Certaine precepts concerning Sacrifices, 17. and first fruites, are repeted, 22. also touching different punishment of sinne comitted by ignorance and by set wilfulnes. 32. and accordingly one is stoned to death, for gathering stickes on the Sabbath day. 37. Al are commanded to carie a signe in their garments, therby to remember the commandments of God.
1And the Lord spoke to Moses, saying:Il Signore parlò a Mosè, e disse:AND our Lord spake to Moyses, saying:Locutus est Dominus ad Moysen, dicens: 2Speak to the children of Israel and thou shalt say to them: When you shall be come unto the land of your habitation, which I will give you,Parla a' figliuoli d'Israele, e di' loro: Quando sarete entrati nella terra, in cui dovete abitare, della quale io darovvi il possesso,Speake to the children of Israel, and thou shalt say to them: When you shal be entred into the Land of your habitation, which I wil geue you,Loquere ad filios Israël, et dices ad eos: Cum ingressi fueritis terram habitationis vestræ, quam ego dabo vobis, 3And shall make an offering to the Lord, for a holocaust, or a victim, paying your vows, or voluntarily offering gifts, or in your solemnities burning a sweet savour unto the Lord, of oxen or of sheep:E farete offerta al Signore di olocausto, o di vittima per adempire un voto, o per ispontanea obblazione, o facendo abbruciare nelle vostre solennità in odor soavissimo al Signore, sieno bovi, sieno pecore:and shal make oblation to the Lord for an holocaust, or victime, paying vowes, or voluntarily offering giftes, or in your solemnities burning a sweete sauour vnto the Lord, of oxen or of sheepe:et feceritis oblationem Domino in holocaustum, aut victimam, vota solventes, vel sponte offerentes munera, aut in solemnitatibus vestris adolentes odorem suavitatis Domino, de bobus sive de ovibus: 4Whosoever immolateth the victim, shall offer a sacrifice of fine flour, the tenth part of an ephi, tempered with the fourth part of a hin of oil:Chiunque immolerà un'ostia, offerirà pel sacrifizio di fior di farina la decima parte d'un ephi aspersa d'olio pel quarto di un hin:whosoeuer immolateth the victime, shal offer a sacrifice of flowre, the tenth part of an ephi tempered with oyle, which shal haue in measure the fourth part of an •in:offeret quicumque immolaverit victimam, sacrificium similæ, decimam partem ephi, conspersæ oleo, quod mensuram habebit quartam partem hin: 5And he shall give the same measure of wine to pour out in libations for the holocaust or for the victim. For every lamb,E altrettanto di vino darà per fare le libagioni pell'olocausto, o pella vittima ad ogni agnello,and wine of the same measure to powre the libamentes shal he geue for the holocaust or for the victime. For euerie lambeet vinum ad liba fundenda ejusdem mensuræ dabit in holocaustum sive in victimam. Per agnos singulos 6And for every ram there shall be a sacrifice of flour of two tenths, which shall be tempered with the third part of a hin of oil:Ma a ciascun ariete si offeriranno due decimi di fior di farina aspersa d'olio pel terzo di un hin:and ramme there shal be a sacrifice of flowre of two tenthes, which shal be tempered with oile the third part of an hin: and wine for the libamente,et arietes erit sacrificium similæ duarum decimarum, quæ conspersa sit oleo tertiæ partis hin:
7And he shall offer the third part the same measure of wine for the libation, for a sweet savour to the Lord.E offeriranno del vino per la libagione un terzo della stessa misura in odor soavissimo al Signore.the third part of the same measure, shal he offer for a sweete sauour to the Lord.et vinum ad libamentum tertiæ partis ejusdem mensuræ offeret in odorem suavitatis Domino. 8But when thou offerest a holocaust or sacrifice of oxen, to fulfil thy vow or for victims of peace offerings,Quando poi offerirai dei buoi per olocausto, ovvero per ostia pell'adempimento d'un voto, o come ostie pacifiche,But when thou makest an holocaust or hoste of oxen, to fulfil thy vow or for pacifique victimes,Quando vero de bobus feceris holocaustum aut hostiam, ut impleas votum vel pacificas victimas, 9Thou shalt give for every ox three tenths of flour tempered with half a hin of oil,Per ogni bue darai tre decimi di fior di farina aspersa d'olio, che farà la metà di un hin:thou shalt geue for euerie oxe three tenthes of flowre tempered with oile, which shal haue halfe the measure of a hin:dabis per singulos boves similæ tres decimas conspersæ oleo, quod habeat medium mensuræ hin: 10And wine for libations of the same measure, for an offering of most sweet savour to the Lord.E altrettanto di vino per le libagioni in offerta di soave odore al Signore.•nd wine to powre libamentes of the same measure for an oblation of most sweete sauour to the Lord.et vinum ad liba fundenda ejusdem mensuræ in oblationem suavissimi odoris Domino. 11Thus shalt thou doCosì faraiSo shalt thou doeSic facies 12For every ox and ram and lamb and kid.Per ogni bue, e ariete, e agnello, e capro.for euerie oxe and ramme and lambe and buckegoate.per singulos boves et arietis et agnos et hædos. 13Both they that are born in the land, and the strangersTanto quelli del paese, come i forestieriAs wel they that are borne in the countrie as the strangersTam indigenæ quam peregrini 14Shall offer sacrifices after the same rite.Con uno stesso rito offeriranno i sacrifizii.after one rite shal offer sacrifices.eodem ritu offerent sacrificia. 15There shall be all one law and judgment both for you and for them who are strangers in the land.Una stessa legge, e ordinazione sarà tanto per voi, che per i forestieri del paese.There shal be al one precept and iudgement as wel to your selues as to the strangers of the land.Unum præceptum erit atque judicium tam vobis quam advenis terræ. 16And the Lord spoke to Moses, saying:Il Signore parlò a Mosè, e disse:Our Lord spake to Moyses, saying:Locutus est Dominus ad Moysen, dicens:
17Speak to the children of Israel, and thou shalt say to them:Parla a' figliuoli d'Israele, e di' loro:Speake to the children of Israel, and thou shalt say to them:Loquere filiis Israël, et dices ad eos: 18When you are come into the land which I will give you,Giunti che sarete nella terra, che io vi darò,When you are come into the land, which I wil geue you,Cum veneritis in terram, quam dabo vobis, 19And shall eat of the bread of that country, you shall separate firstfruits to the Lord,Quando avrete mangiato del pane di quel paese, metterete a parte le primizie del vostro cibo pel Signore.and shal eate of the breades of that countrie, you shal separate first fruites to the Lordet comederitis de panibus regionis illius, separabitis primitias Domino 20Of the things you eat. As you separate firstfruits of your barnfloors:Come separate le primizie dell'aia,of your meates. As of your barne floores you separate first fruites,de cibis vestris. Sicut de areis primitias separatis, 21So also shall you give firstfruits of your dough to the Lord.Così voi offerirete al Signore le primizie di quel che mangiate.so of your pastes shal you geue first fruites to the Lord.ita et de pulmentis dabitis primitiva Domino. 22And if through ignorance you omit any of these things, which the Lord hath spoken to Moses,Che se per ignoranza lascerete di fare alcuna di queste cose ordinate dal Signore a Mosè,And if through ignorance you omitte any of these thinges, which the Lord hath spoken to Moyses,Quod si per ignorantiam præterieritis quidquam horum, quæ locutus est Dominus ad Moysen, 23And by him hath commanded you from the day that he began to command and thenceforward,E da questo intimate a voi da quel giorno in poi, nel quale cominciò egli a darvi i comandamenti,and by him hath commanded you, from the day that he beganne to command and so forward,et mandavit per eum ad vos, a die qua cœpit jubere et ultra, 24And the multitude have forgotten to do it: they shall offer a calf out of the herd, a holocaust for a most sweet savour to the Lord, and the sacrifice and libations thereof, as the ceremonies require, and a buck goat for sin:E se tutta la moltitudine si dimentica di far tal cosa, ella offerirà un vitello di branco in olocausto in odor soavissimo al Signore, e l'offerta della farina colle sue libagioni, come il rito le richiede, e un capro per lo peccato.and the multitude haue forgotten to do it: they shal offer a calfe out of the heard, an holocauste for a most sweete sauour to the Lord, and the sacrifice and libamentes therof, as the ceremonies require, and a buckegoate for sinne:oblitaque fuerit facere multitudo: offeret vitulum de armento, holocaustum in odorem suavissimum Domino, et sacrificum ejus ac liba, ut cæremoniæ postulant, hircumque pro peccato:
25And the priest shall pray for all the multitude of the children of Israel: and it shall be forgiven them, because they sinned ignorantly, offering notwithstanding a burnt offering to the Lord for themselves and for their sin and their Ignorance:E il sacerdote farà orazione per tutta la moltitudine de' figliuoli d'Israele: e saralle perdonato, perché non ha peccato per volontà; offeriranno nondimeno il sacrifizio da bruciarsi interamente in onor del Signore per sé, e pel suo peccato, ed errore:and the priest shal pray for al the multitude of the children of Israel: and it shal be forgeuen them, because they sinned not wittingly, offering notwithstanding burnt sacrifice to the Lord for them selues and for their sinne and errour: and it shal be forgeuenet rogabit sacerdos pro omni multitudine filiorum Israël, et dimittetur eis, quoniam non sponte peccaverunt, nihilominus offerentes incensum Domino pro se et pro peccato atque errore suo: 26And it shall be forgiven all the people of the children of Israel: and the strangers that sojourn among them: because it is the fault of all the people through ignorance.E sarà perdonato a tutta la plebe de' figliuoli d'Israele, e agli stranieri dimoranti tra loro, perché la colpa di tutto il popolo procedé da ignoranza.al the people of the children of Israel, and the strangers, that seiourne among them: because it is the fault of al the people through ignorance.et dimittetur universæ plebi filiorum Israël, et advenis qui peregrinantur inter eos: quoniam culpa est omnis populi per ignorantiam. 27But if one soul shall sin ignorantly, he shall offer a she goat of a year old for his sin.Che se una sola persona ha peccato ignorantemente, offerirà una capra di un anno pel suo peccato:But if one soule shal sinne vnwitting, he shal offer a she goate of a yeare old for his sinne:Quod si anima una nesciens peccaverit, offeret capram anniculam pro peccato suo: 28And the priest shall pray for him, because he sinned ignorantly before the Lord: and he shall obtain his pardon, and it shall be forgiven him.E il sacerdote farà orazione per lei, che ha peccato per ignoranza dinanzi al Signore: e le impetrerà il perdono, e saralle perdonato.and the priest shal pray for him, because he sinned vnwitting before the Lord: and he shal obteine him pardon, and it shal be forgeuen him. As wel to them that are borne in the countrie as to the strangers oneet deprecabitur pro ea sacerdos, quod inscia peccaverit coram Domino: impetrabitque ei veniam, et dimittetur illi. 29The same law shall be for all that sin by ignorance, whether they be natives or strangers.La stessa legge sarà per quelli del paese, e pe' forestieri, che hanno peccato per ignoranza.law shal be for al, that sinne by ignorance.Tam indigenis quam advenis una lex erit omnium, qui peccaverint ignorantes.
30But the soul that committeth any thing through pride, whether he be born in the land or a stranger (because he hath been rebellious against the Lord) shall be cut off from among his people:Ma la persona, che avrà mancato per superbia, sia egli cittadino, o forestiero, sarà sterminato dalla società del suo popolo, perché si ribellò contro del Signore:But the soule, that through pride committeth any thing, whether he be borne in the countrie, or a stranger, (because he hath bene rebellious against the Lord) shal perish out of his people:Anima vero, quæ per superbiam aliquid commiserit, sive civis sit ille, sive peregrinus (quoniam adversus Dominum rebellis fuit), peribit de populo suo: 31For he hath contemned the word of the Lord, and made void his precept: therefore shall he be destroyed, and shall bear his iniquity.Perocché egli dispregiò la parola del Signore, e violò il comandamento di lui: per questo sarà annichilato, e pagherà il fio di sua iniquità.for he hath contemned the word of the Lord, and made his precept of no effect: therfore shal he be destroyed, and shal beare his iniquitie.verbum enim Domini contempsit, et præceptum illius fecit irritum: idcirco delebitur, et portabit iniquitatem suam. 32And it came to pass, when the children of Israel were in the wilderness, and had found a man gathering sticks on the sabbath day,Or egli avvenne, mentre i figliuoli d'Israele erano nella solitudine, che fu trovato un uomo, che faceva un fastello di legna in giorno di sabato:And it came to passe, when the children of Israel were in the wildernesse, and had found a man gathering slickes on the Sabbath day,Factum est autem, cum essent filii Israël in solitudine, et invenissent hominem colligentem ligna in die sabbati, 33That they brought him to Moses and Aaron and the whole multitude.E lo presentarono a Mosè, e ad Aronne, e a tutta la moltitudine.they presented him to Moyses and Aaron and the whole multitude.obtulerunt eum Moysi et Aaron et universæ multitudini. 34And they put him into prison, not knowing what they should do with him.E lo misero in prigione, non sapendo quel che avessero a farne.Who shut him into prison, not knowing what they should doe with him.Qui recluserunt eum in carcerem, nescientes quid super eo facere deberent. 35And the Lord said to Moses: Let that man die, let all the multitude stone him without the camp.E il Signore disse a Mosè: Costui sia messo a morte; lo lapidi tutta la moltitudine fuori degli alloggiamenti.And our Lord said to Moyses, dying let this man die, let al the multitude stone him without the campe.Dixitque Dominus ad Moysen: Morte moriatur homo iste: obruat eum lapidibus omnis turba extra castra.
36And when they had brought him out, they stoned him, and he died as the Lord had commanded.E condottolo fuora lo lapidarono, ed ei perì, come avea ordinato il Signore.And when they had brought him out, they stoned him, and he died as our Lord had commanded.Cumque eduxissent eum foras, obruerunt lapidibus, et mortuus est, sicut præceperat Dominus. 37The Lord also said to Moses:Disse ancora il Signore a Mosè:Our Lord also said to moyses:Dixit quoque Dominus ad Moysen: 38Speak to the children of Israel, and thou shalt tell them to make to themselves fringes in the corners of their garments, putting in them ribands of blue:Parla a' figliuoli d'Israele, e dì' loro, che si mettano delle frange agli angoli de' loro mantelli, e vi pongano una fascia di color di giacinto:Speake to the children of Israel, and thou shalt say to them, that they make them selues fringes in the corners of their garmentes, putting in them ribandes of hyacinth:Loquere filiis Israël, et dices ad eos ut faciant sibi fimbrias per angulos palliorum, ponentes in eis vittas hyacinthinas: 39That when they shall see them, they may remember all the commandments of the Lord, and not follow their own thoughts and eyes going astray after divers things,Mirando le quali si ricordino di tutti i comandamenti del Signore, e non vadan dietro a' loro pensieri, e ai loro occhi, che nel reo amore di varii oggetti s'invescano:which when they shal see, they may remēber al the commandements of the Lord, and not folow their owne cogitations and eies fornicating after diuers thinges,quas cum viderint, recordentur omnium mandatorum Domini, nec sequantur cogitationes suas et oculos per res varias fornicantes, 40But rather being mindful of the precepts of the Lord, may do them and be holy to their God.Ma piuttosto si ricordino de' precetti del Signore, e gli adempiano, e sieno santi al loro Dio.but rather mindful of the preceptes of the Lord may do them, and be holie to their God.sed magis memores præceptorum Domini faciant ea, sintque sancti Deo suo. 41I am the Lord your God, who brought you out of the land of Egypt, that I might be your God.Io il Signore Dio vostro, che vi trassi dalla terra d'Egitto per essere vostro Dio.I the Lord your God, that brought you out of the Land of Aegypt, that I might be your God.Ego Dominus Deus vester, qui eduxi vos de terra Ægypti, ut essem Deus vester.
15:2
Speak. This law was probably given towards the end of the 40 years, ver. 23.
15:3
Calmet
Victim "of peace," as some Latin copies read, including all the different sorts, ver. 28. (Calmet)
15:4
Du Hamel
Ephi. Hebrew, "a tenth of flour," or one gomer. (Du Hamel)
15:11
Thus, etc.
Houbigant
Land. In this last verse, the Samaritan copy observes a more correct manner of punctuation than the Hebrew which is commonly rendered "O congregation." (Houbigant)
Calmet
The author of the Vulgate has preserved the sense, but not all the words of the original. The strangers here spoken of are the proselytes of justice, who kept all the law. Those of the gate, who lived in the land, uncircumcised, could only present holocausts, without libations, Leviticus 22:25. (Calmet)
Du Hamel
"The many sacrifices (of the old law) prefigured this one sacrifice" of the new. (St. Augustine, City of God 10:20.) Christ, represented by the oil, offers himself the victim, under the forms of bread and wine. (Du Hamel)
15:20
Eat. Hebrew and Septuagint, "of your dough." They elevated a part towards heaven, and gave it to the priest or Levite, who lived nearest them; and, in case none could be found, as at the present day, they were to burn it in honour of God. Tradition determines the quantity to be between a 40th and a 60th part. (St. Jerome in Ezec. xlv.) This they do every time they bake, according to Philo, and Leo of Modena, (2. 9,) though the law be not clear, and some might think it sufficient to give a part, the first time they baked with new flour.
15:22
Calmet
Ignorance. Other victims are prescribed; (Leviticus 4:13,) so that the ignorance here mentioned must be of a different nature. The former was perhaps a sin of commission, and this a sin of omission; such as if the whole people should neglect to eat the paschal lamb. The Rabbins think that the law alludes here to idolatry, committed for want of knowledge. But that is next to impossible in a whole nation. Outram believes, that the Book of Leviticus speaks of those who transgress the negative precepts, without abandoning the true religion; but the present law alludes to those who forget the laws of their fathers, and embrace a false worship. Thus Ezechias offered the victims here prescribed, though more in number, to expiate the idolatry of the people under Achaz, 1 Paralipomenon 29:21. See also 1 Esdras 8:35. Some think Moses has supplied in this place what was left deficient before. But it is more probable, that he supposes here only some of the tribes have sinned ignorantly, while in Leviticus he speaks of the whole nation. (Calmet)
St. Augustine
No one sins for the sake of the offence, but for some advantage which we falsely persuade ourselves we shall derive from doing so. (St. Augustine, q. 24.)
15:25
Calmet
And for. Hebrew, "and their sin (offering) in the presence of the Lord, for their ignorance." (Calmet)
15:30
Pride. Hebrew and Septuagint, "with hand, or with head (Chaldean) uplifted," without shame or control. The Rabbins say, he must deny that God is the author of the law, and sin deliberately, after being admonished, etc., before he will incur this penalty. But why all these restrictions?
Rebellious. Hebrew, "he hath blasphemed, or irritated the Lord." Such crimes imply a contempt of the law.
Worthington
Cut off by God, if the judges neglect to do it. The Hebrews maintain, that each individual has a right to kill such scandalous offenders, as Phinees did Zambri, (Numbers 25:7.; 1 Machabees 2:23.) It is not clear whether all strangers, living in the country, were subjected to this law. (Selden, Jur. 2:11.) Though such crimes were not pardoned by the law, true repentance will free us from them. (St. Augustine, q. 25.) (Worthington)
15:32
Calmet
Wilderness of Pharan, if this crime were committed soon after the murmuring of the people, or in some other part of the desert. This example tends to show the severity and extent of the former precept. The law had condemned the breaker of the sabbath to be put to death. But Moses consulted the Lord, to know in what manner; or perhaps there were some circumstances attending the offender, which extenuated or enhanced his crime. Some of the Rabbins have unjustly aspersed the character of Salphaad, as if he were the person, because it is said that he died in the desert in his own sin, (Numbers 27:3.) (Calmet)
Haydock
Those who transgress with full knowledge, deserve to be severely chastised; (Luke 12:47,) and this is the more necessary, when the law has been lately promulgated, to restrain the insolent. (Haydock)
15:38
Challoner
Fringes. The Pharisees enlarged these fringes through hypocrisy, (Matthew 23:5,) to appear more zealous than other men for the law of God. (Challoner)
Calmet
Our Saviour conformed to this law, Luke 8:44. Moses shews that these fringes were to be made for the cloak, which was square, and not for the tunic, Deuteronomy 22:12. The colour, in St. Justin Martyr's time, was purple. (Dialogue with Trypho) It seems that the Phoenicians were accustomed to wear such fringes. Sidoniam picto chlamidem circumdata limbo. (Virgil, Aeneid iv.) (Calmet)
Tirinus
God ordained that his people should be thus distinguished from other nations. (Tirinus)
15:39
Calmet
Astray, (fornicantes). The eyes being left without restraint, easily fix upon dangerous objects, which captivate the heart, and lead to idolatry and the contempt of God's law. (Calmet)
Haydock
We are also admonished to meditate on the law, and not follow our own thoughts or interpretations, so as to render it of no effect, in the regulation of our morals. (Haydock)
15:38
Fringes.... The Pharisees enlarged these fringes through hypocrisy, Matt. 23.5, to appear more zealous than other men for the law of God.
15:30
Though sinnes wittingly committed, procedīg of pride and contempt of Gods commandment, could not be pardoned by the law: yet such may also be remitted through true repentance. S. Aug. q. 25. in Num.
15:35
Seueritie is vsed towardes those that knowīg Gods wil do contrarie. Luc. 12. v. •7.
15:38
The Iewes in Christs time hypochritically enlarged these fringes, for vaine shew of holines. Mat. 23.
15:32
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.8.3
… Wherefore, then, were they blameless? Because when in the temple they were not engaged in secular affairs, but in the service of the Lord, fulfilling the law, but not going beyond it, as that man did, who of his own accord carried dry wood into the camp of God, and was justly stoned to death.
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 31
… so that, for instance, if a poor man was minded to gather a bundle of wood upon the Sabbath, he was placed under the curse of the law, and exposed to the penalty of instant death.
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 40
… but that our Lord bade us offer the other cheek also to him who smote the one. He told us, too, that there Moses commanded the man to be punished and stoned who did any work on the Sabbath, and who failed to continue in all things that were written in the law,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 39
Wherefore then was he punished that was gathering the sticks?
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… Because even in the old times, he that gathered sticks (on the sabbath-day) was put to death as a warning to others (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 6
… The Law, if it lay hold on a murderer, putteth him to death; the Gospel, if it lay hold on a murderer, enlighteneth, and giveth him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… Let them hear Paul’s assertion, that those who had but slightly innovated, subverted the Gospel. Not to say that the Son of God is a created Being, is a small matter. Know you not that even under the elder covenant, a man who gathered sticks on the sabbath, and transgressed a single commandment, and that not a great one, was punished with death? (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 6.11
… We find, it is true, that even for lighter faults some men have received the same sentence of death in this world, as that with which those men were punished who, as we said before, were the authors of a blasphemous falling away: as happened in the case of the man who gathered sticks on the Sabbath,
15:35
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 36.5
… Nor do we understand this law better than the prophets, who, at the time when this was still binding, observed such rest on the Sabbath as the Jews believe ought to be observed to this day. Hence also it was that God commanded them to stone to death a man who had gathered sticks on the Sabbath;
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 32.5
… or that every man is accursed who does not raise up seed in Israel, for that would include all of both sexes devoted to God; or that whoever is not circumcised in the flesh of his foreskin will be cut off from among his people, for that would apply to all Christians; or that whoever breaks the Sabbath must be stoned to death;
15:36
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 86.4
… For they believed they did see, when they maintained the Law against Christ. “We know;” therefore they see. What is “We know,” but we see? What is, “this Man is not of God, because He thus breaketh the sabbath day”? They see; they read what the Law said. For it was enjoined that whosoever should break the sabbath day, should be stoned.
15:38
san Giustino † 165 d.C. Dialogue with Trypho 46
… For He enjoined you to place around you [a fringe] of purple dye,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 69
… order that by another thing again they may be reminded, like as many often do, binding round their finger with a piece of linen or a thread, as being likely to forget, this God enjoined them as children to do, “to sew a ribbon of blue on their garments, upon the fringe that hung round their feet, that they might look at it, and remember the commandments;”
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Quaeres, quoto anno post egressum ex Aegypto, et in quota mansione lata sit haec lex, et aliae quae intexuntur hoc cap. et seq. usque ad cap. XX? Respondeo: Id incertum est. Nam Moses praeterit hic septemdecim mansiones: ultima enim, cujus meminit cap. praeced., fuit decima quinta in Rethma; cap. vero 20, vers. 1, narrat eos venisse in Cades, ubi fuit trigesima tertia mansio: reliquas ergo medias, puta septemdecim, silet et praeterit. Verisimile tamen est omnia haec secundo anno egressus ex Aegypto esse dicta et facta. Nam cinere vitulae rufae, de quo cap. XIX, non diu caruisse videntur, ob crebras purificationes hoc cinere necessario faciendas, post institutas in Sinai caeremonias, sacrificia, et sacerdotes. 2, 3 ET 4. CUM FECERITIS OBLATIONEM DOMINO IN HOLOCAUSTUM, AUT VICTIMAM (pacificam, etc.), OFFERET QUICUNQUE IMMOLAVERIT VICTIMAM, SACRIFICIUM SIMILAE. — Hinc et ex aliis locis patet libamina tantum addi solere in holocausto et victima pacifica, non vero in victima pro peccato, eo quod in ea nullae carnes Deo adolerentur. Libamina enim tantum addebantur carnibus, tanquam condimenta earum, utpote quae erant instar cibi et convivii Dei, quod per talia condiri solet. Excipe tamen libamina hostiae pro peccato in mundatione leprosorum, de quibus Levit. XIV, 11, ubi libamina erant tanquam appendices, vel condimenta sacrificii, erantque quinque, scilicet primo, simila; secundo, oleum; tertio, vinum; quarto, sal; quinto, thus; sed quia sal et thus modica erant, hinc certa eorum mensura hic non praescribitur, caeterorum autem trium praescribitur. Nota secundo: Olei et vini in libando, semper eadem mensura statuitur. Modus et ritus libationis erat hic, uti recte annotavit Abulensis: laicus offerens victimam et libamina, domi suae in farinam, victimae suae praescriptam, superfundebat oleum, idque ea mensura, quae hic praecipitur, scilicet pro una decima, sive pro uno gomor similae, fundebat quartam partem mensurae hin: pro duabus decimis fundebat tertiam partem hin: pro tribus, medietatem hin. Hin erat mensura continens duodecim sextarios Hebraeos, sive scyphos, tredecim unciarum aquae, aut vini, ut ostendam in fine operis. Farina ergo haec, libanda Deo, non poterat misceri aqua: sic enim habita fuisset immunda, et inepta sacrificio, uti docet Abulensis in cap. XXVIII Num. Quaest. XXIII, sed oleo miscenda erat. Deinde farinam ita commixtam afferebat offerens ad Sanctuarium, una cum vini mensura hic praescripta, tradebatque ea sacerdoti, qui ea accipiens, effundebat vini partem in victimam cremandam, uti colligitur vers. 5, et cap. XXVIII, vers. 14; atque ex simila tollebat pugillum, quem cremabat super altare: reliquam vero similam et vinum in suos usus servabat. Libamenta enim semper maxima ex parte cedebant sacerdoti, etiam in holocaustis. Ritus ergo sacrificandi et libandi erat hic: sacerdos victimae carnes, vel adipem, si is solus cremandus erat, imponebat altari; deinde ex simila, quae sale et certa mensura olei commixta et condita erat, tollebat pugillum, eumque victimae cremandae imponebat; simulque non super similam tantum, sed et super ipsam victimam, vini portionem hic praescriptam effundebat; denique thus victimae imponebat, ac mox subjectis lignis ignem excitabat, eoque victimam cum libaminibus Deo adolebat et concremabat.
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3. ADOLENTES ODOREM SUAVITATIS. — cremantes, scilicet victimam; quae crematio erat in odorem suavitatis, id est Deo erat accepta et grata, uti nobis gratus est odor aliquis suavissimus, v. g. thuris, rosae, musci, etc. DE BOBUS SIVE DE OVIBUS, — aut hircis, sive haedis, ut patet vers. 11.
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4. QUICUMQUE IMMOLAVERIT VICTIMAM, — quicumque obtulerit victimam immolandam. Laici enim offerebant tantum victimas, non autem immolabant: hoc enim erat sacerdotum.
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5. ET VINUM AD LIBA (id est libamina) FUNDENDA. — Unde Hebraice est, «et vinum ad libationem.» Ita et Chaldaeus et Septuaginta. Haec ita esse clare patet ex Hebraeo, Chaldaeo, Septuaginta. Ita Vatablus et Hebraei. Anagogice Cyrillus, lib. XVI De Adoratione in spir. et verit. pag. 327: Vinum, inquit, laetitiam, oleum hilaritatem designat, quae in futura gloria inaequaliter admetietur Sanctis pro diversa mensura bonorum operum Deo oblatorum. Pari modo tropologice, majori operi pio plus olei et vini, id est plus hilaritatis et devotionis, est dandum, quam minori.
PER AGNOS SINGULOS. — Haec verba ad praecedentia, cum Bibliis regiis, Hebraeo, Chaldaeo et Septuaginta, referenda sunt, non ad sequentia. Cum agno enim una decima similae, cum ariete vero duae decimae similae erant offerendae, uti sequitur.
Ubi nota: Quo majus erat pecus aut victima, eo majus dandum erat libamen. Nam cum agno (sub quo et haedum intellige) qui necdum excessisset annum, danda erat decima similae, et quarta pars hin tam olei, quam vini; pro ariete vero, vel hirco dandae erant duae decimae similae, cum tertia parte hin olei et vini; denique pro vitulo, vel bove dandae erant tres decimae similae, cum medietate hin olei et vini.
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13. PEREGRINI, — id est advenae, puta proselyti conversi ad judaismum. Hic enim Hebraice vocatur ger, quod Noster nunc peregrinum vertit, nunc advenam, ut patet vers. 13, 14, 26 et alibi. 14. UNUM PRAECEPTUM ERIT, ATQUE JUDICIUM (id est statutum, sive lex; hoc enim est Hebraice mishpat) TAM VOBIS QUAM ADVENIS (proselytis) TERRAE.
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19. SEPARABITIS PRIMITIAS DOMINO DE CIBIS (id est de panibus) VESTRIS, — uti praecessit. Id clarius patebit vers. 20.
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20 ET 21. SICUT DE AREIS PRIMITIAS SEPARATIS: ITA ET DE PULMENTIS DABITIS PRIMITIVA DOMINO. — Sub areis intellige et torcularia. Sicut enim ex area primitias messis, ita ex vinea vel torculari primitias vindemiae et uvarum in exitu anni, puta in festo Tabernaculorum, Deo offerre debebant. Rursum primitiae dandae erant «de pulmentis,» id est de panibus. Ita Hebraea, Chaldaea et Septuaginta. Panes ergo hic vocantur pulmenta, quia prisci tam Romani, quam Hebraei pultibus pro pane utebantur; unde et Pultiphagi sunt dicti. Nam de aliis cibis omnibus, primitias quotidie dare Deo fuisset pene impossibile. Tantum ergo cum panem pinserent Hebraei, panem aliquem primitiarum dabant sacerdotibus, aut Levitis iis, qui in illorum urbe erant, vel qui ad primitias recipiendas a pontifice et sacerdotibus erant constituti.
Adhuc hodie Judaeorum mulieres quoties pinsunt, challa, id est placentam aut tortellam, a reliqua pasta separant, et quasi Domino consecrant. Verum quia non habent amplius templum, nec sacerdotes, quibus illa dabatur, hinc eam in clibanum conjiciunt, atque comburunt: dicunt enim quod non liceat ea vesci; melius sane eam darent pauperibus. Porro formula benedictionis, qua utitur mulier in consecratione hujus placentae, haec est: «Benedictus sis tu, Domine Deus noster, rex mundi, qui sanctificasti nos praeceptis, et praecepisti nobis separare placentam de pasta,» etc. De primitiis hisce plura dicam cap. XXVIII, vers. 12. Pie ergo, et juxta consilium, imo legem hanc Dei, faciunt matres familias Christianae, quae quoties panem pinsunt, toties panem unum in primitias Deo et pauperibus seponunt.
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22 ET 24. QUOD SI PER IGNORANTIAM PRAETERIERITIS QUIDQUAM HORUM, etc. OBLITAQUE FUERIT FACERE MULTITUDO, OFFERET VITULUM DE ARMENTO HOLOCAUSTUM, etc., HIRCUMQUE PRO PECCATO. — Dices: Levit. IV, 13, praecipitur ut, si tota multitudo filiorum Israel peccet, offerat vitulum pro peccato, comburendum extra castra: quomodo ergo lex hic praecipit vitulum non pro peccato, sed in holocaustum, hircum vero pro peccato offerri? Respondet Cajetanus, Leviticum loqui de peccatis contra jus divinum naturale commissis, hanc vero legem loqui de peccatis contra jus Dei positivum commissis, ideoque aliam hic, aliam ibi victimam ad expiationem praescribi. Verum hoc non videtur verum: nam illa lex Levitici eodem cap. IV, loquens de victimis et peccatis tam principis quam particularis cujusque, loquitur de quibuslibet eorum peccatis: ergo pariter cum loquitur de victimis et peccatis totius populi, de quibuslibet ejus peccatis loquitur. Dico ergo aliam esse hanc legem ab illa Levitici: ac proinde praeter vitulum pro peccato Levit. IV praescriptum, hic juberi populo peccanti, ut insuper offerat alium vitulum in holocaustum, et hircum pro peccato. Ita Abulensis. Nota: Hircus hic pro peccato non cremabatur extra castra (nil enim tale hic dicitur), uti vitulus ille Levit. IV, quia sanguis hujus hirci non inferebatur in Sanctum sanctorum, uti inferebatur sanguis illius vituli. Solus ergo adeps hujus hirci cedebat Deo, eique adolebatur, carnes vero cedebant sacerdoti: ita enim fiebat in aliis hostiis pro peccato, juxta legem Levit. VI, 26. 24. ET SACRIFICIUM EJUS, AC LIBA (sacrificium farreum intellige: Hebraice enim est mincha; liba vero sunt libamina olei et vini, quae cum vitulo et hirco offerri), UT CAEREMONIAE (hic a me praescriptae) POSTULANT.
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25. QUONIAM NON SPONTE PECCAVERUNT. — Quia si sponte, et per superbiam contemnens praeceptum Dei peccaret quis, hic culpam hanc non expiabat sacrificio, sed a judice, si res constaret; sin autem, a Deo puniebatur et occidebatur, ut patet vers. 31. NIHILOMINUS OFFERENTES INCENSUM DOMINO, q. d. Dimittetur eis peccatum, quia per ignorantiam commissum est; ita tamen ut nihilominus offerant «incensum», id est, sacrificium sive victimam jam praescriptam, quae Deo incendatur et adoleatur. Patet ex Hebraeo, Chaldaeo et Septuaginta. Sic enim «incensum», vel ut hebraice est, ignitio, saepe in Levitico capitur, non pro thymiammate, sed pro sacrificio et victima animalium.
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30. QUONIAM ADVERSUS DOMINUM REBELLIS FUIT. — Septuaginta et Chaldaeus, quoniam Dominum irritavit.
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31. PRAECEPTUM FECIT IRRITUM, — non quoad obligationem praecepti, sed quoad ejus finem et usum, qui est obedire praecepto. Sic Hebraei saepe dicunt: «Irritam fecit legem,» id est, legem transgressus est, violavit, illique inobediens fuit; talis enim quantum in se est, infringit, destruit et irritam facit ipsam legem.
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32. FACTUM EST AUTEM, CUM, etc., INVENISSENT HOMINEM COLLIGENTEM LIGNA IN DIE SABBATI. — Hinc patet in deserto servatum fuisse sabbatum, etsi Hebraei alia caeremonialia ibidem servata non sint: quia sabbatum, Dei voce in Sina, toti populo promulgatum erat, Exodi XX, 8. Servarunt ergo Hebraei in deserto sabbatum, quoad vacationem ab operibus, non autem quoad sacrificia, ut scilicet in sabbato offerrent duos agnos, unum mane, alterum vespere; nec enim post discessum e Sina sacrificarunt, nisi in Chanaan.
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34. NESCIENTES QUID SUPER EO FACERE DEBERENT. — Hebraice, ki lo paras, id est, quia non declaratum, vel, ut Septuaginta, decretum erat, quid fieret ei. Licet enim Exodi XXXI, 14, poena mortis lata esset in violantem sabbatum, tamen ignorabant Hebraei an pro tantillo opere, quale erat colligere ligna, morte aliquem plecti vellet Deus; et si id vellet, ignorabant quo genere mortis eum affici cuperet. Jubet ergo hic Deus eum lapidari. Vide hic quam rigide et severe praecepta et festa sua servari mandet Deus.
Gregorius Turonensis, lib. I De Gloria Martyr. cap. XV, narrat mulieris cujusdam Dominica pinsuentis panem, manum protinus divino igne fuisse succensam. Rodericus Toletanus, part. IV Histor. Hispan., narrat Joannem Castellae regem victoriosum, cum Dominica die ante prandium equitationi vacaret, ab equo cespitante dejectum et obtritum occubuisse, ut discamus diem festum dare Deo, non venationibus, aut vanis ludis. In Vita S. Austregisili Archiepiscopi Bituricensis, quae exstat apud Surium 20 maii, cap. IX, narratur quod, cum molitor quidam nomine Monulphus, die Dominica molam reficeret, manubrium instrumenti ejus manui ita adhaeserit, ut nullus id inde posset amovere. Prorupit etiam sanguis inter digitos, qui computrescens foetore suo omnibus movebat nauseam. Sed hic a S. Austregisilo manum ejus tangente sanatus est. Eucherius in Vita S. Mauritii et sociorum Martyrum scribit aurifabrum quemdam Gentilem, quod Dominica die domi laboraret, a Thebaeis Martyribus verberatum fuisse, eoque terrore Christianum effectum esse.
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38. DICES AD EOS UT FACIANT SIBI FIMBRIAS PER ANGULOS PALLIORUM. — Hebraice, ut faciant sibi fimbrias ad alas, id est, ad extremitatem vestium, puta extimarum, quae pallia vocantur: in iis ergo jubentur Hebraei fimbrias filatim assuere, vel attexere, ut exstent eo modo, quo videmus fimbrias, vel fila reliqua exstare in extremitatibus telarum.
Hinc Pharisaei, teste Christo, Matth. XXIII, 5, ut viderentur religiosiores aliis, magnificabant hasce fimbrias: imo Christus ipse, more gentis suae, gestavit has fimbrias, ut patet Luc. VIII, 44, ubi mulier haemorrhoissa tetigisse dicitur fimbriam vestimenti Christi, et continuo sanata esse. Super has fimbrias inducebant Judaei, et extendebant circumcirca filum, vel taeniam, sive vittam hyacinthinam, idque tum distinctionis causa, ut hoc signo a Gentilibus dignoscerentur; tum pietatis ergo, ut scilicet hoc esset quasi mnemosynon mandatorum Dei.
Porro erant hae fimbriae ianthini, id est, violacei et coelestis coloris, ut per hoc significaretur Judaeorum conversationem et spem debere esse in coelo, ut cogitationem habentes apud Deum, Dei timorem et praesentiam semper ob oculos haberent; hoc enim est quod sequitur: «Quas cum viderint, recordentur omnium mandatorum Domini.»
Judaei, adhuc hoc tempore, in synagogis suis hac caeremonia utuntur. Habent enim inter caeteras vestes unam similem thoraci, nisi quod manicis careat, qua utuntur quotidie in precibus suis, eamque induunt super omnes alias vestes, illamque arba camphot, id est, quadrangulum; habet enim quatuor alas vel angulos, in quibus pendent zizioth, id est, fila illa retorta, sive fimbriae, quae ipsi vulgo zetten nuncupant, dicuntque eas peculiarem habere vim contra malam concupiscentiam, idque ex eo quod hic subditur: «Nec sequantur cogitationes suas et oculos, per res varias fornicantes.» Quare qui inter eos religiosiores vel potius superstitiosiores sunt, hac veste fimbriata semper induuntur sub aliis vestibus, inquit Oleaster et alii. Addit S. Hieronymus in cap. XXIII Matthaei, Judaeos fimbriis hisce inseruisse acutissimas spinas, ut ambulantes, per earum puncturam legis divinae semper admonerentur. Quid jam faciant Christiani? quomodo satagent, ut lex Dei eorum oculis jugiter observetur?
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39. NEC SEQUANTUR COGITATIONES SUAS ET OCULOS, PER RES VARIAS FORNICANTES. — Hebraice, ne exploretis, vel aspiciatis, aut investigetis post cor vestrum, et post oculos vestros, post quos vos fornicamini, q. d. Gerite has fimbrias, ut iis admoniti legis Dei, non sequamini cogitationes, et, ut Chaldaeus vertit, hirhur, id est, curiositatem impiam cordis vestri, et concupiscentiam oculorum vestrorum, quos sequentes aberratis a praeceptis Dei, et tanquam fornicarii alieno rerum concupitarum amore et peccatis vos polluitis, ait Vatablus.
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Il rito è accuratamente descritto in Lev. 1, 1-17 e Num. 15, 3-9. Le vittime maggiori venivano prima squarate, tagliate a pezzi e lavate; quindi poste a bruciare sull'altare «in olocausto, combustione di soave odore a Jahweh» (Lev. 1, 9: espressione …
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… Iud., III, 9, 1). L'olocausto era ordinariamente accompagnato da soluzioni incruente (libazione di vino, offerta di farina intrisa con olio, Num. 15, 4-11). Spesso insieme con l'olocausto veniva offerto un s. pacifico: rito di festosa intimità che seguiva l'atto di pura adorazione a Jahweh (cf. Ex. 18, 12; 24, 5; Ios. 8, 31; Iudc. 20, …
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… 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).
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… 12-17). L'osservanza della legge assicura il ritorno della prosperità politica e sociale di Israele (Is. 58, 12 sgg.), e la violazione, che importa disagio, fame e miseria (Ier. 17, 21-27; cf. Ex. 20, 12-32; 22, 8), è punita con la pena di morte (Num. 15, 32-36). Nel giorno di sabato non solo si deve osservare il riposo, ma si devono anche offrire a Dio dei sacrifici (Ex. 46, 4): gli Ebrei si raccoglievano nelle sinagoghe per pregare e …
… Specificamente il s. era proibito arare e mietere (Ex. 34, 21); nemmeno si doveva nelle case accendere il fuoco; chi « lavorerà in esso sarà ucciso » (ibid. 35, 2-3). Mosè condannò infatti a morte un uomo trovato a raccoglier legna un giorno di s. (Num. 15, 32-36); durante il viaggio per il deserto, la manna non cadeva il s., perché la sua raccolta significava violazione del riposo; era permessa la preparazione del cibo (Ex. 16, 22-30), …
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15, 5), per la divinazione, la magia (Lev. 20, 6.27; Deut. 18, 10 sgg.), per la bestemmia (Lev. 24, 14), per la profanazione del sabato (Ex. 31, 14 sg.; Num. 15, 35), per l'indocilità testarda di un figlio verso i suoi genitori (Deut. 21, 21), per la fornicazione di una giovane e per l'adulterio (ibid. 22, 21 sgg.).
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… A seguito del Pentateuco si aggiungeva un brano profetico conclusivo (ebr. Haphifrāh) a forma di lettura o di cantico (op. cit. p. 45). Altro brano biblico è il cosiddetto Sēma, professione di fede monoteistica, composta da Deut. 6, 4-9; 11, 13, 21; Num. 15, 37-41, così detta dalle parole iniziali Sēma Tisrā'el, e che risale come formula liturgica almeno al tempo di Cristo e probabilmente è anteriore (W. O. E. Oesterley, The Jewish Background …
FILATTERIE (GR. ΦΙΛΑΚΤΉΡΙΑ « SMULTEI »)
In seguito a un'esegesi servile s'introduisce l'obbligo (forse fin dal tempo di Esdra, o poco dopo) di un armese di preghiera, formato dalle « parole divine » (Deut. 6, 4-9; 11, 13-21; Num. 15, 37-41), trascritte in pezzi di pergamena, chiuse in due capsule di cuoio, le quali, al momento della preghiera, si legavano al braccio sinistro ed al capo, di modo che la capsula pendesse …
SISITH. - « Fiocchi » che con i gèdhilim (« nappe ») gli Israeliti mettono agli angoli delle vesti superiori (Num. 15, 37-41); il cordoncino azzurro, con cui deve attaccarsi il fiocco di ciascun angolo, deve loro ricordare i comandamenti del Signore. …
ŠĒMA' JĪŠRĀ'ĒL» («ASCOLTA, ISRAELE»)
«ŠĒMA' JĪŠRĀ'ĒL» («Ascolta, Israele»). - Parole ebraiche di Deut. 6, 49, che con Deut. 11, 13-21 e Num. 15, 37-41 costituiscono una professione di fede dell'unità di Dio, la quale sta al centro della liturgia ebraica.
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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. …
Trae le sue origini da It. 6,3 e nella forma più ampia contiene anche Ez. 3, 12 b; Ps. 146, 10; Deut. 6,4; Num. 15, 41 c. Nelle lontane e non chiare origini la Q. veniva recitata soltanto nei giorni festivi, con il tempo anche nei giorni feriali e dopo le letture sacre pubbliche. …
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.