Diuers Moral, Ceremonial, and Iudicial precepts are briefly recited.
1The Lord spoke to Moses, saying:Il Signore parlò a Mosè, e disse:OVR Lord spake to Moyses, saying:Locutus est Dominus ad Moysen, dicens: 2Speak to all the congregation of the children of Israel. And thou shalt say to them: Be ye holy, because I the Lord your God am holy.Parla a tutta l'adunanza de' figliuoli d'Israele, e dirai loro: Siate santi, perocché santo son io il Signore Dio vostro.Speake to al the assemblie of the children of Israel, and thou shalt say to them: Be ye holie, because I the Lord your God am holie.Loquere ad omnem cœtum filiorum Israël, et dices ad eos: Sancti estote, quia ego sanctus sum, Dominus Deus vester. 3Let every one fear his father, and his mother. Keep my sabbaths. I am the Lord your God.Onori ciascheduno il padre suo, e la madre sua: osservate i miei sabati. Io il Signore Dio vostro.Let euerie one feare his father, and mother. Keepe my Sabbathes. I the Lord your God.Unusquisque patrem suum, et matrem suam timeat. Sabbata mea custodite. Ego Dominus Deus vester. 4Turn ye not to idols: nor make to yourselves molten gods. I am the Lord your God.Non vi rivolgete a' simulacri, e non vogliate farvi degli dii di getto. Io il Signore Dio vostro.Turne not your selues to idols, neither make you to your selues molten goddes. I the Lord your God.Nolite converti ad idola, nec deos conflatiles faciatis vobis. Ego Dominus Deus vester. 5If ye offer in sacrifice a peace offering to the Lord, that he may be favourable:Se immolate al Signore un'ostia pacifica affin d'averlo propizio,If ye immolate an hoste of pacifiques to the Lord, that it may be placable,Si immolaveritis hostiam pacificorum Domino, ut sit placabilis, 6You shall eat it on the same day it was offered, and the next day. And whatsoever shall be left until the third day, you shall burn with fire.Nel dì, in cui fu immolata, e nel dì appresso la mangerete: tutto quello poi che ne resti il terzo giorno lo darete alle fiamme.that day wherin it is immolated, shal you eate it, and the next day: and whatsoeuer shal be left vntil the third day, you shal burne with fire.eo die quo fuerit immolata, comedetis eam, et die altero: quidquid autem residuum fuerit in diem tertium, igne comburetis. 7If after two days any man eat thereof, he shall be profane and guilty of impiety:Chi dopo i due giorni ne mangerà, sarà profano, e reo d'empietà.if after two daies anie man eate therof, he shal be profane, and guiltie of impietie:Si quis post biduum comederit ex ea, profanus erit, et impietatis reus: 8And shall bear his iniquity, because he hath defiled the holy thing of the Lord. And that soul shall perish from among his people.E pagherà il fio di sua iniquità per aver profanato il Santo del Signore, ed ei sarà sterminato dalla società del suo popolo.and shal beare his iniquitie, because he hath polluted the holie of the Lord, and that soule shal perish out of his people.portabitque iniquitatem suam, quia sanctum Domini polluit, et peribit anima illa de populo suo.
9When thou reapest the corn of thy land, thou shalt not cut down all that is on the face of the earth to the very ground: nor shalt thou gather the ears that remain.Quando tu segherai la messe de' tuoi campi, non mieterai fino a terra tutta la superficie delle tue terre: né raccoglierai le spighe, che potranno restarvi.And when thou reapest the corne of thy lande, thou shalt not sheare the face of the earth to the verie ground: neither shalt thou gather the eares that remaine.Cumque messueris segetes terræ tuæ, non tondebis usque ad solum superficiem terræ, nec remanentes spicas colliges, 10Neither shalt thou gather the bunches and grapes that fall down in thy vineyard: but shalt leave them to the poor and the strangers to take. I am the Lord your God.E nella tua vigna non coglierai i raspolli, né prenderai i granelli che cadono: ma lascerai, che li prendano i poveri e i pellegrini. Io il Signore Dio vostro.Neither in thy vineyard shalt thou gather the clusters, and grapes that fal downe, but shalt leaue them to the poore, and the strangers to take. I the Lord your God.neque in vinea tua racemos et grana decidentia congregabis: sed pauperibus et peregrinis carpenda dimittes. Ego Dominus Deus vester. 11You shall not steal. You shall not lie: neither shall any man deceive his neighbour.Non ruberete. Non direte bugia, e nissuno ingannerà il suo prossimo.You shal not committe theft. You shal not lie, neither shal anie man deceaue his neighbour.Non facietis furtum. Non mentiemini, nec decipiet unusquisque proximum suum. 12Thou shalt not swear falsely by my name, nor profane the name of thy God. I am the Lord.Non ispergiurerai nel mio nome, e non profanerai il nome del Dio tuo. Io il Signore.Thou shalt not forsweare thy self in my name, nor pollute the name of thy God. I the Lord.Non perjurabis in nomine meo, nec pollues nomen Dei tui. Ego Dominus. 13Thou shalt not calumniate thy neighbour, nor oppress him by violence. The wages of him that hath been hired by thee shall not abide with thee until the morning.Non defraudare il prossimo tuo, e non lo opprimere con prepotenza. La paga dell'operaio che lavora per te, non resterà in tua mano sino al dì di poi.Thou shalt not calumniate thy neighbour, nor oppresse him by violence. The worke of thy hireling shal not abide with thee vntil morning.Non facies calumniam proximo tuo nec vi opprimes eum. Non morabitur opus mercenarii tui apud te usque mane.
14Thou shalt not speak evil of the deaf, nor put a stumbling block before the blind: but thou shalt fear the Lord thy God, because I am the Lord.Non parlerai male d'un sordo, e non porrai inciampo tra' piedi del cieco; ma temerai il Signore Dio tuo, perché io sono il Signore.Thou shalt not speake euil of the deafe man, nor put a stumbling blocke before the blinde: but thou shalt feare the Lord thy God, because I am the Lord.Non maledices surdo, nec coram cæco pones offendiculum: sed timebis Dominum Deum tuum, quia ego sum Dominus. 15Thou shalt not do that which is unjust, nor judge unjustly. Respect not the person of the poor: nor honour the countenance of the mighty. But judge thy neighbour according to justice.Non farai ingiustizia, e non pronunzierai ingiusta sentenza. Non avere riguardo alla persona del povero, e non aver soggezione della faccia dell'uom possente. Giudica il prossimo tuo con giustizia.Thou shalt not doe that which is vniust, nor iudge vniustly. Consider not the person of a poore man, neither honour thou the countenance of him that is mightie. Iudge iustly to thy neighbour.Non facies quod iniquum est, nec injuste judicabis. Non consideres personam pauperis, nec honores vultum potentis. Juste judica proximo tuo. 16Thou shalt not be a detractor nor a whisperer among the people. Thou shalt not stand against the blood of thy neighbour. I am the Lord.Non sarai maldicente, né soffione nel popol tuo. Non cospirerai contro il sangue del prossimo tuo. Io il Signore.Thou shalt not be a criminatour, nor a whisperer among the people. Thou shalt not stand against the bloud of thy neighbour. I the Lord.Non eris criminator, nec susurro in populo. Non stabis contra sanguinem proximi tui. Ego Dominus. 17Thou shalt not hate thy brother in thy heart: But reprove him openly, lest thou incur sin through him.Non odierai il tuo fratello in cuor tuo; ma riprendilo pubblicamente, affinché tu non incorra per causa di lui in peccato.Thou shalt not hate thy brother in thy hart, but controwle him openly, lest thou incurre sinne through him.Non oderis fratrem tuum in corde tuo, sed publice argue eum, ne habeas super illo peccatum. 18Seek not revenge, nor be mindful of the injury of thy citizens. Thou shalt love thy friend as thyself. I am the Lord.Non cercar la vendetta, e non conservar la memoria dell'ingiuria de' tuoi concittadini. Amerai l'amico tuo come te stesso. Io il Signore.Seeke not reuenge, nor be mindeful of the iniurie of thy citizens. Thou shalt loue thy freind as thy self. I the Lord.Non quæras ultionem, nec memor eris injuriæ civium tuorum. Diliges amicum tuum sicut teipsum. Ego Dominus.
19Keep ye my laws. Thou shalt not make thy cattle to gender with beasts of any other kind. Thou shalt not sow thy field with different seeds. Thou shalt not wear a garment that is woven of two sorts.Osservate le mie leggi. Non accoppierai il tuo giumento con animale d'altra specie. Non seminerai il tuo campo con seme vario: non ti vestirai d'una vesta tessuta di due materie.Keepe ve my lawes. Thou shalt not make thy cattel to gender with the beasts of an other kinde. Thy field thou shalt not sowe with diuers seede. A garment, that is wouen of two sortes, thou shalt not put on.Leges meas custodite. Jumentum tuum non facies coire cum alterius generis animantibus. Agrum tuum non seres diverso semine. Veste, quæ ex duobus texta est, non indueris. 20If a man carnally lie with a woman that is a bondservant and marriageable, and yet not redeemed with a price, nor made free: they both shall be scourged: and they shall not be put to death, because she was not a free woman.Se un uomo ha che fare con una donna, che sia schiava, e nubile prima che sia riscattata, e fatta libera, saranno battuti ambedue; ma non morranno, perché colei non era libera:If a man lie with a woman by carnal copulation, that is a bondwoman also mariable, and yet not redemed with a price, nor made free, both shal be beaten, and they shal not die, because she was not free.Homo, si dormierit cum muliere coitu seminis, quæ sit ancilla etiam nubilis, et tamen pretio non redempta, nec libertate donata: vapulabunt ambo, et non morientur, quia non fuit libera. 21And for his trespass he shall offer a ram to the Lord, at the door of the tabernacle of the testimony.Ma quegli offerirà al Signore pel suo delitto un ariete alla porta del tabernacolo del testimonio:And for his offence he shal offer to the Lord, at the dore of the tabernacle of testimonie a ramme:Pro delicto autem suo offeret Domino ad ostium tabernaculi testimonii arietem: 22And the priest shall pray for him: and for his sin before the Lord: and he shall have mercy on him, and the sin shall be forgiven.E il sacerdote farà orazione per lui e pel suo peccato dinanzi al Signore, e troverà clemenza, e gli sarà rimesso il peccato.and the priest shal pray for him, and for his sinne before the Lord, and he shal become propitious to him againe, and the sinne shal be forgeuen.orabitque pro eo sacerdos, et pro peccato ejus coram Domino, et repropitiabitur ei, dimitteturque peccatum.
23When you shall be come into the land, and shall have planted in it fruit trees, you shall take away the firstfruits of them. The fruit that comes forth shall be unclean to you: neither shall you eat of them.Quando sarete entrati in quella terra, e vi avrete piantati degli alberi fruttiferi, voi rigetterete le prime frutta, che quelli produrranno, le quali avrete per immonde, e non ne mangerete.When you shal be entred into the land, and haue planted in it fruite trees, you shal take away the prepuces of them: the fruite, that come forth shal be vncleane to you, neither shal you eate of them.Quando ingressi fueritis terram, et plantaveritis in ea ligna pomifera, auferetis præputia eorum: poma, quæ germinant, immunda erunt vobis, nec edetis ex eis. 24But in the fourth year, all their fruit shall be sanctified, to the praise of the Lord.Il quarto anno poi tutti i loro frutti saranno consacrati alla gloria del Signore.But in the fourth yeare, al their fruite shal be sanctified, laudable to the Lord.Quarto autem anno omnis fructus eorum sanctificabitur, laudabilis Domino. 25And in the fifth year you shall eat the fruits thereof, gathering the increase thereof. I am the Lord your God.Il quinto anno ne mangerete i frutti, e raccoglierete tutto quello che ei produrranno. Io il Signore Dio vostro.And the fifth yeare you shal eate the fruites, gathering the ofspring, that they bring forth. I the Lord your God.Quinto autem anno comedetis fructus, congregantes poma, quæ proferunt. Ego Dominus Deus vester. 26You shall not eat with blood. You shall not divine nor observe dreams.Non mangerete carni, dentro le quali sia il sangue. Non farete augurii, e non darete retta a' sogni.You shal not eate with bloud. You shal not diuine, nor obserue dreames.Non comedetis cum sanguine. Non augurabimini, nec observabitis somnia. 27Nor shall you cut your hair roundwise: nor shave your beard.Non vi taglierete i capelli in tondo: e non vi raderete la barba.Neither shal you cut your heare roundwise: nor shaue your beard.Neque in rotundum attondebitis comam, nec radetis barbam. 28You shall not make any cuttings in your flesh, for the dead: neither shall you make in yourselves any figures or marks. I am the Lord.Non farete incisioni sulla vostra carne a causa d'un morto; e non farete figure o segno sopra di voi. Io il Signore.And for the dead you shal not cut your flesh, neither shal you make in your selues any figures or markes, I the Lord.Et super mortuo non incidetis carnem vestram, neque figuras aliquas aut stigmata facietis vobis. Ego Dominus.
29Make not thy daughter a common strumpet, lest the land be defiled, and filled with wickedness.Non prostituire la tua figliuola, affinché non si contamini la terra, e non si riempia di scelleraggini.Make not thy daughter a common strumpet, lest the land be contamined, and filled with wickednesse.Ne prostituas filiam tuam, ne contaminetur terra et impleatur piaculo. 30Keep ye my sabbaths, and reverence my sanctuary. I am the Lord.Osservate i miei sabati, e riverite il mio santuario. Io il Signore.Keepe ye my Sabbathes, and feare my Sanctuarie. I the Lord.Sabbata mea custodite, et sanctuarium meum metuite. Ego Dominus. 31Go not aside after wizards: neither ask any thing of soothsayers, to be defiled by them. I am the Lord your God.Non andate dietro ai maghi, e non interrogate gli indovini, perocché eglino vi corromperebbero. Io il Signore Dio vostro.Decline not to magicians, neither aske any thing of soothsayers, to be polluted by them. I the Lord your God.Non declinetis ad magos, nec ab ariolis aliquid sciscitemini, ut polluamini per eos. Ego Dominus Deus vester. 32Rise up before the hoary head, and honour the person of the aged man: and fear the Lord thy God. I am the Lord.Alzati dinanzi alla canizie, e rendi onore alla persona del vecchio: e temi il Signore Dio tuo. Io sono il Signore.Before the hoare head rise vp, and honour the person of an old man: and feare the Lord thy God. I am the Lord.Coram cano capite consurge, et honora personam senis: et time Dominum Deum tuum. Ego Dominus. 33If a stranger dwell in your land, and abide among you, do not upbraid him:Se un forestiero abita nel vostro paese, e fa sua dimora tra di voi, non lo rimprocciate:If a stranger dwel in your land, and abide among you, doe not vpbraid him:Si habitaverit advena in terra vestra, et moratus fuerit inter vos, non exprobretis ei: 34But let him be among you as one of the same country. And you shall love him as yourselves: for you were strangers in the land of Egypt. I am the Lord your God.Ma sia tra voi, come se tra voi fosse nato, e amatelo come voi stessi: perocché voi pure foste forestieri nella terra d'Egitto. Io il Signore Dio vostro.but let him be among you as the same countrie man: and you shal loue him as your selues: for you also haue bene strangers in the Land of Aegypt. I the Lord your God.sed sit inter vos quasi indigena, et diligetis eum quasi vosmetipsos: fuistis enim et vos advenæ in terra Ægypti. Ego Dominus Deus vester. 35Do not any unjust thing in judgment, in rule, in weight, or in measure.Non fate ingiustizia nei vostri giudizii, nella canna, nel peso, nella misura.Do not anie vniust thing in iudgement, in rule, in weight, or measure.Nolite facere iniquum aliquid in judicio, in regula, in pondere, in mensura.
36Let the balance be just and the weights equal, the bushel just, and the sextary equal. I am the Lord your God, that brought you out of the land of Egypt.La stadera, e i pesi sien giusti: giusto l'epha, e l'hin. Io il Signore Dio vostro, che vi trassi dalla terra d'Egitto.Let the balance be iust, and the weightes equal, the busheliust, and the sextarie equal. I the Lord your God, that brought you out of the Land of Aegypt.Statera justa, et æqua sint pondera, justus modius, æquusque sextarius. Ego Dominus Deus vester, qui eduxi vos de terra Ægypti. 37Keep all my precepts, and all my judgments: and do them. I am the Lord.Osservate tutti i miei precetti, e tutti i miei ordini, e mettetegli in pratica. Io il Signore.Keepe al my preceptes, and al my iudgements, & doe them. I the Lord.Custodite omnia præcepta mea, et universa judicia, et facite ea. Ego Dominus.
19:1
Year of the World 2514.
19:3
Sabbaths. Both those which occur every week, and extraordinary ones, ver. 30.
19:4
Calmet
Idols. Hebrew, "vain things." (Calmet)
Menochius
Molten, or any other sort of workmanship. (Menochius)
19:7
Calmet
Profane. Hebrew, "it shall be defiled." Septuagint, "improper for sacrifice." Aquila, "It shall be rejected." (Calmet)
Menochius
So that the person who had offered it, shall become more guilty. (Menochius)
19:9
Du Hamel
Ground. Hebrew and Septuagint, "the extremity of thy field." The Rabbins say, a sixtieth part of all the products of the earth, was to be left for the poor. (Selden, Jur. 6:6.) Thus God teaches his people to exercise themselves in the acts of mercy. (Du Hamel)
19:10
Strangers. Septuagint and Syriac, "proselytes," who might dwell in the country. As the soil did not belong to them, great compassion was requisite: otherwise they must have perished, or become slaves.
Calmet
Lord; the sole proprietor. (Calmet)
19:11
Haydock
Lie. "When no injury is done to another, it is a great question whether a lie can ever be justified. The case would perhaps be easily decided, if we considered the commandments alone, and not the examples," of those holy men who seem to have sometimes thought it lawful. (St. Augustine, q. 68) But is it not better to allow that these were under an inculpable mistake, than to defend one fault, because it is not attended with the guilt of another, by hurting others? Even lies of jest and of excuse, are contrary to the gravity and open-dealing of a Christian; and God never speaks of lying without marks of disapprobation. (Haydock)
Oleaster
Hebrew, "you shall not deny, or extenuate yourselves," pretending that you cannot give alms. (Oleaster)
19:12
Philo
Profane. No greater indignity can be offered to God, than to solicit Him, as it were, to assist us in doing evil, by attesting falsehood. (Philo)
19:13
Haydock
Morning. Pay what is due to the labourer, immediately, if he desire it. (Haydock)
It was customary among the Jews to pay their workmen in the evening, Matthew 20:8.
19:14
Deaf. The word Kophos, used by the Septuagint, means also the dumb, as these defects are generally found in the same person. Nothing can be more base, than to attack those who are unable to defend themselves. Solon forbids anyone "to speak ill of the dead," though he may receive an injury from his children. Those who undermine and ruin the reputation of the absent, are no less to be condemned.
19:16
Detracter, whisperer. Hebrew rakil, stands for both these terms. Some translate a parasite, a merchant, vilifying the goods of others to enhance the price of his own; or a spy, seeking to discover and laugh at others' faults.
Neighbour; accusing him wrongfully, to the danger of his life; or lying in wait for him like an assassin. But strive rather to rescue those who are attacked. Those who neglect this duty, are responsible for the consequences, according to the Jews, (Selden, Jur. 4:3,) and the laws of the Egyptians. (Diodorus 1.)
19:17
St. Augustine
Openly, is not in the Hebrew or other versions. Instead of bearing malice at the heart, we are authorized to demand our right in a legal manner, or to correct in a fraternal matter, the person who may have injured us, lest we incur sin for our neglect, and the offender continue impenitent. Jesus Christ instructs us to do this with as little disturbance as possible, Matthew 18:15. Yet public sins must undergo a public correction, 1 Timothy 5:20. (St. Augustine, ser. 82.) Love should regulate our complaints. (St. Augustine, q. 70.)
19:18
Musonias
Revenge, by private authority, or out of passion, which the pagans themselves acknowledged was more becoming a brute than a man, ferae est. (Musonias, Sen. de ira 2:32.)
Calmet
Citizens. Hebrew, "observe or lie not in wait." Septuagint, "act not with fury against the son of thy people." (Calmet)
Hebrew notor, means to upbraid when doing a kindness.
Calmet
Thy friend. Hebrew rehaka, may denote thy neighbour, or any one with whom we have any thing to do. Thus God orders us to love strangers as ourselves, (ver. 34,) and to help our enemy, Exodus 23:4. The false insinuations of the Jews are fully exploded by Jesus Christ, Matthew 22:39. We must love the offender, but detest the offence. (St. Augustine, contra Faust. 19:24.) If God required his people to exterminate the Chanaanites, he did not authorized them to entertain any personal animosity against their persons, but they were to act as ministers of his justice. "O Lord, (said Philo very justly) we do not rejoice at the misfortune of our enemy, (Flaccus) having learnt from thy holy laws to compassionate the distress of others. But we thank thee for....delivering us from our afflictions." (Calmet)
19:19
Tirinus
Kind. Mules were therefore either brought from other countries, (3 Kings 10:28,) or they were produced by some of the same species, as, good authors assert, is frequently the case in Syria, Cappadocia, etc. (Pliny, [Natural History?] 8:44.; Pineda) (Tirinus)
Spencer (Leg. 2:20,) says, without any proof, that this law had a reference to the impure conjunctions of animals, in honour of Venus and of Priapus.
Challoner
Different seeds, etc. This law tends to recommend simplicity and plain-dealing in all things; and to teach the people not to join any false worship or heresy with the worship of the true God. (Challoner)
Worthington
Draw not the yoke with infidels, 2 Corinthians vi. (Theodoret, q. 27.) These different colours were not in themselves evil, since they were used in the priests' vestments. They insinuate, that we must avoid schisms. (Worthington)
Palladius
The sowing of different seeds tends to impoverish the soil. (Pliny, 18:10.) The Egyptians sowed various seeds on a board, covered with fine mould; and, observing which sort was destroyed by the heat of the sun in the dog-days, superstitiously refrained, that year, from sowing any of it, lest it should produce no crop. (Palladius)
Calmet
Sorts. The Rabbins say of linen and wool, as Deuteronomy 22:11. They allow other sorts. Josephus ([Aniquities?] 4:8,) supposes, that garments of the former description were thus reserved for the priests alone. The Flamen, among the Romans, could not wear a woollen garment sowed with thread, without committing a sin; piaculum erat, says Servius. These precepts were to be literally observed, though they concealed a moral instruction of the greatest consequence, importing that all unnatural intercourse was to be avoided. Pythagoras conveyed his instructions under similar enigmatical expressions, saying, "we must not stir up the fire with a sword," etc., as Solomon does likewise. (Proverbs 30:15 and Ecclesiasticus 12:3, 6.) (Calmet)
19:20
Marriageable. Hebrew, "promised, or given in marriage." Septuagint, "reserved for another....she shall," etc. Onkelos and the Arabic version suppose also, that the woman alone was to be scourged with leather thongs; a punishment to which the Samaritan copy condemns only the man. The Rabbins agree with the Septuagint. Others translate, "there shall be an enquiry made, or they shall be set free, and shall not die."
19:22
Pray. Hebrew and Septuagint, "shall atone for him with the ram of the sin-offering, before the Lord, for his sin."
19:23
Challoner
The first-fruits. Praeputia, literally their fore-skins: it alludes to circumcision, and signifies that for the first three years the trees were to be as uncircumcised, and their fruit unclean; till the fourth year their increase was sanctified and given to the Lord, that is, to the priests. (Challoner)
Calmet
In some countries, people take off the buds to strengthen the tree. (Calmet)
Philo de Creatione
The fruit, during the three first years, is not esteemed so good or wholesome; and therefore, it could not with propriety be presented to God. (Philo de Creatione.)
Haydock
Unclean. Hebrew, "three years shall it be as uncircumcised unto you; it shall not be eaten." (Haydock)
19:24
Tirinus
Lord. It was to be brought to the holy city, and offered with the other tithes, out of which a feast was made for the poor, etc. (Josephus, [Antiquities?] 4:8.) Besides the first-fruits for the priests, and the tithes for the Levites, out of which they again paid tithes to the priests, there was an annual tithe prescribed, (Deuteronomy 12:12,) to supply a feast for the indigent, etc., at Jerusalem, along with this fruit; and another, every third year, designed for the poor alone (Deuteronomy 14:28,) at the place of each one's abode. (Tirinus)
19:26
Haydock
Blood. The flesh of any animal. The blood must belong to God. The members of the Sanhedrim eat nothing on the day that a criminal is executed, supposing that this is the meaning of the precept. The Septuagint read erim, "on the mountains;" and another version has, "on the roof," as if the worship of idols on high places were forbidden. (Haydock)
Calmet
Divine. Perhaps by means of "serpents," or "plates of brass," as the Hebrew ness, may insinuate. These methods were known to the ancients. (Horace, Ode 3:37.; Pliny 30:2.) (Calmet)
Haydock
Dreams. Hebrew, times. See Galatians 4:10. (Haydock)
19:27
Challoner
Cut your hair, etc. This, and other such like things, of themselves indifferent, were forbidden by God, that they might not imitate the Egyptians or other infidels, who practised these things out of superstition, in honour of their false deities. (Challoner)
Tirinus
The pagans consecrated locks of hair, and their beard, when it was first cut, to Apollo, the river gods, the hours, Esculapius, etc. Some, at Rome, hung the hair on a tree. (Tirinus)
The Arabians and Macae left only a tuft of hair at the top of their head, in imitation of Bacchus. (Herodotus 3:8.; 4:175.) This tuft is called sisoe by the Septuagint who seem to have alluded o the Hebrew term tsitsith. See Ezechiel 8:3. The ancient scholiast says, this was left in honour of Saturn. It resembled a crown. The same custom was observed by the Syrians, (Lucian) Idumeans, etc. (Jeremias 9:25.)
Calmet
Beard. Hebrew, "the angle, or extremity of your beard." These regulations would seem beneath the attention of a lawgiver. But they were made in opposition to some profane customs of the surrounding nations. The Jews still observe this direction, and leave the beard from the ear to the chin, (where they let it grow pretty long) and also two mustaches, or whiskers, on the top lip. The Egyptian mummies have only the beard on the chin. The eyebrows and other hair of the gods and inhabitants of Egypt, were entirely cut off. In mourning the chin was also shaved. God forbids his people to imitate them. (Calmet)
Radulph
But heretics need not hence infer, that the tonsure of priests and monks is reprehensible. (Radulph.)
Tirinus
Superstition and affected delicacy in curling, etc., are to be avoided. (Tirinus)
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Homer
Dead. Adonis or Osiris; as if you were mourning for them, in which sense the former verse may be explained. At funerals it was customary to cut off the hair. Achilles and his soldiers did so at the death of Patroclus. (Homer)
Plutarch
The Persians also cut the manes of their horses, to shew their grief for the loss of Masistius, (Herodotus 9:24,) as Alexander did when Hephaestion died. (Plutarch)
The Egyptians, Assyrians, etc., cut their hair on the like occasions, and the Hebrews did so too; whether they neglected this law, or it was rather designed only to hinder them from joining in a superstitious lamentation for some idol. They also cut their bodies, Genesis l, and Jeremias 41:5. The pagans did so, intending thereby to appease the anger of the infernal deities: ut sanguine....inferis satisfaciant, (Varro, Servius): or to please the deceased. (Plutarch, de consol.) Thus Virgil represents Anna, Aeneid iv.: Unguibus ora soror faedans et pectora pugnis. The Roman and Athenian laws restrained this cruelty of women towards themselves. But in Persia, the children and servants of great men still make an incision upon their arms, when their father or master dies. The women in Greece also observe a solemn mourning, with loud lamentations, tearing their cheeks and hair, and reciting the memorable actions of the deceased. The Christians and Jews of Syria inflict still more dangerous wounds upon themselves. The latter have always esteemed it lawful to adopt the customs of the nations with whom they lived, provided they were not attended with superstition; which makes us conclude, that what Moses here forbids, was done in honour of some idol.
Philo
Marks, made with a hot iron, representing false gods, as if to declare that they would serve them for ever. (Philo)
Calmet
The Assyrians had generally such characters upon their bodies. Philopator ordered the converts from the Jewish religion to be marked with ivy, in honour of Bacchus. (3 Macchabees) Theodoret (q. 18,) mentions, that the pagans were accustomed to cut their cheeks, and to prick themselves with needles, infusing some black matter, out of respect for the dead, and for demons. Allusion is made to these customs, Apocalypse 13:16, and Isaias 49:15. Christians have sometimes marked their arms with the cross, or name of Jesus. (Procopius in Isai. 44:5.) (Calmet)
Haydock
As St. Jane Frances de Chantal did her breast. (Breviary, August 21.) Nomen pectori insculpsit. St. Paul says, I bear the marks of the Lord Jesus in my body, Galatians 6:17. The Church historians relate, that St. Francis and St. Catharine received miraculously the prints of his wounds. (Haydock)
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Justin
Strumpet, which was done formerly in the honour of idols. "They gave to Venus the prostitutions of their daughters." (St. Augustine, City of God 18:5.) "In Cyprus they lead the unmarried women to the sea-shore, in order to acquire a dowry by these means on certain stated days, as a libation to Venus." (Justin.)
Such things were common in the East. See Lucian de dea Syr.; Strabo xvi.
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Calmet
Wizards. Hebrew oboth, denotes familiar spirits, (1 Kings viii.[xxviii.?] 7,) which gave answers from the belly or breast, as from a bottle; whence such wizards are called by the Greeks, engastrimuthoi; and by Sophocles, sternomanteis. (Calmet)
Menochius
Soothsayers, are properly those who judge what will happen by inspecting victims. (Menochius)
Hebrew yiddehonim, means connoisseurs, intelligent people, gnostics, or those who pretend that they can penetrate the secrets naturally impenetrable to the mind of man. Septuagint epaoidoi, "enchanters," who undertake to keep off all misfortunes. "Surely, (says Pliny, 30:1,) to learn this art, (of magic) Pythagoras....and Plato undertook long voyages by sea, or rather went into banishment. This they extolled at their return; this they kept as a secret. Hanc in arcanis habuere."
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Aged man. Such are supposed to be possessed of wisdom and experience. The Egyptians and Lacedemonians rose up out of respect to an old man. (Herodotus 2:80.) The Rabbins pretend that a person ought to rise up when the old man is four cubits distant, provided he be, as he ought, a man of wisdom; for otherwise he is entitled to no honour. But this would be making inferiors judges of their merit. The Chaldean, Philo, etc., comprise those "learned in the law," under the name of old men.
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Rule; Hebrew, "taking dimensions" with a yard, tape, etc.
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Weights. Hebrew, "stones of justice," for stone weights were formerly used, Proverbs 16:11.
Calmet
Bushel, etc. Hebrew, "a just epha, and a just hin." (Calmet)
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Different seeds, etc.... This law tends to recommend simplicity and plain dealing in all things, and to teach the people not to join any false worship or heresy with the worship of the true God.
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Firstfruits.... Proeputia, literally, their foreskins; it alludes to circumcision, and signifies that for the first three years the trees were to be as uncircumcised, and their fruit unclean: till in the fourth year their increase was sanctified and given to the Lord, that is, to the priests.
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Liturgia The Epistle on VVenesday in Passion weke.
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These diuersities are not prohibited for them selues, for the ornaments of the tabernacle and of Priests were made of diuers things; but schisme, and al participation with heretikes, and other infidels is forbid. 2. Cor. 6. Dravv not in yoke vvith i•si••els. Theodoret. q. 27. in Leutt.
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Concordanza See Gen. 40. v. 8.
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 69.2
… or how can he discharge spiritual functions who himself has lost the Holy Spirit? And therefore he must be baptized and renewed who comes untrained to the Church, that he may be sanctified within by those who are holy, since it is written, “Be ye holy, for I am holy, saith the Lord.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.5
… as also He is not sanctified but sanctifies; for the creature is sanctified, but the Holy Spirit sanctifies. In which matter, though the word is used in common, there is a difference in the nature. For both the man who receives and God Who gives sanctity are called holy, as we read: “Be ye holy, for I am holy.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.13
116. “Be good to me.” “Why dost thou ask what thou hast denied [to Me]? I would have had thee to be good, and I said ‘Be ye holy, for I Myself am holy,’
san Girolamo † 420 d.C. The Letters of St. Jerome 118.5
… You already build monasteries and support in the various islands of Dalmatia a large number of holy men. But you would do better still if you were to live among these holy men as a holy man yourself. “Be ye holy, saith the Lord, for I am holy.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 20
… Peter it is written: ‘Wherefore gird up the loins of your mind, be sober, and hope to the end, for the grace that is offered to you: . . . as obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as He who hath called you is holy, so be ye holy in all manner of conversation; because it is written,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.4
… When therefore I hear, “for I am holy,” I recognise His voice: yet do I exclude my own? Surely He speaks inseparably from His body when He speaks thus. Shall I then dare to say, “For I am holy”? If holy as making holy, and as needing none to sanctify, I should be proud and false: but if holy as made holy, as it is written, “Be ye holy, for I am holy,”
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.82
In Leviticus: “The wages of thy hireling shall not sleep with thee until the morning.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.3
… For it says: “Remove not the bounds which thy fathers have set.” It bids a neighbour’s ox to be brought back if found wandering. It orders a thief to be put to death. It forbids the labourer to be deprived of his hire,
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papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.35
… viii. 9 ); and again, And by thy conscience shall the weak brother perish, for whom Christ died. But when ye so sin against the brethren, and wound their weak conscience, ye sin against Christ ( Ibid. ii. 12 ). Hence it is that Moses, when he said, Thou shalt not curse the deaf , at once added, Nor put a stumblingblock before the blind (
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san Girolamo † 420 d.C. The Letters of St. Jerome 79.1
… Men may say that I am not so much trying to console a widow in affliction as endeavouring to creep into the imperial court; and that, while I make a pretext of offering comfort, I am really seeking the friendship of the great. Clearly this will not be the opinion of any one who knows the commandment: “thou shalt not respect the person of the poor,”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 102
… “Take heed that ye despise not one of these little ones which believe in me, for I say unto you that in heaven their angels do always behold the face of my Father which is in heaven.” If however it is the influence of my calumniators which imposes silence upon you, you must listen to the other law which says “Thou shalt not honour the person of the mighty”
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.35
… If one failed in this duty of reproof, he in fact sinned, either because out of hatred he wished his brother to continue in sin, or else spared him from mistaken friendship, although possessing the injunction in Leviticus: “Thou shalt not hate thy brother in thine heart; thy neighbor thou shalt seriously rebuke, and on his account shalt not contract sin.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.14
… “Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.” For against such a disposition Isaiah pronounces a woe. “Recompense to no man evil for evil.” (Like unto which is the Creator’s precept:) “Thou shalt not remember thy brother’s evil against thee.”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.15
But why should we spend any more time over evangelic and apostolic precepts, when even the old law, which is thought to be some what slack, guards against the same thing, when it says, “Thou shalt not hate thy brother in thine heart;” and again, “Be not mindful of the injury of thy citizens;”
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.35
… much more should you bring back your erring brother to himself. He commands you to forgive your brother, should he trespass against you even “seven times.” But that surely, is a small matter; for with the Creator there is a larger grace , when He sets no limits to forgiveness, indefinitely charging you “not to bear any malice against your brother,”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.4
… 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;” and also the second in another passage: “Thou shalt love thy neighbour as thyself.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.14
… “Abhor that which is evil, and cleave to that which is good.” Well, is the precept different in the Creator’s teaching? “Take away the evil from you, depart from it, and be doing good.” Then again : “Be kindly affectioned one to another with brotherly love.” Now is not this of the same import as: “Thou shalt love thy neighbour as thy self?”
Tertulliano † 220 d.C. On the Apparel of Women ii.2
… Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), “Thou shalt love thy neighbour as thyself?”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 6.5
… In which, even if there be no pollution of their conscience, there is a great guilt in this very thing, that by their offence originate examples for the ruin of others. There ought also to be no contentions and emulations among you, since the Lord left to us His peace, and it is written, “Thou shalt love thy neighbour as thyself.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.107
“Say not, I will avenge me of mine enemy; but wait for the Lord, that He may be thy help.”
Sulpicio Severo † 420 d.C. The Doubtful Letters of Sulpitius Severus 1.4
… “I Lord, delivered the law to all these, at thy command, that those whom a free faith did not influence, the spoken law at least might restrain: I said, ‘Thou shalt not commit adultery,’ in order that I might prevent the licentiousness of fornication: I said, ‘Thou shalt love
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.37
… For since it is not continency alone that Thou hast enjoined upon us, that is, from what things to hold back our love, but righteousness also, that is, upon what to bestow it, and hast wished us to love not Thee only, but also our neighbour,
sant'Agostino d'Ippona † 430 d.C. On Lying 9
… The love of our neighbor hath its bounds in each man’s love of himself. “Thou shall love,” saith He, “thy neighbor as thyself.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 33
… For this: Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 36
… 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. This is the first commandment. And the second is like unto it: Thou shalt love thy neighbour as thyself.
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.21
… For the former stage, although it is something, is yet so little that it may be reached even by the publicans as well. And as to what is said in the law, “Thou shalt hate thine enemy,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 65.1
1. The Lord Jesus declares that He is giving His disciples a new commandment, that they should love one another. “A new commandment,” He says, “I give unto you, that ye love one another.” But was not this already commanded in the ancient law of God, where it is written, “Thou shalt love thy neighbor as thyself”?
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Tertulliano † 220 d.C. On Modesty 20
… So, too, with regard to lying with a female slave, who had been betrothed to an husband, but not yet redeemed, not yet set free: “provision,” says (the Law), shall be made for her, and she shall not die, because she was not yet manumitted for him for whom she was being kept.
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.14
… The husbandman is content that the tree just coming into cultivation should bear him at first such fruits as it may; afterwards, when he has pruned and trained it according to his art, he will receive, not the fruits it chanced to bear at first, but good fruits. The law itself favours this interpretation, for it says
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Origene † 254 d.C. Origen Against Celsus 4.95
… but, on the contrary, the most pure and holy of human souls, whom He inspires and endows with prophetic power. And therefore, whatever else in the Mosaic writings may excite our wonder, the following must be considered as fitted to do so: “Ye shall not practise augury, nor observe the flight of birds;”
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san Tascio Cecilio Cipriano † 258 d.C. On the Lapsed 30
… who, feeding at rich banquets, and puffed out with fuller dainties, belches forth on the next day his indigestions, and does not dispense of his meat and drink so as to aid the necessity of the poor? How does he who walks with joyous and glad step mourn for his death? And although it is written, “Ye shall not mar the figure of your beard,”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.84
In Leviticus: “Ye shall not make a tuft from the hair of your head.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.85
“Ye shall not deface the figure of your beard.”
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Origene † 254 d.C. Origen Against Celsus i.26
… and let him show also how sorcery can exist among those who have accepted the Mosaic law, and read the injunction, “Neither seek after wizards, to be defiled by them.”
Origene † 254 d.C. Origen Against Celsus 5.9
… “Regard not them which have familiar spirits, neither seek after wizards, to be defiled by them: I am the Lord your God.”
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.12
… “Being,” he says, “the Brightness of His glory, and the express Image of His person .” What, after these have thus spoken, are the words of our ventriloquist
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.86
In Leviticus: “Thou shalt rise up before the face of the elder, and shall honour the person of the presbyter.”
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Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 21.22
… “Your reasonable service.” And the giver of the law similarly forbids the same thing, saying: “Let the balance be just and the weights equal, the bushel just and the sextarius equal,”
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2. Sancti estote. — «Sancti,» id est mundi et puri ab omni immunditia carnis et spiritus, ab omni peccato et irregularitate legali.
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3. Matrem suam timeat, — revereatur.
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4. Nolite converti ad idola. — Pro idola hebr. est elilim, id est vanitates, res vanae et nihili, qualia sunt idola, quae vanam et mendacem umbram Divinitatis prae se ferunt; secundo, elilim est diminutivum ab el, id est Deus, qua fortis, quasi dicas: Deiculi, forticuli; quod Flandrice dicimus Godekens; tertio, elil idem est quod al el, id est non Deus: idola enim non sunt vere dii; quarto, elil idem est quod el lail, id est Deus noctis, hoc est nocturnus, lucifugus, qui in tenebris ambulat: tales sunt daemones qui in idolis coluntur; quinto, elil alludit ad rad. ala, id est exsecratus est: sunt enim idola res exsecrandae. Ita Oleaster. Nec deos conflatiles facietis vobis. — Est synecdoche; ex parte enim totum intelligitur: nam per deos conflatiles accipit omnia idola, sive fusilia sint et conflata, sive ductilia, sive sculptilia. Ita S. Augustinus, et ex eo Radulphus. Tropologice, avari pro diis habent massas auri; hi enim sunt eorum dii conflatiles, hi sunt elilim: quam sapiunt qui non elilim, id est vanitates et insanias falsas, sed el, id est Deum fortem et verum, colunt, qui veras opes tribuit non in ista terra morientium, sed in supera illa terra viventium! Felices, quibus solus, tu Domine, es spes et res, et omne opus eorum oratio, ut dicant: «In pace in idipsum dormiam et requiescam.»
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5. Ut sit placabilis. — Hebraeum est lirtsonechem, id est secundum voluntatem vel beneplacitum vestrum, quasi dicat: Sponte et voluntarie immolate eam. Ita Chaldaeus. Verum Noster, Septuaginta et Vatablus Hebraeum ratson accipiunt passive, q. d. Ad favorem, gratiam, beneplacitum et benevolentiam vobis conciliandam apud Deum. Vide Can. 25.
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7. Si quis post biduum comederit ex eo (hostia pacifica), profanus erit et impietatis reus, — quia sacram hanc caeremoniam a Deo sancitam violavit, ideoque abominabilis erit, ut vertit Chaldaeus. Septuaginta vertunt ἀνοσίμαχα, id est insacrificabile est, q. d. Talis caro et hostia, quasi profana et polluta, Deo offerri et sacrificari nequit.
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8. Peribit, — sententia judicis, si res constet; sin autem, puniente et vindicante Deo.
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9. Non tondebis usque ad solum superficiem terrae, — q. d. Non demetes omnino agrum tuum, sed aliquas, verbi gratia, humiliores et solo pene incubantes spicas, in agro relinques carpendas pauperibus. Ita Abulensis in cap. XXIII, vers. 22; unde hebraice est: Non consummabis metere angulum, vel extremitatem agri tui, q. d. Non secabis omnes fruges, sed dimittes aliquid in extremitate vel angulo agri tui, ut pauperes illud colligere possint. Ita Oleaster et alii.
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10. Neque in vinea tua racemos (post vindemiam remanentes) congregabis. — Ita Chaldaeus. Hebraice est: Ne facias iterato racemationem vindemiae tuae; Septuaginta: Non revindemiabis vinetum tuum; racematio ergo, uti et spicilegium, hic pauperibus relinquenda praecipitur, uti et fructus anni septimi, de quo cap. XXV, 6.
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11. Non mentiemini. — Hebraice, non negabitis, scilicet veritatem, in deposito, credito, aliove quovis contractu et debito.
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12. Non perjurabis in nomine meo, — per nomen meum. Nec pollues nomen Dei tui, — quantum in te est; nam alioqui nomen Dei in se pollui nequit.
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13. Non morabitur opus mercenarii tui apud te usque mane. — «Opus,» id est merces operis; est metonymia: simili modo capitur «opus,» Isai. XXXII, 17, et cap. XL, 10, LXII, 11; Job XXXIV, 11; Psalm. CXXVII, 2, q. d. Non differes solutionem mercedis in alteram diem, sed eadem die ante noctem operario sive mercenario persolves, quia hi operarii fere pauperes sunt, vivuntque in diem ex diurno pretio. Pro non calumniabis, etc., hebr. est, ne opprimas proximum tuum, et ne rapias, ne vi ab eo quidquam exigas.
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14. Non maledices surdo, — quia hoc valde inhumanum est, ut ei qui se defendere nequit, injuriam irroges. Tropologice S. Gregorius, III part. Pastor., admonit. 36: «Surdo, ait, maledicere, est absenti, et non audienti derogare.» Nec coram caeco pones offendiculum. — Hebraei censent etiam hic prohiberi ne quis viro simplici male consulat. Sed hic sensus est mysticus. Tropologice S. Gregorius supra: «Coram caeco ponere offendiculum, est discretam quidem rem agere, sed tamen ei qui lumen discretionis non habet, scandali occasionem praebere.»
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15. Non consideres (in judicio, uti praecessit) personam pauperis, — ut iniqua ejus miseratione commotus, judicium pervertas.
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16. Non eris criminator, nec susurro. — In Hebraeo his duobus respondet unum nomen rachil, id est detractor, susurro. Septuaginta vertunt: Non ambulabis dolo in gente tua. Ita Vespasianus Imperator fiscales calumnias magna calumniantium poena repressit, ferebaturque ejus vox: «Princeps qui delatores non castigat, irritat.» Et Antoninus Pius Imperator delatores, si non probarent crimen, capitali poena affecit; si probarent, oblato praemio dimisit infames. Aristoteles, cum judiciorum metu Athenis profugisset, roganti cuipiam: «Qualis est civitas Atheniensium?» respondit: «Pulcherrima, sed in ea pyrus super pyrum, et ficus super ficum consenescit.» Quo dicterio notavit Atheniensium sycophantes et calumniatores, perniciosissimos bonis viris. Ita Aelianus, lib. III. Thearidas cum gladium cote acueret, rogatus a quopiam num esset acutus: «Acutior, ait, calumnia,» indicans calumniam rem esse nocentissimam. Demosthenes, orat. I Contra Aristogit.: «Viperam, ait, ubi conspexeritis, mox interficitis: itidem cum delatorem et crudelem hominem videritis viperinam habere naturam, ne exspectate donec vestrum aliquem mordeat, sed cum primum occurrerit, puniatur.» Pelopidas, cum fortis quidam miles per calumniam apud ipsum deferretur, ut qui ei conviciatus esset: «Equidem, ait, facta ejus respicio, verba autem non audivi.» Ita Xenophon in Oeconom. Denique S. Athanasius, apolog. 1: «Qui lapide, inquit, ictus est, quaerit medicum; ictus autem calumniae gravius quam lapides feriunt. Est enim calumnia clava, et gladius, et jaculum incurabile, ut ait Salomon.» Non stabis (Septuaginta, non conspirabis) contra sanguinem proximi tui, — ut videlicet contra eum falsum testimonium dicas, vel alias injuste eum occidentes juves. Sanguis hic vitam significat; anima enim et vita est in sanguine, ut dixit Moses, cap. XVII, 14.
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17. Non oderis fratrem tuum in corde tuo. — Hinc patet Judaeis in veteri Testamento non tantum actionem externam, verbi gratia, homicidii aut laesionis, uti Josephus et Rabbini nonnulli (quos proinde corrigit Christus, legemque explicat Matth. V, 23) putarunt, sed etiam internam, puta malum voluntatis actum, qualis est odii, vetitam fuisse. Ita Cassianus, lib. VIII De capital. Vitiis, cap. XIV. Sed publice argue eum. — Hebraice, arguendo argue, q. d. Ne foveas odium in corde tuo contra proximum; neve occulte machineris ei malum; sed ostende publice, id est in manifesto, ei qui te laesit, te offensum esse, et petere satisfactionem pro injuria vel damno tibi illato. Non praecipit ergo eum qui offendit, publice et coram tota multitudine objurgari, sed ne offensus odium servet occultum; ideoque injuriam sibi factam manifestet ei qui illam intulit, petatque satisfactionem. Unde Tertullianus, lib. IV Contra Marcion. cap. XXXV, hunc locum accipit de correptione fraterna, quasi ea Judaeis hic fuerit praecepta. Ne habeas super illo peccatum, — moliendo occulte ejus laesionem vel perniciem.
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18. Non quaeras ultionem, — ut privatim te ulciscaris. Secundo et potius, nec privatim nec publice in judicio petes ultionem ex rancore procedentem; omnis enim talis est peccatum in foro animae et coram Deo. Haec ergo lex supplet et perficit legem talionis, latam Numer. XXXV, 19, et Deuter. XIX, 12, quae permittit ut quis in judiciali foro vindictam expetat, quando illa in re est justa, licet malo animo, et ex vindicta illam accusator petat, v. g. ut propinquus occisi homicidam interficiat; hoc enim licet in se justum sit, tamen si fiat ex vindicta, iniquum et peccatum est. Quare jubet hic Deus ut in talibus non quaerant ultionem, sed tantum jus suum, ut justitiae vel privatae vel publicae satisfiat. Praeclare Plutarchus: «Cibo, ait, utitur, juxta naturam is, qui esurit; at vindicta debet uti, qui nec sitit eam, nec esurit. Ut pater videns puerum volentem incidere quippiam, arrepto ferro id facit, ita ratio vindictam eripiens irae, utiliter castigat.» Et Juvenalis, satyra 13: «Infirmi est animi exiguique voluptas / Ultio: continuo sic collige, quod vindicta / Nemo magis gaudet quam femina.» Et Franciscus Petrarcha, dialog. 101: «Nobilissimum, ait, vindictae genus est parcere. Ultionis momentanea delectatio est, misericordiae sempiterna. Multos vindicasse poenituit, neminem pepercisse.» Sed quid illustrius hac voce Christi, Matth. V, 39: «Ego dico vobis non resistere malo; sed si quis te percusserit in dexteram maxillam tuam, praebe illi et alteram:» et Pauli ad Rom. cap. XII: «Nulli malum pro malo reddentes. Noli vinci a malo, sed vince in bono malum.» Nec memor eris injuriae. — Chaldaeus: Non servabitis inimicitias.
Diliges Amicum Tuum Sicut Teipsum Diliges amicum tuum sicut teipsum. — Hinc Judaei a contrario sensu colligebant: ergo inimici odio habendi sunt, uti refert Christus, Matth. V, 43. Verum illud argumentum omnino est invalidum; nec enim consequentia valet, nec antecedens est verum, prout ipsi intelligebant: nam amicus non significat hic eum qui nobis benevolus est, sed omnem proximum. Id patet ex Septuaginta, qui vertunt τὸν πλησίον, id est proximum, et ex Chaldaeo, qui vertit chabrach, id est socium tuum, et ex Hebraeo rea, quod non tantum amicum significat, sed et per metaphoram Hebraeis usitatam transfertur ad eum qui nobiscum quavis ratione conjunctus est, sive cui nobiscum quippiam intercedit negotii: talis autem est omnis homo; nam ut minimum omnis homo alteri amicus, et cum alio conjunctus est communi ex primo parente origine, communi creatione et similitudine Dei, communi redemptione, communi Ecclesia et Sacramentis, communi gratia, charitate, ordinatione et cursu ad vitam aeternam. Ita S. Augustinus, Hieronymus, Theophylactus in Matth. V; nam dilectionem inimicorum praeceptam fuisse Judaeis, patet Exod. XXIII, 4. Qualis et quanta debeat esse haec dilectio, suo exemplo docuit nos Christus, de quo S. Bernardus, serm. 20 in Cant.: «Dilexit, ait, me simul Deus fortiter, sapienter, et dulciter. Dulciter, quia carnem induit; sapienter, quia culpam vitavit; fortiter, quia mortem sustinuit.» Rursum S. Gregorius, libro X Moral. cap. VI: «Proximi, ait, dilectio ad duo praecepta derivatur, cum et per quemdam justum (Tobiam, cap. IV, vers. 16) dicitur: Quod ab alio tibi oderis fieri, vide ne tu alteri facias. Et per semetipsum Veritas dicit: Quae vultis ut faciant vobis homines, et vos facite illis,» scilicet in rebus licitis et salutaribus: haec enim tantum quisque proximo aeque ac sibi, secundum rectam rationem velle et optare debet, uti pluribus et particularibus exemplis declarat ibidem S. Gregorius. Sicut teipsum. — Vox sicut non aequalitatem, sed similitudinem significat: nam ordinata charitate magis diligit se homo quam proximum: similia tamen dilectionis signa exhibere debet proximo atque sibi ipsi. Sic accipitur to sicut Deut. XVIII, 45, Joannis XVII, 21 et 22, Isaiae I, 26, Malach. III, 4, ubi Malachias copiam bonorum spiritualium in lege nova confert cum ubertate legis veteris et priorum temporum, cum tamen in lege nova multo sit major. Ego Dominus, — qui scilicet idipsum licet arduum, jure meo exigo et praecipio. Ita proximum, Agrippam regem, amavit S. Paulus. Cum enim rex diceret: «In modico suades me Christianum fieri,» subjecit: «Opto apud Deum et in modico et in magno, non tantum te, sed et omnes qui audiunt, hodie fieri tales, qualis et ego, exceptis his vinculis,» Actor. XXVI, 29. Et S. Joannes, qui senex in Collectis non aliud dicebat, quam: «Filioli, diligite alterutrum.» Rogatus cur idem semper ingeminaret, respondit: «Quia praeceptum Domini est, et si solum fiat, sufficit;» testis est S. Hieronymus in epist. ad Galat. Et S. Dominicus, cujus haec erat vox: «Plus in charitatis codice didici, quam in universa sancta Scriptura.» Ex hoc codice praedicabat, multosque convertebat, et suos ex eodem praedicare volebat. Et S. P. N. Ignatius, qui ut obscenum euntem ad amasiam corrigeret, aquis se immergens dixit: «Perge, miser, ad foedissimas tuas voluptates; impendentem capiti tuo ruinam non vides? ego hic me tui causa tamdiu macerabo, donec justissimum Dei furorem in te paratum avertam.» Testis est Ribadeneira in ejus Vita. Et S. Xaverius, qui amicis Chinam ob pericula dissuadentibus ait: «Non aliud mihi in votis est, quam ut vel morte mea Sinarum salutem repraesentem.» Testis est Tursellius, lib. III Vitae ejus, cap. XV.
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19. Jumentum tuum non facies coire cum alterius generis animantibus. — Hebraei et Cajetanus hanc legem et duas sequentes putant non litteraliter, uti sonant, sed symbolice accipiendas esse, ut scilicet tantum prohibeant studium novitatis et novae curiositatis, inquit Cajetanus, atque perturbationem et confusionem, ut inter Hebraeos nulla sit mala lingua et simultas, sed unitas perfecta et charitas, inquiunt Hebraei: rationem afferunt, quod constet Judaeos habuisse mulos, qui ex diversis speciebus, puta ex equa et asino, generantur. Mulo enim insedit David, Salomon, Absalom aliique filii Davidis, II Reg. XIII, 29; et I Esdra II, 66, dicitur Judaeos Babylone redeuntes habuisse mulos ducentos. Verum alii passim ad litteram, uti sonant, haec accipiunt: hoc enim plane et simpliciter verba ipsa significant. Itaque hac lege vetabantur Judaei procurare congressum asini cum equa ad generandum mulos. Muli ergo quos habuerunt Judaei, vel casu geniti sunt, sponte sua commixtis asino et equa; vel ab aliis gentibus, commixtionem hanc et mulorum procreationem procurantibus, eosdem emerunt. Causa hujus legis fuit, prima, quia Deus volebat honestissime juxta naturam institui Hebraeos: congressus autem iste animalium diversae speciei est contra naturam; secunda, quia nolebat Deus species animalium ab Hebraeis permisceri et confundi, sed quamque simplicem et integram in sua essentia permanere; tertia, ne ipsi Hebraei curantes ideoque spectantes hunc animalium congressum, similia discerent et imitarentur. Ita Theodoretus, Quaest. XXVII. Unde in Traditionibus Hebraeorum praeceptum invenitur (ut R. Moses dicit), ut homines avertant oculos ab animalibus coeuntibus: facile enim in hoc conspectu excitatur in homine motus concupiscentiae, inquit D. Thomas mox citandus. Tropologice Radulphus: Cum alterius generis animantibus, dominorum impulsu coeunt jumenta, cum humanae mentes ad vitia pronae, pastorum suorum exemplo seductae, mundi amatoribus conformantur. Allegorice, Isychius sic explicat, q. d. Non permittes fideles sectari circumcisionem et baptisma.
Agrum Tuum Non Seres Diverso Semine Agrum tuum non seres diverso semine. — Hujus et sequentis legis causa literalis fuit, prima, ut per eas Deus Hebraeis novitatis et confusionis ansam praecideret, eosque admoneret simplicitatis et ordinis. Secunda, quia voluit Deus hac caeremonia, videlicet simplicitate seminis et vestis, coli potius, quam duplicitate: quia ita placuit ei instituere, ut simplicitatem hominibus commendaret in victu, vestitu, omnique alia re. Deus enim cum in se sit simplicissimus, sitque ipsa simplicitas, ideoque unitas, primitas et causalitas rerum omnium, amat simplicia, et adulterinas mixtiones sive carnis, sive spiritus in suo cultu odit et vetat, inquit Theodoretus. Unde symbolice, S. Cyrillus, lib. VIII De Adoratione, ait hac lege biformes mores vetari. «Omnibus nobis in conversionis initio nulla virtus magis necessaria est quam simplicitas verecunda,» ait S. Bernardus. Ita S. Job laudatur quod fuerit vir simplex et rectus: «simplex, quia nullum laedere, imo prodesse desiderabat; rectus, quia se a nullo corrumpi permittebat,» ait Beda, lib. I De Templo Salomonis. Hinc Sapiens, Prov. XI, 20: «Abominabile, ait, est cor pravum, et voluntas ejus in his qui simpliciter ambulant.» Et cap. XX, 7: «Justus qui ambulat in simplicitate sua, beatos post se filios derelinquet.» «Simplex, ait S. Augustinus, homil. 2 in Joan., eris explicando te a mundo; implicando, duplex eris.» «Quid, ait S. Hieronymus, simplicitate divinius? quae sicut bonus paterfamilias satis sibi abundat, et sua puritate contenta, non quaerit alienum: nec abrodit, sed se de caeteris fingit: nec se in varias partes commutat, sicut astutia, quae ut sit cauta, timet omnia, nec suis consiliis credit: versat ipsa suas sententias; simplicitas autem timere nil novit.» Et rursum: «Prudentia absque simplicitate malitia est, et simplicitas absque ratione stultitia nominatur.» Hinc Christus ait: «Estote prudentes sicut serpentes, et simplices sicut columbae.» Audi et Gentiles. Cicero, libro I De Officiis: «Compendiaria, ait, via ad gloriam est, ut qualis quisque haberi vult, talis sit.» Et libro De Amicitia: «Aperte odisse vel amare est magis ingenui, quam fronte occultare sententiam.» Seneca, epist. 10: «Virtutem, ait, bona sequitur fide, qui se non exornat et pingit; sed idem est sive ex denuntiato videatur, sive imparatus et subito; veritas in omnem partem sui semper eadem est.» Idem ad Neronem: «Nemo, ait, potest personam fictam diu ferre, ficta in naturam suam cito recidunt.» Idem in Prov.: «Malus, ait, ubi se bonum simulat, tunc est pessimus.» Tertia, vetuit Deus hanc seminum commixtionem in agricultura, «ad detestationem idololatriae, qua Aegyptii in venerationem stellarum diversas commixtiones faciebant, et in seminibus, et in animalibus, et in vestibus repraesentantes diversas conjunctiones stellarum. Rursum, omnes hujusmodi commixtiones prohibentur ad detestationem coitus contra naturam,» inquit D. Thomas, I II, Quaest. CII, art. 6, ad 9. Tropologice, agrum non seres diverso semine, id est, non docebis contraria divinis doctrinis in Ecclesia, inquit Isychius. Secundo, Radulphus: Diversum, inquit, semen seminat ecclesiastes, qui bona loquitur, et mala operatur; qui verbo triticum spargit, sed exemplo peccati sementem discipulorum cordibus injicit.
Vestis ex Duobus Texta Veste quae ex duobus texta est, non indueris. — Non ait, veste quae ex duobus pannis consuta est: haec enim non fuit vetita Judaeis, inquit Abulensis, sed quae ex duobus, puta lana et lino, contexta est. Ita Chaldaeus, et ita explicatur haec lex Deuteron. XXII, 11. Excipe ab hac lege vestes pontificis: hae enim erant variegatae, contextae ex lino sive bysso, cocco, purpura et hyacintho. Imo Josephus asserit ea de causa laicis hic vetari vestem bilicem, puta ex lino lanaque contextam, ne scilicet ipsi vestirentur ut pontifex, sed veste, uti et statu, ab eo discriminarentur. Tropologice Radulphus: Lana, quia crassior est, opus visibile; linum, quia subtilius est, occultam malitiam significat; vestem ergo ex lana et lino contextam induunt, qui loquuntur pacem cum proximo suo, mala autem in cordibus eorum, Psalm. XXVII. Sic et S. Cyrillus, lib. VII De Adoratione, pag. 144: Figurate, ait, lex vetat duplicitatem, videlicet hominibus placendi cupiditatem, quae ex duobus componitur studiis et voluntatibus, scilicet ex velle esse malum, et velle hominibus videri bonum. Similia habet Rupertus, lib. I in Deuter. cap. XVIII, et Procopius in Deuter. XXII, 11.
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20. Etiam nubilis. — Ita legendum cum Romanis, non nobilis, uti habent Plantiniana. Hebraice enim est necherephet, hoc est desponsata, id est desponsabilis viro: participia enim passiva apud Hebraeos saepe capiuntur pro nominibus verbalibus. Vapulabunt ambo. — Hebraice, vapulatio eis erit loris bubulis: hoc enim significat bircoret, a bacar, id est bos, deductum. Ita Vatablus.
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22. Et repropitiabitur ei, ne eum puniat in hac vita, uti dixi cap. I, vers. 4. Et rursum «repropitiabitur ei,» per gratiam et infusionem charitatis, si vere contritus hoc sacrificium obtulerit.
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23. Auferetis praeputia eorum. — Jubet hic Deus ut arborum fructus qui primis tribus annis ex iis nascuntur, quasi immundi abjiciantur, fructus vero quarto anno nati, Deo consecrentur, itaque demum fructus quinti anni censeantur mundi, quibus vesci liceat. Praeputia ergo vocat primos trium annorum fructus, uti explicant Hebraea; vocantur hi praeputium, allusione ad circumcisionem pueri. Sicut enim puer immundus erat, donec in circumcisione auferretur ab eo praeputium, et abjiceretur: ita et arbores censebantur immundae, donec fructus trium primorum annorum circumcisi et abjecti essent: hinc hebraice hi fructus vocantur incircumcisi, id est immundi. Et S. Chrysostomus, serm. De Ascensione Domini, ubi ex hoc loco docet primitias, quae a Deo expectuntur, esse fructum non imperfectum et imbecillem, sed validum et fortem. Ait enim: «Vide legislatoris prudentiam: fructum primum nec manducari permittit, ne ante Deum quisquam eum percepisse videatur; nec offerri concessit, ne Deo immaturus offeratur; sed, Dimitte, ait, quia primus est, nec offeras, quia oblatione necdum dignus est.» Voluit Deus hac caeremonia coli, perinde ac circumcisione puerorum, congrue tamen ad arborum naturam; nam earum fructus primi magis aquosi et indigesti, ideoque insalubres sunt posterioribus. Ita Abulensis. Allegorice, tres primi anni fuerunt tria tempora prima, quibus adhuc lex impura, utpote historiae crassitudine praegravata, et umbram tanquam inutilem corticem circumpositum habens. Haec tria tempora fuerunt, quo Moses, quo Josue, quo Judices praefuerunt; deinde secutum est quartum, quo illustris Prophetarum chorus exortus est: tum fructus legis factus est sanctus et laudabilis, quia Christi adventus coeptus est praedicari. Demum quinto tempore, puta Christi, facta est lex esui apta, utilissima et purissima per Christi Evangelium. Ita Cyrillus, lib. VIII, pag. 167. Tropologice, S. Gregorius, lib. VIII Moralium cap. XXXV: «Ligna, inquit, pomifera sunt opera virtutibus fecunda: praeputia earum auferimus, cum de ipsa inchoationis infirmitate suspecti, primordia nostrorum operum non approbamus, ne, dum accepta laus suaviter carpitur, fructus operis intempestive comedatur,» idque usque ad quartum annum quo Deo consecrentur, id est, dum mens in quadro posita et solidata, non sibi sed Deo bona omnia adscribere discat. Ita Radulphus. Poma quae germinant, quae producunt, scilicet ipsae arbores.
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24. Quarto autem anno omnis fructus sanctificabitur laudabilis Domino. — Hebraice, quarto anno omnis fructus sanctitas laudum erit Domino, id est, quarto anno fructus consecrabitur Domino in laudem ejus, ut videlicet offeratur sacerdotibus, sicut primitiae et decimae, et in eorum jus cedat; quarto ergo anno hosce fructus comedere poterant sacerdotes, non laici.
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26. Non augurabimini, non exercebitis magiam, aut magicam divinationem. Nota: Augurium dicitur quasi avium garritus, eratque ex avibus divinatio, eaque triplex. Nam avium aliae volatu, aliae cantu futura praedicere putabantur: et illae quidem praepetes, istae oscines dicebantur. Erat et tertium genus ex illarum pastu, cum pullis gallinaceis e cavea depromptis esca porrigebatur; de quibus fuse Alexander ab Alexandro. Verum noster Interpres passim accipit augurium generatim, pro quavis divinatione. Sic Joseph dicitur augurari solitus in suo scypho, Genesis cap. XLIV, vers. 5. Sic Latini subinde capiunt augurium. Hebraeum enim nachas absolute significat divinare: cui affine est lachas, id est mussitavit, susurravit. Susurris enim et mussitationibus utuntur divini. Vanitatem hujus artis agnovit M. Cato, qui aiebat se demirari quod non rideret aruspex, quoties aspiceret aruspicem, sentiens totum hoc divinationum genus imposturam esse, qua populo fiebat fucus: solent enim inter se impostores ridere multitudinis stultitiam. Testis est Cicero, libro II De Divinatione. Nec observabitis somnia. — Hebraice est onen, quod Noster alibi, et Septuaginta hic vertunt: Οὐ κληδονιεῖσθε, id est, non augurabimini ex avibus; secundo, Rabbini et Oleaster vertunt, non eritis praestigiatores, ut onen alludat ad ain, id est oculus, et ad anan, id est nubes, q. d. «Oculos non nubilabitis praestigiis;» tertio, melius Noster hic et Deut. XVIII, 10, vertit: Non observabitis somnia; Hebraeum enim onen varium est et generale: significat enim oculis aliquid observare. Unde meonenim vocantur observatores, sive temporum, sive astrorum, sive somniorum, sive avium. Jam quia augurium, quod proprie fit ex avibus, hic immediate praecessit, temporum vero et astrorum observatio saepe est licita: hinc noster Interpres prudenter censuit taxari hic somniorum observatores et divinatores (quae superstitio tunc erat frequens et familiaris multis): onen enim recte somniis convenit, sive radicem ain, id est oculum, spectes; somnia enim sunt visa nocturna, quae oculis anima videntur, quaeque somnians sibi videtur oculis corporeis cernere: sive spectes radicem anan, id est nubes; quod enim nubes sunt in aere, hoc somnia et phantasmata sunt in anima. Porro Gentiles multum tribuisse somniis docet Chrysippus, qui somnium sic definit: «Somnium est vis cernens, et explanans quae a diis hominibus significantur in somnis.» Quin et Cicero in lib. I De Divinat.: «Cum, ait, somno sevocatus est animus a societate et contagione corporis, tum meminit praeteritorum, praesentia cernit, futura praevidet; jacet enim corpus dormientis ut mortui: viget autem et vivit animus; quod multo magis faciet post mortem, cum omnino e corpore excesserit.» Vanitatem vero hujus superstitionis irridebat Diogenes dicens: «Quae vigilantes agitis, ea non curatis; quae vero dormientes somniatis, sollicite perquiritis. Ad felicitatem enim vel infelicitatem hominis non tam refert quid patiatur in somniis, quam quid agat vigilans. Ibi quoties aliquid turpe committit, oportebat metuere deorum iram, ac tristem eventum; non, si quid dormientibus sit visum.» Testis est Laertius, lib. VI. Heraclitus dixit, «vigilantibus unum communem esse mundum, sopitos in suum quemque discedere; at superstitiosus ne vigilans quidem communi cum aliis mundo fruitur, semper somniante cogitatione,» inquit Plutarchus in Moral. Comicus dixit: «Cum dii nobis somnum dederint curarum et laborum delinimentum, superstitiosus sibi illum reddit carnificinam.» Recte ergo Ecclesiasticus, cap. XXXIV, vers. 2: «Quasi qui apprehendit umbram, et qui persequitur ventos: sic et qui attendit ad visa mendacia. Hoc secundum hoc visio somniorum;» et vers. 5: «Somnia malefacientium vanitas est;» et vers. 7: «Multos enim errare fecerunt somnia, et exciderunt sperantes in illis.»
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27. Neque in rotundum attondebitis comam. — Quia hoc, uti et sequentia, faciebant Gentiles, ut patet Jeremiae IX, 26, et XXV, 23, et cap. XLIX, 32, praesertim Aegyptii, inter quos hactenus vixerant Hebraei. Unde Vatablus sic exponit: Non attondebitis in rotundum comam vestram, Aegyptiorum sacerdotum more. Quin et Radulphus asserit Gentiles, cum se daemonibus consecrabant, capita sua in rotundum totondisse: censebant enim deos gaudere figura rotunda et orbiculari, utpote omnium capacissima et perfectissima. Hinc Empedocles, rogatus quid esset Deus, respondit: «Deus est circulus, cujus centrum est ubique, circumferentia nusquam,» quia scilicet nusquam terminantur Dei majestas et immensitas. Hanc sui rotunditatem Deus in mundo, quasi in sui imagine expressit: coelos enim et elementa creavit sphaerica et rotunda. Hac de causa veteres diis suis templa rotunda aedificabant: sic rotundam aedem Numa Pompilius Romae consecrasse fertur Vestae, quod eamdem esse terram, qua vita hominum sustentaretur, crederet, ut hac ratione dea sui simili templo coleretur: terra enim est rotunda. Sic Augustus Caesar, Agrippae nomine, omnibus diis templum rotundo ambitu dedicavit, eaque de causa Pantheon appellavit, idque nunc B. Virgini dedicatum a rotunda forma quam retinet, nomen habet. Aristoteles testatur veteres gavisos esse diis templa rotunda dedicare, cujusmodi Romae adhuc multa, vel magna ex parte diruta, vel a Christianis in honorem Sanctorum instaurata visuntur. Hac eadem de causa cum diis suis se devovebant, caesariem in rotundum attondebant: Gentiles enim capillos suos diis, id est daemonibus, dedicasse tradit Lucianus in dea Syria in fine, Theodoretus hic Quaest. XXVIII, Cyrillus, lib. XVI De Adoratione, et Athanasius vel potius Anastasius in Quaest. S. Script. Quaest. LXIV. Merito ergo idipsum Judaeis hic vetat Deus, q. d. Nolo vos, o Judaei, sequi Gentiles et daemones, sed naturam potius et dispositionem vultus, in capitis vestri attonsione, voloque vos docere omnem, etiam in vestibus et capillitio, munditiem et decentiam. Hinc et apud Graecos nonnullos, circumtondere comam, in proverbio erat, pro eo quod est ludibrio habere. Nam ita stupidis et fatuis non sentientibus circumtonderi solet caesaries, ludibrii causa. Unde Lucianus in Misanthropo: «Sedebas, ait, cum tibi caesaries ab illis circumtonderetur.» Hoc praeceptum fuit caeremoniale, ideoque jam abolitum est. Quare inepte illud torquent haeretici contra tonsuram monachorum, uti ostendit Bellarminus, libro II De Monachis, cap. XL. Septuaginta vertunt: Οὐ ποιήσετε σισόην ἐκ τῆς κόμης, non facietis sisoen ex coma vestra. Videntur Septuaginta vocem sisoen accepisse ab Hebraeo tsitsit, id est cincinnus, uti patet Ezech. VIII, 3; nam Suidas sisoen interpretatur πλεξείδων, id est capillum plicatum; et Cyprianus, lib. III Testimon. 83, sisoen vertit cirrum. S. Petrus, epist. I, cap. III, vers. 3, sisoen videtur vocare τριχῶν πλοκῆς, id est, capillorum plicationem, quod noster Interpres vertit capillaturam; S. Paulus, I Timoth. II, 9, vocat πλέγματα, id est intortos crines; Latini vocant capillitium calamistratum, sive calamistris in cincinnos reflexum. Censent ergo Septuaginta cincinnos hic vetari Judaeis, et de iis accipi possunt Hebraea, quae sic ad verbum sonant: Non circulabitis, non facietis rotundam, vel «non concinnabitis extremitatem capitis vestri.» Ratio est, quia cincinnati et calamistrati capilli signum sunt mollis et effeminati animi, ideoque viros dedecent. «Sint procul a nobis juvenes ut femina compti.» Hinc illa gravis Archesilai sententia apud Plutarchum, qui, cum videret juvenem castum, sed cincinnatum, vocem fractam, et oculos ludibundos, dixit: «Nihil interest, ait, quibus membris cinaedi sitis, posterioribus, an prioribus;» et Plautus in Asinaria: «Quisnam istuc tibi credat, cinaede calamistrate?» et Synesius: «Nullus comatus, qui idem non sit cinaedus;» et S. Ambrosius, lib. III De Virgin.: «Cincinni, ait, non ornamenta, sed crimina sunt; lenocinia formae, non praecepta virtutis.» Cincinnos fuisse quasi titulum meretricium docet Clemens Alexandrinus, lib. III Paed. cap. III. Merito ergo Tiburtius in Vita S. Sebastiani, Torquatum cincinnatum, se Christiano nomine censentem increpat; cumque ambo religionis causa judici sisterentur, ac quaesitus de fide Torquatus respondisset se esse Christianum: «Credisne, ait Tiburtius, vir illustrissime, hunc esse Christianum, qui in sui lenocinio moliendo, capitis fimbrias admittit, etc.: nunquam tales pestes Christus dignatus est habere servos suos.» Adeo sibi daemon in cincinnis placet, ut Cincinnatuli nomen aliquando usurparit. «Cincinnatulus daemoni nomen erat; hac ille appellatione gestiens inclamanti respondebat: si de praeteritis aut praesentibus sciscitareris quae reconditissima forent, responsa dabat mirifica; si de futuris, semper mendacissimus.» Ite nunc, adolescentes, ite, nobiles, capillos religate, inungite, crispate, ite, nova gloria daemonum, infernorumque deliciae: vos ille amat, ad vestrum nomen exultat ac gestit: prostituite pudorem ac formam. Nec radetis barbam. — Barbam tondere non erat vetitum Judaeis, sed radere, superducta, verbi gratia, novacula, ut fit in coronis quam sacerdotes gestant in vertice; hebraice est: Non destrues extremitatem barbae tuae; voluit enim Deus in populo suo barbam, quasi virilitatis insigne apparere; barba enim virum significat. Unde Diogenes barbam se ideo gestare respondebat, ut se virum esse subinde recordaretur; et Artemidorus filios tantum ornamenti patribus afferre dixit, quantum ori barba decoris addit. Cynicus quoque apud Lucianum, tam deforme putat esse ornatum barbae auferre viris, quam leoni jubas attondere. Laco quidam, interrogatus cur tam prolixam aleret barbam, respondit: «Ut canos videns nihil iis indignum in me admittam.» Testis est Plutarchus in Laconic., qui et ibidem addit Lacones comam alere solitos, Lycurgi memorantes dictum, qui comam formosis pulchritudinem augere, deformes terribiliores reddere pronuntiasset. Theseum denique perhibent tondere barbam nunquam voluisse, ut virtutem ipse suam eo profiteretur indicio. Barba ergo primo, est insigne viri; secundo, virtutis; tertio, perfectionis, ait Isychius; quarto, fortitudinis, inquit Eucherius; quinto, sapientiae, inquit Radulphus. Barbam ergo reservare jubentur Hebraei, ut etiam in vultus habitu, virtutis et sapientiae formam ferre videantur. Excipiuntur ab hac lege leprosi jam mundati; hi enim in legali sua purificatione omnes corporis pilos radere debebant, juxta legem Levit. XIV, 9. Porro apud Christianos clerici non radunt, sed tondent barbam, ex veteri ritu; monachi vero, quasi mundo mortui, radunt, licet in diversis Ecclesiis hujusce rei diversus fuerit mos. Vide Baronium, anno Christi 58. Fallitur ergo, fallitque Martinus Polonus in Chronico, et Petrus de Natalibus lib. IV, cap. LVII, qui Anicetum Pontificem barbam aeque ac comam Clericis vetuisse scribunt. Nam in decretis Aniceti, 23 distinct. cap. Clericis, nulla barbae fit mentio. Ex traditione enim Apostolorum est, ut Clerici barbam alant, uti docent Clemens Alexandrinus, lib. III Paed. cap. III, Cyprianus, lib. III ad Quirinum, Epiphanius, haeres. 80, praeterquam quod Apostolorum icones omnem dubitationem abstergunt. Clerici ergo uti comam tondebant, ita barbam alebant. Hinc illa sanctio Concilii Carthaginensis IV, can. 44: «Clericus neque comam nutriat, neque barbam radat;» sic enim legit Codex Vaticanus M. S. Perperam ergo aliquis misopogon, ut barbam sacerdotibus eraderet, vo radat erasit, uti erasum est in decreto Burchardi, lib. II, cap. CLXXIV, et cap. V Extrav. De vita et honest. Cleric. Sane Sidonius Apollinaris, lib. IV, epist. 24 ad Turnum Maximum, olim palatinum, nunc sacerdotem, ita pingit et celebrat: «Habitus viro, gradus, pudor, color, sermo religiosus; tum coma brevis, barba prolixa.»
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28. Et super mortuo non incidetis carnem vestram. — Deuter. cap. XIV, 1, etiam vetatur depilatio capillorum: idque primo, ne nimio luctu Judaei prosequantur mortuos, sed potius spe resurrectionis luctui modum ponant. Pulchre et vere S. Hieronymus ad Paulam super obitu Blaesillae: «Cur, ait, dolemus quemquam mortuum? an ad hoc nati sumus, ut maneamus aeterni? Abraham, Moses, Isaias, Petrus, Jacobus, Joannes, Paulus, electionis vas, et super omnia Filius Dei moritur; et nos indignamur aliquem exire de corpore, qui ad hoc forsan raptus est, ne malitia mutaret intellectum ejus? Lugeatur mortuus, sed ille quem gehenna suscipit, quem tartarus devorat, in cujus poenam aeternus ignis aestuat. Nos quorum exitum angelorum turba comitatur, quibus obviam Christus occurrit, gravemur magis, si diutius in tabernaculo isto mortis habitemus; quia quamdiu hic moramur, peregrinamur a Domino,» etc. Secundo, quia idololatrae, maxime Syri Judaeis vicini, indeque ipsi Judaei, haec faciebant in luctu, carnemque incidebant, ut patet III Reg. XVIII, 28. Idem de sacrificiis matris deorum testatur S. Augustinus, lib. II De Civit. XXVII, et lib. VII, XXVI, ubi sic ait: «Credita est mater magna vires Romanorum adjuvare, exsecando virilia virorum; unde et sacerdotes ejus festo profundebant se sanguine, incidentes carnes brachiorum: summus autem sacerdos amputabat sibi virilia, in honorem primi sacerdotis istius deae, dicti Atis.» Audi et de Scythis Herodotum, lib. IV: «Scythae, ait, in funere regum aurem decidunt, crinem circumtondent, brachia circumcidunt, sinistram manum sagittis trajiciunt.» Lucianus quoque de suis Syris (fuit enim ipse Syrus) ita ait lib. De Dea Syria: «Certis notis compunguntur omnes, alii quidem in vola manus, alii in cervice; et inde est quod cuncti Assyrii notas inustas habent.» Idem libro De Luctu, meminit dilaniationis comae, et cruentationis genarum in luctu. Sic et Virgilius, IV Aeneid., loquens de Anna Didonis mortem deplorante: «Unguibus ora soror foedans et pectora pugnis.» Et Ovidius, lib. III Trist. eleg. 3: «Parce tamen lacerare genas, nec scinde capillos; / Non tibi nunc primum, lux mea, raptus ero.» Et Servius in III Aeneid. sic ait: «Varro dicit mulieres in exequiis et luctu ideo solitas ora lacerare, ut sanguine ostenso inferis satisfaciant.» Quocirca id vetitum fuit Leg. XII tabul., ubi, teste Cicerone, lib. II De Legibus, haec erat sanctio: «Muliebres genas ne radunto.» Insuper capillos in luctu solvisse et laniasse, docet Ovidius, lib. VI Metamorph. fabula 7 De Philomela: «Mox ubi mens rediit, passos laniata capillos.» Et Tibullus, lib. I, eleg. 1: «Tu manes ne laede meos, sed parce solutis / Crinibus, et teneris, Delia, parce genis.» Clare vero Cicero, Tuscul. III: «Ex hac, ait, opinione sunt illa varia et detestabilia genera lugendi, paedores muliebres, lacerationes genarum, pectoris, capitis percussiones. Hinc ille Agamemnon Homericus, et idem Accianus, scindens dolore identidem intonsam comam. In quo facetum illud Bionis: Perinde stultissimum regem in luctu capillum sibi evellere, quasi calvitio moeror levaretur,» cum potius vulsionis dolore augeatur. Audi et Plutarchum in Consolatoria ad Apollonium: «Barbarorum, inquit, nonnulli corporis partes abscindunt, nares scilicet et aures, reliquum quoque corpus plectentes.» Neque figuras, etc. — Quas egregie descripsit Prudentius, Hymn. 10 περὶ στεφάνων: «Quid cum sacrandus accipit sphragitidas? / Acus minutas ingerunt fornacibus, / His membra pergunt urere, utque igniverint, / Quamcumque partem corporis fervens nota / Stigmavit, hanc sic consecratam praedicant.» Nimirum hisce characteribus se quasi servos Numinis profitebantur, cujus singularem characterem gerebant. Sic referente scriptore tertii Machabaeorum libri, non procul ab initio, Ptolemaeus Philopator jussit Judaeos, qui ad idola defecerant, descriptos signari igne in corpore, insigni Bacchi hederae folio.
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30. Sabbata mea custodite. — Sabbatum hic quodlibet festum significat per synecdochen: erat enim sabbatum omnium festorum maximum. Et Sanctuarium meum metuite, q. d. Tabernaculum et templum meum reveremini, tum ne immundi irreverenter eo accedatis, tum ne curiose illud scrutemini, neve ulterius illud ingrediamini quam a me praescriptum est: non enim poterant laici ingredi Sanctum, imo nec atrium sacerdotum. Est haec alia lex a praecedenti de sabbatis.
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31. Non declinetis ad magos. — Hebraice ad pythones, qui daemonem habent familiarem, maxime ventriloquum. Hi enim vocantur obot, ab ob, id est utre, eo quod ex eorum ventre, quasi ex utre voce confusa loqueretur daemon; quos Graeci vocant ἐγγαστριμύθους, id est, ex intestinis vaticinantes, inquit Theodoretus, Quaest. XXIX; unde et Septuaginta hic et alibi eos vocant ἐγγαστριμύθους, id est ventriloquos. Nec ab ariolis aliquid sciscitemini. — Arioli proprie vocantur, qui ex victimis immolatis divinant. Ars haec primo inventa est a quodam qui Teges vocatus, quem ferunt inter arandum de terra prosiliisse, teste Lucano, lib. I De Bello civili, et Boccacio, lib. I De Geneal. deorum. Hujus rei etiam meminit Jus Canonicum 24, Quaest. V, cap. Episcopi. Pro ariolis hebraice est iidonim, id est divinis.
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32. Honora personam senis, et time Dominum, q. d. Si senes non times, time saltem Deum, et propter timorem Domini senes honora: jubet enim hic Deus eos honorari. Idque primo, quia juvenes gerere se debent cum senioribus, tanquam discipuli cum magistris; at magistrorum est sedere, discipulorum eis adstare et auscultare. Unde Theodosius Imperator jussit filios suos adstare coram Arsenio, magistro suo. Secundo, quia, ut ait Aristoteles, lib. IX Ethic. cap. II: «Omni seniori honor pro aetate reddendus est, assurgendo, et sessione cedendo,» etc. Idem docet Plato, dialog. IX De Legibus, et Cicero, lib. I De Offic.: «Est, inquit, adolescentis majores natu vereri.» Tertio, quia in senibus praeter excellentiam aetatis, est excellentia experientiae, et prudentiae ex aetate longiore. Hinc senes olim regebant rempublicam et a senibus nomen accepit senatus, perinde ac ἀπὸ τῶν γερόντων apud Spartanos γερουσία, qui erat magistratus regi assidens. Unde S. Thomas ait senectutem esse signum virtutis, ideoque honorandam, licet quandoque virtus deficiat. Hinc Chaldaeus, pro eo quod nos habemus, coram cano capite consurge, vertit, coram eo qui doctus est in lege consurge. Quarto, quia omnes pene nationes instinctu naturae senes honorarunt. Spartani, teste Plutarcho, in theatro venientibus senibus consurgebant omnes, et eos sessum recipiebant. Romani adolescentes in curiam deducebant seniores, extra curiam eos praestolabantur, ut domum reducerent. Audi Juvenalem, satyr. 13: «Credebant hoc grande nefas et morte piandum, / Si juvenis vetulo non assurrexerat.» Hispanis haec vox senior, nonnihil detorta in señor, et Italis in signore, significat dominum. De Essenis ait Philo: «Reverentia erga seniores et cura talis est, qualis esse potest germanorum liberorum erga parentes.» Quinto, quia senes sunt instar parentum, Deumque parentem omnium repraesentant. Unde Tecletus, rogatus quare Spartani juniores senioribus assurgerent, respondit: «Eo id fieri, ut assueti hoc honoris deferre alienis, tanto magis venerentur parentes.» Testis est Plutarchus in Lacon. Sexto, quia, ut ait S. Basilius, lib. De Abdic. rerum, si honores senes, «ob istam animi tui submissionem, gloria te afficiet Deus;» atque, ut ait Isychius hic, faciet, cum senueris, ut eadem reverentia tibi a junioribus rependatur: si negligas senes, poena talionis te senem puniet, ut a junioribus quasi delirus contemnaris.
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33. Si habitaverit advena, puta circumcisus proselytus, de quo cap. sequenti vers. 2.
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35. Nolite facere iniquum aliquid in judicio, in regula, qua scilicet aliquid mensuratis, qualis est ulna, q. d. Justa mensura utimini in mensurando. 36. Aequa sint pondera. — Hebraice aequi sint lapides; olim enim lapidibus utebantur pro ponderibus: unde Prov. XVI, 11, haec pondera vocantur lapides sacculi, non saeculi, uti quidam perperam legunt. Justus modius. — Hebraice, justum sit epha. Epha continebat tres modios: verum noster Interpres pro epha, usitatum et commune apud Graecos et Latinos mensurae nomen, puta modium, substituit; pari modo pro «aequusque sextarius,» scilicet sit, hebraice est, aequum sit hin. Hin autem Judaeorum erat mensura continens 12 sextarios. Verum quia apud nos non est mensura una, quae illi Hebraeorum respondeat, hinc apposite Interpres pro hin supposuit sextarium. Haec enim mensura nobis est notissima: tantum enim vult dicere et praecipere hic Deus, ut justa mensura utantur Hebraei tam in liquidis, quam in aridis; sicut enim hin et sextarius liquidorum, ita et epha et modius aridorum erat mensura. Scribunt Hebraei eum qui injustis utitur mensuris et ponderibus, quinque scelerum et malorum causam esse. Primo, polluit terram. Secundo, violat sive profanat nomen Dei. Tertio, facit recedere majestatem, gloriam et praesentiam Divinitatis. Quarto, in gladium cadere facit Israel. Quinto, efficit ut in exilium ejiciatur ex terra ipsorum.
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v. 3 « Unusquisque patrem suum et matrem suam timeat ». Cf. Ex. 20,12. Hebr. Sam. Chald. patri anteponunt matrem; item Hebr. Chald. 21,2 : lectio est incerta, discrimen parvi momenti. Haec etiam lex (cf. 17,3; 18,6) orditur a voce v"N, constructione illico deflectente ad 2 pers. plur., quae cum 2 pers. sing. iam per totum eap. 19 scribitur, excepto v. 20, ubi adulterii erimen urbanius non 2** sed 3** personae attribuitur. « Sabbata mea custodite. Ego Dominus Deus vester ». v. h « Nolite converti ad idola », « non declinetis ad cultum idolorum » (Ps. Jon.), « nec deos conflatiles faciatis vobis. Ego Dominus Deus vester ».
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v. 5 « S? émmolaveritis hostiam pacificorum Domino, ut sit placabilis », — Hebr. : inplacationem vestram immolate. Est autem ea expressio uti, 1,3 et Ex. 28,38 exponenda : LXX 8exz$», rite offerte ; non « sponte vestra, ultro, voluntarie » (Vat.).
v. 5-8 adscribitur monitum de sacrificiis pacificorum, cf. 7,11 sqq. Repeti hoc monitum conncit Hesych., quod fuerit magis necessarium. Neque omnia ad haec sacrificia spectantia repetuntur (cf. 22,19-25), sed ea in quibus laici facilius deficerent : cum enim aliarum victimarum nihil illis cederet, pacificae illis cedebant fere totae (Tos/.), erat igitur abusui locus.
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v. 6 « Eo die, quo fuerit immolata, comedetis eam , et die altero. Quidquid autem residuum f uerit in. diem tertium, igne comburetis ».
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v. 5 « Si quis post biduum comederit ex ea », corruptum est, Aq. &xi&Xqxo» , abiiciendum (Chald. Sqyr.), hinc LXX d0»xc» non sacrificatum , invalidum , non ertt acceptabile et ideo, qui comederit, « profanus erit et 1mpietatis reus »; Vulg. sc. pro causa effectum scribit.
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v. 8 « Portabitque ?niquitatem suam » Biduum hic videtur concedi pro pacificis universis, dum 7,16 sqq. biduum pro iis solis concedebatur, quae voto vel sponte offerebantur. Unde Bonfr. aliique censent, ad eadem haee nostrum etiam textum esse restringendum. Tamen ipse textus reesse promulgatas, sed antiquiores plures ab ipso esse collectas et restauratas. Potest is igitur concipi cap. 7 antiquam cum sua restrictione legem promulgasse, Deum vero h. 1l. restrictionem benigne relaxasse.
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V. 9 » Cum messueris segetes terrae tuae », — sed reliqui cum mesfere est : tempore messis; tempore, quo omnes metuntur agri — « non tondebis [usque ad. solum] superficiem. terrae » : est interpretamentum, illudque minus verum. Hebr. : non perficies marginem agri tui, non usque ad extremum agri marginem metes, sed extrema. intacta relinques; pauperibus relinquendae sunt integrae spicae, non vero novum quid praecedentibus addunt : et, quae decidunt messis tuae, non colliges (LXX). Margo linquendus intactus; praeterea, quidquid per totum agrum effugerit primum colligentium manus, relinquatur. Deut. 25,19 vel manipulum relictum dimitti iubet. Cf. Lev. 23,92. v. 10 « Neque tn vinea tua racemoset grana decidentia congregabis ». Hebr. : Et vineam tuam non racemaberis et, quae circumiacent 1n. vinea tua, non colliges. Non uvas relictas decerpes neque decidua colliges. Ceterum 2*2 non solas vineas exprimit, sed item (Iud. 15,5) o/iveta, quae Deut. 25,90 effert, itemque Syr. h. l. « Sed pauperibus et peregrinis » — Deut. 94,90 « et orphano et viduae », omnis generis indigentibus — « [carpenda] dimittes ». « Secundam vindemiam relinques pauperibus » (Mar.). Deut. 24,22 adscribitur ratio : « Memento, quod et tu servieris in Aegypto, et idcirco praecipio tibi, ut facias hanc rem »; non quasi similem pauperibus indulgentiam Aegyptii exhibuerint, qui spicilegium sibi reservabant (Erman p. 512); sed quia pauperes referunt similitudinem Hebraeorum, qui et ipsi in Aegypto pauperes fuerant et advenae. Neque tamen ex hac ratione omnino vera concludere fas est, non etiam patriarcharum tempore eiusmodi indulgentiam pauperibus concedi consuevisse. « Ego Domnus Deus vester », « quiid praecipio » (Vat.), et qui divites facio (Hesych.). cuius audiendae alteri ius est, veritatem (3 Reg. 13,18). Prior sensus hic videtur propter contextum praeferendus : non fureris clam proximo, non in faciem illi deneges sua, non eum fallas in negotio, multo minus quod falsum est iuramento confirmes — « nec decipiet unusquisque proximum. suum », i. e. popularem : cf. quae dicebamus ad 6,2. Cum etiam vn2 construatur cum 2, melius ad tria verba referuntur extremae voces : ne furando, aut quod iustum est denegando, aut decipiendo invicem laedatis.
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v. 12 « Non periurabis » — reliqui periurabitis — « 1n nomine meo » in deceptionem, « nec pollues nomen Dei tui » tali iuramento (Vaf.); non agitur de nomine Dei vane appellando vel similibus (DilIm.), quibus cum iniustitia in proximum nihil per se est commune. « £go Dominus ». Dum v. 11 sq. populares respicit Israelitas, v. 13 respicit proximum universim, imprimis non Israelitas, qui, ubi inter Israelitas degant, erunt utique servorum seu mercenariorum loco. Ita haec lex praecedentem complet.
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v. 13 « Non facies calumniam proximo tuo », seu rectius non opprimes eum; cf. Deut. 21,14 « non opprimes mercenarium pauperem »; « nec vi opprimes eum ». 5x3 eripere, 6,2 vertitur extorquere : videtur agide extorquendo a mercenario paupere, imprimis non Israelita, labore gratuito aut qui oblatam excedat mercedem. Sequentia agunt de iusta mercede non differenda. « Non morabitur opus », 1. e. merces, « mercenarii tui apud te usque mane », quam persolvi oportebat vespere. Cf. Deut. 94,15; Tob. 4,15. — Legi in favorem mercenariorum pauperum latae altera adnectitur, quae aliud miseriae genus respleit
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v. 1& : « Non maledices surdo », qui convicia nequit intelligere neque efficaciter refutare, « nec coram caeco pones tamen, qui videt et audit, vindicem iniuriae habebunt (Bonfr.). Hine: « sed timebis Dominum Deum tuum. [Quia] ego sum Dominus ». In iudiciis servanda iustitia. Primum verbum reliqui scribunt plurali.
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v. 15 « Non facies, quod iniquum est », n tudicio, quam vocem his amplificat : « nec intuste tudicabis ». « Non consideres personam pauperis », ut paupertatis ergo illi iniuste faveas (Hesych.), « nec honores vultum potentis », ut potentiae reverentia illum iniuste absolvas. « luste qudica proximo tuo », populari tuo. Et haec quidem iudici dicuntur, sequentia etiam accusatori et testibus.
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v. 16 « Non eris crimaünator [nec susurro|, in populo » tuo. Hebr. : non ibis calumniator etc. : «aliud enim est occurrentia aliorum gesta videre, aliud est ire ad explorandum, quae ab aliis fiunt » (Ca.), eaque postmodum ad calumniam detorquere. « Non stabis contra sanguinem proxima tut ». Dum accusatorem aut testem agis, hoc unum intendas, ut fiat 1ustitia, non ut per fas et nefas aliquis interimatur, cf. Ex. 23,7. « Ego Dominus ». Iniuriae quomodo ferendae.
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v. 17 « Non oderis fratrem tuum in corde tuo », 1. e. « odio occulto » (Cat.), « [sed publice] argue eum », sane eo imprimis fine, ut iniuriam reparet (Caím.), et hine publice et coram iudice (Men.), « ne habeas », aut rectius et non habebis « super illo peccatum » : declaratur imprimis actio coram iudice omni peccato carere. Verum
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v. 18 « non quaeras ultionem » manu tua (LXX), « nec memor eris anturiae civium tuorum », non nutries iram et odium interne, sed « diliges amicum », seu verius proximum « tuum, sicut te ?psum. Ego Dominus ». a. De disparatis, de adulterio cum serva commisso, de praeputio fructuum Lev. 19,19-25.
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« Jumentum tuum non facies coire cum alterius generis animantibus ». Certe mulos sine peccato procurari censebant Hebraei demonstratque Hesych. 3 Reg. 1,4 et Davidem et Salomonem mulo insidentes. Loco parallelo Deut. 22,10 legitur : « Non arabis in bove simul et asino ». Facile 3 vonn corrumpebatur in 7*25n. Censeo igitur sensum h. Ll. esse : « Non arabis :n d?isparatis », animalia diversae speciei eidem simulsubmittens iugo. « Agrum tuum non seres diverso semine », Hebr. disparatis; ne seras frumentum inter vites, cf. Deut. 22,9. Disparatis, 3. e. « veste, quae ex duobus texta est », lana et lino (Deut. 29.11), « non indueris ». »xoyv, vox probabilius aegyptiaca, incertae derivationis. LXX x(£257c», adulteratum. Legis rationem, quam scriptura nusquam indicat, sola coniectura attingere pos- sumus. Caietani aliorumque subtiliores explicationes consulas. Nos sequentem proponimus. Antiquus hie mos invectus est ad significandum, quam studiose stirps electa temperare debeat a coniugiis nationum a Deo proscriptarum. Quae coniugia h. 1l. repraesentantur diversarum specierum animalibus sub idem iugum coactis, diversarum specierum seminibus in eundem agrum demissis, lana et lino in unum pannum contextis.
19:20
v. 90 « Homo si dormierit cum muliere coitu seminis, quae sit ancilla [etiam] nubilis, et tamen pretio non redempta nec libertate donata » (Ex. 21,1 sqq.), quo casu ipsa ,esset priore coniugio soluta et concubitu subsequente fieret alterius viri uxor, « vapulabunt ambo et non morientur, quia non fuit libera ». Agitur de ancilla coniuge ab hero repudiata sed nondum liberata, ideoque aliis nuptiis adhuc inhabili. Coneubitus cum illa, licet sit utique adulterium, per indulgentiam non consideratur neque punitur ut tale.
19:21
v. 21 « Pro delicto autem suo » (QWN) « offeret Domino ad ostium tabernaculi testimoni arie- Lem »,
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v. 99 « orabitque pro eo sacerdos et pro peccato eius coram Domino, et repropitiabitur ei, dimttteturque peccatum ». braeos neque apud Chaldaeos competit. Sensus nalivus est inquirere, considerare (LXX éztxoz/), unde Ps. Ion. suggerit inquisitionem coram iudice faciendam. Praeterea chald. pa vel ?pP significat dimittere, vacuum relinquere; habeturque commodus sensus : dimissio erit, non morientur; dimittentur graviori poena immunes. Ab ea porro radicis significatione petitur chaldaeum Nm, vacuitas , petulantia : petulantia est tantummodo, non quale in lege intelligitur adulterium (lectio aliqua LXX óvs0Q , non interimentur tamquam adulteri. | Arborum « fructus primi magis aquosi et indigesti, ideoque insalubriores sunt posterioribus » (Men.). v. 23 « Quando ingressi fueritis eorum. »; verbotenus Hebr. praeputiabitis, cuius vocis sensus etiam esse potest observabitis. LXX circumpurificabitis impuritatem eorum. « Poma, [quae germinant| », tribus annis praeputia seu « àmmunda erunt vobis, nec edetis ez eis ». « Praeputia arborum fructiferarum sunt primi trium annorum fructus, quos ipsae producunt. Et vocantur praeputia allusione facta ad eireumeisionem pueri. Sicut enim puer et tamquam aliquid immundum abiiceretur, ita arbores illae habebantur immundae, sic ut de fructibus earum edere non liceret, donec irium annorum fructus ex illis decerpti essent abiecti » (Sy/v.). « Praeputia vocantur, quae superflua sunt et resecari debent in arboribus » (Mar.).
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v. 9& « Quarto autem anno omnis fructus eorum sanctificabitur laudabilis Domino ».
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v. 25 « Quinto autem anno comedetis fructus, congregantes poma, quae proferunt. Ego Domnus Deus vester ». Sequuntur leges contra superstitionem.
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v. 26 « Non comedetis cum sangwine ». bn 5v 528 habes 1 Reg. 15,32 sqq.; Ez. 33,95 : habebis ergo h.l. praeter omnem contextum ineuleatam prohibitionem, ne caro cum sanguine manducetur. At pro 275 legebant LXX am, super montes , et ita totus versus est de superstitionibus. Comedere in montibus autem euphemismus videtur esse pro sacrificare in montibus. « Non potestis mensae Domini participes esse et mensae daemoniorum (1 Cor. 10,21). Nam in montibus sacra fiebant daemoniis (Proc.). — « Non augurabimeni ». 9n2 sibilare, susurrare : cf. Gen. 45,5, ubi agitur de Ioseph e scypho augurium petente. — « Nec observabitis somnia, ». Superstitionem intelligi certum est, reliqua sunt plane incerta : etymon vocis tirzn secuti, alii alia suggessere, nubes, aves, sonos ete. —
19:27
v. 97 « Neque in rotundum attondebitis comam, nec radetis barbam ». Xetantur praecidere cencinnos. Cf. 91,5. Porro aliae gentes cincinnos, comam, barbam radebant ex susperstitione, cf. P. Scholz : Gótzendienst u. Zauberwesen bei den alten Hebràern, Regensburg 1877, p. 51 sq. Is. 3,17 dicitur Dominus esse decalvaturus verticem filiarum Sion et earum n5 esse nudaturus; quo facto v. 24 « pro opere tornatili erit calvitium ». Idem igitur est crinium opus tornatile, atque T1ND2, ambaeque voces exprimunt cincimnos. Hinc Ier. 9,26; 25,23; 49,32 gentes ethnicae circum incolentes vocantur « attonsae cincinnos », et ità quidem ut hae gentes habentes attonsos cincinnos sed incircumcisum praeputium opponantur Hebraeis cincinnos producentibus et praeputium circumcidentibus. Hodiedum conspicui sunt Iudaei orthodoxi ob comae barbaeque cincinnos. — JEpn facietis circuire, supple novaeulam. : cf. Vulg. Symm. — rymun corrumpes (LXX Chald. Syr.), quod Vulg. et Ps. Ion. vertunt radere. A corrumpendi significatione derivatur significatio destruendi : cf. chald. b4n.
19:28
v. 98 « Et super mortuo » — ita recte Vulg. Chald. interpretari v23 ostendit 22,1; Num. 5,9; 9,6. 7. 10 — « non incidetis carnem vestram, neque figuras aliquas aut stigmata. factetis vobis ». Scriptura Ypyp seu pp (Sam.) quid sit, penitus ignoramus. LXX «xeápyaxa ov, Chald. signa exsculpta : creduntur fuisse characteres aliqui cuti incisi, succo aliquo erodenti perfusi, qui et ipsi sine dubio superstitionem habebant. Cf. Scholz l. e. p. 58. « Ego Dominus ». y. De prostitutione et de sanctuarii religione Lev. 19,29 sq.
19:29
v. 29 « Ne prostituas filiam tuam, ne contamtnetur terra » ; Hebr. bis idem scribit verbum : Ne prostituas filiam tuam ad fornicationem, ne fornicetur terra, homines, quia peccatum hoc « ad multos extenditur » (Tost.), « et impleatur piaculo ». Insistit textus in hoe, vitium istud, quod ethnicis innocens videbatur et vix non sacrum, revera scelusesse et Dei iram provocaretanto severiorem, quanto latius spargatur. Quando pater filiam prostituit, id generatim facit habitualiter et lucri gratia. Hinc permanens prostitutio imprimis h. l. intelligitur, tem includatur. An specialius etiam intelligitur prostitutio sacra, quae in ethnicorum festis et templis usuveniebat? Id putabat Cat. ob nexum cum v. 30 : tamen, subsitne intimior hic inter duos versus nexus, non liquet.
19:30
v. 30 « Sabbata mea custodite, et sanctuarium meum metuite. Ego Dominus ».
19:31
v. 91 « Non declinetis ad magos » seu necromantios, « nec ab ariolis aliquid sciscitemini » , qui futura et abscondita nosse praetendunt (cf. quae diximus ad 1 Reg. 98,3), « ut polluamini per eos. Ego Domanus Deus vester ». Cf. 90,6. 97. Ad legem de peregrinis cf. Ex. 29,21 (20); 93,9; Deut. 10,19. Pro 45 LXX Chald. Syr. aznN.
19:33
v. 33 « St habitaverit advena in terra vestra let moratus fuerit inter vos|, non exprobretis ei », non opprimalis eum;
19:34
v. 34 « sed stt inter vos quast indigena , et diligetis eum quasi vosmetipsos : fuistis enim et vos advenae in terra Aegypti. Ego Dominus Deus vester ». Textus hebr. nonnihil facundior prodit, quantopere haec lex Deo cordi sit. hecensentur res quatuor, in quibus praeprimis homo sibi cavere debet ab iniustitia.
19:35
v. 35 « Nolite facere iniquum aliquid $n iudicio », — sed cum de hoc iam dictum sit v. 15 sqq., istud h. 1l. praetermittitur, et ad sequentia fit gressus : « n regula » ad extensionem mensurandam (Ex. 26,9.8), « ?n pondere , in mensura » liquidorum (Ez. &,11. 16). Mensuras liquidorum et extensorum nimis docte (!) distingui enset Dill/m.; esse distinctionem non inter plebeios natam, sed a sacerdotibus ingeniose excogitatam : tamen plebeii quoque extensa metir consueverunt linea, liquida amphoris. Prohibitio v. 35 magis explicatur positivo praecepto
19:36
v. 36 : « statera » (lob 31,6) « tusta, et bantur (Deut. 25,13) erantque certi ponderis, « ?ustus modius » ephi (Ex. 16,36; 29,10), « aequusque sextartus » hin (Ex. 30,24). « Ego Dominus Deus vester, qui eduat vos de terra Aegypti ». Clausula generali haec legum congeries absolvitur
19:37
v. 37 : « Custodite omnia praecepta mea et universa tudicia, et facite » ea. « Ego Dominus ». 20,7-26 omnino correspondet capiti 18, statuitque poenas 1n peccata luxuriae ib. recensita, non cum alienigenis commissa. Uti cap. 18, habet cap. 20 exordium v. 7 sq. et prolixiorem epilogum v. 92-96. Uti 18,6, orditur v. 9 vocibus v'N v'N , dum sequentes versus simplex habeant v^N. Prosequitur 20,7-26 peccata illa omnia (cf. dicenda post v. 91), sed alio atque cap. 18 ordine. Dum sc. cap. 18 illa scelera proximitatis ordine recensebat, cap. 20 eadem secundum poenam infligendam in duas classes secernit. Adulterium, incestus cum patris uxore aut nuru admissus, sodomia, matrimonium attentatum cum maire simul ac filia, bestialitas morte plectuntur v. 10-16; coitus cum sorore, muliere seminiflua, matertera vel amita, uxore patrui vel avunculi, uxore fratris v. 17-21 punitur morte civili et consequente illegitimitate prolis. Prolem prioris etiam classis scelerum illegitimam fuisse, per se patet. Hae poenae non videntur cum ipso, qui legibus cap. 18 exprimitur, more esse natae, secus cum illis legibus unieum efficerent documentum. Sed cum coniugia illa, quae maiorum mores reprobabant, multiplicarentur, tum tandem poenae in eos, qui talia attentarent, ferri coeptae sunt. An hae poenae omnes iam ante Moysen fuerint decretae, an aliqua ipse addiderit auxeritve, ignoramus. Verum huie poenarum catalogo, qui in se est omnino unus, praefigitur v. 2-6, subnectitur v. 27. Assignabimus primum additi v. 27 rationem. Respicit is v. 6 comminantem eos, qui consulant pythonem ; at id aliquando non est visum sufficiens, sed statuenda poena in Israelitas illos, qui pythonem ipsi haberent et eius ope oracula ederent. Quare v. 27 in eos lata est poena mortis, et quidem lapidationis, et loco v22 v. 6 seriptum nvN *N v"N, ne quam sibi mulieres magae promitterent indulgentiam. Quando hic versus sit additus, nescimus; tempore Saulis regis (1 Reg. 28,3) certe vim legis obtinebat. Additus est, postquam iam in unum textum concreverant v. 2-6 et v. 7-26 : secus enim, qui nunc est v. 27, immediate post v. 6 esset insertus. alienigena infideli, alteram 19,31. Illa non est inserta 20,7-26, quod hic locus sola Israelitarum inter se peccata respiceret, et fortasse quod, nae in regione deserta. Postea autem , v. g. tempore de quo agit Num. 25, potuit ea lex videri summe necessaria. Lata est igitur cum multa emphasi v. 29-5, statuto non quovis, sed lapidationis supplieio, vocibus v. 2 v^N v'N conformata versui 9. Potuit eodem tempore invalescere superstitio adeundorum magorum, unde adscripta v. 6 comminatio, nondum vero decretum supplicium. Potuitque ea tanto facilius h. l. adscribi, quod ea superstitio conciperetur tamquam spiritualis fornicatio cum diis alienis , ideoque non absurde appenderetur prohibitioni coitus cum muliere a/?ena.
19:1
… I profeti più antichi attestano l'esistenza della t. obbligatoria per tutti, su base morale (cf. Ex. 23, 1-9; Lev. 19, 1-37), che doveva attuare in Israele la « conoscenza di Dio ». Il sacerdote doveva applicarla ed inculcarla; alla negligenza della t. da parte dei sacerdoti sono dovuti i delitti d'Israele …
19:9
… (cf., ad es., Tob. 4, 7-9; 12, 9; Eccli. 3, 33; 7, 36; Dan. 4, 24); è preferibile ai digiuni ed agli stessi sacrifici (cf., ad es., Is. 1, 11-17; 58, 5-7). Anzi il Vecchio Testamento stabilisce anche alcune forme concrete di aiuto ai poveri (cf., ad es., Lev. 19, 9 sg.; 23, 22; Deut. 14, 28; 24, 20).
… Prescrive la recita delle benedizioni: Šēma (v.), diciotto benedizioni, benedizioni cibarie, dopo i pasti, all'uscita del sabato, in occasione dei fenomeni naturali, di eventi straordinari. b) Pē'āh (« orlo » della campagna): tratta (con riferimento a Lev. 19, 9; 23, 22; Deut. 24, 19 agg.) dell'obbligo del proprietario di lasciare liberi all'atto della mietitura gli orli della campagna per i poveri e gli stranieri, acciocchè vi spigolino, …
19:19
… Nel Talmud babil. il trattato non ha gēmārā'. d) Kil'ajim: indica (con riferimento a Lev. 19, 19 e Deut. 22, 9 sgg.) il divieto di promiscuità nella semina, di animali e di lana e di lino nel vestiario. È in 9 capp. Gēmārā' palestinese. e) Šebhī'ith («anno settimo »): tratta …
19:23
… sta per cuocere il pane: Num. 5, 18-21): stabilisce quali specie di grano sono soggette a offerta, la donna di casa ne deve 1/24, il fornaio 1/48. In 4 capp. Gēmārā' palestinese. l) Orlāh, prodotto di un albero nei primi 3 anni: «incirconciso» (Lev. 19, 23), ne resta vietato l'uso. …
… Si estese quindi ai frutti dei nuovi alberi: nel quarto anno essi dovevano essere consacrati interamente a Jahweh, solo al quinto anno l'Israelita poteva goderne (Lev. 19, 23 sg.); ai primi pani di ogni nuova pasta (Num. 15, 20 sg.; Ez. 44, 30; cf. il trattato Hallāh della Mišnāh); alla prima tosatura d'ogni pecora (Deut. 18, 4).
19:26
In Ex. 22, 18 si condannano a morte le streghe (ebr. mĕkhāšĕphāh, Lev. 20, 27; cf. ibid. 19, 26. 31; 20, 6).
19:31
… aut imprudentiae » (De divin., I, 19). Nello stesso senso, ma per motivi superiori, la S. Scrittura: « Non vi rivolgete agli stregoni, né consultate gli indovini, per non restare contaminati dal loro contatto : sono io il Signore, il vostro Dio » (Lev. 19, 31). « Non abbiate timore dei segni del cielo, che i gentili temono, perché i riti dei popoli sono vani » (Jer. 10, 2; cf. anche Is. 47, 13).
… Se le osservanze comportano una invocazione o un patto esplicito con il demonio, si ha evidentemente peccato grave (cf. Deut. 18, 10-11; Lev. 19, 31; 20, 27), anche perché nessuna utilità temporale può compensare il danno spirituale, che segue alla invocazione demoniaca (Sum. …
… L'evocazione degli spiriti ('ōbhōbh) dei morti, benché proibita dalla Legge (Lev. 19, 31; 20, 6, 27; Deut. 18, 11), fu praticata in Israele fino all'epoca talmudica; è menzionata nel Manuele di disciplina (ca. 100 a. C.) di Hirbet Qumrān.
19:32
… prossimo (19, 11, 15 sg. 35 sg.); doveri dei figli verso i genitori (19, 3); doveri d'umanità verso i vecchi (19, 32), verso gl'infermi (19, 14); doveri di carità verso l'israelita (19, 17 sg.; cf. Mc. 12, 31) e verso lo straniero che dimora in Israele (Lev. 19, 32 sg.). …
19:33
Distinzione e separazione, non odio; la legislazione mosaica prescrive giustizia e benevolenza verso gli e. (Ex. 22, 21; 23, 9; Lev. 19, 33 sg.; Deut. 10, 18 sg., ecc.; cf. H. Lesêtre, Etranger, in DB, II, col. 204); essi potevano abbracciare la religione giudaica (v. proselutti); ed i profeti annunziano la loro aggregazione …
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MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
I tentativi di spostare la sua figura dalla cornice egiziana (come si spiegherebbe il nome M., e più in generale i nomi egiziani Hur, Ophni, Phinees, Phutiel, ecc. e tutte le reminiscenze, come Ex. 20, 2; Lev. 19, 34; 25, 42; 26, 45; Num. 15, 41; Deut. 5, 6.15 ecc.?) e sinistica, in cui lo mette la tradizione biblica, sono anche da critici non cattolici riconosciuti contrari all'evidenza storica (C. P. Tiele-N. …
19:340
… restringeva, o allargava, o trasformava la t. scritta, quest'arbitraria t. orale condusse alla nomocrazia formalistica e disumana dei farisei (Mt. 23, 1-37). Non contenti di attribuire alla t. orale la stessa autorità divina che alla t. scritta (Siphrā' Lev. 19, 340; Pal. Bērā-
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.