaris Domini Dei tui, qui eduxit te de terra Ægypti, de domo servitutis, 15And was thy leader in the great and terrible wilderness, wherein there was the serpent burning with his breath, and the scorpion and the dipsas, and no waters at all: who brought forth streams out of the hardest rock,E fu tuo condottiere nel deserto grande e terribile, dove erano serpenti, che abbruciavan col fiato, e scorpioni, e dipsadi, e total mancanza di acqua: il quale da durissima pietra fe' sgorgare de' rivi.and was thy conductor in the huge and terrible wildernesse, wherein was the serpent burning with his breath, and the scorpion and the dipsas, and no waters at al: who brought forth riuers out of the hardest rocke,et ductor tuus fuit in solitudine magna atque terribili, in qua erat serpens flatu adurens, et scorpio, ac dipsas, et nullæ omnino aquæ: qui eduxit rivos de petra durissima, 16And fed thee in the wilderness with manna which thy fathers knew not. And after he had afflicted and proved thee, at the last he had mercy on thee,E ti cibò nel deserto colla manna non conosciuta da' padri tuoi. E dopo di averti afflitto e provato, ebbe alla fine misericordia di te.and fed thee with Manna in the wildernesse, which thy fathers knew not. And after he had afflicted and proued thee, at the last he had mercie vpon thee,et cibavit te manna in solitudine, quod nescierunt patres tui. Et postquam afflixit ac probavit, ad extremum misertus est tui, 17Lest thou shouldst say in thy heart: My own might, and the strength of my own hand have achieved all these things for me.Affinché tu in cuor tuo non dicessi: Il mio valore, e il mio braccio forte hanno prodotto a me tutti questi beni.lest thou shouldest say in thy hart: Myne owne force, and the strength of myne owne hand, haue archieued al these thinges for me.ne diceres in corde tuo: Fortitudo mea, et robur manus meæ, hæc mihi omnia præstiterunt:
18But remember the Lord thy God, that he hath given thee strength, that he might fulfil his covenant, concerning which he swore to thy fathers, as this present day sheweth.Ma ti ricordi, come il Signore Dio tuo è quegli che ti diè forza affin di adempire il patto fermato con giuramento co' padri tuoi, come il dì d'oggi dimostra.But remember the Lord thy God, that he hath geuen thee strength, that he might fulfil his couenant, concerning which he sware to thy fathers, as this present day sheweth.sed recorderis Domini Dei tui, quod ipse vires tibi præbuerit, ut impleret pactum suum, super quo juravit patribus tuis, sicut præsens indicat dies. 19But if thou forget the Lord thy God, and follow strange gods, and serve and adore them: behold now I foretell thee that thou shalt utterly perish.Ma se tu dimentico del Signore Dio tuo andrai dietro agli dii stranieri, e loro renderai culto, e gli adorerai, ecco che io ti profetizzo, che tu andrai totalmente in ruina.But if forgetting the Lord thy God, thou shalt folow strange goddes, and shalt serue and adore them: behold now I foretel thee that thou shalt perish vtterly.Sin autem oblitus Domini Dei tui, secutus fueris deos alienos, coluerisque illos et adoraveris: ecce nunc prædico tibi quod omnino dispereas. 20As the nations, which the Lord destroyed at thy entrance, so shall you also perish, if you be disobedient to the voice of the Lord your God.Appunto come quelle nazioni, le quali dal Signore sono state distrutte alla tua venuta: così voi pur perirete, se sarete disobbedienti alla voce del Signore Dio vostro.As the Nations, which our Lord destroyed at thyne entrie, so shal you also perish, if you be disobedient to the voice of the Lord your God.Sicut gentes, quas delevit Dominus in introitu tuo, ita et vos peribitis, si inobedientes fueritis voci Domini Dei vestri.
8:1
Year of the World 2553.
8:2
Calmet
Prove, which is done frequently by posterity also, ver. 3, 12, 14. After trying the fidelity of his people by various means, to make them sensible of their own weakness and inability to do good, God takes pity on them, ver. 16. (Calmet)
Haydock
Known. Hebrew, "to know (by experience) what was in thy heart, whether," etc. The original term signifies also to make known to others, Genesis 22:12. (Haydock)
8:3
Challoner
Not in bread alone, etc. that is That God is able to make food of what he pleases for the support of man. (Challoner)
Obedience to his law will ensure a happy life, ver. 1.
God can support a person's life without any sustenance, as he did Moses, Elias, etc., for a long time. When the usual food is wanting, he can send some of a supernatural kind, as he did the manna.
St. Chrysostom
Word. Hebrew, "by whatever proceedeth," etc. The Septuagint and our Saviour (Matthew 4:4,) cite it, however, agreeably to the Vulgate. The word of God and Jesus Christ nourish our souls. (St. Chrysostom)
Calmet
Philo says, "God feeds us with his most universal word...which is more ancient than the creation." (Calmet)
Tirinus
God could make the most poisonous things afford more nutrition, if he commanded us to eat them, than even the most delicious viands. (Abulensis) (Tirinus)
Worthington
God can make food of whatever He pleases, or sustain men without meat. (Worthington)
8:4
Calmet
Worn, for want of shoes, chap. 29:5. (Chaldean) This miracle of the Hebrews, being so well provided with raiment in a desert country, is mentioned, 2 Esdras 9:21. Cosmas (B. v.) allows only that merchants constantly supplied them, and Abenezra thinks that they had brought plenty for change out of Egypt. (Calmet)
Haydock
But the Scripture seems to acknowledge something more wonderful; namely, the good condition of the people's feet, and of their garments, after they had been worn for such a length of time. As their numbers had not increased, the children might be supplied with the clothes of the deceased; so that there is no need of making the miracle still greater, by asserting, as some have done, that the garments grew larger with the bodies of those who wore them. (Haydock)
Tirinus
The miracle was in favour both of good and bad, like manna, etc. (Tirinus)
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Up, by mildness and correction alternately. Hebrew, "chastiseth thee," Proverbs 3:12.
8:7
Haydock
Out. The Jordan was the only river of consequence; but there were many torrents, etc., which rendered the country very different from that where they had been travelling for 40 years. (Haydock)
Calmet
Hebrew, "of fountains, of abysses, which spring in vales and on mountains," having their origin in the sea. (Chaldean; Ecclesiastes 1:7.) "Judea is famous for its waters," says Solinus, (35,) "and the Jordan, a most enchanting river, runs through regions of equal beauty." (Calmet)
8:8
Du Hamel
Honey, extracted from dates. (Du Hamel)
Haydock
Almost all the luxuries of the earth might be found in the promised land; so that it was justly said to flow with milk and honey. (Haydock)
8:9
Iron, equal in hardness, and used to cut things, in the same manner as we use iron or steel, Isaias 60:17.
Eusebio † 339 d.C.
Brass. There were mines of both in Mount Libanus; and David collected great quantities of such metals from Coelosyria, 3 Kings 18:8., and 1 Paralipomenon 22:3, 14. Sidon was noted for its brass. (Homer, Odyssey 15:425.) Sarepta probably took its name from the "foundry" established there. Dan and Aser had abundance of iron and of brass, Deuteronomy 33:25.; Ezechiel 27:19. Cadmus brought from this country the art of melting gold, etc., into Greece. (Pliny, [Natural History?] 7:56. In latter ages, many Christians were condemned to work in the mines of Palestine. (Eusebius)
8:10
Menochius
Bless, not forgetting to give thanks after meat, as well as to beg God's blessing before: for it is sanctified by the word of God and prayer, 1 Timothy 4:45. (Menochius)
Fagius
In all things give thanks, 1 Thessalonians 5:18. Our Saviour did so at the last supper, Matthew 26:26. At taking the cup, the Jews say, "Blessed be thou, O Lord, who createdst the fruit of the vine." At the end of the repast, one of the most dignified at table, holding a cup full of wine, says, "Let us bless Him, who has fed us with his goods, and who preserves our life by his goodness;" and all answer, "Blessed be He from whom we have received food and life:" after which a long prayer is recited. (Fagius)
Calmet
In compliance with this custom, our Lord took the cup after supper, and recited (Haydock) or sung a hymn, Luke 22:20., and Matthew 26:30. (Calmet)
8:15
Tirinus
Breath. Hebrew saraphh, or the basilisk, as it is rendered, Isaias 30:6. It destroys both the grass and animals, by the burning infection of its breath. (Galen; Pliny, [Natural History?] 8:19. See Numbers 21:6. (Tirinus)
Scorpion stings with its tail.
Challoner
Dipsas. A serpent whose bite causes a violent thirst: from whence it has its name; for in Greek, dipsa signifies thirst. (Challoner)
Calmet
It is impossible to quench this thirst, (Worthington) and those who are bitten by this serpent can discharge no water. (Calmet)
Tirinus
They drink till they burst, unless they can procure some treacle, or remedy against the poison. (Dioscorides) (Tirinus)
Haydock
Some translate the Hebrew, "scorpions, and (at the place of) drought, where there was no water: he brought," etc., whether Tsommaon be the name of a particular place, (Isaias 35:7.; Onkelos; Calmet) or it may be applied to the greatest part of that desert, where the want of water so often occasioned the murmurs of the people. (Haydock)
8:17
For me. Hebrew, "hath procured me this wealth," or strength, ver. 18.
8:19
Calmet
Thee. Hebrew, "I attest this day against you, (Septuagint add heaven and earth,) that you shall," etc. God had already forbidden the worship of strange gods, Exodus 20:3. He now threatens to punish the transgressors most severely. All nations have deemed it criminal to abandon the religion of their ancestors, unless when there were evident proofs of its absurdity, as was the case when so many embraced the doctrine of Jesus Christ, for which they were so cruelly persecuted. The Athenians would not suffer a word to be spoken against their gods; (Josephus, contra Ap. ii.) and Cicero (Leg. ii.) lays down this as a law, "Let no one have gods to himself, nor any new ones: let him not adore, even in private, strange gods; unless they have been publicly acknowledged." (Calmet)
8:20
Destroyed. Hebrew, "destroys." Some were already subdued, others on the brink of ruin.
Haydock
Disobedient to. God punished this sin in the most exemplary manner. (Haydock)
8:3
Not in bread alone, etc.... That is, that God is able to make food of what he pleases for the support of man.
8:15
The Dipsas.... A serpent whose bite causeth a violent thirst; from whence it has its name, for in Greek dipsa signifies thirst.
8:3
God is able to make foode of what he plesse, or to sustaine men without ••cate.
8:15
A serpent lesse then a scorpion, making those whom he byteth to die of thirst Sol••us in polyhist. cap. de Africa.
8:2
san Tascio Cecilio Cipriano † 258 d.C. On the Mortality 11
… a contrite and humbled heart God does not despise;” since also in Deuteronomy the Holy Spirit warns by Moses, and says, “The Lord thy God will vex thee, and will bring hunger upon thee; and it shall be known in thine heart if thou hast well kept His commandments or no.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 6.11
… or this which is said to the people in Deuteronomy by Moses: “And thou shalt remember all the way through which the Lord thy God hath brought thee for forty years through the desert, to afflict thee and to prove thee, and that the things that were in thy heart might be made known, whether thou wouldst keep His Commandments or no:”
8:3
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.16.3
… and He fed them with manna, that they might receive food for their souls ( uti rationalem acciperent escam ); as also Moses says in Deuteronomy: “And fed thee with manna, which thy fathers did not know, that thou mightest know that man doth not live by bread alone; but by every word of God proceeding out of His mouth doth man live.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.21.2
… For, when tempting Him, he said, “If thou be the Son of God, command that these stones be made bread.” But the Lord repulsed him by the commandment of the law, saying, “It is written, Man doth not live by bread alone.”
Tertulliano † 220 d.C. On the Resurrection of the Flesh 61
… But even in the present life there may be cessations of their office for our stomachs and our generative organs. For forty days Moses and Elias fasted, and lived upon God alone. For even so early was the principle consecrated: “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
Tertulliano † 220 d.C. On Fasting 6
… Through them, to wit, had “the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart” obstructed by the “fats” of which He had expressly forbidden the eating, teaching man not to be studious of the stomach.
Origene † 254 d.C. Origen De Principiis 2.11.3
… and will there come to a truer and clearer knowledge of that which here has been already predicted, viz., that “man shall not live by bread alone, but by every word which proceedeth from the mouth of God.”
Antipapa Novaziano † 258 d.C. On the Jewish Meats 5
… Whosoever is thus fed, feeds also with Christ. Such a banqueter is God’s guest: these are the feasts that feed the angels, these are the tables which the martyrs make. Hence is that word of the law: “Man doth not live by bread alone, but by every word which proceedeth out of the mouth of God.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.17
92. In all things he was accustomed both to be full and to be hungry. Blessed is he that knows how to be full in Christ. Not corporal, but spiritual, is that satiety which knowledge brings about. And rightly is there need of knowledge: “For man lives not by bread alone, but by every word of God.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.7
… Shall we then expel those who are wont to supply us with food, are we unwilling to feed in a time of need those who have fed us all along? How great is the assistance which they supply even at this time. “Not by bread alone does man live.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 53
To establish this, Christ Himself said, “How many sparrows do ye exceed in value?” And He said it, teaching them not to put their confidence in wealth and land and seeds; for it is not these that feed us, but the word of God.
san Girolamo † 420 d.C. The Letters of St. Jerome 130.10
… Elijah on the other hand after forty days of fasting was carried in a fiery chariot into heaven. For forty days and forty nights Moses lived by the intimate converse which he had with God, thus proving in his own case the complete truth of the saying, “man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 8.21
… “Thou shalt not give thy daughter to his son to wife, nor shalt thou take a wife of his daughters to thy son; for they shall seduce your hearts to depart from your God, and to follow their gods and serve them.”
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Tertulliano † 220 d.C. An Answer to the Jews 3
… For Israel—who had been known to God, and who had by Him been “upraised” in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions, or fed on this world’s
8:11
Pseudo-Clement The Recognitions of Clement 2.45
… because neither could it excuse the first woman, that she had unhappily believed the serpent; but she was condemned to death, because she believed badly. For this cause therefore, Moses, also commending the faith of one God to the people, says, ‘Take heed to thyself, that thou be not seduced from the Lord thy God.’
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.15
… Accordingly, in Deuteronomy, Moses says: “Lest, when thou hast eaten and art full, and hast built goodly houses, and when thy herds and thy flocks multiply, as well as thy silver and thy gold, thine heart be then lifted up, and thou forget the Lord thy God.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.39
… and so that day come upon them unawares, like a snare” —if indeed they should forget God amidst the abundance and occupation of the world. Like this will be found the admonition of Moses,—so that He who delivers from “the snare” of that day is none other than He who so long before addressed to men the same admonition.
Tertulliano † 220 d.C. On Fasting 6
… “Lest, when thou shalt have eaten, and drunken, and built excellent houses, thy sheep and oxen being multiplied, and (thy) silver and gold, thy heart be elated, and thou be forgetful of the Lord thy God.”
san Girolamo † 420 d.C. Against Jovinianus 2.10
… Moses boldly broke the tables: for he knew that drunkards cannot hear the word of God. “The beloved grew thick, waxed fat, and became sleek: he kicked and forsook the Lord which made him, and departed from the God of his salvation.” Hence also it is enjoined in the same Book of Deuteronomy:
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 5.15
… and was thy leader in the great and terrible wilderness.”
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san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 23
… Spiritual drink we have, not water, that springs forth from the Rock. So have we too our encampment ( Rev. xx. 9 .), and we dwell in the desert even now; for a desert indeed without virtue, is the earth even now, even more desolate than that wilderness. Why was that desert so terrible? Was it not because it had scorpions in it, and adders? (
san Girolamo † 420 d.C. The Letters of St. Jerome 7.3
3. You tell me that Bonosus, like a true son of the Fish, has taken to the water. As for me who am still foul with my old stains, like the basilisk and the scorpion I haunt the dry places.
san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… His destruction is thus described in the book of Psalms: “Thou didst endow the sea with virtue through thy power: thou brakest the heads of the dragons in the waters: thou brakest the heads of leviathan in pieces.” For this reason adders and scorpions haunt dry places
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 147
He is named Christ from being as man anointed with the Holy Ghost, and called our High Priest, Apostle, Prophet and King. Long ago the divine Moses exclaimed “The Lord thy God will raise up unto thee a prophet, from the midst of thee, of thy brethren, like unto me.”
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sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 16
… It is impossible to suppose that so great a teacher as the apostle was ignorant of the law of God, which proclaims the following in Deuteronomy: “Say not in thine heart, My own strength and energy of hand hath wrought for me this great power; but thou shalt remember the Lord thy God, how it is He that giveth thee strength to acquire such power.”
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1. OMNE MANDATUM, QUOD EGO PRÆCIPIO TIBI HODIE, CAVE DILIGENTER UT FACIAS. — « Cave, » id est caute observa, et, ut hebraice est, custodi, idque quia hoc fieri debet propter Deum, et ex mandato Dei; nam, ut recte ait Abulensis: « Si homines servientes dominis terrenis, propter eorum reverentiam, attentissimi sunt ne quid in eorum ministerio deficiat; quam attenti et cauti esse debemus, cum Deo ministramus, vel aliquod ejus mandatum facimus! quia reverentia Dei, æque ac majestas, distat in infinitum a reverentia et majestate hominum. Idcirco cum magno timore facere debemus mandata Dei, caventes diligentissime ne quid ibi deficiat; hinc dicitur Psal. II: Servite Domino in timore, et exultate ei cum tremore; et alibi: Maledictus qui facit opus Domini negligenter. Hanc ergo reverentiam et cautelam significat to cave ut facias, id est, sis multum attentus ad hæc. » Hucusque Abulensis.
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3. AFFLIXIT TE PENURIA. — Nam in deserto Hebræi non invenerunt carnes, nec segetes, imo nec olera sæpe: unde murmurarunt, ideoque Deus dedit eis manna, ut patet Exodi XVI, 3. Moraliter disce hic Deum eos, quos affligit penuria, pascere manna, id est, cibo spiritali, ut qui jejunant ventre, reficiantur in mente; ut qui carent consolationibus terrenis, abundent cœlestibus. Sicut vice versa, qui abundant consolationibus humanis, destituuntur divinis; unde et filii Israel mox ut gustarunt fruges terræ Chanaan, perdiderunt manna de cœlo, Josue V, 12. Sic Jacob pauper et miser, fugiens Esau, vidit scalam usque in cœlum, Deumque illi innixum, Gen. XXVIII, 12. Sic S. Joannes in exilio fame et ærumnis afflictus, vidit sublimia illa mysteria Apocalypseos. Sic Stephanus in lapidatione vidit Jesum stantem a dextris virtutis Dei. Hinc Christus Joannis discipulis hoc sui signum ab Isaia prædictum assignat: « Pauperes evangelizantur, » Matth. XI, 5. Et S. Jacobus, epist. cap. II, vers. 5: « Nonne, ait, Deus elegit pauperes in hoc mundo, divites in fide, et hæredes regni, quod repromisit Deus diligentibus se? » « Ita Religiosus est pauper in cella, dives in conscientia, » ait S. Bernardus. Et Apostolus, II Cor. IV, cum dixisset vers. 8: « In omnibus tribulationem patimur, sed non angustiamur; aporiamur (penuria affligimur), sed non destituimur, » subdit vers. 16: « Licet is qui foris est noster homo corrumpatur, tamen is qui intus est renovatur de die in diem. Id enim quod in præsenti est momentaneum et leve tribulationis nostræ, supra modum in sublimitate æternum gloriæ pondus operatur in nobis. »
UT OSTENDERET TIBI, QUOD NON IN SOLO PANE VIVAT HOMO (vos enim sustentavit in deserto per 40 annos, sine pane, per manna), SED IN OMNI VERBO QUOD EGREDITUR DE ORE DEI. — Hebraice, super omne quod egreditur os Domini, vivet homo, q. d. Homo vivet re quacumque quam jusserit Dominus, aut ordinarit ad vitæ humanæ sustentationem, uti Judæi vixerunt ex manna; adeo, ait Abulensis, ut, si Deus mandaret nobis ut comederemus colubros, basiliscos, lapides, æs, etc., nos melius illis, quam delicatissimis cibis nutriremur; imo si vellet, aut juberet, sine omni cibo viveremus; uti Simeon Stylites viginti octo quadragesimas sine cibo et potu transegit, et Christus 40 dies vixit sine cibo in deserto, atque tentanti eum diabolo ad gulam, respondit ex ipsa verba: « Non in solo pane vivit homo, » etc. Sic et Elias, Moses et alii diu sine cibo vixerunt. Simile etiamnum fit in Sanctis qui, orationi et contemplationi intenti, spiritualibus delectationibus pascuntur, quæ memoriam et appetitum cibi et rerum sensibilium exstinguunt. Ita Cassianus, Collat. XIX, cap. IV, refert de Joanne Abbate, quod deliciis spiritualibus occupatus, non recordabatur an pridie comedisset, necne. Nota hebraismum: Egressus est sermo ex aliquo, vel ex ore alicujus, id est, placitum, libitum, vel decretum est illi. Sic dicit Laban cum suis, Gen. XXIV, 50: « A Domino egressus est sermo, non possumus extra placitum ejus quidquam aliud loqui tecum, » q. d. Domino placet ut Rebecca nubat Isaaco, nos Dei placito reluctari non possumus, nec debemus; et Jerem. XLIV, 17, dicunt impii Judæi: « Faciemus omne verbum quod egredietur de ore nostro, » id est, omne quod libuerit. Mystice, S. Ambrosius in Luc. IV: Vivit, ait, homo omni verbo Dei, id est, alimento verbi cœlestis, quo alitur anima, præ quo fames corporis est negligenda; et tale verbum, primo, est Christus; secundo, S. Scriptura; tertio, oratio et inspiratio Dei. Hunc sensum volunt aliqui esse litteralem, sed ex dictis patet esse mysticum.
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4. VESTIMENTUM TUUM QUO OPERIEBARIS, NEQUAQUAM VETUSTATE DEFECIT. — Quia, inquit Aben-Esra, manna fuit talis temperamenti, ut non gigneret sudorem, quo vestes perustæ inveterantur. Sed hoc non sufficiebat hic; solo enim usu teruntur vestes, præsertim si quis iter faciat. Fuit ergo miraculosa soliditas, per 40 annos a Deo concessa vestibus Hebræorum, ut nullatenus rumperentur, vel tererentur. Hinc rursum videntur vestes hæ cum parvulis crevisse; nam alioqui illæ crescentium corporibus non quadrassent, itaque Hebræi grandiores facti, nudi incedere debuissent; unde enim singuli in tanto numero vestes alias sibi comparassent? Ita Abulensis. Ita S. Apollonii (qui fuit pater 500 monachorum, miræ sanctitatis vir) vestimenta non veterascebant, ait Palladius in Lausiaca, cap. LII, cum tamen in deserto Thebaidis vixerit 40 annis, æque ac Hebræi. Simile miraculum præstitit Deus S. Abrahamio Eremitæ, quod enarrat S. Ephrem, qui ei fuit familiaris, in illius Vita: « Erat, ait, aspectus ejus velut flos rosæ; divina enim gratia ipse sustentabatur in omnibus, et jucunditate spiritalis lætitiæ fruebatur. Quin et in hora obdormitionis suæ ita specioso vultu cernebatur, quasi angelorum comitatu stipatus fuisset. Sed et alia in eo admiranda Dei gratia visa est, quod totis quinquaginta abstinentiæ suæ annis, vestem cilicinam, qua indutus fuerat, nunquam mutaverit, quæque ita perseveranter ad finem usque vitæ ipsi servivit, ut etiam alii participes ejusdem illius vestis postea fuerint, quæ ei prius jam inveterata usui fuerat. » Causa meritoria hujus integritatis corporis et vestium fuit integritas et constantia mentis. « Per omne enim tempus conversionis suæ nunquam a regula instituti sui deflexit, neque unquam iisdem temporibus dies illum aliqua sine lacrymis præteriit. Non appropinquavit corpori ejus oleum, neque faciem suam, aut pedes unquam aqua abluit. Sic autem se in sui instituti certamine gerebat, quasi quotidie moriturus esset. In admiranda illa sua abstinentia, assiduisque vigiliis, ac lacrymarum fluentis, humicubationibus et corporis maceratione nunquam remissior aut imbecillior factus est, neque segnitie, vel tædio aliquo fatigatus: sed velut esuriens quispiam, aut sitiens, sic mens ejus nunquam sui instituti dulcedine poterat satiari. » Ita S. Maria Ægyptiaca in eremo vixit 47 annis, ac primis septemdecim duobus panibus (quos secum eo detulerat) et oleribus victitans, reliquis triginta sine cibo vitam egit, ac vestibus consumptis nuda, frigore et æstu tosta, ut videretur Æthiopissa. Hinc ipsa ad Zozimam: « Cibus, ait, potus et vestimentum mihi est verbum Dei; quia non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. » Et Job XXIV, juxta Septuaginta: « Eo quod ipsi non habeant vestimentum, petram sibi circumdederunt. » Et S. Paulus primus Eremita, anno ætatis 113, moriens ad S. Antonium: « En, ait, quem tanto labore quæsisti, putridis senectute membris, operit inculta canities; en vides hominem pulverem mox futurum; sed quia jam dormitionis meæ tempus instat, et, quod semper cupiebam dissolvi, et esse cum Christo, peracto cursu superest mihi corona justitiæ: tu missus es a Domino, qui humo corpusculum meum tegas, imo terræ terram reddas. » Ita S. Hieronymus in Vita S. Pauli. Apud Judæos traditio est ipsorum majores, in Ægypto, tria quæ a suis acceperant majoribus, non mutasse: scilicet nomina, linguam et vestes. Ita refert noster Serarius in Josue II, Quæst. XXV.
PES TUUS NON EST SUBTRITUS. — Hebr. non intumuit, q. d. Pes tuus neque intumuit, neque læsus, aut attritus est. Solent enim itinerantes in pedibus contrahere turgentes vesicas, quæ prius inflantur, quam subterantur: rursum solent diu ambulando, pellem pedum deterere. Dices: Num. XI, 1, dicitur quod populus dolebat propter laborem itineris. Respondeo: Labor iste fuit modicus, scilicet, fatigatio aliqua, non autem pedum læsio. Adde laborem hunc non tam fuisse causam, quam prætextum murmuris, ut ibi dixi. Denique, unicus fuit iste unius illius temporis, vel diei labor; cæteris enim diebus deinceps eos laborasse non legimus. Ita Abulensis; quinimo omnes valentes et vegetos fuisse ad iter sat significat Psaltes, Psal. CIV, 37, cum ait: « Non erat in tribubus eorum infirmus. » Secundo: « Pes tuus non est subtritus; » pes, id est calceus, tum quia pes, id est calceus, opponitur hic vestimento, tum quia ita se explicat Moses, Deut. XXIX, dicens: « Non sunt attrita vestimenta vestra, nec calceamenta pedum vestrorum vetustate consumpta sunt. » Sic Eccle. XXI, 3, Hebræum gaph, id est corpus, sumitur pro corporis indumento, unde Noster vertit, « cum qua veste (hebraice est gaph, id est, cum quo corpore) intravit, cum tali exeat. » Sic Isaiæ XLI, 3: « Semita in pedibus ejus non apparebit: » in pedibus, id est in calceis lutulentis et detritis. Sic saraballa Chaldaice significat tibias, et tibialia, teste S. Hieronymo in Daniel. III. Ita Sanchez, Prolegom. in Cant. EN QUADRAGESIMUS ANNUS EST, — ex quo Ægypto egressi hæc vestium et sanitatis beneficia a Deo continue percepimus.
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9. Cujus (terræ Chanaan) LAPIDES FERRUM SUNT, — q. d. In Chanaan sunt fodinæ ferreæ, e quibus eruuntur lapides, et massæ rubricæ, ex quibus conflatur ferrum.
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10. UT, CUM COMEDERIS ET SATIATUS FUERIS, BENEDICAS DOMINO. — Judæi etiamnum in conviviis utuntur longa benedictione et gratiarum actione, adeoque in festis seorsim calicem et seorsim panem benedicunt: quin et in mensa quoties novi et lauti quid affertur, iterant benedictionem, ut cum lautis vinum, vel aromata, vel fructus arborum, etc., afferuntur, dicunt: « Benedictus sis, Domine Deus noster creator, qui bonus es, et benefacis omnibus, qui creasti hoc sapidum vinum, hæc aromata, hos fructus, » etc., ut patet ex eorum libro rituali. Hinc et Christus tum alias, tum in ultima cœna gratias egit, et benedixit tam calicem quam panem. Et Apostolus, I Timoth. IV, 3, dicit cibos, quos creavit Deus, percipiendos esse cum gratiarum actione. « Quia omnis creatura Dei bona est, et nihil rejiciendum quod cum gratiarum actione percipitur. Sanctificatur enim per verbum Dei et orationem. » Vide ibi dicta.
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15. IN QUA ERAT, etc., DIPSAS. — Chaldæus vertit, locus sitis; recentiores vertunt, siccitas; sed nostro Interpreti consentiunt Septuaginta et Hebræa: tsimmaon, a tsimma, id est a siti, deducitur: unde Isidorus lib. XII Etymolog. cap. 14: Dipsas, inquit, latine dicitur situla, scilicet a siti; dipsades enim vocantur serpentes nocentissimi, eo quod morsi ab eis, continuo inarescant et siti ardeant: quare potum incessanter haurientes, tandem crepant et dissiliunt. De his agit Solinus in Polyhist., cap. De Africa, et alii historici, præsertim qui de exercitu Catonis in Libya scribunt, ubi sub arenæ cumulis id genus serpentis delitescit: iidem narrant militem a dipsade morsum ad mare insano impetu accurrisse, cumque magnam salsarum aquarum vim ebibisset, repente exstinctum esse. Magna ergo fuit Dei providentia et benevolentia erga Hebræos, quod ipsi per quadraginta annos ab his serpentibus, qui in deserto abundant, non sint læsi.
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16. ET POSTQUAM AFFLIXIT AC PROBAVIT. — Hebr. ut affligeret et probaret te, atque sic tandem benefaceret tibi. Sed eodem redit sensus, q. d. Prius te Deus afflixit et probavit per sitim et famem; sed mox dando aquas et manna, misertus est tui: patet ex præcedenti.
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17. NE DICERES IN CORDE TUO: FORTITUDO MEA, ET ROBUR MANUS MEÆ, HÆC MIHI OMNIA PRÆSTITERUNT. — Errat ergo Seneca dicens: « Deorum immortalium munus est quod vivimus, philosophiæ quod bene vivimus; » et ille qui dicebat Jovi: « Det vires, det opes, animum æquum mihi ipse parabo. » Nota: Permittit Deus suos in arcta redigi, ut eos doceat diffidere sibi suisque viribus, et fidere Deo; hinc orat totus Israel, imminente Holopherne, Judith VI: « Ostende, Domine, quoniam non derelinquis præsumentes de te, et de sua virtute gloriantes humilias; » nam, ut dicitur Proverb. XVIII, 10: « Turris fortissima nomen Domini: ad ipsam currit justus, et exaltabitur; » et Psal. XXX, vers. 5: « Beatus vir cujus est nomen Domini spes ejus, » ita Judas Machabæus, invocato Domino, Nicanorem aliosque hostes prostravit, II Machab. cap. XV. Docet S. Basilius, Institut. de vita perfecta, servos Dei a dæmone variis tentationibus agitari, sed eos vinci qui plus æquo sibi confidunt; nam, ut ait Serapion apud Cassianum, Collat. V, cap. IV: « Impossibile est de qualibet passione triumphum quempiam promereri, priusquam intellexerit, industria vel labore proprio victoriam ex dæmonis semel obtinere non posse; » et Jerem. cap. XVII: « Maledictus, ait, homo qui confidit in homine, et ponit carnem brachium suum. » S. Augustinus in Solilog. cap. XV: « Credebam, ait, me fore aliquid cum nihil essem; cogitabam me esse prudentem, et deceptus sum; dixi quod dives essem, et nullius egerem, et nesciebam quoniam pauper eram, cæcus, nudus, miserabilis. Sed nunc video quoniam, si quid boni est, parvi vel magni, donum tuum est. Credebam me sufficere per me, nec percipiebam quoniam tu regebas me, donec aliquantulum te elongasti a me, et cecidi statim in me, et quod surrexi fuit ex te. » Hinc oratio David, Psalm. XVII, 2: « Diligam te, Domine, fortitudo mea, Dominus firmamentum meum, et refugium meum, et liberator meus. » Davidis exemplum secuti sunt sancti Patres in eremo, qui teste Cassiano, Collat. X, cap. X, ad quasvis vel tentationes vel actiones statim in initio orabant: « Deus, in adjutorium meum intende; Domine, ad adjuvandum me festina. » Eumdem versiculum usurpat Ecclesia initio Horarum canonicarum: causam dat ibidem Cassianus. Et S. Paulus, Philip. II: « Deus est qui operatur in vobis velle et perficere; » et cap. IV: « Omnia possum in eo qui me confortat; » et II Cor. II: « Deo autem gratias, qui semper nos triumphat (triumphare facit) in Christo Jesu; » et S. Jacobus, cap. I: « Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum. » Et Poeta: « In ipso vivimus, movemur et sumus. » « Neque enim, ut ait S. Augustinus, lib. IV De Genes. ad litt. cap. XII, mundus vel ictu oculi stare poterit, si ei Deus suum regimen subtraxerit. »
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… vincolo spezzato stabilendo un patto con Abramo e con la sua stirpe, patto rinnovato con Mosè in base al concetto di paternità divina in rapporto al popolo considerato come figlio (II Sam. 7, 14), oggetto dell'amore del Padre celeste (Ex. 4, 22; Deut. 8, 5). Ma il patto iniziato nella sfera spirituale e soprannaturale man mano degenerò, per la rozza mentalità del popolo ebraico, in interesse materiale, riducendo il sentimento religioso …
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… Il nome Αἰνών (Volgata Aenon; cf. « Aen » Ios. 15, 32, e « Ain » Ios. 19, 7; 21, 16) è trascrizione del plurale aramaico « ěndwān » ( « sorgenti »), scritto « ěnān » nel Targum di Deut. 8, 7. È da identificarsi col gruppo di cinque sorgenti (Ain el-Fāṭūr, Ain ed-Deir, Ain Qur'an, Ain es-Semsiyē, Ain el-Beidā) nel Gôr, a 12 km. a sud di Beisan; a nord di esse s'innalza …
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… raccomandata come questa delle p. (I Sam. 2, 29; II Par. 31, 5: Ezechia la rimette in onore; Neh. 10, 36: è ripresa dopo l'esilio; Ez. 44, 30; Mal. 3, 8; Tob. 1, 6; Prov. 3, 9; Ezel. 7, 34 [31]; 35, 10; I Mach. 3, 49). I rabbini posteriori, basandosi su Deut. 8, 8, determinarono l'offerta delle p. nei sette frutti comuni della Palestina: frumento, orzo, uva, fichi, melograno, olio e miele. …
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… Vien detto « deserto terribile e vasto » (Deut. 1, 17), in cui sono « serpenti di fuoco, scorpioni, terreno arido, privo di acque » (ibid. 8, 15).
SERAFINO (EBR. IĀRĀPH, PLUR. IĒRĀPHIM)
… Tale concetto si può applicare anche ai serpenti, che uccidono nel deserto gli Israeliti ribelli (Num. 21, 4-7; Deut. 8, 15); a causa del loro veleno micidiale sarebbero concepiti come «spiranti fuoco». …
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.