VVith new prohibition of Idolatrie, and commandment to kepe the Sabbath 3. rewardes are promised to al that obserue Gods precepts. 14. And manie miserable punishments are threatned to al transgressors.
1I am the Lord your God. You shall not make to yourselves any idol or graven thing: neither shall you erect pillars, nor set up a remarkable stone in your land, to adore it. For I am the Lord your God.Io il Signore Dio vostro: Non vi farete idoli, né statue, e non alzerete colonne, né pietre insigni nel vostro paese per adorarle. Perocché io sono il Signore Dio vostro.I THE Lord your God: you shal not make to your selues an idol and thing grauen, neither shal you erect titles, nor set a notorious stone in your land, for to adore it. for I am the Lord your God.Ego Dominus Deus vester: non facietis vobis idolum, et sculptile, nec titulos erigetis, nec insignem lapidem ponetis in terra vestra, ut adoretis eum. Ego enim sum Dominus Deus vester. 2Keep my sabbaths, and reverence my sanctuary. I am the Lord.Osservate i miei sabati, e state in timore dinanzi al mio santuario. Io il Signore.Keepe my sabbathes, and dread my Sanctuarie. I the Lord.Custodite sabbata mea, et pavete ad sanctuarium meum. Ego Dominus. 3If you walk in my precepts, and keep my commandments, and do them, I will give you rain in due seasons.Se camminerete ne' miei comandamenti, e osserverete le mie leggi, e le adempirete, io darovvi a' suoi tempi le piogge,If you walke in my preceptes, and keepe my commandementes, and doe them, I wil geue you raine in their seasons,Si in præceptis meis ambulaveritis, et mandata mea custodieritis, et feceritis ea, dabo vobis pluvias temporibus suis, 4And the ground shall bring forth its increase: and the trees shall be filled with fruit.E la terra produrrà i suoi germi, e le piante si caricheranno di frutti.and the earth shal bring forth her spring, and the trees shal be replenished with fruites.et terra gignet germen suum, et pomis arbores replebuntur. 5The threshing of your harvest shall reach unto the vintage, and the vintage shall reach unto the sowing time: and you shall eat your bread to the full, and dwell in your land without fear.La battitura delle messi incastrerà nella vendemmia, e nella vendemmia la sementa: e mangerete a sazietà il vostro pane; e abiterete senza timori nella vostra terra.The threshing of your haruest shal reach vnto vintage, and the vintage shal reach vnto sowing time: and you shal eate your bread to your fil, and without feare shal you dwel in your land.Apprehendet messium tritura vindemiam, et vindemia occupabit sementem: et comedetis panem vestrum in saturitate, et absque pavore habitabitis in terra vestra. 6I will give peace in your coasts: you shall sleep, and there shall be none to make you afraid. I will take away evil beasts: and the sword shall not pass through your quarters.Dentro i vostri confini manterrò la pace: dormirete, e non sarà chi vi disturbi. Discaccerò le bestie nocive, e la spada non entrerà ne' vostri confini.I wil geue peace in your coastes: you shal sleepe, and there shal be none to make you afraid. I wil take away euil beastes: and the sword shal not passe through your quarters.Dabo pacem in finibus vestris: dormietis, et non erit qui exterreat. Auferam malas bestias, et gladius non transibit terminos vestros.
7You shall pursue your enemies: and they shall fall before you.Voi darete dietro a' vostri nemici, ed ei cadranno dinanzi a voi.You shal pursue your enemies, and they shal fal before you.Persequemini inimicos vestros, et corruent coram vobis. 8Five of yours shall pursue a hundred others: and a hundred of you ten thousand. Your enemies shall fall before you by the sword.Cinque di voi daranno addosso a cento stranieri, e cento di voi a dieci mila: cadranno i nemici sotto le vostre spade davanti a voi.fiue of yours shal pursue an hundred strangers, and an hundred of you tenne thousand: your enemies shal fal by the sword in your sight.Persequentur quinque de vestris centum alienos, et centum de vobis decem millia: cadent inimici vestri gladio in conspectu vestro. 9I will look on you, and make you increase: you shall be multiplied, and I will establish my covenant with you.Getterò il mio sguardo sopra di voi: farovvi crescere; e moltiplicherete, e raffermerò con voi la mia alleanza.I wil respect you, and make you encrease: you shal be multiplied, and I wil establish my couenant with you.Respiciam vos, et crescere faciam: multiplicabimini, et firmabo pactum meum vobiscum. 10You shall eat the oldest of the old store: and, new coming on, you shall cast away the old.Mangerete i prodotti già assai vecchi, e sopravvenendo abbondanza de' nuovi, metterete i vecchi fuora.You shal eate the eldest of the old store, and new coming vpon it you shal cast forth the old.Comedetis vetustissima veterum, et vetera novis supervenientibus projicietis. 11I will set my tabernacle in the midst of you: and my soul shall not cast you off.Io porrò il mio tabernacolo in mezzo a voi, e l'anima mia non vi rigetterà.I wil sette my tabernacle in the middes of you, and my soule shal not cast you of.Ponam tabernaculum meum in medio vestri, et non abjiciet vos anima mea. 12I will walk among you, and will be your God: and you shall be my people.Camminerò tra voi, e sarò vostro Dio, e voi sarete mio popolo.I wil walke among you, and wil be your God, and you shal be my people.Ambulabo inter vos, et ero Deus vester, vosque eritis populus meus. 13I am the Lord your God: who have brought you out of the land of the Egyptians, that you should not serve them: and who have broken the chains of your necks, that you might go upright.Io il Signore Dio vostro, che vi ho tratti dalla terra degli Egiziani, affinché non foste schiavi loro, e spezzai le catene de' vostri colli, affinché camminaste a testa alzata.I the Lord your God: that haue brought you out of the Land of the Aegyptians, that you should not serue them, and that haue broken the chaines of your neckes, that you might goe vpright.Ego Dominus Deus vester, qui eduxi vos de terra Ægyptiorum, ne serviretis eis: et qui confregi catenas cervicum vestrarum, ut incederetis erecti.
14But if you will not hear me, nor do all my commandments:Ma se non mi ascolterete, e non adempirete tutti i miei comandamenti,But if you wil not heare me, nor doe al my commandements,Quod si non audieritis me, nec feceritis omnia mandata mea, 15If you despise my laws, and contemn my judgments so as not to do those things which are appointed by me, and to make void my covenant:Se disprezzerete le mie leggi, e non farete caso dei miei giudizii, talmente che non facciate quello che è stato da me prescritto, e vano rendiate il mio patto;if you dispise my lawes, and contemne my iudgementes that you do not those thinges which are appointed by me, and bring my couenant to nothing worth:si spreveritis leges meas, et judicia mea contempseritis, ut non faciatis ea quæ a me constituta sunt, et ad irritum perducatis pactum meum: 16I also will do these things to you. I will quickly visit you with poverty, and burning heat, which shall waste your eyes, and consume your lives. You shall sow your seed in vain, which shall be devoured by your enemies.Io pure tratterò con voi in tal guisa: Vi gastigherò prontamente colla penuria, e con un ardore, che seccherà i vostri occhi, e consumerà le vostre vite. Spargerete indarno la vostra sementa, la quale sarà divorata dal nemico.I also wil do these thinges to you: I shal quickly visite you with pouertie, and burning heat, which shal waist your eies, and consume your liues. you shal sowe your seede in vaine, which shal be deuoured of the enemies.ego quoque hæc faciam vobis: visitabo vos velociter in egestate, et ardore, qui conficiat oculos vestros, et consumat animas vestras. Frustra seretis sementem, quæ ab hostibus devorabitur. 17I will set my face against you, and you shall fall down before your enemies: and shall be made subject to them that hate you. You shall flee when no man pursueth you.Vi guarderò con faccia irata, e voi cadrete a' piè dei vostri nemici, e sarete soggetti a coloro che vi odiano: vi darete alla fuga senza che alcuno vi perseguiti.I wil sette my face against you, and you shal fal downe before your enemies, and shal be made subiect to them that hate you. you shal flee, when no man pursueth you.Ponam faciem meam contra vos, et corruetis coram hostibus vestris, et subjiciemini his qui oderunt vos: fugietis, nemine persequente. 18But if you will not yet for all this obey me: I will chastise you seven times more for your sins.Che se nemmeno allora sarete a me obbedienti, vi gastigherò sette volte di più pei vostri peccati.But if you wil not obey me so neither, I wil increase your chastisementes seuen fould for your sinnes,Sin autem nec sic obedieritis mihi, addam correptiones vestras septuplum propter peccata vestra,
19And I will break the pride of your stubbornness: and I will make to you the heaven above as iron, and the earth as brass.E spezzerò la superba durezza vostra, e farò che il cielo lassù sia di ferro per voi, e la terra di bronzo.and wil breake the pride of your stubburnesse. and I wil make to you the heauen, from aboue as iron, and the earth as brasse.et conteram superbiam duritiæ vestræ. Daboque vobis cælum desuper sicut ferrum, et terram æneam. 20Your labour shall be spent in vain: the ground shall not bring forth her increase: nor the trees yield their fruit.Le fatiche vostre saranno gettate in vano; la terra non germinerà, né le piante daranno frutti.Your labour shal be spēt in vaine, the earth shal not bring forth her spring, nor the trees yeld their fruites.Consumetur incassum labor vester, non proferet terra germen, nec arbores poma præbebunt. 21If you walk contrary to me, and will not hearken to me, I will bring seven times more plagues upon you for your sins.Che se voi vi metterete in arringo contro di me, e non vorrete obbedirmi, accrescerò sette volte le vostre piaghe a causa de' vostri peccati:If you walke contrarie to me, and wil not heare me, I wil increase your plagues vntil seuen fould for your sinnes:Si ambulaveritis ex adverso mihi, nec volueritis audire me, addam plagas vestras in septuplum propter peccata vestra: 22And I will send in upon you the beasts of the field, to destroy you and your cattle, and make you few in number: and that your highways may be desolate.E spedirò contro di voi fiere selvagge, le quali divorino voi, e i vostri bestiami, e vi riducano a piccol numero, e le vostre strade diventeranno deserte.and I wil send in vpon you the beastes of the field, which may consume you, and your cattaile, and may bring al thinges to a smal number, and that your waies may be made desert.immittamque in vos bestias agri, quæ consumant vos, et pecora vestra, et ad paucitatem cuncta redigant, desertæque fiant viæ vestræ. 23And if even so you will not amend, but will walk contrary to me:E se neppure allora vorrete emendarvi, ma vi metterete in arringo contro di me,And if you wil neither so receiue discipline, but walke rather contrarie to me:Quod si nec sic volueritis recipere disciplinam, sed ambulaveritis ex adverso mihi: 24I also will walk contrary to you, and will strike you seven times for your sins.Io pure mi metterò in arringo contro di voi, e vi percuoterò sette volte pe' vostri peccati:I also wil goe opposite against you, and wil strike you seuen times for your sinnes.ego quoque contra vos adversus incedam, et percutiam vos septies propter peccata vestra, 25And I will bring in upon you the sword that shall avenge my covenant. And when you shall flee into the cities, I will send the pestilence in the midst of you. And you shall be delivered into the hands of your enemies,E farò piombare sopra di voi la spada, che farà vendetta di mia alleanza. E se vi rifugerete nelle città, manderò tra voi la peste, e sarete dati in potere dei nemici,and I wil bring in vpon you the sword a reuenger of my couenant. And when you shal flee into the cities, I wil send the pestilence in the middest of you, and you shal be deliuered in the handes of the enemies,inducamque super vos gladium ultorem fœderis mei. Cumque confugeritis in urbes, mittam pestilentiam in medio vestri, et trademini in manibus hostium, 26After I shall have broken the staff of your bread: so that ten women shall bake your bread in one oven, and give it out by weight: and you shall eat, and shall not be filled,Quando io v'avrò tolto il sostentamento del vostro pane, talmente che dieci donne cuocano ad un solo forno, e il pane rendano peso; e mangerete, ma non vi sazierete.after I shal haue broken the staffe of your bread: so that tenne wemen shal bake your breades in one ouen, and shal render them by weight: and you shal eate, and shal not be filled.postquam confregero baculum panis vestri: ita ut decem mulieres in uno clibano coquant panes, et reddant eos ad pondus: et comedetis, et non saturabimini. 27But if you will not for all this hearken to me, but will walk against me,Che se neppur con questo m'ascolterete, ma farete a me guerra,But if you wil neither by these meanes heare me, but walke against me:Sin autem nec per hæc audieritis me, sed ambulaveritis contra me: 28I will also go against you with opposite fury: and I will chastise you with seven plagues for your sins,Io pure farò guerra a voi con furor da nemico, e gastigherovvi con sette piaghe pe' vostri peccati,I also wil goe against you in contrarie furie, and wil chastice you with seuen plagues for your sinnes,et ego incedam adversus vos in furore contrario, et corripiam vos septem plagis propter peccata vestra: 29So that you shall eat the flesh of your sons and of your daughters.Talmente che mangerete le carni de' vostri figliuoli, e delle vostre figliuole.so that you shal eate the flesh of your sonnes and of your daughters.ita ut comedatis carnes filiorum vestrorum et filiarum vestrarum.
30I will destroy your high places, and break your idols. You shall fall among the ruins of your idols, and my soul shall abhor you.Io sterminerò gli eccelsi luoghi vostri e spezzerò i simulacri. Cadrete tralle ruine degl'idoli vostri e l'anima mia vi prenderà in abborrimento,I wil destroy your excelses, and breake your idols. You shal fal among the ruines of your idols and my soule shal abhorre you,Destruam excelsa vestra, et simulacra confringam. Cadetis inter ruinas idolorum vestrorum, et abominabitur vos anima mea, 31Insomuch that I will bring your cities to be a wilderness: and I will make your sanctuaries desolate: and will receive no more your sweet odours.Talmente che ridurrò in solitudine le vostre città, e desolerò i vostri Santuari, né più accetterò l'odor soavissimo.in so much that I wil bring your cities into a wildernesse, and I wil make your Sanctuaries desert, neither wil I receiue any more the most sweete odour.in tantum ut urbes vestras redigam in solitudinem, et deserta faciam sanctuaria vestra, nec recipiam ultra odorem suavissimum. 32And I will destroy your land: and your enemies shall be astonished at it, when they shall be the inhabitants thereof.Diserterò il vostro paese, ne rimarranno attoniti i vostri nemici, allorché vi entreranno ad abitarlo;And I wil distroy your land, and your enemies shal be astonied vpon it, when they shal be inhabitants therof.Disperdamque terram vestram, et stupebunt super ea inimici vestri, cum habitatores illius fuerint. 33And I will scatter you among the Gentiles: and I will draw out the sword after you. And your land shall be desert, and your cities destroyed.E voi dispergerò tralle genti, e sguainata la spada v'incalzerò alle spalle, e la terra vostra sarà deserta, e ridotte in polvere le vostre città.And you I wil disperse into the Gentiles, and wil draw out the sword after you, and your land shal be desert, and your cities destroied.Vos autem dispergam in gentes, et evaginabo post vos gladium, eritque terra vestra deserta, et civitates vestræ dirutæ. 34Then shall the land enjoy her sabbaths all the days of her desolation. When you shall beAllora la terra si goderà i suoi sabati per tutto il tempo che ella sarà in solitudine: quando voi sarete nel paese de' nemici.Then shal the land take pleasure in her sabbathes al the daies of her desolation: when you shal beTunc placebunt terræ sabbata sua cunctis diebus solitudinis suæ: quando fueritis 35In the enemy’s land, she shall keep a sabbath, and rest in the sabbaths of her desolation: because she did not rest in your sabbaths, when you dwelt therein.Ella celebrerà i suoi sabati e riposerà ne' giorni di sua solitudine, perché non riposò ne' vostri sabati, quando voi l'abitavate.in the enemies land, she shal sabbatize, and rest in the sabbathes of her desolation, because she did not rest in your sabbathes when you dwelt in it.in terra hostili, sabbatizabit, et requiescet in sabbatis solitudinis suæ, eo quod non requieverit in sabbatis vestris quando habitabatis in ea.
36And as to them that shall remain of you I will send fear in their hearts in the countries of their enemies. The sound of a flying leaf shall terrify them: and they shall flee as it were from the sword. They shall fall, when no man pursueth them.E a quelli, che rimarranno di voi, empierò il cuor di paura nelle regioni de' nemici; gli atterrirà il movimento d'una foglia volante, e la fuggiranno come una spada: cadranno, senza che alcun gli inseguisca.And they that shal remaine of you, I wil put feare in their hartes in the countries of their enemies, the sound of a flying leafe shal terrifie them, and they shal flie it as it were a sword: they shal fal, when no man pursueth,Et qui de vobis remanserint, dabo pavorem in cordibus eorum in regionibus hostium, terrebit eos sonitus folii volantis, et ita fugient quasi gladium: cadent, nullo persequente, 37And they shall every one fall upon their brethren as fleeing from wars: none of you shall dare to resist your enemies.E precipiteranno l'uno sopra l'altro fratello, quasi fuggissero dalla battaglia: nissun di voi avrà cuor di resistere all'inimico:and they shal euerie one fal vpon their brethren, as flying from warres, none of you shal be so hardie as to resist your enemies.et corruent singuli super fratres suos, quasi bella fugientes, nemo vestrum inimicis audebit resistere. 38You shall perish among the Gentiles: and an enemy’s land shall consume you.Perirete tralle nazioni, e la terra nemica v'ingoierà.You shal perish among the Gentiles, and the enemies land shal consume you.Peribitis inter gentes, et hostilis vos terra consumet. 39And if of them also some remain, they shall pine away in their iniquities, in the land of their enemies: and they shall be afflicted for the sins of their fathers, and their own.Che se alcuni rimarran di costoro, si struggeranno pelle loro iniquità nel paese nemico, e saran flagellati pe' peccati de' padri loro, e pe' proprii:And if of them also some remaine, they shal pine away in their iniquities, in the land of their enemies, and for the sinnes of their fathers, and their owne they shal be afflicted:Quod si et de iis aliqui remanserint, tabescent in iniquitatibus suis, in terra inimicorum suorum, et propter peccata patrum suorum et sua affligentur: 40Until they confess their iniquities, and the iniquities of their ancestors, whereby they have transgressed against me, and walked contrary unto me.Sino a tanto che confessin le loro iniquità, e quelle dei loro maggiori, colle quali hanno offeso me, e m'han fatto guerra.vntil they confesse their owne and their auncetours iniquities, wherby they haue preuaricated against me, and walked contrarie vnto me.donec confiteantur iniquitates suas, et majorum suorum, quibus prævaricati sunt in me, et ambulaverunt ex adverso mihi.
41Therefore I also will walk against them, and bring them into their enemies’ land until their uncircumcised mind be ashamed. Then shall they pray for their sins.Farò adunque ancor io guerra a loro, e li caccerò in paese nemico, fino a tanto che nell'incirconciso lor cuore abbian vergogna: allora domanderan perdono delle loro empietà.I also therfore wil walke against them, and bring them into their enemies land, vntil their vncircumcised mind be ashamed: then shal they pray for their impieties.Ambulabo igitur et ego contra eos, et inducam illos in terram hostilem, donec erubescat incircumcisa mens eorum: tunc orabunt pro impietatibus suis. 42And I will remember my covenant, that I made with Jacob, and Isaac, and Abraham. I will remember also the land:E io mi ricorderò della alleanza formata da me con Giacobbe, e Isacco, e Abramo. Ricorderommi ancor della terra:And I wil remember my couenant, that I made with Iacob, and Isaac, and Abraham. Of the land also I wil be mindful:Et recordabor fœderis mei, quod pepigi cum Jacob, et Isaac, et Abraham. Terræ quoque memor ero: 43Which when she shall be left by them, shall enjoy her sabbaths, being desolate for them. But they shall pray for their sins, because they rejected my judgments, and despised my laws.La quale evacuata da loro, goderà i suoi sabati, divenuta per causa loro un deserto. Ei chiederan perdono dei loro peccati per non aver fatto conto de' miei giudizii, e per avere sprezzate le mie leggi.which when it shal be left of them, shal take pleasure in her sabbathes, being desolate for them. But they shal pray for their sinnes, for that they reiected my iudgementes, and dispised my lawes.quæ cum relicta fuerit ab eis, complacebit sibi in sabbatis suis, patiens solitudinem propter illos. Ipsi vero rogabunt pro peccatis suis, eo quod abjecerint judicia mea, et leges meas despexerint. 44And yet for all that when they were in the land of their enemies, I did not cast them off altogether. Neither did I so despise them that they should be quite consumed: and I should make void my covenant with them. For I am the Lord their God.E io per altro quando ei si stavano in paese nemico, non li rigettai totalmente, né li disprezzai a segno, che si riducessero al niente, e vano rendessi io il patto, che ho con loro. Perocché io sono il Signore Dio loro;Howbeit euen when they were in the land of their enemies, I did not cast them of altogether, neither did I so dispise them, that they should be consumed, and I should make my couenant with them frustrate. For I am the Lord their God,Et tamen etiam cum essent in terra hostili, non penitus abjeci eos, neque sic despexi ut consumerentur, et irritum facerent pactum meum cum eis. Ego enim sum Dominus Deus eorum,
45And I will remember my former covenant, when I brought them out of the land of Egypt, in the sight of the Gentiles, to be their God. I am the Lord. These are the judgments, and precepts, and laws, which the Lord gave between him and the children of Israel, in mount Sinai, by the hand of Moses.E ricorderommi dell'antica mia alleanza, quando a vista delle nazioni, li trassi dalla terra d'Egitto per essere il loro Dio. Io il Signore. Queste sono le minacce, e i precetti, e le leggi stabilite per mezzo di Mosè sul monte Sinai dal Signore, tra sé, e i figliuoli d'Israele.and I wil remember mine old couenant, when I brought them out of the Land of Aegypt, in the sight of the Gentiles, for to be their God, I the Lord. These are the iudgementes, and precepts, and lawes, which our Lord gaue betwen him self and the children of Israel in Monnt Sinai by the hand of Moyses.et recordabor fœderis mei pristini, quando eduxi eos de terra Ægypti in conspectu gentium, ut essem Deus eorum. Ego Dominus. Hæc sunt judicia atque præcepta et leges quas dedit Dominus inter se et filios Israël in monte Sinai per manum Moysi.
26:1
Year of the World 2514.
Haydock
To adore it. This explains the prohibition of making graven things, etc. The Protestants translate as usual, "Ye shall make you no idols, nor graven image, neither rear ye up a standing image, neither shall ye set up any image of stone in your land to bow down unto it." They seem terribly afraid of images, as if they were all idols. See Exodus 20:4. (Haydock)
Pillars. Hebrew mattseba, "statue, or monument." Such were erected by Jacob, Josue, and even by Moses himself, without any offence or danger of idolatry, Genesis 28:8 and Josue 4:4 and Exodus 24:4. Apuleius (Flor.) makes mention, among other species of superstition, "of a stone anointed, and of an altar crowned with flowers."
Onkelos
The stone, which is here condemned, is one set up "for adoration." (Onkelos)
Calmet
Hebrew, "a stone of sight," placed on some eminence, or on the high roads. Strabo, (xvii.) speaking of those which he had seen in Egypt along the roads, says, "they are lofty, polished, and almost like a sphere, some 12 feet in diameter. There are sometimes three, of different dimensions, one upon another. Some were to be seen upon Mount Libanus. They were objects of adoration." The Greeks raised heaps of stones on the high roads, in honour of Mercury, Proverbs 26:7[8?]. (Calmet)
Du Hamel
We are not forbidden to place land-marks, etc.: but we must not adore them. (Du Hamel)
26:2
Outram
Reverence. The Rabbins inform us, with what respect their ancestors appeared in the temple. They left their sticks and shoes behind them, and washed their feet; entering solely to perform some act of religion, and not to go a shorter road to another street. When they had ended their devotions, they retired slowly without turning their back to the sanctuary. (Outram, Sacrif. lib. 3. n. 7.)
26:3
Calmet
Due seasons. Before harvest, in spring; and after that in autumn; when they sow their wheat and barley in Palestine. (Calmet)
26:5
Haydock
Time. So great shall be the abundance, that you will scarcely have time to get all the work done before you will be called off to something else. (Haydock)
Calmet
These promises would be so much the more agreeable to them, as in Egypt, they had been forced to keep in their houses two or three months together, on account of the overflowing of the Nile. In that country, as well as in Greece and Palestine, people sow both wheat and barley about October; while in other countries the latter is sown in spring. The harvest is ready in about six months, and that of wheat in seven. (Pliny, [Natural History?] 18:18.; Hesiod, ep. ii.) (Calmet)
26:8
Five. Thus Gedeon's 300 men put to flight the great army of the Madianites; (Judges 7:22,) and the Machabees destroyed vast numbers with a small force.
26:10
Menochius
Old; Being unable to consume all. (Menochius)
Haydock
Hebrew, "ye shall eat old store, and bring forth the old because of the new." Septuagint, "you shall eat the old of old, and you shall bring out the old from the face of the new." Like a householder, who bringeth forth out of his treasury new things and old, Matthew 13:52. (Haydock)
26:13
Calmet
Upright; and be no longer bowed down with a heavy yoke, like oxen. "I have broken the locks of your prison, and have set you at liberty," Arabic. (Calmet)
Menochius
A Greek proverb says, "Never was a slave's head right, but always crooked, like his neck." (Menochius)
26:16
Heat. Hebrew kaddachath, is rendered "scab and jaundice," by the Septuagint: and by others "a dangerous wind," like that which causes so many diseases in Egypt. The precise meaning of some terms in this verse is not well known.
26:18
Calmet
More, (septuplum.) "Very often, or very much;" in which sense it is used in this chapter. (Calmet)
26:19
Onkelos
As brass (aeneam.) "Brazen," without moisture, and barren. (Onkelos)
26:22
Desolate, none being left to frequent them: or the few who remain, shall keep within doors, lest the wild beasts should meet and devour them, Isaias 33:8.
26:26
Bread; or that which supports you. You shall be deprived of the necessaries of life.
One oven shall be used by 10 families, so little bread shall be baked, and even that little shall be delivered out by weight. I will also deprive it of its nutritive qualities, so that it shall not satisfy your craving appetite. (Calmet) See Psalm 104:16 and Isaias 3:1.
26:28
Haydock
Fury. You will gain nothing by opposing me, but your own destruction. I will treat you, as you would deal with me. (Haydock)
26:29
Josephus
Daughters. To such extremities were the Jews reduced, at the sieges of Samaria and Jerusalem. (4 Kings 6:28 and Lamentations 4:10.) (Josephus, Jewish Wars 7:8.)
26:30
Places. The temple of Solomon was built on Mount Moria or Sion. The Persians sacrificed upon the mountains, and the Romans and Athenians built their most magnificent temples on the highest parts of their respective cities.
Menochius
Idols. Hebrew chammanim, denotes the chariots dedicated to the sun; (4 Kings 23:11,) or the pyreia, or enclosures for the sacred fire, in honour of the god Homanus, (Strabo xv.) whose name is probably derived from this Hebrew word, (Calmet) as well as Hammon, a title of Jupiter. (Menochius)
Ruins. Hebrew, "and cast your carcasses upon the carcasses of your gods of dirt, and my soul shall vomit you out." The Egyptians embalmed the carcasses of their sacred animals. God threatens that, if his people be so stupid as to adore them, they shall die, and be deprived of sepulture.
26:31
Haydock
Odours. Even the sanctuary of the Lord shall be destroyed, as you will be unworthy to have it among you, or to offer sacrifices to me. (Haydock)
26:34
Haydock
Desolation. It shall be uncultivated; and though you would not comply with my injunctions to let it rest one year out of seven, it shall now remain desolate for many years together. (Haydock)
Theodoret (q. 37) says for 70 years; the number of sabbatic years, from the reign of Saul till the captivity of Babylon, during the space of 490 years. This verse seems evidently to allude to those days of distress. (Calmet) (2 Paralipomenon 36:21.)
Haydock
But we can hardly suppose that none of the sabbatic years should have been duly observed during the reigns of David, Solomon, etc. (Haydock)
26:35
Haydock
Your sabbaths, holidays and years of rest, and of jubilee. The earth is represented as entering into the views of God, and rejoicing at his judgments. (Haydock)
26:36
Calmet
Fear. Septuagint, "timidity, or slavishness." Hebrew morec, "softness and inactivity." (Calmet)
Haydock
Their haughty temper shall be broken; and though they have dared to rebel against their God, the fall of a leaf shall now terrify them. (Haydock)
26:37
Brethren, in their flight; while each one is endeavouring to save himself. The Rabbins say they shall be punished for the sins of their brethren, if they have not endeavoured to prevent them.
26:38
Consume you. The Hebrew spies said that the land of Chanaan devoured its inhabitants. Such shall be in reality the enemies' country in your regard. You shall not be able to establish yourselves or be happy there.
26:39
Own. The sins of their fathers, which they have imitated, shall fall upon them; so that they shall pine away with remorse and misery.
26:41
Menochius
Mind. Hebrew, "heart," wicked, rebellious, and unclean. (Menochius)
Calmet
Pray for. Hebrew and Syriac, "please themselves in," etc. They shall see what advantage they have derived from their sins. (Calmet)
Haydock
Then they shall enter into themselves, like the prodigal son. (Haydock)
26:42
26:44
Haydock
I did not. He speaks of a future event, which he sees will certainly come to pass, as if it had already happened. As God had preserved his people, in Egypt, conformably to his covenant with the patriarchs, so he will be reconciled to them, after they shall have done penance, and acknowledged all their excesses, in the captivity of Babylon. (Haydock)
Worthington
The church never ceases all together. (Worthington)
26:45
Calmet
Moses. What has been hitherto recorded, was mostly prescribed by God at Mount Sinai, as some of the following laws were also. (Calmet)
Haydock
It would seem as if this were the conclusion of Leviticus. We must remember, however, that these divisions were not introduced by Moses, as he wrote his five books without any interruption, like one verse. So St. John seems to conclude his Gospel, (chap. 20:31,) though he afterwards adds another chapter. (Haydock)
26:1
Heretikes holding their corrupt course, wil nedes haue an image of Christ, or Sainct, to be the grauen thing, which is forbidden in holie Scriptures: & therfore falsly translate, Pesel a grauen image where indede it signifieth an image, picture or purtrature of an idol. that is, a grauen idol. So here as in other places, it is forbid to make an idol, or similitude of anie idol.
26:29
This extreme famine fel vpon some of them in Samaria. 4. Reg. 6. vpon others in Hierusalem 4. Reg. 25. most specially whē they were besiged by Titus. Iosephus li. 7. •. 6. dc bello lu•••••.
26:42
Iacob is first here named, because he had no other children but this people, for Isaac was also father of the •dun e••s, and Abrah• moreouer of the Ismaelites and Mad•••tes, and because the great promises made to Abraham and Isarc pertained only to the Israel• tes. Theoderet. q. 36. in Leuit.
26:44
The church neuer wholly decayeth.
26:1
Tertulliano † 220 d.C. On Idolatry 4
God prohibits an idol as much to be made as to be worshipped . In so far as the making what may be worshipped is the prior act, so far is the prohibition to make (if the worship is unlawful) the prior prohibition. For this cause—the eradicating, namely, of the material of idolatry—the divine law proclaims, “Thou shalt make no idol;”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.12
12. Far be it from me that I should ever, among other chastisements, be thus reproached by Him Who is good, but walks contrary to me in fury because of my own contrariness: I have smitten you with blasting and mildew, and blight;
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 3
… Honor thy father and thy mother. Thou shalt not covet thy neighbor’s goods. Thou shalt not covet thy neighbor’s wife.” Are not all these things enjoined upon us also? But ask what is the reward, and thou wilt find it there said: “That thine enemies may be driven forth before thy face, and that you may receive the land which God promised to your fathers.”
26:5
Origene † 254 d.C. Origen Against Celsus 7.24
… for they sow not, neither do they reap; yet your heavenly Father feedeth them. How much better are ye than they! And why take ye thought for raiment? Consider the lilies of the field;” —these precepts, and those which follow, are not inconsistent with the promised blessings of the law, which teaches that the just “shall eat their bread to the full;”
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Origene † 254 d.C. Origen's Commentary on Matthew 10.15
… And with regard to these things new and old, we must attend also to the spiritual law which says in Leviticus, “And ye shall eat old things, and the old things of the old, and ye shall bring forth the old from before the new; and I will set my tabernacle among you.”
san Basilio † 379 d.C. The Letters 28.1
… So your bishop put forth nothing of his own, no novel invention; but, as the blessing of Moses has it, he knew how to bring out of the secret and good stores of his heart, “old store, and the old because of the new.”
26:12
sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XXVI 1
… he knows not the Father who is in heaven; if he does not live after the dictates of reason, after the heavenly law, he is not a sober-minded person, nor does he act uprightly: such an one is empty. If, on the other hand, he receives God, who says, “I will dwell with them, and walk in them, and I will be their God,”
Origene † 254 d.C. Origen's Commentary on Matthew 10.15
… and, when the new and evangelical words came, living according to the Gospel we bring forth the old things of the letter from before the new, and He sets His tabernacle in us, fulfilling the promise which He spoke, “I will dwell among them and walk in them.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.3
… And again He said through the Prophet:— I will dwell in them and walk in them .
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.6
… For with His holy hands He fashioned them; and of His Spirit He breathed into them, and a dwelling-place did He become unto them from of old. In them doth He abide and amongst them doth He walk. For He said through the prophet, I will dwell in them, and walk in them .
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.) 1
… But our dwelling is the Church, and our mind ought to be the same. For thus we believe that the Lord also will dwell with us, who says, ‘I will dwell with them and walk in them
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.12
91. But He does not dwell in the temple as a priest, nor as a minister, but as God, since the Lord Jesus Himself said: “I will dwell in them, and will walk among them, and will be their God, and they shall be My people.”
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 2
… Whence surely also the order of the prayer shifts from the doctrines [of the Gospel] to the deportment: for to the words, “that He would unveil to them the Gospel of Righteousness;” it hath added, “that He would give unto them a Godly mind.” And what is this “Godly?” That God may dwell in it. For He saith, “I will dwell in them, and walk in them;” (
sant'Agostino d'Ippona † 430 d.C. City of God 22.30
… True peace shall be there, where no one shall suffer opposition either from himself or any other. God Himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised Himself. What else was meant by His word through the prophet, “I will be your God, and ye shall be my people,”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.15
These are made treasuries and pure habitations of God: For I will dwell in them, said God, and walk in them, and I will be their God
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.12
12. Far be it from me that I should ever, among other chastisements, be thus reproached by Him Who is good, but walks contrary to me in fury
26:40
san Giustino † 165 d.C. Dialogue with Trypho 16
… ‘Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned.
26:44
Afraate † 346 d.C. Aphrahat: Select Demonstrations 21.2
… Then I also questioned him on sayings from the Law and from the Prophets, and said to him:—Do ye trust that even when ye are dispersed God is with you? And he professed to me, “God is with us, because that God said unto Israel:— Even in the lands of their enemies, I yet did not forsake them, nor did I make void My covenant with them. ”
26:1
1. NON FACIETIS VOBIS IDOLUM. — Pro idolum, hebraice est אלילים elilim, id est deiculos, de quo dixi cap. xix, vers. 4; sic et per sculptile intellige sculptile, non imaginis, sed idoli. NEC TITULOS, — Hebraice, nec statuam, intellige idoli alicujus, vel ut statuam illam adoretis. Ita Radulphus. NEC INSIGNEM LAPIDEM. — Hebraice, nec lapidem picturae aut caelaturae, id est lapidem pictum aut caelatum, scilicet insignibus alicujus idoli. Septuaginta, et ex iis Tertullianus vertunt, nec lapidem scopum, id est nec lapidem eminentem, quem instar scopi assidue intueamini et observetis, ad colendum in eo idolum. Chaldaeus vertit, nec lapidem adorationis; hic enim erit finis et usus lapidis hujus: forte etiam Chaldaeus pro משכית maschit per caph, id est picturae, legit משחית maschit per chet, id est adorationis, a radice שחח, id est curvavit se, et curvando adoravit: unde et sequitur: «Ut adoretis eum;» hebraice est, ut adoretis ad eum, vel ante eum, sive ut incurvetis vos ei. Ita et Septuaginta; Vatablus tamen et Chaldaeus vertunt, ut adoretis super eum, q.d. Ut huic lapidi innixi vel incumbentes, adoretis idolum ipsi impositum.
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2. PAVETE AD SANCTUARIUM MEUM. — Hebraice, timete et reveremini sanctuarium meum, id est, reverenter tabernaculum et templum meum habete et colite.
26:3
3. SI IN PRAECEPTIS MEIS AMBULAVERITIS, etc., DABO VOBIS PLUVIAS. — Nota: Ab hoc vers. 3 ad vers. 43, Deus promittit et assignat 29 (Isychius numerat 30) benedictiones, et bona obventura iis qui servant leges Dei; tot enim invenies in versione Septuaginta, si unam ab alia per conjunctionem discernas, numeresque omnes copulas, et, licet in Hebraeo et in versione latina tantum sint 28. Prima ergo benedictio est: «Dabo vobis pluvias temporibus suis;» secunda: «Terra gignet semen suum;» tertia: «Pomis arbores replebuntur,» et ita deinceps. Refert Plutarchus in Convivio septem sapientum, eos inter se quaesivisse: «Quaenam domus esset optima, quaenam familia beatissima? Primus, inquit, Solon respondit: In qua res neque injuste est parta, neque in ea vel conservanda, diffidentiae; vel impendenda, poenitentiae est locus. Secundus Bias dixit: In qua dominus sua sponte talem se gerit, qualem foris propter leges. Tertius Thales: In qua, ait, plurimum otii domino conceditur. Quartus Cleobulus: In qua plures sunt qui diligunt, quam qui metuant dominum. Sextus Pittacus: In qua neque requiruntur supervacanea, neque desiderantur necessaria. Septimus Chilon: Quae similis est urbi in qua sapiens rex imperat.» Haec vere, sed verius Moyses hic: «Ea est familia felicissima, quae Deo auscultat, ideoque ab eo benedicitur undequaque.»
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5. APPREHENDET MESSIUM TRITURA VINDEMIAM, ET VINDEMIA OCCUPABIT SEMENTEM, — q.d. Tanta erit vobis abundantia frumenti et vini, ut antequam trituram absolveritis, incipiat vindemia; vindemia vicissim tanta erit, ut eam non sitis absoluturi antequam serendi tempus adveniat; quin imo illa sementis faciendae tempus quoque occupabit: similis est phrasis Amos IX, 43. Tropologice Radulphus: Omnis bona actio, inquit, tam messis est quam semen, quia jucunditas quam de transactis laboribus mens nostra concipit, novorum germinat concupiscentiam, ut multiplicato semine actionis, multiplicatur et messis retributionis. Vide eum, uti et Isychius, qui benedictiones hasce temporales spiritaliter explicat, ut quod sequitur: «Dormietis, et non erit qui exterreat,» q.d. Dum moriemini (mors enim Sanctorum est tantum somnus, propter spem resurrectionis), nec daemon, nec conscientia vos terrebit, quia nullius eritis vobis conscii, unde terreamini. Sic pluvia est Spiritus Sancti perfusio ejusque gratia.
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6. GLADIUS (hostilis) NON TRANSIBIT TERMINOS VESTROS, — nec hostes, nec bella metuetis.
26:8
8. Persequentur quinque de vestris centum. — Ita Gedeon cum trecentis stravit innumeros Madianitas, Judic. VII, 22; idem fecerunt Machabaei.
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10. COMEDETIS VETUSTISSIMA VETERUM. — Hebraice, comedetis vetus inveteratum, q.d. Multiplicabo vos, et multiplicabo simul annonam vestram, adeo ut illam prae multitudine et copia absumere non possitis, sed illam diutissime servare, adeoque abjicere cogamini, novarum frugum suavitate et copia superveniente.
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12. Ambulabo inter vos. — Tantam vestri curam geram, ac si inter vos ambularem undequaque et circumquaque, ita ut nullus hostibus vos invadendi vel opprimendi locus detur, cum undique vos protegens, ac pro vobis pugnans, quasi custos et gladiator potentissimus inambulem. Vide dicta II Corinth. VI, in fine capitis.
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13. CONFREGI CATENAS CERVICUM VESTRARUM, — servitute Aegyptiaca vos eripui, ut essetis liberi.
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14, 15 et 16. QUOD SI NON AUDIERITIS ME, ET AD IRRITUM PERDUCATIS PACTUM MEUM (si non stetis pactis conventis, si videlicet non servetis leges meas, quas vos servaturos pacti estis et spopondistis). VISITABO VOS VELOCITER IN EGESTATE ET ARDORE — Septuaginta vertunt: Obfirmabo super vos festinationem (trepidationem et fugam), et egestatem, et scabiem, et icterum; Hebraea enim vox קדחת kaddachat significat icterum sive morbum regium, qui oritur ex accensione, et maxime oculis insidet, inquit Isychius. Chaldaeus vertit: Visitabo vos in conturbatione, egestate et ardore obscurantibus oculos, et exspirare facientibus animam; Vatablus: Visitabo vos terrore, tabe vel phthisi, et febri ardente, quae oculos consumant, et animum contabescere faciant. Nota: sicut vers. 3 Deus servantibus leges suas promisit viginti novem benedictiones, ita hic non servantibus eas, totidem et plures ac graviores maledictiones ac mala intentat. Praeclare enim Cicero, lib. V De Natura Deorum: «Ut nec domus, inquit, nec respublica ratione quadam et disciplina designata videatur, si in ea nec recte factis praemia exstent ulla, nec supplicia peccatis: sic mundi divina in homines moderatio profecto nulla est, si in ea discrimen nullum est bonorum ac malorum.» Socrates rogatus, «quaenam civitas rite gubernari possit,» respondit: «Ea in qua invitantur boni praemiis, injusti dant poenas.» Lysander rogatus, «quam rempublicam maxime probaret?» «Eam, inquit, in qua fortibus viris ac meticulosis congrua utrisque redduntur.» Ita Plutarchus in Lacon. Xenophon in Aeconom. ait animalia duabus rebus adduci ad obtemperandum, scilicet delinimento, si sit generosius, ut equus; et plagis, si sit contumacius aut hebetius, ut asinus. Ita homines duri et viles poenis, generosi praemiis ad officium incitandi sunt. «Nihil enim non, inquit Livius, Decad. 1, lib. IV, aggressuri sunt homines, si magna conantibus magna praemia proponantur.» Porro poenae hae graves sunt, aeque ut praemia, tum quia a Deo proponuntur, tum quia duris Judaeis sanciuntur. «Poenae enim leves, ut ait Dionysius Halicarnassaeus, lib. II, non possunt refraenare juventutis insaniam et ingenii ferocitatem, neque rerum honestarum contemptores ad temperantiam reducere.» Denique Theophrastus rogatus, «quidnam vitam humanam conservaret?» «Beneficentia, inquit, honor et poena.» Et Lycurgus aiebat, «a duabus rebus contineri rempublicam, praemio et poena.» Idem dixit Solon; sicut enim ex vipera, crocodilo caeterisque nocentissimis bestiis, medici remedia contra venena et morbos efficacia conficiunt: ita animadversio in nocentes multos vel arcet vel retinet a facinoribus. CONSUMAT ANIMAS VESTRAS, — id est vitas.
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19. SUPERBIAM DURITIAE VESTRAE, — superbam vestram duritiem.
DABO VOBIS COELUM DESUPER SICUT FERRUM, ET TERRAM AENEAM, — q.d. Claudam vobis coelum, id est nubes, ut sit durum instar ferri, suique usum terris vestris neget, nec in eas imbrem depluat. Dabo et terram aeneam, ut non magis quam aes, suscipiat semina coelique influentias; itaque vel nullos vel paucos et tenues dabit vobis fructus. Pulchre hanc sententiam applicat S. Ambrosius, epist. 5 ad Romulum.
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21. SI AMBULAVERITIS EX ADVERSO MIHI, — si mihi adversi et inobedientes fueritis; est catachresis; Septuaginta vertunt: Si ambulaveritis contra me obliqui: Chaldaeus: Si ambulaveritis coram me in duritia. Vatablus vertit: Si ambulaveritis mecum cum casu, id est, si dixeritis mala quae vobis immittam, casu accidere. Hebraeum enim קרי keri, id est occursus, tam adversum quam casum significat; unde et sequentia ita verti possunt: Ambulabo et ego vobiscum cum casu, q.d. Non curabo vos ultra; ita vobiscum agam, ut videantur omnes res vestrae casu accidere. Si sentialis me mortalia non curare, ego res vestras non curabo, permittam vos rotae fortunae, ut cum ea rotemini, sitisque sortis et casus ludibrium.
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24. EGO QUOQUE CONTRA VOS ADVERSUS INCEDAM, — quasi hostis vos invadens, puniens et trucidans. PERCUTIAM VOS SEPTIES, — percutiam vos plena, perfecta et multiplici plaga. Septenarius enim perfectionis et multitudinis est symbolum.
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26. POSTQUAM CONFREGERO BACULUM PANIS VESTRI, — q.d. Postquam immisero in vos famem, quae vos cogat ad deditionem hostibus obsidentibus faciendam, uti accidit in utroque excidio Hierosolymitano, scilicet per Babylonios et per Romanos peracto. Nota: panis vocatur baculus, quia est fulcimentum vitae, eique ut baculo vita hominis innititur. Similis phrasis est Psalm. CIV, vers. 16; Isai. cap. III, 1, ubi pro robur panis, in Hebraeo est baculus panis. ET REDDENT EOS AD PONDUS, — q.d. Appendent et distribuent vobis panem ad pondus, nec comedetis tantum quantum vultis, et quantum fames exigit.
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28. Septem plagis, — multis aliis plagis. Sic enim accipitur haec phrasis vers. 21, 24 et alibi.
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30. DESTRUAM EXCELSA VESTRA. — Excelsa vocantur templa idolorum, quae in locis excelsis, Gentilium ritu, aedificarunt Judaei. ET SIMULACRA CONFRINGAM. — Hebraice pro simulacra est חמנים hammonim, quasi dicas solaria aut simulacra solis; sol enim dicitur חמה chamma sive hamma, ab ardore; חמם hamam enim significat calere: unde Punicum Hammon est Jupiter Hammonius, cui in Africa templum fuit celebre, solis simulacro nobile, teste Macrobio, libro I Saturn. cap. XXI. Verum hic et alibi hammonim per synecdochen capitur pro quolibet simulacro et idolo: maxime tamen respicit hic Deus ad Jovem Hammonium, quem Judaei coli viderant, imo et coluerant in Aegypto, vetatque ne eum similesque deos deinceps colant.
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31. DESERTA FACIAM SANCTUARIA VESTRA, — sive quae idolis, sive quod mihi dedicastis, puta meum tabernaculum vel templum. NEC RECIPIAM ULTRA ODOREM SUAVISSIMUM, — non placebit mihi ultra immolatio sacrificiorum et incensio thymiamatis vestri, antea suavissimi et gratissimi mihi.
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34. TUNC PLACEBUNT TERRAE SABBATA SUA, — q.d. Tunc terra vestra fruetur quiete sua, cum vos qui eam vexastis et contaminastis, ex ea expellemini, et transferemini in terram inimicorum vestrorum: tunc enim terra hac quiete partim sibi suaeque liberationi, partim Deo ultori suo metaphorice congaudebit, perinde ac indoluit ante, se a tam impiis hominibus incoli et pollui, ideoque vos quasi evomuit. Vide dicta cap. XVIII, vers. 24 et 28.
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35. ET REQUIESCET IN SABBATIS SOLITUDINIS SUAE, EO QUOD NON REQUIEVERIT IN SABBATIS VESTRIS, — q.d. Eo quod illi quietem septimi anni abstuleritis, ob avaritiam et cupiditatem frugum, itaque legem meam sitis praevaricati: hac de causa Deus vos terra hac expellet, itaque terrae, soli quasi relictae, reddet suum sabbatum, id est suam quietem illi ex lege mea debitam.
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36. DABO PAVOREM IN CORDIBUS EORUM, etc., TERREBIT EOS SONITUS FOLII VOLANTIS. — Hic pavor et comes et poena est malae conscientiae, sicut e contrario bona conscientia est ad omnia interrita. Hunc pavorem Deus incussit Judaeis sub Tito, et alias saepe; item Aegyptiis in triduanis tenebris uti dixi Exod. X, 23; item Caino, Genes. IV, 14. «Nulla poena, inquit Isidorus, lib. II Soliloq., gravior est poena conscientiae. Vis autem nunquam esse tristis, bene vive. Secura mens tristitiam leviter sustinet. Bona vita gaudium semper habet, conscientia autem reis semper in poena est; nunquam securus est reus animus: mens enim malae conscientiae propriis gyratur stimulis.» Lucanus, lib. I: — Omnes in Caesare manes; Hunc omnes gladii, quos aut Pharsalia vidit, Aut ultrix visura dies stimulante senatu, Illa nocte premunt; hunc infera monstra flagellant. Heu quantum misero poenae mens conscia donat! Statius, lib. III Thebaidos: — Invigilant animo, scelerisque patrati Supplicium exercent curae, tunc plurima versat Pessimus in dubiis augur timor. Euripides in Oreste: O miser Oresta, quid morbi te perdit? Orest. Conscientia: sum enim mihi conscius de malis perpetratis. Menander: Mortalibus omnibus conscientia Deus. Pythagoras neminem tam audacem esse dicebat, quem mala conscientia non faciat timidissimum; omni enim vento excitatur et horret. Plutarchus, lib. De Tranquillitate animi: «Facinorosa conscientia, inquit, instar ulceris in corpore, poenitentiam relinquit in anima lancinantem jugiter ac pervellentem.» Seneca, epist. 97: «Facinorum mala, inquit, flagellantur a conscientia, cui plurimum tormentorum est; eo quod perpetua illam sollicitudo urget ac verberat, quod sponsoribus suae securitatis non potest credere.» Isocrates dicebat, «omnino non sperandum, si quid turpe feceris, te latiturum. Quamvis enim lateas alios, tute tamen tibi male conscius eris.» Epictetus: «Parentes, inquit, nos pueros paedagogo, Deus autem jam viros insitae conscientiae custodiendos tradit.» Nero, occisa matre, confessus est se exagitari materna specie, verberibus furiarum, ac taedis ardentibus. Ita Dion in Nerone. S. Basilius apud Antonium in Melissa, pag. 1, serm. 16: «Sicut umbrae, inquit, corpora; sic peccata sequuntur animas, et manifestas facinorum repraesentant imagines.» S. Chrysostomus, hom. 22 De Nequitiae repulsa: «Sicut, inquit, qui carcerem habitant, capitis damnationem opperientes et mortem, etiamsi deliciis abunde fruantur, vitam agunt maxime molestam et anxiam; sic qui improba conscientia molestantur.» Conscientia enim mille testes. «Hic est vermis qui non morietur,» assidue rodens conscientiam, Isaiae LXVI, 24. E contrario, bona conscientia fiduciam et exsultationem parit. Plutarchus in Moral.: «Ut nepenthes, inquit, herba ab Homero praedicata, addita poculis, omnem discutit tristitiam convivii: ita bona mens insita nobis omnem vitae sollicitudinem abolet.» Bias rogatus, «quaenam res metu careret?» «Bona, inquit, conscientia.» Periander rogatus, «quid in animo esset maximum,» respondit: «Bona mens in corpore humano.» Idem rogatus, «quid esset libertas?» «Recta, ait, conscientia.» Socrates rogatus, «quinam tranquille viverent?» «Illi, ait, qui nullius absurditatis sibi conscii sunt.» Denique Hugo Victorinus, lib. II De Anima, cap. VI: «Tranquilla conscientia, ait, est quae omnibus est dulcis, nulli gravis; utens amico ad gratiam, inimico ad patientiam, cunctis ad benevolentiam, quibus potest ad benefaciendum: cui Deus nec sua peccata imputat, quia non fecit; nec aliena, quia non approbavit; nec negligentiam, quia non tacuit; nec superbiam, quia in unitate permansit.» Et rursum: «Conscientia bona est titulus religionis, templum Salomonis, ager benedictionis, hortus deliciarum, aureum reclinatorium, gaudium angelorum, arca foederis, thesaurus regis, aula Dei, habitaculum Spiritus Sancti, liber signatus et clausus, et in die judicii aperiendus.»
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39. TABESCENT IN INIQUITATIBUS SUIS, — q.d. Propter peccata sua tabe sensim conficientur cum eis. Ita Hebraea. Has poenas reipsa experti sunt Judaei in Babylonica captivitate et excidio eis a Romanis illato, ac nominatim illam versus 29: «Comedetis carnes filiorum vestrorum, et filiarum vestrarum,» ut patet Jerem. cap. XIX, vers. 9: «Cibabo, inquit, eos carnibus filiorum suorum, et carnibus filiarum suarum, et unusquisque carnem amici sui comedet in obsidione.»
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41. DONEC ERUBESCAT INCIRCUMCISA MENS EORUM, — Hebraice, donec humilietur eorum cor incircumcisum, id est improbum, luxurians, et plenum vanis, superfluis et perversis cogitationibus. Nam per circumcisionem Judaei fiebant sancti et mundi; praeputium vero habentes et incircumcisi censebantur profani, Gentiles, et immundi. Unde nomen praeputii et incircumcisi per metaphoram ad alia transfertur, et significat immundum, impolitum, ineptum, rude, durum et intractabile. Sic cap. XIX, vers. 23, fructus primi arborum vocantur incircumcisi, id est immundi et inepti ad esum. Sic hic vocatur cor incircumcisum, id est immundum, et suis sceleribus non praesectum, non repurgatum; sed iis obduratum et intractabile. Sic Exodi VI, 13, Moses ait se esse incircumcisum labiis, id est impolitum et inelegantem in loquendo. Sic rebellium aures vocantur incircumcisae, id est ad audiendum durae et ineptae, quia scilicet ipsi eas obturant, ne audiant, Jerem. VI, 10, Actorum cap. VII, vers. 51.
TUNC ORABUNT PRO IMPIETATIBUS SUIS. — Orabunt recte vertit Interpres, si Hebraea aliter suppungas, legasque ירצו iartsu in activa conjugatione hiphil, non iirtsu in cal, uti jam suppungunt et legunt Hebraei: iartsu enim significat, placabunt, seu facient ut placeant; iirtsu vero significat, placebunt; unde et Chaldaeus legens iartsu, vertit, tunc placabunt pro iniquitatibus suis; intelligitur enim in Hebraeo de more praepositio בעד bead, id est pro. Septuaginta legerunt iirtsu: vertunt enim τότε εὐδοκήσουσι τὰς ἁμαρτίας αὐτῶν, tunc placita habebunt peccata sua, id est poenas quas pro peccatis patientur, placide et humiliter, quasi poenitentes acceptabunt. Ita Isychius et Vatablus. Posset etiam τὸ εὐδοκήσουσι per antiphrasin et ironice accipi, q.d. Tunc displicebunt illis peccata eorum, tunc ea exosa habebunt et abominabuntur.
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43. COMPLACEBIT (terra) SIBI IN SABBATIS SUIS, — q. d. Tunc terra fruetur quiete sua; vide dicta vers. 34.
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44. ET TAMEN CUM ESSENT IN TERRA HOSTILI, NON PENITUS ABJECI EOS, NEQUE SIC DESPEXI. — Haec praeterita pro futuris accipienda sunt more prophetico: «cum essent,» id est cum erunt, «non abjeci, neque despexi,» id est non abjiciam, neque despiciam. Est enim toto hoc capite continua prophetia, et comminatio in futurum. Ita Vatablus. Hoc loco mire exultant Judaei, pollicentes sibi liberationem ex tam longa qua premuntur servitute. Et quia prima dictio hujus periodi est אַף aph, id est attamen, aph vero Germanis significat simiam: hinc ipsi hanc periodum vocant auream simiam, et quoties eam in synagogis legunt, mire exsultant et jubilant. Hinc Fredericus III Imperator dicebat Judaeos in bibliis suis habere simiam, quam merito aureis deberent scribere litteris. Ita miseri isti inani et erronea spe se lactant. Loquitur enim Moses tempore durationis legis et judaismi: jam autem lex et judaismus per Christum abolita sunt, atque per Romanos respublica et Synagoga Judaeorum eversa sunt.
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45. RECORDABOR FOEDERIS MEI PRISTINI, — quia licet illud foedus cum Hebraeis a Deo initum jam sit recens, utpote anno praecedenti in Sina sanctum, tamen futuris generationibus peccantibus, de quibus loquor, erit antiquum.
Haec Sunt Judicia Atque Praecepta et Leges HAEC SUNT JUDICIA (justae minae et poenae, quas Deus leges suas violantibus justo judicio infliget) ATQUE PRAECEPTA ET LEGES, — id est pacta, inquit Chaldaeus. Pactorum enim cum Deo a Judaeis initorum conditio erant leges. Unde sequitur: «Quas dedit Dominus inter se et filios Israel.» Et ita leges hic distinguemus a praeceptis. Secundo, haec sic explicari possunt, quasi hoc versu sit epilogus, et generalis complexio Levitici, omniumque legum tam Levitico, quam a Deo latarum. Hebraea enim sic habent: Hae sunt sanctiones (id est praecepta caeremonialia), et judicia (id est praecepta judicialia), et leges sive decreta (puta moralia et naturalia, qualia sunt Decalogi), quae Dominus dedit inter se et inter filios Israel, in monte Sinai per manum Mosis. QUAS DEDIT DOMINUS INTER SE ET FILIOS ISRAEL IN MONTE SINAI, — degentibus scilicet Israelitis in monte Sinai, ad sanciendum foedus inter se et inter eos; nam hae leges non sunt datae Mosi in ipso monte Sinai (uti Decalogus in monte hoc datus est Exodi XIX et XX), sed in tabernaculo, ut patet ex initio hujus libri. Omnis ergo lex, aut pene omnis, Mosi data est in Sina, puta ad radices montis Sina; nam quae sparsim in Numeris et Deuteronomio enumerantur, vel explicationes, vel additiones sunt legum jam auditarum, simulque cum legibus jam auditis datae sunt. Facta autem et dicta sunt haec omnia sub initium anni secundi egressus Hebraeorum ex Aegypto, ut dixi in prooemio.
Per Manum Moysi PER MANUM MOYSI, — per Mosen. Ex hoc capite liquet quam vere dixerit Psaltes, Psalm. CXVIII: «Tu mandasti mandata tua custodiri nimis.» Hebraice מְאֹד meod, id est valde, puta summa diligentia, studio et sollicitudine: idque primo, quia Deus custodientibus ea promittit hic praemia magna nimis; secundo, quia violantibus ea intentat supplicia acerba nimis; tertio, quia Deus, qui ea imperat, colendus, metuendus et observandus est nimis; quarto, quia pericula omnia mortemque ipsam subiri vult, ne unum ejus frangatur mandatum, peccatumque committatur; quinto, quia omnia vult servari, ita ut nec unum, etiam minimum, violes: hic etiam pilus facit umbram, ut vulgo dicitur; sexto, quia tota vita, a pueritia et rationis usu ad mortem usque, jubet ea custodiri. Vere, ait S. Augustinus, magna tua, o Domine, est sapientia et charitas, qui nos cogis ad amorem tui, bonumque nostrum; nisi enim id faciamus, minaris nobis gehennam; si faciamus, promittis immensas et aeternas coronas.
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rum spiritualium typus exstitere » (Bonfr.). E. Us. Die LE ae temporibus suis necessario. sint numero plures. v. & « Et terra gignet germen suum », — wm etiam v. 90; Deut. 41,17; 32,92; sed item Iob 20,98; Ps. 66 (61), 1; 8h (85), 13 : sensus B idctur esse. e orehlus — « et pomis arbores replebuntur ». v. 5 « Ap- | prehendet [messtum] tritura vindemiam et vindemia occupabit sement tem ». «|Triturae tempus durabit usque ad tempus vindemiae, etc. » F (Vat.). « Designatur summa illa fertilitas a posteriori, ex signo : au n enim tanta est frugum copia, ut rustici vix se occupationibus suis me- — . tendo, terendo, colligendo, « vinum exprimendo, seminando expedire — | . possint, quin statim ab uno ad aliud opus vocentur, magnae ubertatis . indicium » (Bonfr.). « Et comedetis panem vestrum » —totum victum, . eibum et potum (Sylv.) — « in saturitate, et absque pavore » (35,18 sq.) | 4 .« habitabitis in terra vestra ». Semel v. & et 5, etter v. 6 vox terra re- —.—— .. petitur: describuntur sc. benedictiones obtinendae, si in ferra promissa — — . Dei leges observentur. v. 6 « Dabo pacem in finibus vestris ; dormietis. et non erit, qui exterreat ; auferam », exterminabo « malas bestias », — Ex. 23,29 eae promittebantur non fore nimium multiplicandae — « et .. gladius non transibit terminos vestros ». Hostes in fines vestros non in- . eurrent (Men.). v. 1 « Persequemini inimicos vestros et corruent coram . vobis » gladio. v. 8« Persequentur quinque de vestris centum |alienos| », ..« pauci plurimos » (Bonfr.), « et centum de vobis decem millia : ca- — dent inimici vestri gladio in. conspectu vestro ». Cf. Deut. 32,30; Ios. .. 93,10. v. 9 « Respiciam vos » « vultu benigno » (Sylv.), « et crescere - . faciam : multiplicabimini, et firmabo pactum meum vobiscum », eius . promissa implendo. v. 10 « Comedetis vetustissima veterum », Hebr. .. vetera, quae veteraverunt. Cum veteriora ante recentiora sint consu- . menda, illud summae abündantiae est indicium. « Et vetera novis E. 2 Uonnitus proticietis », Hebr. efferetis, non necessario ut illa . &biieiatis, sed etiam ut consumatis, divendatis. v. 11 « Ponam taber- E naculum meum in medio vestri $4, et non abiiciet vos anima med », | - « neque dedignabor habitare apud vos » (Vat.). v. 12 « d inter :. . t0s, et ero Deus vester, vosque eritis populus meus ». v. 13 « Ego Dominus Deus vester, qui eduxi vos de terra d duuuibun ne serviretis | : ! ets, et qui confregit catenas cervicum vestrarum », Hebr. vectes jugo- . rum vestrorum : intellige ligneos illos vectes liditeris plurium capti-. » vorum impositos, quibus illi affix1 deprimebantur — « u£ incederetis —— recti ». Ita cum Syr. et Ps. Ion. videtur intelligendum zz os erosut b. mom; LXX omisso iropo uetà mabbnolac. Deus tamen usque sit paratus poenitentibus veniam concedere et gratiam v. 41-45. | | pro quo pronomine Hebr. ?/|a, ea sc. quae ante scribebantur et nunc irritum perducatis pactum meum »,
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v. 16 « ego quoque haec faciam vobis » : — LXX oüxoc, eadem vobis rependam, irritabo pactum, contemnam etc. — « visitabo vos velociter in egestate et ardore, qui conficiat oculos vestros et consumat animas vestras », 1. e. vitam vestram. Bene Vulg. n»na vertit velociter; quem sensum omnino exigit Ps. 77 (18), 33 et facile admittunt Is. 65,293 et Ier. 15,8. Morbos illos (cf. Deut. 28,92) interpretantur phthisin (non egestatem, Vulg., sed cf. LXX) et tur eo esse invalituri, ut visum obscurent vitamque adimant. Obsererant. Praeter morbos autem erunt hostium ferales incursus et rapinae : « Frustra, seretis sementem, quae ab hostibus devorabitur ».
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v. 47 « Ponam,. faciem meam contra vos, et corruetis coram hostibus vestris, et subitciemini his qui oderunt vos, fugtetis nemine persequente ».
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v. 18 « Sin autem nec sic obedieritis mihi , addam correptiones vesduritiae vestrae », — Xa etiam LXX ; sed voces hebraeae sensu maxime nativo edicunt gloriam roboris (Chald.), e&t secundum contextum read tabernaculum neque cum Ma/v. ad 1mperium seu rempublicam — « aeneam ».
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v. 90 « Consumetur incassum. labor vester, non proferet Poena haec longe est severior ea, quae extremo v. 16 indicebatur. AE rs de Qu UU IXBER. LEGUM.. " | A ? divinae punitionis admirantes » (Bonfr.).
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v. 33 « Vos autem dispergam. | in gentes , et evaginabo post vos gladium », non : emittam post vos oc-. cisores gladio (Chald.), non enim opus est gladio in eos, qui ante subacti in exsilium abducuntur; sed: postquam dispersero eosin gentes, « distrito gladio post eos minabor » (Di/lm.), ne pedem referre . audeant. Unde consequetur : « eritque terra vestra deserta, et civitates vestrae dirutae ». v. 3& per prosopopoeam terra dicitur sibi complacere, cum proprie complacentiae sit incapax (Sy/v.), estque acerba ironia : terra, quae antea neglectis annis sabbaticis sine intermissione subigebatur, abductis in exsilium incolis fruitur sabbatis suis : « Tunc placebunt terrae sabbata sua cunctis diebus solitudinis suae : quando — fueritis »
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v. 35 « in terra hostili, sabbatizabit et requiescet in sabbatis —.— solitudinis suae, eo quod non requieverit in sabbatis vestris, quando. habitabatis in ea ». Ceterum adverte, secundum 1s. 40,9 nx3 descen- — dere ad significationem persolvendi, ergo : persolventur terrae sab- — | bata sua, anni sabbatici quibus illa contra fas compulsa estsegetespro- | ducere. v. 36 « Et qui de vobis remanserint, dabo pavorem » — qa 4xo5 Keq6ysvov; LXX praeferenda lectio 2e0ov prae 8evA(av. 423 sensum habet Zenerum esse, hinc timidum esse — « in cordibus eorum in ve-.- gionibus hosttum, terrebit eos sonitus. folii volantis, et ita fugient » folium volans « quas? gladium : cadent nullo persequente », v. 3*1 - « et corruent singuli super fratres suos », « ut saepe accidit in fuga praecipiti » (Calm.), « quasi bella fugientes » , nemine persequente ;- « nemo vestrum inimicis audebit resistere ».
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v. 38 « Peribitis inter gentes, et hostilis vos terra consumet ». Pro secundaria' verbi *?2N si-- enificatione perire retinenda est primaria vagart (cf. Is. 297,13; Ps. 118 [119], 176; Deut. 26,5 etc.). Non in unam coloniam coalescetis : dispergemini et absorbebimini.
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v. 39 « Quods? et de iis aliqui remanserint, tabescent in iniquitatibus suis », i. e. propter illas, « Zn terra. inimicorum suorum, et propter peccata patrum suorum et sua affhigentur », v. h0 « [donec] confiteantur iniquitates suas et maiorum suorum, quibus praevaricati sunt. in me, et » item confiteantur, quod — « ambulaverunt ez adverso mihi ». Recte Vulg. inseruit donec, v. &0 intimius iungens praecedentibus : v. 41 quippe novus orditur contextus recapitulans praecedentia. Sententia suggerit, non posse aut certe vix posse humanam insolentiam indefinite divinis flagellis resistere. — — illos etc. — « donec erubescat incircumcisa mens eorum : tunc ora-. bunt pro impietatibus suis ». Sed habetur idem verbum nx*, quod. j v. 34, quodque v. 43 Vulg. vertit modo complacebit sibi et modo ro- . gabunt, sed habet persolvendi sensum. Porro, sicut v. 34. 43 terra ns - solvit annos sabbaticos neglectos longiori tempore remanens inculta | aque ita requiem praetermissam persolvens, sie peccatores peccata - persolvunt pro illis satisfacientes, ferentes poenas et peccata contri- . fione retractantes. Verborum 5x ^x variae suggerebantur explicationes . violentae. Sententiam intellige interrogativam : Ambulabo et ego - eontra eos... aut tum humiliabitur incireumeisa mens eorum et persol- - vent impietatem suam? Ubi enim hoc fecerint, desistet Deus ab illis affligendis
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v. 42 : « et recordabor foederis met, d [pepigi| cum Iacob — —. et » etiam cum « Isaac et » etiam cum « Abraham ». Triplex est veluti - foedus, triplici titulo sacrum, solis posterorum impietatibus nequaquam - irritandum : debetur id i33 patriarcharum fidei, ut posteros impios | tamdiu Deus flagellis prosequatur, donec poenitentes ei opportunita- . tem praebeant, ut foederis cum patriarchis initi reminiscatur. Pa- . triarchis quippe aliqua promisit Deus, quae non tota pendeant a - posterorum fide, sed absolute impleri debent, v. g. in eorum semine. — benedicendas esse omnes gentes. Recordatus porro foederis illico re- - eordatur Deus etiam terrae : « terrae quoque memor ero », quam promiserat Deus patriarcharum semini, fertilem , fluentem lacte et melle. Terrae mentio revocat auctorem ad terrae promissae desolationem " descriptam v. 98-39, iamque distinctius pronuntiat, non solum pos£- . flagella se poenitentibus veniam esse largiturum, sed imo flagella in- —. flicturum eo /ine, ut ad poenitentiam adducantur.
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v. 43 « Quae cum. relicta fuerit ab eis , complacebit sibi in. sabbatis suis », seu potius persolvet ea. (cf. v. 34), « patiens solitudinem propter illos. Ipsi vero — — rogabunt pro peccatis suis », seu verius illa persolvent (cf. v. A1), — . « eo quod abiecerint tudicia, mea, et leges meas despexerint ». v. A : — « Et tamen etiam cum essent in terra hostili, non penitus abiecit eO neque [sic] despexit , ul consumerentur et irritum. facerem pactum | Ü — meum cum. eis ». Hebr. : non nihil aestimavi e0s neque despeg. Pera — — fectis res futura vividius describitur. « Ego enim sum Dominus Deus | lk . eorum ». S1 homo essem pacto ilis devinetus, possem illis a pacto . ^ bh. resilientibus resilire etiam ipse. Sed eum Dno speciali titulo factus | po eorum Deus, volo non solam in eos iustitiam , sed item miseri- . cordiam exhibere ; quam exhihepo illos, donec mue plectendo.
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Aegypti in. conspectu. gentium , ut essem Deus eorum ». Cf. argumentum Ex. 32,11 sq. « Ego Domnus ». nominibus praefixus clausulae tribuit hunc sensum : hae sunt leges temporis indieationem Num. 1,1 clausula videtur referenda ad leges esse referuntur. Sed potuit Moyses adhuc in monte Sinai constitutus nectere clausulam : hae sunt leges omnes etc. Quo libello absoluto alias illi Deus leges communicavit, quare Moyses adscripta 27,34 altera clausula significavit, leges etiam Lev. 27 ad legislationem Sinaiticam spectare. Cf. quae dicebamus ad 1 Reg. 7,13. J. Libri legum appendix : Lex de redemptione votorum et similium Lev. 27. votum de se editum acceptare, quod fecit Samuel; poterat quis in ipso voto redimendi facultate se abdicare, quod fecit lephte, sed tum votum vertebatur in exsecrationem (món). Ad votum sive implendum sive redimendum ut homo obligaretur coram lege, necessarium videtur fuisse, ut illud ore pronuntiaverit : cf. 5,1; Deut. 23,93 (24); Iud. 11,35; Eccle. 5,5; Num. 30,11 (Di/Im.). Votumerat de re aut animata v. 2-13 aut inanimata v. 15-25 : tam v. 2 quam v. 14 ordiuntur ab expressione facilius voti redemptio sapienter expetebatur, quam in miünoribus, quae commode, uti promissa fuerant , ita exsolvebantur. de quibus redimendis poterat exsurgere tnde Ma : de UriQoco M v. 26 sq., de consecratis v. 28 sq., de decimis v. 30-33, v. 34 testatur hanc legem datam esse per Moysen in monte Sinai. E aver [et viderit] eum. posse i tantum dod ». 50 sili | v. 9-13 agit de animalibus seu distinctius pecoribus noni, eteni v. g. canem Deo voto promittere sacrilegii affine habebatur.
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… La Legge pertanto le proibiva (Lev. 26, 1; Deut. 16, 22). Si trovano tuttavia nelle bānāth o santuari in onore di Jahweh (I Reg. 14, 23; II Reg. 17, 10; 18, 4; 23, 14; II Par. 14, 2; 31, 1; Os. 3, 4; 10, 1 sg.; Mi. 5, 12); …
La stessa severa proibizione, fatta dal Vecchio Testamento, dell'uso delle immagini (p. es.: Ex. 20, 4 sg.; Lev. 26, 1; Deut. 4, 15; 27, 15; Iov. 24, 19), non solo non era assoluta, come appare dalle sculture del tempio di Salomone, ma era evidentemente motivato solo da pericolo pratico di idolatria, …
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… XIII): « Adamo trasgredi l'intera Legge dall'alef al tau (fol. 17, 4); Abramo osservò la Legge dall'alef al tau (fol. 48, 4); quando Dio benedice Israele lo fa dall'alef al tau (lettere iniziale e finale di Lev. 26, 3-13), ma quando lo maledice lo fa solo dal wave al mem (Lev. 26, 14-43) » (in J. C. Schoettgen, Horae hebraicae et talm., in Apoc. 1, 8). Rabbi Chanina e Reš Lakiš (sec. …
… Si vedano, ad es., il cap. 26 del Lev. e il cap. 28 del Deut.: «Se camminerete nei miei precetti e osserverete i miei comandamenti e li metterete in pratica, io vi manderò le piogge nei loro tempi, e la terra darà il suo prodotto...» (Lev. 26, 3-4; cf. anche la storia di Giobbe e i capp. 3 e 4 della
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… XIII): « Adamo trasgredi l'intera Legge dall'alef al tau (fol. 17, 4); Abramo osservò la Legge dall'alef al tau (fol. 48, 4); quando Dio benedice Israele lo fa dall'alef al tau (lettere iniziale e finale di Lev. 26, 3-13), ma quando lo maledice lo fa solo dal wave al mem (Lev. 26, 14-43) » (in J. C. Schoettgen, Horae hebraicae et talm., in Apoc. 1, 8). Rabbi Chanina e Reš Lakiš (sec. …
Essendo formalmente una sentenza, la m. può essere anche condizionata e si spiegano in tal modo le formole rituali conclusive dei patti nell'antichità, esempi delle quali si trovano anche nella Bibbia (Lev. 26, 14-45; Deut. 11, 26-29). Rientra nel quadro della bestemmia la m. rivolta ad esseri in quanto sono opera di Dio; ciò difficilmente si verifica secondo s. Alfonso: se invece la m. termina …
… Par. 35, 12; Eid. 6, 18; Neh. 13, 1); ad essa equivalgono praticamente quelle di «Libro della Legge del Signore data per mezzo di Mosè» (II Par. 34, 14), «Legge di Mosè» (II Par. 23, 18; Bar. 2, 2; Dan. 9, 11, 13); una particolare prescrizione del P. (Lev. 26, 14; Deut. 28, 15) è ricordata come «legge, che Dio fece scrivere da Mosè» (Bar. 2, 28 sg.).
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BAMÁH (EBR. «ALTURA»; PLURALE BĀMĀTH)
La Bibbia menziona l''Āšērāh, pl. 'Āšērīm (Deut. 12, 4; 7, 5, ecc.), i hammānīm (Lev. 26, 30; II Par. 14, 4) (v. Baal), tende (Ez. 16, 16, 18), altari eretti su colli elevati e vette di monti, sotto alberi frondeggianti, dove agli idoli si bruciavano profumi e si offrivano …
… Distinte dalle m. son le stele solari in onore di Baal: hammānim (Lev. 26, 30; Is. 17, 8; 27, 9; Ez. 6, 4.6; II Par. 14, 4; 34, 4.7), poste al di sopra dell'altare.
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… Ma la sua osservanza, forse perché appariva impossibile, fu completamente trascurata, almeno prima dell'esilio (cf. Lev. 26, 34, 35, 43; Neb. 10, 31). Per una epoca più recente si hanno alcune documentazioni circa la sua osservanza, ma sempre con il rilievo sulle difficoltà pratiche che ne conseguivano (cf. …
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CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Già in Deut. 30, 6 si sottolinea la necessità di questa c. spirituale (cf. Ier. 4, 4: «c. del cuore»), e in Lev. 26, 41 i cattivi e ribelli vengono detti «incirconcisi di mente» (cf. Ier. 6, 10; 9, 26; Act. 7, 51: «incirconcisi di cuore e di orecchi»). …
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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. …
26:46
… La doppia t. viene ravvisata nel biblico plurale tōrōth (Siphrā': Lev. 26, 46), nei due tagli della spada di Ps. 149, 6 (Pēsīqā', ed. S. Suber, p. 102 b). La t. orale è un dogma del giudaismo, fin del tempo dei primi tannaiti ('Abōth, I, 1; III, 13): Manipolata …
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.