Voluntarie vowes or oathes of men; 14. of maides in their fathers houses, 7. or newly maried; 10. of widowes, or wiues diuorced, 11. and of wiues in their husbands houses: and how they bind, or are made frustrate.
1And Moses told the children of Israel all that the Lord had commanded him:Mosè riferì a' figliuoli d'Israele tutte le cose, che il Signore aveva a lui comandate.AND Moyses told the children of Israel al thinges that our Lord had commanded him:Narravitque Moyses filiis Israël omnia quæ ei Dominus imperarat. 2And he said to the princes of the tribes of the children of Israel: This is the word that the Lord hath commanded:E disse a' principi delle tribù de' figliuoli d'Israele: Questo è comandamento dato dal Signore:and he spake to the princes of the tribes of the children of Israel: This is the word that our Lord hath commanded:Et locutus est ad principes tribuum filiorum Israël: Iste est sermo quem præcepit Dominus: 3If any man make a vow to the Lord, or bind himself by an oath: he shall not make his word void but shall fulfil all that he promised.Se un uomo fa un voto al Signore, o si obbliga con giuramento, non violerà la sua parola; ma adempirà tutto quello che ha promesso.If any man make a vowe to our Lord, or binde him self by an oath: he shal not make his word frustrate, but al that he promised he shal fulfil.Si quis virorum votum Domino voverit, aut se constrinxerit juramento: non faciet irritum verbum suum, sed omne quod promisit, implebit. 4If a woman vow any thing, and bind herself by an oath, being in her father’s house, and but yet a girl in age: if her father knew the vow that she hath promised, and the oath wherewith she hath bound her soul, and held his peace, she shall be bound by the vow:Se una donna farà un voto, e si obbligherà con giuramento, essendo ella nella casa del padre, e in età ancor fanciullesca: se il padre ha saputo il voto, che ella ha fatto, e il giuramento, col quale si è legata, e non ha detto nulla, il suo voto la obbliga:If a woman vowe any thing, and binde herself with an oath, she that is in her fathers house, and as yet in maydens age: if her father know the vowe that she promised, and the oath wherwith she bound her soule, and hold his peace, she shal be bound to the vowe:Mulier si quippiam voverit, et se constrinxerit juramento, quæ est in domo patris sui, et in ætate adhuc puellari: si cognoverit pater votum quod pollicita est, et juramentum quo obligavit animam suam, et tacuerit, voti rea erit: 5Whatsoever she promised and swore, she shall fulfil in deed.Ella adempirà di fatto tutto quello che promise, e giurò di fare:Whatsoeuer she promised and sware, she shal fulfil in deede.quidquid pollicita est, et juravit, opere complebit. 6But if her father, immediately as soon as he heard it, gainsaid it, both her vows and her oaths shall be void, neither shall she be bound to what she promised, because her father hath gainsaid it.Ma se subito che lo ha saputo il padre, se le è opposto, tanto i voti, come i giuramenti di lei saranno nulli; e non sarà tenuta a fare quel che ha promesso, perché il padre le ha contraddetto.but if immediatly as he heareth it, her father do gaine say it, both her vowes and her othes shal be frustrate, neither shal she be bound to the promisse, for that her father hath gainesaid it.Sin autem statim ut audierit, contradixerit pater: et vota et juramenta ejus irrita erunt, nec obnoxia tenebitur sponsioni, eo quod contradixerit pater.
7If she have a husband, and shall vow any thing, and the word once going out of her mouth shall bind her soul by an oath,Se ha marito colei, che ha fatto qualche voto, e mediante le parole da lei proferite ha impegnata l'anima sua in un giuramento:If she haue a husband, and vowe any thing, and the word once going out of her mouth binde her soule by an oath:Si maritum habuerit, et voverit aliquid, et semel de ore ejus verbum egrediens animam ejus obligaverit juramento: 8The day that her husband shall hear it, and not gainsay it, she shall be bound to the vow, and shall give whatsoever she promised.Subito che il marito ne sarà stato inteso, e non si sarà opposto, ella sarà obbligata all'adempimento del voto, e farà tutto quello che ha promesso:the day that her husband heareth it, and doth not gaine say it, she shal be bound to the vowe, and shal render whatsoeuer she promised.quo die audierit vir, et non contradixerit, voti rea erit, reddetque quodcumque promiserat. 9But if as soon as he heareth he gainsay it, and make her promises and the words wherewith she had bound her soul of no effect: the Lord will forgive her.Ma se quegli, subito che n'è stato informato, si è opposto, e annulla la promessa di lei, e la parola, con cui si era obbligata, il Signore le perdonerà.but if as sowne as he heareth he gaine say it, and make her promises frustrate, and the wordes wherwith she had bound her soule: our Lord wil be propitious to her.Sin autem audiens statim contradixerit, et irritas fecerit pollicitationes ejus, verbaque quibus obstrinxerat animam suam, propitius erit ei Dominus. 10The widow, and she that is divorced, shall fulfil whatsoever they vow.La vedova, e la ripudiata adempiranno i lor voti, qualunque ei sieno.The widowe, and she that is deuorced whatsoeuer they vowe, they shal render.Vidua et repudiata quidquid voverint, reddent. 11If the wife in the house of her husband, hath bound herself by vow and by oath,La moglie, che sta in casa del marito, se si obbliga con voto, e con giuramento,The wife in the house of her husband, when she hath bound her self by vowe and by oath,Uxor in domo viri cum se voto constrinxerit et juramento, 12If her husband hear, and hold his peace, and doth not disallow the promise, she shall accomplish whatsoever she had promised.Se il marito lo sa, e tace, né si oppone alla sua promessa, farà tutto quel che ha promesso.if her husband heare, and hold his peace, neither doe gaynesay the promisse, she shal render whatsoeuer she had promissed.si audierit vir, et tacuerit, nec contradixerit sponsioni, reddet quodcumque promiserat.
13But if forthwith he gainsay it, she shall not be bound by the promise: because her husband gainsaid it, and the Lord will be merciful to her.Ma s'egli subito contraddice, non sarà tenuta ad eseguir la promessa, perché il marito si è opposto, e il Signore le perdonerà.but if forthwith he gaynesay it, she shal not be holden bound to the promisse: because her husband gaynesaid it, and our Lord wil be propitious to her.Sin autem extemplo contradixerit, non tenebitur promissionis rea: quia maritus contradixit, et Dominus ei propitius erit. 14If she vow and bind herself by oath, to afflict her soul by fasting, or abstinence from other things, it shall depend on the will of her husband, whether she shall do it, or not do it.Se farà voto, e si obbligherà con giuramento ad affliggere l'anima sua col digiuno, o con altre astinenze, sarà in arbitrio del marito, che ella faccia, o non faccia, tali cose.If she vowe and binde her selfe by oath, to afflict her soule by fasting, or abstinence from other thinges, it shal be in the arbitrement of her husband, whether she shal do it, or not do it.Si voverit, et juramento se constrinxerit, ut per jejunium, vel ceterarum rerum abstinentiam affligat animam suam, in arbitrio viri erit ut faciat, sive non faciat. 15But if the husband hearing it hold his peace, and defer the declaring his mind till another day: whatsoever she had vowed and promised, she shall fulfil: because immediately as he heard it, he held his peace.Ma se il marito essendone inteso si tace, e differisce di dire il parer suo fino al dì seguente, ella farà tutto quel che ha promesso con voto; perché quegli subito che ne fu inteso, si tacque:and if the husband hearing it hold his peace, and differre sentence til an other day: whatsoeuer she had vowed and promised, she shal render: because immediatly as he heard it, he held his peace.Quod si audiens vir tacuerit, et in alteram diem distulerit sententiam, quidquid voverat atque promiserat, reddet: quia statim ut audivit, tacuit. 16But if he gainsay it after that he knew it, he shall bear her iniquity.Ma se egli si è opposto, dopo che ne fu informato, porterà egli l'iniquità di lei.but if he gaynesay it after that he knew it, him selfe shal beare her iniquitie.Sin autem contradixerit postquam rescivit, portabit ipse iniquitatem ejus. 17These are the laws which the Lord appointed to Moses between the husband and the wife, between the father and the daughter that is as yet but a girl in age, or that abideth in her father’s house.Queste sono le leggi, le quali il Signore intimò a Mosè da osservarsi tra 'l marito e la moglie, tra 'l padre e la figlia, che è ancor in età fanciullesca, o fa sua dimora in casa del padre.These are the lawes, which our Lord appointed to Moyses betwen the husband and the wife, betwene the father and the daughter, that is as yet in maidens age, or that abideth in her fathers house.Istæ sunt leges, quas constituit Dominus Moysi inter virum et uxorem, inter patrem et filiam, quæ in puellari adhuc ætate est, vel quæ manet in parentis domo.
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Haydock
Oath, to do something commendable, shall observe his promise, whether any body has heard him or not. The Rabbins pretend, that if the vow be not expressed in words, it is not obligatory. But this is only true before men, who cannot subject their fellow creatures to punishment for internal faults. (Haydock)
Calmet
The obligation of a vow or oath is founded upon common honesty, which requires that we should comply with our lawful promises; and, though all properly belong to God, yet, as he does not strictly require us to do every good work, which may be in our power, we may, by vow, testify our desire to please and honour him the more. Some of the Rabbins have very loose sentiments with respect to vows, which they look upon as no better than building an altar, or immolating a victim upon the high places. It is sufficient, they say, to observe the law, apud Fagium. (Calmet)
Haydock
Luther was desirous of introducing the same loose morality among Christians. But we need not ask, what the Rabbins said, or Luther, etc. But what does God and his Church assert? The Scripture repeatedly commends prudent vows; and those who can persuade themselves, that they can infringe such solemn promises without offence, will be little solicitous about keeping their word to a fellow creature, unless when interest, or fear of shame, force them to do it. (Haydock)
Worthington
He who makes a vow to abstain from any thing lawful, would be guilty of sin if he should observe it afterwards. (St. Augustine, q. 56.) (Worthington)
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Grotius
Girl in age, not 12; or, if more, at least not married, nor out of her father's house, ver. 17. For either of these conditions rendered a girl incapable of binding herself irrevocably. The father, or all who had the care of her, might rescind her vow, provided they did it as soon as it came to their knowledge, or on the same day, ver. 15. Boys under 13, were under similar restrictions. (Grotius)
Haydock
Wives, and, in general, all who are under subjection, could not dispose of themselves without the consent of their superiors, as their want of prudence, etc., might have otherwise injured what belonged, in some measure, to another. (Haydock)
Calmet
The law, therefore, submits their case to the decision of their immediate judges. (Calmet)
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Calmet
Husband, whether she live with him, or with her father; whether she be only espoused, or the marriage be consummated. Women often staid for some time at their father's house after they were married; and, in this case, some people say that either her father or her husband might disannul her vow. But others allow this right only to her husband. (Bonfrere) See ver. 11. (Calmet)
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Calmet
It. The Rabbins restrain this law to fasting and abstinence. But the Hebrew seems more general, (ver. 13,) "every vow, and every binding oath to afflict the soul, her husband may ratify or annul." The vows of abstinence are most common, and generally more disagreeable to husbands. (Calmet)
Haydock
St. Augustine (q. 59,) thinks it unreasonable that the husband should have a control over the vows of continency in his wife, any more than she could have over him, in this particular, as their rights are equal: he seems inclined to allow him to annul the vows of abstinence only. Indeed this seems to be the meaning of afflicting the soul, which is done by submitting to various restraints, required on days of fasting. See Leviticus 23:27. (Haydock)
In things which could nowise hurt the parent or husband, many believe, that the person who had made a vow, was bound to perform it secretly, even though the superior had declared his dissent. But with respect to fasting, pilgrimages, etc., which could not be performed, without his knowledge, it does not seem that they were under any farther obligation, even though the superior should retract what he had connived at for a whole day. In doubtful cases, inferiors must not refuse to obey. The sin lies at the door of him who exercises his authority in an improper manner. (Lyranus) (Tirinus) (ver. 16.)
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Calmet
Day. Hebrew, "from day to day." If he has not given his decision on the first day when the vow came to his knowledge, unless he asked for a delay, as some allow, the person was bound to perform what she had promised. (Calmet)
Haydock
Immediately. Hebrew, "in the day," which seems to restrict the power of annulling the vow to a single day, ver. 4. It would be unreasonable for the person to be kept long in suspense; and the law of God requires that we should not defer to perform our vows, Ecclesiastes 5:3, 4. (Haydock)
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Calmet
That. Septuagint, "the day." If he retract his consent, he shall incur all the guilt. (St. Augustine, q. 59.) The woman need not be under any disquietude, as the fault is not in her. (Calmet)
Haydock
If a person had made a rash vow, he might obtain a dispensation from the tribunal of three judges, or from a doctor of the law, who would enjoin him to offer the sacrifice for ignorance, to punish his levity. See Selden, Jur. 7:2. Those who break their vow are to be scourged among the Jews, which shews that they do not, in general, approve the sentiments of those Rabbins whom Fagius, a Protestant, alleges, ver. 3. They make a distinction between vows and promises confirmed by an oath, ver. 11. The former change the nature of a thing, according to them; so that, if a person should vow not to wear the phylacteries ordained by Moses, he must comply, though not if he had only promised on oath to refrain. But this distinction is absurd. No vow or oath can bind any person to transgress the law of God. (Haydock)
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He that voweth abstinence from a thing lawful, maketh it vnlawful to him selfe by his vow. S. Aug. q. 56. in Num.
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6. Shal be frustrate] Vowes, which fathers and husbandes could frustrate' Vowes of things not commanded. in their daughters and wiues, must needes be ment of things not commanded by God. For it was not in their powre to dispence in Gods precepts. As for example, touching the feast of Expiration, it was not in the arbitrement of fathers and husbandes (as here it was v. 14) whether their daughters and wiues should fast or no: but was absolutely saied: (Leuit. 23. v. 29.) euerie soule that is not afflicted (that is, which fasteth not) this day, shal perish out of his people. And so in S. Aug, q. 57. in Num. other precepts were necessarie obligations. Besides which it is gratful also to God, that his seruantes bind them selues to other good workes, wherto they are not otherwise bound.
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In this case God wil not impute it to her for a sīne. S. Aug. q. 58.
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By afflicting of the soules here vnderstood, restraining sensual delectation. S. Aug. q. 57. in Num.
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The husbād reuoking his consent, once geuen by word, or by silence to his wiues vow, sinned, but the wife was bound to obey him, and so was excused.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 17
But what means, “Thou shalt perform unto the Lord thine oaths?”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.17
… but it “cometh of evil” on his part by whose infirmity you are compelled to swear. But no one learns, unless he has had experience, how difficult it is both to get rid of a habit of swearing, and never to do rashly what necessity sometimes compels him to do.
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2. AD PRINCIPES, — et ad totum populum, cujus potior pars erant principes; vel «ad principes,» ut scilicet eadem referrent ad populum quisque suum, seu suae tribus. ISTE EST SERMO QUEM PRAECEPIT DOMINUS, — circa vota, ut sequitur. Est hic aposiopesis hebraea; Moses enim non enarrat hic suum cum Deo de votis colloquium, sed illud involvit cum hac enarratione sua ad populum, qua exsecutus est praeceptum divinum. E contrario, cap. xxviii et xxix enarravit praecepta Domini, sed siluit se eadem retulisse populo; et tales aposiopeses familiares sunt S. Scripturae et Hebraeis.
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3. SI QUIS VIRORUM VOTUM DOMINO VOVERIT, AUT SE CONSTRINXERIT JURAMENTO, — si videlicet suam promissionem et votum confirmarit juramento. «Non faciet irritum» — non violabit votum aut juramentum.
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4. MULIER SI QUIPPIAM VOVERIT IN AETATE ADHUC PUELLARI. — Sub puella, intellige et puerum in aetate puerili; utriusque enim par est ratio. Ita Abulensis. SI COGNOVERIT PATER VOTUM, etc., ET TACUERIT, VOTI REA ERIT, — voto erit obligata. Nota to si cognoverit, quia, antequam pater cognosceret votum, illudque irritaret, tenebatur filia illud implere, si deliberate illud emiserat. Sub patre, etiam tutores intellige; hi enim, patre mortuo, quasi in jus et regimen paternum succedunt. Nota primo: Si taceret pater, hoc ipso votum filiae confirmabatur, quia consentire videtur is qui tacet in eo quo praejudicatur, vel subtrahitur aliquid suo juri et potestati, uti faciebat hic puella quae per votum hoc patria potestate et libertate ex parte se subtrahebat; silentium tamen hoc patris, non tam ex lege naturae quam ex lege Dei positiva, votum filiae confirmabat, uti plenius dicam vers. ult. Nota secundo: Votum in quod semel tacite consenserat pater, absolute fiebat ratum, unde non licebat patri illud postea irritare: si tamen puella quae voverat, postea nuberet, licebat marito statim post contractum matrimonium, votum ejus irritare, aeque ac si votum factum fuisset in matrimonio; alioqui enim marito, etiam invito et ignoranti, per haec vota praecedentia, gravia onera potuissent injici, quae ipse amplecti et subire non tenebatur. Ita Abulensis, Quaest. XXXV.
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6. SIN AUTEM, STATIM UT AUDIERIT, CONTRADIXERIT. — Hebraice, si, statim ut audierit, irritarit, dissolverit, vel fregerit votum; statim intellige, non eodem instanti, sed moraliter, scilicet eodem die; nam sequenti die contradicere non poterat, ut dicitur vers. 15.
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7. SI MARITUM HABUERIT ET VOVERIT. — Judaei per «maritum» intelligunt sponsum cui puella desponsata est, ut distinguatur hic casus a casu vers. 11; ibi enim agit de marito cui puella tradita est, hic vero de eo cui tantum desponsata est et promissa. Verum maritum tam hic, quam vers. 11, accipiendum esse, non sponsum, patet ex Hebraeo, Chaldaeo et Septuaginta, qui habent, si fuerit viro. Haec enim phrasis apud Hebraeos significat nuptam et viro traditam: quare, si quae sit distinctio inter causam hujus versus et vers. 11, dixerim potius hic agi de nupta, quae agit cum marito in domo patris sui, ut doceat hujus voti irritationem ad maritum, non ad patrem (esto in ejus domo degat) spectare; vers. vero 11, agi de nupta quae habitat extra domum patris, in domo mariti, ut ibi exprimitur. Ita S. Augustinus, Quaest. LIX.
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9. «Propitius erit ei Dominus.» — Dominus non indignabitur uxori, si non servet votum a marito irritatum.
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11. CUM SE VOTO CONSTRINXERIT ET JURAMENTO. — «Et» pro aut hic capitur; in Hebraeo enim est aut.
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14. SI VOVERIT ET JURAMENTO SE CONSTRINXERIT, UT PER JEJUNIUM, VEL CAETERARUM RERUM ABSTINENTIAM, AFFLIGAT ANIMAM SUAM. — Descendit hic Deus a thesi ad hypothesin, seu ad exemplum usitatissimum, ex quo de reliquis omnibus votis peregrinationis, orationis, eleemosynarum, poenitentiarum, etc., simile judicium sumendum relinquit. Nam de quibuslibet votis hic agi, non autem de votis abstinentiae tantum patet ex vers. 1, 5, 8, 10, 12. S. Augustinus tamen, Quaest. LIX, censet hic tantum agi de votis abstinentiae a cibis, non concubitu. Verum quod dixi verius videtur; verba enim Scripturae versibus jam citatis generalia sunt: unde quaelibet vota comprehendere videntur.
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16. SIN AUTEM CONTRADIXERIT, POSTQUAM RESCIVIT, PORTABIT IPSE INIQUITATEM EJUS. — Septuaginta pro postquam rescivit, habent, post diem in qua audivit, ut sensus sit, q. d. Maritus debet primo die quo rescit votum uxoris, contradicere, si velit illud irritare: si tamen primo die taceat et differat, itaque tacite consentiat, sed sequenti die consensum revocet et contradicat, uxor a voto excusatur, quia maritus illud irritat; peccat tamen maritus contra legem hanc, consensum suum revocans: unde hujus voti non impleti culpam et poenam portabit ipse, non uxor. Ita S. Augustinus, Quaest. LVI, Abulensis, Rabanus, Lyranus, Oleaster, Cajetanus, probantque ex eo quia, si maritus primo die contradixisset, itaque irritasset uxoris votum, nulla iniquitas fuisset ipsi vel uxori portanda; usus enim fuisset ipse rite jure suo. Ergo cum hic dicatur quod contradicendo portabit iniquitatem ejus, ita ut ipse peccet, non uxor, quae votum cui ille contradicit, non servat: sequitur contradictionem ejus quidem esse validam, votumque uxoris irritare; sed tamen eam perperam ab eo fieri, quia scilicet fit contra legem secundo die, cum primo die fieri debuisset; ideoque dicitur ipse portaturus iniquitatem ejus. Verum, to post diem non est in Hebraeo, Chaldaeo et Nostro, videturque hoc loco impertinens, imo incidere et enervare aequam et directam antithesin. Nam hoc versu idem plane dicit et sancit Deus, cum eo quod sanxit vers. 5, 8, 12, 15 (tantum enim hoc vers. dat exemplum dictorum, uti dixi vers. praeced.), videlicet uxorem liberam esse a voto abstinentiae, si ei statim eodem die quo illud rescivit, maritus contradicat; sin taceat, statim votum ipsum confirmari, ita ut sequenti die contradicere, votumque irritare non possit. Id enim plane convincit antithesis hujus versus cum praecedenti, hocque fuisse veteris juris in ista lege, versus citati plane significant. Secus est in lege nova; in ea enim probabile est parentem et maritum posse revocare consensum antea datum, itaque irritare votum filiae vel uxoris, in quod semel consensit, licet irritando peccet, si temere id faciat, uti docte docet noster Lessius, tract. De voto, dubit. 13. Dices: Si maritus irritat votum uxoris, statim eodem die quo illud cognovit, rite facit, utitur enim jure suo: quaenam ergo iniquitas est illi portanda, ut hic dicitur? Respondeo: Licet maritus utatur jure suo, potest tamen peccare in ipsa irritatione voti, si videlicet sine causa in re pia consensum neget, votumque irritet; praesertim si ex zelotypia, concupiscentia, avaritia aliove vitio, nolit uxorem servare votum levis et brevis alicujus, verbi gratia, abstinentiae, orationis, eleemosynae, etc. Et tunc ipse hujus irritationis culpam, quanta quanta est, portabit. PORTABIT IPSE INIQUITATEM EJUS. — «Ejus,» scilicet uxoris, patet ex Hebraeo, quia videlicet culpam hujus voti uxoris suae non adimpleti, si quae sit, quae alias in uxorem recidisset, ipse in se transcripsit, dum illud sine causa et inique irritavit. Hujus enim voti uxoris temere irritati, reatum et poenam feret, non uxor, sed maritus irritans. Haec dicit Deus, ad solatium uxoris, utque scrupulos ei eximat. Solent enim feminae in vota pronae de iis anxiae esse et sollicitae, ut illa adimpleant; nec sibi satisfaciunt, esto a maritis irritentur. Jubet ergo Deus eas esse securas, docetque culpam, si quae sit in hac re, esse mariti, non uxoris.
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17. VEL QUAE MANET IN PARENTIS DOMO, — quae necdum est emancipata, aut viro tradita, sed puella est innupta, etiamsi grandaeva. Omnium enim harum vota quaelibet irritare poterat maritus, idque licite si statim eodem die contradiceret.
Hae Leges Sunt Positivae, Non Naturae Hae leges de votis sunt, non tam naturae quam positivae veteris. Hinc patet has leges de votis, eorumque irritatione, non esse undequaque legis et juris naturae, uti nonnullis visum fuit; sed ex parte esse positivas, scilicet caeremoniales, vel judiciales legis veteris, quae jam est abolita. Nam lex naturae non dictat patrem posse filiarum puberum et grandaevarum vota omnia, praesertim illa quae patriae potestati non praejudicant, irritare: alioqui enim id etiam in lege nova locum haberet. Hoc autem est falsum. Secundo, lex naturae non dictat, solo silentio parentis, vel mariti, votum filiae vel uxoris plane confirmari. Tertio, lex naturae non jubet ut parens, vel maritus voto statim contradicat, si illud irritare cogitet; potest enim requirere tempus ad deliberandum. Sanxit ergo haec ita Deus in lege veteri, ne populus ille crassus suorum pia vota nimis facile quavis de causa impediret, aut retractaret.
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… Anzi più d'una volta la Scrittura consiglia o comanda di giurare (cf., ad es., Num. 5, 19; 30, 3-16; Deut. 6, 13). Quanto al passo sopra riferito di s. Matteo e quello di s. Giacomo che lo ripete, ivi Gesù intende escludere l'abuso e la frequenza del g. e lascia intendere che la …
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con limitazioni (Num. 30, 4-6), come è il caso di Berenice, sorella del re Agrippa (Fl. Giuseppe, Bell. …
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far voti senza il consenso altrui (cf. Num. 30, 10). La
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.