That the inheritances may not be alienated from one tribe to an other, al must marrie within their owne tribes.
1And the princes of the families of Galaad, the son of Machir, the son of Manasses, of the stock of the children of Joseph, came and spoke to Moses before the princes of Israel, and said:Ma i principi delle famiglie di Galaad figliuolo di Machir figliuolo di Manasse, della stirpe de' figliuoli di Giuseppe, andarono a parlare a Mosè dinanzi ai principi d'Israele, e dissero:AND the princes also of the families of Galaad, the sonne of Machir, the sonne of Manasses of the stocke of the children of Ioseph came: and spake to Moyses before the princes of Israel, and said:Accesserunt autem et principes familiarum Galaad filii Machir filii Manasse, de stirpe filiorum Joseph: locutique sunt Moysi coram principibus Israël, atque dixerunt: 2The Lord hath commanded thee, my lord, that thou shouldst divide the land by lot to the children of Israel, and that thou shouldst give to the daughters of Salphaad our brother the possession due to their father:Il Signore ha dato ordine a te, signor nostro, che tu divida a sorte la terra tra i figliuoli d'Israele, e che tu dia alle figliuole di Salphaad nostro fratello la porzione dovuta al padre:Our Lord hath commanded thee our lord that thou shouldest by lotte diuide the Land to the children of Israel, and that to the daughters of Salphaad our brother thou shouldest geue the possession dew to their father:Tibi domino nostro præcepit Dominus ut terram sorte divideres filiis Israël, et ut filiabus Salphaad fratris nostri dares possessionem debitam patri: 3Now if men of another tribe take them to wives, their possession will follow them, and being transferred to another tribe, will be a diminishing of our inheritance.Or se elle si mariteranno a persone di altra tribù, riterranno seco i loro beni, i quali trasportati in altra tribù, diminuiranno la nostra eredità.Whom if men of an other tribe take to wiues, their possession shal folow, and being translated to an other tribe, it shal be a diminishing of our inheritance.quas si alterius tribus homines uxores acceperint, sequetur possessio sua, et translata ad aliam tribum, de nostra hæreditate minuetur. 4And so it shall come to pass, that when the jubilee, that is, the fiftieth year of remission, is come, the distribution made by the lots shall be confounded, and the possession of the one shall pass to the others.E così egli avverrà che venuto l'anno del giubbileo, cioè il cinquantesimo anno di remissione, la distribuzione fatta a sorte resterà confusa: e i beni degli uni passeranno agli altri.And so it shal come to passe, that when the Iubilee, that is the fiftith yeare of remission is come, the distribution of the lottes shal be confounded, and the possession of one shal passe to others.Atque ita fiet, ut cum jubilæus, id est, quinquagesimus annus remissionis advenerit, confundatur sortium distributio, et aliorum possessio ad alios transeat.
5Moses answered the children of Israel, and said by the command of the Lord: The tribe of the children of Joseph hath spoken rightly.Rispose Mosè a' figliuoli d'Israele disse per ordine del Signore: Bene ha parlato la tribù de' figliuoli di Giuseppe.Moyses answered the children of Israel, and as our Lord commanded, said: The tribe of the children of Ioseph hath spoken rightly.Respondit Moyses filiis Israël et, Domino præcipiente, ait: Recte tribus filiorum Joseph locuta est. 6And this is the law promulgated by the Lord touching the daughters of Salphaad: Let them marry to whom they will, only so that it be to men of their own tribe.Ed ecco la legge stabilita dal Signore per le figliuole di Salphaad: Sposino chi vorranno, purché prendano uomini della loro tribù:And this law is promulgated of our Lord touching the daughters of Salphaad: Let them marrie to whom they wil, onlie that it be to the men of their owne tribe:Et hæc lex super filiabus Salphaad a Domino promulgata est: nubant quibus volunt, tantum ut suæ tribus hominibus: 7Lest the possession of the children of Israel be mingled from tribe to tribe. For all men shall marry wives of their own tribe and kindred:Affinché non vadano a confondersi i beni de' figliuoli d'Israele col passare d'una in altra tribù. Imperocché tutti gli uomini prenderanno moglie della loro tribù, e famiglia:lest the possession of the children of Israel be mingled from tribe into tribe. For al men shal marrie wiues of their owne tribe and kinred:ne commisceatur possessio filiorum Israël de tribu in tribum. Omnes enim viri ducent uxores de tribu et cognatione sua: 8And all women shall take husbands of the same tribe: that the inheritance may remain in the families.E tutte le donne prenderanno marito della stessa tribù, affinché l'eredità resti nella famiglia,and al wemen shal take husbandes of the same tribe: that the inheritance may remaine in the families,et cunctæ feminæ de eadem tribu maritos accipient: ut hæreditas permaneat in familiis, 9And that the tribes be not mingled one with another, but remain soE le tribù non si mescolino insieme, ma si rimangano,and that the tribes be not mingled among themselues, but remaine sonec sibi misceantur tribus, sed ita maneant 10As they were separated by the Lord. And the daughters of Salphaad did as was commanded:Come dal Signore furon distinte. E le figliuole di Salphaad fecero, come era stato loro comandato.as they were separated by our Lord. And the daughters of Salphaad did as it had beene commanded:ut a Domino separatæ sunt. Feceruntque filiæ Salphaad ut fuerat imperatum:
11And Maala, and Thersa, and Hegla, and Melcha, and Noa were married to the sons of their uncle by their fatherE Maala, e Thersa, ed Hegla, e Melcha, e Noa sposarono i figliuoli dello zio loro paternoand Maala, and Thersa, and Hegla, and Melcha, and Noa were married to the sonnes of their vncle by their fatheret nupserunt Maala, et Thersa, et Hegla, et Melcha, et Noa, filiis patrui sui 12Of the family of Manasses, who was the son of Joseph: and the possession that had been allotted to them, remained in the tribe and family of their father.Della famiglia di Manasse, il quale fu figliuolo di Giuseppe: e i beni che furono ad esse assegnati restarono nella tribù, e nella famiglia del padre loro.of the familie of Manasses, who was the sonne of Ioseph: and the possession, that had beene allotted to them, remained in the tribe and familie of their father.de familia Manasse, qui fuit filius Joseph: et possessio, quæ illis fuerat attributa, mansit in tribu et familia patris earum. 13These are the commandments and judgment, which the Lord commanded by the hand of Moses to the children of Israel, in the plains of Moab upon the Jordan over against Jericho.Queste sono le leggi e gli ordini dati dal Signore per mezzo di Mosè a' figliuoli d'Israele nelle pianure di Moab lungo il Giordano dirimpetto a Gerico.These are the commandementes and iudgementes, which our Lord commanded by the hand of Moyses to the children of Israel, in the champion countries of Moab vpon Iordan against Iericho.Hæc sunt mandata atque judicia, quæ mandavit Dominus per manum Moysi ad filios Israël, in campestribus Moab supra Jordanem contra Jericho.
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Galaad. The descendants of Machir, who were settled in Galaad, were particularly interested, in knowing how their female relations of the house of Salphaad, were to dispose of their fortunes, which God had allowed them. They knew that, by the law, their husbands would obtain possession; and if those husbands should be of another tribe, part of the land allotted to Manasses might be lost. See (Numbers 27.; Josue 17:1-3.)
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That is, an explanation of the jubilee, added by St. Jerome, who gives the sense of the Hebrew, though not the very words.
Haydock
Lots. Hebrew, "when the jubilee of the children of Israel is come, then shall their inheritance be added to that of the tribe in which they are received; so shall their inheritance be taken away from the inheritance of the tribe of our fathers." (Haydock)
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Calmet
Tribe. Hebrew adds family also: for heiresses were obliged to marry in their own family, to prevent the confusion of the inheritances. If they had a mind to renounce their right, they were at liberty to marry where they pleased. (Calmet)
Haydock
The nearest relations, who chose to receive their land, were under an obligation of marrying them, (Ruth 4:6.) (Haydock)
A similar law prevailed at Athens.
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Estius
Wives. Hebrew, "shall keep to the inheritance of the tribe of his fathers." Those who marry heiresses must be of the same family: but others may take wives from any of the tribes of Israel, as the most holy did without scruple. St. Jerome in (Jeremias 32.) (Tirinus) (Estius)
Selden
The Rabbins extend this law to all, with the Vulgate: but only during the time that the land of Chanaan remained undivided. (Selden, Succ. chp. XVIII.)
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Calmet
Women. Hebrew, "every daughter that possesseth an inheritance....shall be wife to one of the family of the tribe of her father." Commonly the females were debarred from inheriting land, when they had any brothers. The Levites were not concerned in these regulations, as they had no inheritance; and hence, we need not be surprised to find that St. Elizabeth, of the daughters of Aaron, (Luke 1:36,) was related to the blessed Virgin, who was of the family of David. The mother of St. Elizabeth might be of the tribe of Juda; or a maternal ancestor of the blessed Virgin might spring from the tribe of Levi. (Calmet)
Worthington
Tradition determined the lawfulness of such marriages, and in this case, St. Augustine (Consens. Ev. 2:2,) admires the providence of God, in causing his beloved Son, the great anointed, to be born both of the regal and priestly tribes, in which an unction was required, before the priests and kings were put in possession of their respective offices. Thus Christ was both priest and king, and such were anointed in the law of Moses. (Worthington)
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Calmet
Father. They married their cousin-germans. The original is rather undecisive, as Dod may signify, "an uncle, great uncle, or cousin;" and a son, in Scripture, is often put for any descendant. The marriages of cousins were not expressly forbidden by the law, and if they had, they might have been dispensed with on this occasion, as well as when a brother died without issue. (Calmet)
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THE BOOK OF DEUTERONOMY
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4. Distribution of lottes] By reason of two former lawes, the one (Leuit. 25.) prouiding that inheritance of landes should not be sold, nor otherwise alienated, but vntil the Iubilee yeare, and then returne to him, or his heyres, to Restrant in Mariages also for a temporal. cause. whom it pertained before; the other (Num. 27.) ordaining that for lack of a sonne, daughters should enherite; this difficultie did rise; in case an enheretrixe did marrie a man of an other tribe, her landes by that meanes should passe from tribe to tribe, and not be restored in the Iubilee yeare. For auoiding of which inconuenience a further law is made, that none shal marrie out of their owne tribe.
Neuerthelesse the tribe of Leui made mariages with the tribe of Iuda: as •••. •. •. 〈◊〉. appeareth by that Zacharie the priest married Elizabeth cosin to our B. Ladie of the tribe of Iuda; though in the old Testament there is no such expresse dispensation, Tradition nor explication of the law, but by tradition was holden for lawful and practised by so holie a man as Zacharie. And not without mysterie (as S. Augustin noteth li. 2. c. 2. d• consen. Euang.) for that Christ the Annointed of God, Christ a King and a Priest. was prefigured by the annointing of Kings, and Priests, and borne of the royal and priestlie tribes, being both a King and a Priest.
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Al were not bound by this law to marie; but al that would marrie must contract within their owne tribe.
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san Basilio † 379 d.C. De Spiritu Sancto 5
… As, for instance, Adam says, “I have gotten a man through God,” meaning to say the same as from God; and in another passage “Moses commanded…Israel through the word of the Lord,”
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.7.15
17. Thus far Africanus. And the lineage of Joseph being thus traced, Mary also is virtually shown to be of the same tribe with him, since, according to the law of Moses, intermarriages between different tribes were not permitted.
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.14
One ought to remember that it was not the custom of the Hebrews nor of the divine Scripture to give genealogies of women; and the law was to prevent one tribe seeking wives from another
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2. Tibi domino nostro praecepit Dominus ut TERRAM SORTE DIVIDERES, — id est dividi praeciperes per tuos successores: nam Moses moriens terram non divisit, sed ejus jussu Josue, qui ei successit. ET UT FILIABUS SALPHAAD FRATRIS NOSTRI DARES POSSESSIONEM DEBITAM PATRI. — Id jussit Dominus cap. xxvii, 7.
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3. QUAS SI ALTERIUS TRIBUS HOMINES UXORES ACCEPERINT, SEQUETUR POSSESSIO SUA, ET TRANSLATA AD ALIAM TRIBUM DE NOSTRA HAEREDITATE MINUETUR, — ut scilicet non diceretur esse haereditas tribus Joseph, sed alterius cujus erunt futuri harum filiarum Salphaad mariti. Licet enim filius aliquis surrogandus esset avo materno defuncto, qui in nomen et haereditatem ejus succederet, vocareturque v. g. filius Salphaad, tamen quia hic filius patrem et fratres habebat ex alia tribu, hinc facile orta fuisset confusio et permixtio nominum, ut non vocaretur filius, vel nepos Salphaad, sed patris sui: unde per longitudinem temporis in jubilaeo, cum de haereditate revocanda, si ea alienata fuisset, agendum erat, facile orta fuisset confusio et error, ut scilicet haereditas Salphaad ad generos, eorumque cognatos et tribum transiret. Rursum, facile fieri potuisset ut obliterata maternae successionis memoria, patris tribu et nomine absolute ea haereditas censeretur. Hac de causa ne id fiat, sanxit Deus ut hae filiae extra tribum suum non nubant, sed maritos accipiant suae tribus.
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7 et 8. OMNES ENIM VIRI DUCENT UXORES DE TRIBU ET COGNATIONE SUA: ET CUNCTAE FEMINAE DE EADEM TRIBU MARITOS ACCIPIENT, UT HAEREDITAS PERMANEAT IN FAMILIIS. — Quaeritur hic an haec sententia de omnibus omnino viris et feminis intelligatur, ita ut omnes viri Hebraei debuerint ducere uxores suae tribus, et vice versa omnes feminae Hebraeae debuerint nubere maritis suae tribus, non alterius. Affirmant Lyranus et Abulensis, qui ab hac generali sententia excipiunt solos Levitas, idque vel ob dignitatem tribus Levi, ut vult Lyranus; vel quia tribus Levi in Chanaan nullam habebat possessionem, quae per connubia distrahi posset ad alias tribus, ut vult Abulensis. Favent huic opinioni verba textus, quae plane universalia sunt. Verum dico hanc sententiam non esse intelligendam de omnibus omnino, sed tantum de feminis, quae succedebant in haereditatem patris, ob defectum prolis masculae, et vicissim de viris, qui tales feminas ducebant. Tales enim feminae et viri debebant esse ejusdem tribus; et hoc tantum hic praecipitur. Id ita esse probatur, primo, ex quaestione proposita, vers. 2 et 3. Ibi enim tantum quaerebatur quomodo occurrendum esset, ne haereditas filiarum Salphaad ad alienam tribum devolveretur: cui quaestioni respondet Moses, modumque congruum quo id fiat, suggerit, dicens: «Nubant maritis tribus suae;» idque deinde generali sanctione, omnibus ejusmodi feminis et viris praecipit. Secundo, idem patet ex fine legis, quem subdit hic Moses dicens: «Ut haereditas permaneat in familiis;» ad hoc autem sufficit feminas illas, quae haeredes sunt, non nubere in alia tribu: impertinens vero est idipsum ad alias omnes extendere; nam aliae cum non habeant haereditatem, neutiquam eam in aliam tribum transferrent; viri autem suam haereditatem ad feminas alterius tribus, ac consequenter ad aliam tribum transfundere nequeunt: proles enim sequuntur nomen patris, non matris.
Testimonium Hebraicum pro Solis Heredibus Tertio, idipsum clarissimum est in Hebraeo, sic enim habet: et omnis femina, haereditans haereditatem, nubet uni ex tribu sua. Sic et Chaldaeus, Septuaginta et omnes Hebraei. Ergo de sola femina quae haereditatem adit, haec lex est intelligenda. Nota: Ex Hebraeo colligitur filias, deficiente prole mascula, haeredes, debuisse nubere non tantum in eadem tribu, sed etiam in eadem familia proxima, ne earum haereditas transiret ad exteras familias, sed maneret in familia patris consanguineis, qui ad eam jus habebant. Sic enim habent Hebraea vers. 6: «Familiae tribus patris sui erunt in uxores.» Et versu 8: «Omnis filia haereditans haereditatem, uni de familia tribus patris sui erit in uxorem, ut accipiant haereditatem filii Israel unusquisque haereditatem patrum suorum.»
Exempla Connubiorum inter Tribus in Scriptura Quarto, id patet exemplis: David enim, qui fuit de tribu Juda, duxit Michol filiam Saulis, qui erat de tribu Benjamin; imo extra tribum suam duxit Gentilem, scilicet filiam regis Gessuri, II Reg. III, 3. Sic Mahalon et Chelion, filii Elimelech, duxerunt uxores Moabitides, ut patet Ruth. 1, 4. Sic Booz duxit Ruth Moabitidem, Ruth. cap. IV, vers. 10. Hinc et Deut. cap. xxi, vers. 11, permittitur Judaeis ducere virgines alienigenas, praeterquam Chananitides, bello captas. Sic Judic. cap. ult. 1, jurant aliae tribus, quod non dabunt filias suas in conjugium Benjaminitis; ergo antea id facere licitum et consuetum erat. Dices: Cur ergo noster Interpres id non expressit, sed generaliter vertit: «Omnes viri ducent uxores de tribu sua;» et vice versa: «Cunctae feminae de eadem tribu maritos accipient?» Respondeo: Quia praesupposuit ex quaestione proposita, et ex responsione versu 6, tantum hic agi de feminis quae haereditatem adeunt, et de viris qui tales in conjuges accipiunt. Hinc quod Noster vertit: «Omnes viri ducent uxores de tribu sua,» sic ex Hebraeo cum Chaldaeo et Septuaginta vertas, singuli possessioni tribus patrum suorum adhaerebunt, scilicet filii masculi patribus suis succedent; feminae vero, si haeredes sint, nubent alicui suae tribus, ut videlicet nulla haereditatis ex una tribu in aliam derivandae sit occasio. Ita Burgensis, Cajetanus, Oleaster, Vatablus hic, et Andreas Masius in Josue cap. xvii, vers. 4.
Genealogia Christi apud Matthaeum et Lucam Quapropter filiae Salphaad nupserunt in eadem familia, scilicet filiis patruorum suorum, id est consobrinis suis, ut dicitur vers. 11. Et sic conciliamus genealogiam Christi apud Matthaeum et Lucam, dicendo quod uterque vere describit genealogiam Christi, eo quod B. Virgo haeres nupserit consobrino suo, scilicet Joseph: Joseph enim fuit filius Jacob, B. Virgo fuit filia Eli sive Joachim: Jacob autem et Heli fuerunt fratres germani, scilicet filii Nathan. Ergo genealogia Christi apud Matthaeum vera est ab Adam usque ad Nathan per lineam paternam, scilicet per parentes Joachim, qui fuit avus Christi: Lucas vero eamdem describit, sed per lineam maternam, scilicet per parentes S. Annae matris B. Virginis. Cum enim jam esset descripta a Matthaeo series omnium generationum per lineam paternam, noluit eam repetere Lucas, sed ulterius voluit ostendere Christum et B. Virginem etiam per lineam maternam esse de domo ac familia David. Unde cum Lucas dicit, «qui fuit Heli,» nominat Christi avum, ac primum Christi progenitorem masculum, omissa S. Anna et B. Virgine, quod mulieres non solerent ingredi genealogiarum series. Rursum cum Lucas ait de Heli, «qui fuit Matthat,» intellige non filius, sed gener: Matthat enim fuit pater non Heli sive Joachim, sed S. Annae uxoris Joachim; cum to ulterius ait de Matthat, «qui fuit Levi, qui fuit Melchi,» etc. intellige semper to filius. Hi enim sunt veri progenitores Matthat, cujus filia fuit S. Anna. Ita fere Franciscus Lucas ibidem.
Quomodo B. Virgo et Elisabeth Fuerint Cognatae Ex hoc loco sic explicato rursum patet quomodo B. Virgo, existens de tribu Juda, cognatam habere potuerit Elisabeth, quae erat de tribu Aaron et Levi. Hujus enim causa et fundamentum non fuit, quod Levitae soli possent ex alia tribu uxorem ducere, ut multi volunt; sed quod omnes feminae nubere poterant maritis, qui erant ex alia tribu, si ipsae haberent fratres, ita ut ipsae non essent haeredes parentum suorum. Si enim ipsae essent haeredes, non poterant nubere in alia tribu, multo minus poterant nubere Levitis. Levitae enim nullius haereditatis erant capaces, quia haereditas eorum erat Dominus; ac consequenter filii Levitarum nec patris, nec matris haereditatem adire poterant. Ergo dicendum hic est unum e duobus, scilicet, quod mater vel avia B. Virginis fuerit ex tribu Levi (fueritque amita, aut consobrina Elisabeth), quam, eo quod non esset haeres, in uxorem duxerit pater, vel avus B. Virginis, qui erat ex tribu Juda, ita ut B. Virgo secundum paternam stirpem fuerit ex Juda, secundum maternam ex Levi. Aut potius vice versa dicendum est, quod mater vel avia S. Elisabeth fuerit ex tribu Juda (fueritque amita, vel cognata B. Virginis), quam, eo quod non esset haeres, duxerit pater vel avus S. Elisabeth, qui erat de tribu Levi, ita ut Elisabeth quoad patrem fuerit ex Levi, quoad matrem ex Juda: sic enim factum est ut B. Virgo et Elisabeth essent duarum sororum, aut consobrinarum filiae, ac proinde essent cognatae, esto patres haberent diversarum tribuum, ac consequenter et ipsae essent diversarum tribuum: non enim ex matre, sed ex patre quisque sortiebatur familiam, tribum et nomen. Hinc salva tribuum discretione, reges in uxores ducebant filias pontificum, et pontifices filias regum, teste Josepho: atque ita Christus ex regibus Juda descendens, per avias suas descendit quoque ex Levi.
7. Et cognatione. — Cognatio haec generalis est, quae scilicet est inter contribules. In re ergo hic idem sunt cognatio, tribus et familia. Tantum enim hic praecipitur ut ejusdem tribus uxores, vel maritos accipiant; non autem, ut ejusdem familiae particularis, et proximae.
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12. QUAE ILLIS FUERAT ATTRIBUTA. — Haec non habentur in Hebraeo, sed intelliguntur: nimirum, possessio patris Salphaad, quae his ejus filiabus a Mose attributa erat, hac ratione, per connubium videlicet contribulium suorum, mansit in tribu earum, videlicet in Manasse, hoc est, in ea manere debuit, nec ad aliam tribum transferri potuit.
Meditatio Mystica: Haereditas Nostra Aeterna Mystice, possessio nostra constans et perpetua, nec alienanda, est coelum, et aeterna Dei gloria. Dum ergo vivis, dum vales, o homo viator, cogita quod omnia tempus habent, et suis spatiis transeunt universa sub coelo. Heu, heu fugaces, Posthume, Posthume, labuntur anni. Cogita quod cuncta sub sole vanitas sunt, vanitas vanitatum, et omnia vanitas. Cogita, quod pro omnibus cogitatis, dictis et factis adducet te Deus in judicium. «Memento ergo Creatoris tui in diebus juventutis tuae, antequam revertatur pulvis in terram suam unde erat, et spiritus redeat ad Deum qui dedit illum: quoniam ibit homo in domum AETERNITATIS SUAE.» Cogita quod vita haec sit palaestra AETERNITATIS. O filii Adam, ut quid caduca ambitis? O curvae in terras animae, et coelestium inanes, cur momentanea et mox peritura sectamini? Utinam saperent homines, utinam intelligerent, utinam sibi providerent beatam AETERNITATEM!
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… Alla donna divorziata e successivamente rispostasi era interdetto un nuovo m. con il primo marito (Deut. 24, 4); ad una giovane erede era lecito unirsi solo con uno della medesima tribù (Num. 36, 6 sgg.).
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.