Lepers and al polluted persons must be cast out of the campe. 5. Confession of sinne, and satisfaction for trespasse. 9. First fruites and oblations pertaine to the Priestes. 11. The law of ielosie.
1And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:AND our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 2Command the children of Israel, that they cast out of the camp every leper, and whosoever hath an issue of seed, or is defiled by the dead:Ordina a' figliuoli d'Israele, che scaccino dagli alloggiamenti tutt'i lebbrosi, e quelli che patiscono gonorrea, e quegli che sono immondi per causa di un morto.Command the children of Israel, that they cast out of the campe euerie leper, and whosoeuer hath a fluxe of seede, and is polluted vpon the dead:Præcipe filiis Israël, ut ejiciant de castris omnem leprosum, et qui semine fluit, pollutusque est super mortuo: 3Whether it be man or woman, cast ye them out of the camp, lest they defile it when I shall dwell with you,Maschi, o femmine che sieno, cacciategli via dagli alloggiamenti, affinché non li rendano immondi, mentre io vi abito insieme con voi.as wel man as woman cast yee out of the campe, lest when they shal dwel with you, they contaminate it.tam masculum quam feminam ejicite de castris, ne contaminent ea cum habitaverint vobiscum. 4And the children of Israel did so, and they cast them forth without the camp, as the Lord had spoken to Moses.E così fecero i figliuoli d'Israele, e cacciarono coloro fuori degli alloggiamenti, come il Signore avea detto a Mosè.And the children of Israel did so, and they did cast them forth without the campe, as our Lord had spoken to Moyses.Feceruntque ita filii Israël, et ejecerunt eos extra castra, sicut locutus erat Dominus Moysi. 5And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:And our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 6Say to the children of Israel: When a man or woman shall have committed any of all the sins that men are wont to commit, and by negligence shall have transgressed the commandment of the Lord, and offended,Tu dirai ai figliuoli d'Israele: Se un uomo, o una donna per negligenza farà alcuno di quei peccati, che sono ordinarii agli uomini, e per negligenza trasgrediranno il precetto del Signore, e peccheranno,Speake to the children of Israel: man, or woman, when they shal do any of al the sinnes, that are wont to chance to men, and by negligence haue transgressed the commandement of the Lord, and haue offended,Loquere ad filios Israël: Vir, sive mulier, cum fecerint ex omnibus peccatis, quæ solent hominibus accidere, et per negligentiam transgressi fuerint mandatum Domini, atque deliquerint, 7They shall confess their sin, and restore the principal itself, and the fifth part over and above, to him against whom they have sinned.Confesseranno la loro colpa, e rifaranno i danni col quinto di più a colui contro del quale han peccato.they shal confesse their sinne, and restore the principal it self, and the fifth part ouer to him, against whom they sinned.confitebuntur peccatum suum, et reddent ipsum caput, quintamque partem desuper, ei in quem peccaverint.
8But if there be no one to receive it, they shall give it to the Lord, and it shall be the priest’s, besides the ram that is offered for expiation, to be an atoning sacrifice.Se non havvi chi riceva la restituzione, la faranno al Signore, ed ella sarà del sacerdote, eccettuato l'ariete, che si offerisce in espiazione, e per esser ostia, che impetri perdono.But if there be none to receiue it, they shal geue it to the Lord, and it shal be the priestes, the ramme excepted, that is offered for expiation, to be a placable hoste.Sin autem non fuerit qui recipiat, dabunt Domino, et erit sacerdotis, excepto ariete, qui offertur pro expiatione, ut sit placabilis hostia. 9All the firstfruits also, which the children of Israel offer, belong to the priest:Tutte parimente le primizie offerte dai figliuoli d'Israele spettano al sacerdote:Al the first fruites also, which the children of Israel doe offer, pertaine to the priest:Omnes quoque primitiæ, quas offerunt filii Israël, ad sacerdotem pertinent: 10And whatsoever is offered into the sanctuary by every one, and is delivered into the hands of the priest, it shall be his.E tutto quello che da ciascheduno è portato al santuario, e posto nelle mani del sacerdote, sarà del sacerdote.and whatsoeuer is offered into the Sanctuarie of euerie one, and is deliuered to the handes of the priest, it shal be his.et quidquid in sanctuarium offertur a singulis, et traditur manibus sacerdotis, ipsius erit. 11And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:And our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 12Speak to the children of Israel, and thou shalt say to them: The man whose wife shall have gone astray, and contemning her husband,Parla a' figliuoli d'Israele, e di' loro: Se una donna cade in peccato, e dispregiando il maritoSpeake to the children of Israel, and thou shalt say to them: The man, whose wife erreth, and contemning her husbandLoquere ad filios Israël, et dices ad eos: Vir cujus uxor erraverit, maritumque contemnens 13Shall have slept with another man, and her husband cannot discover it, but the adultery is secret, and cannot be proved by witnesses, because she was not found in the adultery:Dorme con altro uomo, e il marito non può venirne in chiaro, ma l'adulterio è nascoso, e non può provarsi coi testimoni, perché ella non fu colta in fallo:hath slept with an other man, and her husband could not find it, but the adulterie is secrete, and can not be proued by witnesses, because she was not found in the adulterous fact:dormierit cum altero viro, et hoc maritus deprehendere non quiverit, sed latet adulterium, et testibus argui non potest, quia non est inventa in stupro:
14If the spirit of jealousy stir up the husband against his wife, who either is defiled, or is charged with false suspicion,Se lo spirito di gelosia si è impossessato dell'uomo riguardo alla sua moglie, la quale o è stata disonorata, o senza ragione è sospetta,if the spirit of ielousie stirre vp the husband against his wife, which either is polluted, or is charged with false suspition,si spiritus zelotypiæ concitaverit virum contra uxorem suam, quæ vel polluta est, vel falsa suspicione appetitur: 15He shall bring her to the priest, and shall offer an oblation for her, the tenth part of a measure of barley meal: he shall not pour oil thereon, nor put frankincense upon it: because it is a sacrifice of jealousy, and an oblation searching out adultery.Quegli la menerà al sacerdote, e offerirà per lei la decima parte d'un sato di farina d'orzo senza spargervi sopra dell'olio, né porvi dell'incenso: perché questo è sacrifizio di gelosia, e obblazione fatta per iscoprire l'adulterio.he shal bring her to the priest, and shal offer an oblation for her the tenth part of a satum of barley meale: he shal not powre oile theron, not put frankincense vpon it: because it is a sacrifice of ielousie, and an oblation searching out adulterie.adducet eam ad sacerdotem, et offeret oblationem pro illa, decimam partem sati farinæ hordeaceæ: non fundet super eam oleum, nec imponet thus: quia sacrificium zelotypiæ est, et oblatio investigans adulterium. 16The priest therefore shall offer it, and set it before the Lord.Il sacerdote adunque la offerirà, e presenterà (la donna) dinanzi al Signore:The priest therfore shal offer it, and set it before the Lord.Offeret igitur eam sacerdos, et statuet coram Domino, 17And he shall take holy water in an earthen vessel, and he shall cast a little earth of the pavement of the tabernacle into it.E prenderà dell'acqua santa in un vaso di terra, e vi getterà dentro un pocolino di terra del pavimento del tabernacolo.And he shal take holie water in an earthen vessel, and he shal cast a little grauel of the pauement of the tabernacle into it.assumetque aquam sanctam in vase fictili, et pauxillum terræ de pavimento tabernaculi mittet in eam. 18And when the woman shall stand before the Lord, he shall uncover her head, and shall put on her hands the sacrifice of remembrance, and the oblation of jealousy: and he himself shall hold the most bitter waters, whereon he hath heaped curses with execration.E stando la donna al cospetto del Signore, egli le scoprirà il capo, e porrà sulle mani di lei il sacrifizio di ricordanza, e l'obblazione di gelosia: ed egli terrà le acque di amaritudine, sopra le quali ha proferite le maledizioni, ed esecrazioni:And when the woman shal stand in the sight of the Lord, he shal vncouer her head, and shal put vpon her handes the sacrifice of recordation, and the oblation of ielousie: and him selfe shal hold the most bitter waters, wheron he heaped curses with execration.Cumque steterit mulier in conspectu Domini, discooperiet caput ejus, et ponet super manus illius sacrificium recordationis, et oblationem zelotypiæ: ipse autem tenebit aquas amarissimas, in quibus cum execratione maledicta congessit.
19And he shall adjure her, and shall say: If another man hath not slept with thee, and if thou be not defiled by forsaking thy husband’s bed, these most bitter waters, on which I have heaped curses, shall not hurt thee.E la scongiurerà, e dirà: Se non ha dormito con te altro uomo, e se tu non ti sei disonorata, abbandonando il talamo coniugale, non nuoceranno a te queste acque amarissime, sopra le quali ho gettate maledizioni.and he shal adiure her, and shal say: If an other man hath not slept with thee, and if thou be not polluted by forsaking thy husbandes bedde, these most bitter waters shal not hurt thee, wherupon I haue heaped curses.Adjurabitque eam, et dicet: Si non dormivit vir alienus tecum, et si non polluta es deserto mariti throno, non te nocebunt aquæ istæ amarissimæ, in quas maledicta congessi. 20But if thou hast gone aside from thy husband, and art defiled, and hast lain with another man:Ma se tu ti sei alienata dal tuo marito, e ti sei disonorata, e hai dormito con altro uomo,But if thou hast declined from thy husband, & art polluted, and hast lien with an other man:Sin autem declinasti a viro tuo, atque polluta es, et concubuisti cum altero viro: 21These curses shall light upon thee: The Lord make thee a curse, and an example for all among his people: may he make thy thigh to rot, and may thy belly swell and burst asunder.Cadrai in queste maledizioni: il Signore ti faccia argomento ed esempio di maledizione a tutto il suo popolo: faccia infracidir il tuo ventre, e gonfi, e crepi il tuo utero:thou shalt be subiect to these maledictions: Our Lord geue thee for a malediction, and an example of al among his people: make he thy thigh to rotte, and bellie swelling burst asunder.his maledictionibus subjacebis: det te Dominus in maledictionem, exemplumque cunctorum in populo suo: putrescere faciat femur tuum, et tumens uterus tuus disrumpatur. 22Let the cursed waters enter into thy belly, and may thy womb swell and thy thigh rot. And the woman shall answer, Amen, amen.Entrino le acque di maledizione nel tuo ventre, ed enfiato il tuo utero s'infracidisca il tuo fianco. E la donna risponderà: Così sia, così sia.the cursed water enter into thy bellie, and thy wombe being swolne let thy thigh rotte. And the woman shal answer, Amen, amen.Ingrediantur aquæ maledictæ in ventrem tuum, et utero tumescente putrescat femur. Et respondebit mulier: Amen, amen. 23And the priest shall write these curses in a book, and shall wash them out with the most bitter waters, upon which he hath heaped the curses,E il sacerdote scriverà in un libretto queste maledizioni, e le cancellerà coll'acque di amaritudine, sopra le quali scaricò le maledizioni,And the priest shal write these curses in a booke, and shal wash them out with the most bitter waters, wherupon he heaped the curses,Scribetque sacerdos in libello ista maledicta, et delebit ea aquis amarissimis, in quas maledicta congessit, 24And he shall give them her to drink. And when she hath drunk them up,E le darà a bere alla donna; e quando ella le avrà tracannate,and he shal geue them her to drinke. Which when she hath drunke vp,et dabit ei bibere. Quas cum exhauserit, 25The priest shall take from her hand the sacrifice of jealousy, and shall elevate it before the Lord, and shall put it upon the altar: yet so as first,Il sacerdote prenderà dalle mani di lei il sacrifizio di gelosia, e lo alzerà dinanzi al Signore, e porrallo sull'altare: con questo però, che primathe priest shal take of her hand the sacrifice of ielousie, and shal eleuate it before the Lord, and shal put it vpon the altar: yet so notwithstanding that first,tollet sacerdos de manu ejus sacrificium zelotypiæ, et elevabit illud coram Domino, imponetque illud super altare, ita dumtaxat ut prius: 26To take a handful of the sacrifice of that which is offered, and burn it upon the altar: and so give the most bitter waters to the woman to drink.Prenderà una manata dell'obblazione, e la brucerà sull'altare: e allora darà a bere alla donna le acque amarissime.he take a handful of the sacrifice of that, which is offered, & burne it vpon the altar: and so geue the most bitter waters to the woman to drinke.pugillum sacrificii tollat de eo, quod offertur, et incendat super altare: et sic potum det mulieri aquas amarissimas.
27And when she hath drunk them, if she be defiled, and having despised her husband be guilty of adultery, the malediction shall go through her, and her belly swelling, her thigh shall rot: and the woman shall be a curse, and an example to all the people.Bevute le quali, se ella ha peccato, e se disprezzato il marito, si è fatta rea di adulterio, s'impossesseranno di lei le acque di maledizione, ed enfiato il ventre, infracidirà il suo fianco: e quella donna sarà argomento, ed esempio di maledizione per tutto il popolo.Which when she hath drunke, if she be polluted, and by contempt of her husband guiltie of adulterie, the waters of malediction shal goe through her, and her bellie being puft vp her thigh shal totte withal: and the woman shal be for a malediction, and an example to al the people.Quas cum biberit, si polluta est, et contempto viro adulterii rea, pertransibunt eam aquæ maledictionis, et inflato ventre, computrescet femur: eritque mulier in maledictionem, et in exemplum omni populo. 28But if she be not defiled, she shall not be hurt, and shall bear children.Che se non è rea, non patirà mal nissuno, e farà figliuoli.But if she be not polluted, she shal be blamelesse, and shal beare children.Quod si polluta non fuerit, erit innoxia, et faciet liberos. 29This is the law of jealousy. If a woman hath gone aside from her husband, and be defiled,Questa è la legge per le occasioni di gelosia. Se la donna si aliena dal suo marito, e si disonora,This is the law of ielousie. If the woman decline from her husband, and if she be polluted,Ista est lex zelotypiæ. Si declinaverit mulier a viro suo, et si polluta fuerit, 30And the husband stirred up by the spirit of jealousy bring her before the Lord, and the priest do to her according to all things that are here written:E il marito preso da spirito di gelosia la conduce al cospetto del Signore, e il sacerdote fa a lei tutto quello che si è scritto,and the husband stirred with the spirit of ielousie brought her in the sight of the Lord, and the priest haue done to her according to al thinges that are written:maritusque zelotypiæ spiritu concitatus adduxerit eam in conspectu Domini, et fecerit ei sacerdos juxta omnia quæ scripta sunt: 31The husband shall be blameless, and she shall bear her iniquity.Il marito sarà senza colpa, e quella pagherà il fio di sua iniquità.the husband shal be without fault, and she shal beare her iniquitie.maritus absque culpa erit, et illa recipiet iniquitatem suam.
5:1
Year of the World 2514.
5:2
Worthington
Camp; in the midst of which God had fixed his tabernacle. See Leviticus 16:16. Some pretend that these unclean persons were only excluded from the camp of the Lord, and from that of the Levites, which occupied 2000 cubits round the tabernacle. But God will not permit any of the camp to be defiled by such people. They were to absent themselves for seven days, and then wash themselves, etc., (Numbers 19:11.) If lepers be excluded from the camp, how much more do heretics deserve to be cast out of the Church! (Theodoret, q. 8.) (Worthington)
5:3
Calmet
It. Hebrew, "their camps, in the midst of which I dwell." (Calmet)
5:6
Haydock
To commit, against one another, ver. 7. (St. Augustine, q. 9.) When the thing is secret, so that the judges cannot take cognizance of it, the offender must nevertheless abide by the decision of the priest. Moses condemns him who had stolen an ox to restore it with another, or even to give five oxen, if he have not the one stolen in his possession, Exodus 22:1, 4. (Haydock)
Calmet
Here to reward the sincerity of the man, who confesses his private fault, he only requires the thing itself to be restored, with a fifth part besides. (Calmet)
Tirinus
Negligence, not with contempt; (Menochius) though he knows that he is transgressing the divine and natural law. (Tirinus)
5:7
Challoner
Shall confess. This confession and satisfaction, ordained in the old law, was a figure of the sacrament of penance. (Challoner)
Worthington
A special confession of their sin, with satisfaction, and a sacrifice, are required. So Christ orders us to lay open our consciences to his priests, John. xx., etc. (Worthington)
5:8
But if. Moses does not mention this case, Leviticus 6:2, 5. Here he determines that the heirs, if known, must be entitled to the restitution. A Hebrew could not die without an heir; but a proselyte might, and then restitution was to be made to God. The Rabbins say, that when the person injured was already dead, the offender took 10 persons with him to the grave of the deceased, and said, "I have sinned against the Lord and against N.; I have injured him thus." After which he gave what was due to his heirs; or, if none could be found, to the house of judgment or the judges, who might restore it, if any claimant appeared afterwards.
5:9
Calmet
First-fruits; (teruma,) a term which comprises also voluntary oblations of all sorts, and the parts of the victims which belong to the priests; unless the person offering expressed a different intention. (Calmet)
5:14
Challoner
The spirit of jealousy, etc. This ordinance was designed to clear the innocent, and to prevent jealous husbands from doing mischief to their wives: as likewise to give all a horror of adultery, by punishing it in so remarkable a manner. (Challoner)
The spirit of jealousy, of fear, etc., denotes those passions of the soul. This very remarkable law of Moses suited the genius of his people, (Calmet) and tended greatly to restrain the infidelity of the married couple, and the fury of suspicious husbands. (Theodoret, q. 10.) God was pleased, by a continual miracle, to manifest the truth, on this occasion, provided the husband were not also guilty: for, in that case, the Rabbins assert, the waters had no effect. They relate many particularities, which seem contrary to Philo and Josephus, who inform us that the trial was still made in their time, though the former writers pretend that it was disused, on account of the many adulteries which were committed, in the age preceding the destruction of the temple by Titus. They say that the person who had committed the crime with the woman, died at the same time that the bitter waters put an end to her existence. When the suspected person was brought before the Sanhedrim, they tried, by all means, to extort a confession from her. But if she persisted in maintaining her innocence, they made her stand in black, before the eastern gate of the court, denouncing to her what she had to expect. If she answered Amen, the priest wrote the imprecations (ver. 19-22,) on vellum, with ink, which had no mixture of vitriol in it; and taking water from the laver, and dust from the court, with something bitter, like wormwood, effaced the writing in a new earthen vessel; while another priest tore her garments as far as the breast, and tied them up with an Egyptian cord, to remind her of the miracles wrought by God. If she confessed the crime before the writing was effaced, she was to be repudiated, without any dowry; or, if she kept company with a suspected person, contrary to her husband's admonition, after she had come off victorious from drinking the bitter waters, she was subjected to the same punishment, and could not demand to be admitted any more to make the miraculous experiment. See Selden, Uxor. 3:13.
5:15
Calmet
Measure, (sati). Hebrew and Septuagint, "epha," of which the measure was only one-third. (Calmet)
Tirinus
Oil, etc. These were rejected in sacrifices for sin, Leviticus 5:11. Jealous husbands have no sentiments of commiseration, or of sweetness; (Haydock) nor can any experience the emotions of joy, while they are in such a situation. (Tirinus)
5:17
Worthington
Holy water, destined for sacred uses, which is called most bitter, ver. 18, (Menochius) and cursed, (ver. 22,) on account of the imprecations used to detect the guilty. (Worthington)
Earth, to shew the woman, that if she had been unfaithful, she deserved to be trodden upon as dung, Ecclesiasticus 9:10.
Menochius
Head, that she may remember all is naked before the Lord. (Menochius)
Haydock
Hebrew may signify, "he shall cut the hair of her head," (see Leviticus 10:6.; Calmet) or take off her veil. (Josephus, [Antiquities?] 3:10.) (Haydock)
Menochius
Remembrance, by which God was requested to manifest the truth, either by punishing or by rewarding the woman, ver. 15, 28. (Menochius)
Calmet
Bitter, either on account of the wormwood, or because of their effects on the guilty. (Calmet)
5:19
Haydock
Adjure. The woman was put to her oath. (Josephus) (Haydock)
5:21
Haydock
Curse. Hebrew, "an object of execration, and an oath," etc., so that people can wish no greater misfortune to befall any one, than what thou shalt endure. (Haydock)
5:22
Calmet
Amen. Our Saviour often uses this form, to confirm what he says, verily, truly. The woman gives her assent to what had been proposed, "so be it." (Calmet)
5:23
Calmet
Book. Hebrew sepher, may also denote a board covered with wax, which was used as one of the most ancient modes of writing. (Calmet)
Josephus says, the priest wrote the name of God on parchment, and washed it out in the bitter waters.
5:24
Haydock
Up. Hebrew, "and the water, which causeth the malediction, shall enter into her, bitter." According to Josephus, the jealous husband threw first a handful of the gomer of barley flour, upon the altar, and gave the rest to the priest; and after the other ceremonies were finished, the woman drunk the water, and either had a son within ten months, or died with the marks of infamy. (B. [Antiquities?] 3:11. Edit. Bern.) Some Rabbins say she became livid and rotten, though she might linger on part of the year. (Sotae iii.) But if she proved innocent, she acquired fresh beauty and health, and was delivered with ease of a son. (Maimonides) (Haydock)
5:27
Through her. Hebrew, "into her," exerting all their efficacy.
5:28
Menochius
Children, that her husband may love her the more, and she may receive some compensation, for the stain thrown upon her character. (Menochius)
Calmet
We do not read in Scripture that any was ever subjected to this trial. The method of giving a bill of divorce was more easy. (Calmet)
5:31
Calmet
Blameless. To act in conformity with God's injunctions could not be reprehensible. But it would have been certainly criminal to tempt God in this manner, in order to discover a secret offence, if he had not authorized it expressly. If the husband wished to avoid the displeasure of God, he was bound to banish from his heart all malice, rash judgments, etc. The permission here granted, was owing to the hardness of heart of this stiff-necked people, as well as the laws regarding divorces and retaliation. Women, being of a more fickle and suspicious temper, are not indulged with the privilege of divorcing their husbands, or of making them drink the waters of jealousy. But if a man were taken in the act of adultery, he was put to death, Leviticus 20:10. The crime is equal in both parties. "The husband, says Lactantius, (de V. Cultu. xxiii.) ought, by the regularity of his conduct, to shew his wife what she owes him. For it is very unjust to exact from another, what you do not practise yourself. This injustice is the cause of the disorders, into which married women sometimes fall. They are vexed at being obliged to continue faithful to those, who will not be so to them." The Romans would not allow wives to bring an action against their husbands. "You would kill, with impunity, your wife taken in adultery, without any trial, said Cato, and she would not dare to touch you with her finger, if you fell into the same crime." (Gell. 10:23.) The authority which was given to husbands over their wives, was deemed a sufficient restraint; and men being obliged to be often from home, and in company, would have been exposed to continual alarms, from the suspicious temper of their wives, if they had been subjected to the like trials. (Calmet)
Haydock
In latter ages, however, the Jewish ladies began to assume the right of divorcing their husbands, in imitation of Salome, sister of Herod the great, and of Herodias, his grand-daughter, Matthew 14:3. (Josephus, Antiquities 15:11 and 18:7.) Grotius supposes that the Samaritan woman had divorced her five husbands, John 4:18. But this being contrary to the law, her first marriage alone subsisted. (Haydock)
Calmet
Her iniquity, in giving her husband any grounds of suspicion. The Rabbins observe, that he was bound first to admonish her, before witnesses, not to keep company with people of bad character; and if he could bring witnesses that she had been found afterwards with them for ever so short a time, he might have the remedy of the law. The pagans maintained, that several of their fountains and rivers had the power of disclosing and punishing perjury. Polemon mentions a fountain of this nature in Sicily; and Solinus (Numbers 11.) says, that one in Sardinia caused the perjured to go blind. The waters of the Styx were greatly feared on this account. (Hesiod, Theog. 783.) Tatitus (VII. 20,) mentions some other fountains, which had the same effects as the bitter waters. (Calmet)
Haydock
The various ordeal trials which were formerly in use, were probably established in imitation of this law of Moses; but not having the same authority or sanction, they were in danger of being looked upon as superstitious. (Haydock)
5:7
Shall confess.... This confession and satisfaction, ordained in the Old Law, was a figure of the sacrament of penance.
5:14
The spirit of jealousy, etc.... This ordinance was designed to clear the innocent, and to prevent jealous husbands from doing mischief to their wives: as likewise to give all a horror of adultery, by punishing it in so remarkable a manner.
5:2
Stil by the lesse (saieth Theodoret) God instructeth in the greatter. q 8. in Nū. If therfore lepers were cast out of the campe, how much more iustly are heretiques cast out of the Church?
5:7
7. Shal confesse their sinne.] General confession (such as Protestantes make) Particular confession of sinnes, & satisfaction, required by the law of God. sufficed not here for purging sinnes: but whosoeuer transgressed anie of Gods commandments, were bound by this diuine positiue law, to confesse expresly and distinctly their sinne, which in particular they had committed. Also to make restitution, if wrong were donne to anie other, with a fifth part aboue the principal. And for further satisfaction to God they must offer sacrifice. Al which did plainly prefigure & foreshew the necessitie of particular confession of sinnes, and satifaction, in the Sacrament of Penance, instituted by Christ. Ioan. 20.
5:14
God ordained this law, and miraculously concurred therin, to auoid wiuesslaughter, vpō vehement •elosie. Theod. q. 10. in Num.
5:15
about the eight part of our pe•k.
5:17
VVater sanctified by special rites is called holie water, and serueth to holie vse. chap. 8. v. 7. c. 19. v. 9.
5:22
The water wheron the priest laide curses to light on the woman if she were guiltie.
5:2
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 2
… and as we read, we find that it was sent forth, and returned no more. Whoever should be found to resemble this bird, then, that is, the impure spirit, will no more be able to return to the Church, seeing that the Lord will forbid them, even if they should wish it, as He commanded Moses, saying, “Everything leprous and impure, cast abroad outside the camp.”
5:15
san Basilio † 379 d.C. The Letters 265.2
… He preaches partial baptisms after the one baptism, and the ashes of a heifer sprinkling the Church which, through its faith in Christ, has not spot or wrinkle, or any such thing; cleansing of leprosy after the painless state of the resurrection; an offering of jealousy
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sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.6
… The congregation therefore which had committed fornication in [the worship of] the calf, he caused to drink of the water of ordeal, that the mark of adulteresses might appear in it. From hence was derived that law about women,
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.17
… but the Jewish people still more decidedly refused blessing, unto whom he who had been enlightened by the Lord said, “Will ye also be His disciples?” “He clothed himself with cursing, like as with a raiment:” either Judas, or that people. “And it came into his bowels like water.”
5:2
In Hebraeo additur causa, quia ego, scilicet Deus, qui mundissimus sum, habito in medio vestrum. Volo ergo castra mea esse munda, ab eisque leprosos aliosque immundos ejici. Ejiciuntur ergo hic extra castra primo, leprosi; secundo, ii qui seminis profluvio laborabant; tertio, polluti super mortuo, id est, qui contactu morticini, sive cadaveris humani, legalem pollutionem, id est immunditiem, contraxerant, quorum primi duo exsulabant castris, donec sanarentur: sanati enim praevia lustratione praescripta Levit. xiv et xv (exceptis tamen sacrificiis, ibidem praescriptis: haec enim in deserto non fiebant), in castra recipiebantur; tertii vero certis diebus se lustrabant, et post septimum diem sine alia caeremonia ad castra redibant, ut patet Numer. xix, 11 et 12.
Per castra hic coetus populi totius, non autem Levitarum tantum intelligitur, ut patet. Quare perperam Lyranus ex Rabbi Salomone: Leprosi, inquit, extra castra populi, seminiflui extra castra Levitarum, polluti super mortuo extra castra deitatis, id est extra tabernaculum, quod erat quasi domus Dei, ejiciebantur: omnes enim hi non tantum tabernaculo, sed etiam totis castris populi arcebantur.
Praecepta moralia et judicialia servabantur ab Hebraeis in deserto, aeque ac in terra Chanaan; caeremonialia vero pleraque non servabantur in deserto, uti patet de circumcisione, Josue v, 6, et de sacrificiis, Amos v, 25, et Actor. vii, 42, ac de festis, saltem quoad sacrificia festo quolibet praescripta: nam quoad cessationem ab opere, festa quae eam exigebant, servabantur in deserto, nisi movenda essent castra, uti patet de sabbato: nam illud violans, colligensque ligna in sabbato lapidatus est, Num. cap. xv, vers. 35. Pari modo in deserto non servabatur persolutio jurium sacerdotalium, puta primitiarum et decimarum; nec redemptio primogenitorum, post primam illam in Sina factam, Numer. iii, 46. Idque merito. Nam in deserto sacerdotes suo munere sacerdotali, quod erat sacrificare, non perfungebantur; ac proinde haec jura, quasi stipendia sua, non merebantur. Rursum iis non indigebant, cum omnes viverent ex manna: ita Abulensis. Excipe hic nonnulla caeremonialia: nam immundi in deserto post lustrationes praescriptas expiabantur, uti paulo ante dixi. Rursum, panes propositionis ibidem in mensa Domino proponi debebant, uti patet cap. iv, vers. 7. Ignis sacer insuper jugiter fovendus erat, uti patet Levit. cap. vi, vers. 13.
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Scilicet cum fecerint aliquam injuriam proximo, in quale peccatum labi solent homines.
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(Nota hic usum, imo praeceptum confessionis particularis in lege veteri.) Et reddent ipsum caput. — Hebraice, reddent ipsum delictum in capite suo, id est, reddent ipsum caput, ipsam rem quam acceperunt. In hoc enim casu injuriae et injustitiae ex lege hac, et ex lege naturae praescribitur restitutio. Vide Levit. vi, 3, ubi idem hic casus explicatus est.
5:8
Hebraice, si non est redemptor, id est propinquus sive consanguineus qui recipiat: ad propinquum enim defuncti pertinebat redemptio, et etiam acceptio rei. Dabunt Domino, et erit sacerdotis — sacerdos enim est vicarius, et quasi haeres Dei. Excepto ariete (praeter arietem) qui offertur pro expiatione — quasi in satisfactionem pro peccato. Unde Hebraei dicunt: Cum aries ducitur ad mortem, cogitare debet peccator et reputare, ac si ipse ob peccata sua duceretur ad mortem et confiteri: «O Domine! ego reus sum mortis, ego commerui lapidari, comburi, aut strangulari propter hoc peccatum. Verum quia non vis mortem peccatoris, accipe pro me hunc arietem, quem tibi immolo.»
5:9
«Ad sacerdotem,» id est ad sacerdotes: nam primitiae inter omnes sacerdotes dividebantur; secus erat de sacrificiis: haec enim sacrificanti cedebant, uti dictum est Levit. vi, 26, et cap. vii, vers. 8.
5:10
Hebraice, uniuscujusque sancta, id est oblata, et quidquid homo sacerdoti dederit, ipsius erit. Nam si quis aliquid in gazophylacium injecisset, aut dedisset sacerdoti in manus ad usus templi vel tabernaculi, id templo vel tabernaculo cedebat; sin autem sacerdoti dabat in ejus usus, illi cedebat.
Tropologice Rabanus: Primitiae, ait, bonae voluntatis, verborum et operum, et quidquid in sanctuario, id est, in Ecclesia, Domino offerunt veri Israelitae, id est, Ecclesiae filii, sacerdotis est, id est, Christi Domini est; quia ad ejus gratiam pertinet, ejusque meritis, impetrationi et donationi tribuendum est.
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Hebraice, declinaverit, scilicet ad alium virum per adulterium. Quia non est inventa in stupro — in adulterio.
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Id est, si zelotypia concitaverit virum. — Sic spiritus prudentiae, lenitatis, misericordiae vocatur ipsa prudentia, lenitas, misericordia.
Uxor quae laborabat vel culpa vel suspicione adulterii, jubetur hic a Deo se purgare et probare per aquas zelotypiae. Miraculo ergo quasi in lege stato et continuo olim apud Judaeos explorabatur scelus adulterii; idque ad hoc, ne scilicet si factum, quod suspicabantur, probare non possent zelotypi conjuges, uxores occiderent. Eadem de causa iisdem, utpote durae cervicis hominibus, permissus est libellus repudii. Simili modo apud Christianos olim mulieres suspectae de adulterio se purgabant tangendo ferrum candens, si ab eo non adurerentur, uti contigit S. Cunegundi: quae proba cum a Deo non esset instituta, ideoque esset Dei tentatio, jure a Canonibus est damnata.
Disce hic, inter tribulationes carnis quas sentiunt conjugati, non minimam esse zelotypiam. Apud Persas, non tantum qui appellasset et attigisset regis pellicem, sed et qui in itinere propius praetervectus fuisset, mulctabatur capite, inquit Plutarchus in Artaxerxe. Excandescit Catullus in Gellium rivalem, ut puellae suae furem. Idem aegre fert Gellium sibi ob pulchritudinem praepositum, ubi ait: Gellius est pulcher, quidni? quem Lesbia malit / Quam te cum tota gente, Catulle, tua. Circe venefica aegre ferens Scyllam nympham a Glauco amari, fontem in quo se lavabat infecit veneno, cujus virtute Scylla in monstrum marinum mutata est, uti apposite fingunt Poetae. C. Sulpitius uxorem suam repudiavit quod aperto capite aedes egressa esset: «Lex, inquiens, tibi meos unius oculos praefinit, quibus formam tuam approbes: his esto speciosa, non aliorum oculis placens.» Antisthenes adolescenti consulenti, cujusmodi uxorem duceret: «Si formosam duxeris, ait, habebis communem; sin deformem, habebis poenam.» Graece est allusio inter koinēn et poinēn. Suadebat ergo media stataque forma ducendam, quae nec fastidium moveret viro, nec adulterorum oculos in se provocaret. Democritus, cum esset procerus, rogatus cur tam parvam duxisset uxorem: «Ego, ait, in malo eligendo, quod minimum erat elegi.» Idem respondit B. Thomas Morus. Pittacus uxorem ducere noluit: «Quia si pulchram, ait, duxero, habebo zelotypiam, si non meam, certe aliorum ambientium: si turpem, habebo fastidium.» Socrates dicebat, a se tria mala assecutum: Grammaticam, paupertatem et perniciosam uxorem; quorum duo jam effugisset, tertium effugere non posset. Plato, rogatus «quando ducenda esset uxor?» «juveni, ait, nondum; seni nunquam.» Graece jucundius: oudepote et oudemote, subindicans prorsus abstinendum a matrimonio. Protagoras, rogatus cur filiam dedisset uxorem suo inimico: «Quia, inquit, nihil ei dare poteram deterius.» Philoxenus, rogatus cur Sophocles bonas introduceret feminas, ipse vero malas: «Quia, ait, quales oporteat esse feminas, Sophocles dicit; ego autem quales sint.» Quare Alfonsus Aragonum rex dicere solebat, «matrimonium sine querelis fore et tranquillum, si maritus surdus fiat, uxor caeca.»
5:15
Quia, ut vers. 15 in Hebraeo additur, est sacrificium commemorans peccatum, quod Noster vertit, investigans adulterium.
5:18
Quaeres, quaenam fuerint hae maledictiones a sacerdote super aquas prolatae et congestae? Verisimile est ex vers. 21, has, vel his similes fuisse: Aqua maledicta sis in nomine Domini; et si mulier ista peccavit adulterio, ingrediaris uterum ejus, eumque disrumpas, atque putrescere facias femur ejus, ut sit in exemplum toti populo.
5:19
Si non polluta es, non te nocebunt aquae istae. — Noceo, antiqua syntaxi regebat accusativum: hinc dicitur Psal. xxvi, 2: «Judica, Domine, nocentes me;» et Luc. iv, 35: «Exiit ab eo, neque illum nocuit.» Sic et ait Plautus: «Jura te non nociturum hominem.»
5:20
Est hic secunda maledictio; prior enim erat aquae, haec est ipsius mulieris. Hebraice est, det te Dominus in execrationem, et in juramentum in medio populi tui. «In juramentum,» id est, in imprecationem, q. d. Sis tam misera et infelix, ut publica et communis hominum imprecatio sit haec: Contingat tibi quod illi adulterae contigit.
5:22
Nota: Hic erat ordo hujus probae, ut patet ex Hebraeo: Primo, sacerdos maledictiones proferebat super aquas. Secundo, proferebat maledictiones super mulierem, ipsa respondente, Amen. Tertio, has secundas maledictiones scribebat in libro: mox scripturam abluebat aquis maledictionis mulieri propinandis. Quarto, accipiebat ab ea mincha, puta similam, et ex ea de more pugillum Domino adolebat et cremabat; reliquum vero sibi servabat. Quinto, potum aquae maledictae dabat mulieri, quae si criminis esset rea, intumescebat venter ejus, et femur putrescebat. Addunt Judaei: et moriebatur; quod etiam satis significat noster Interpres, et Septuaginta vers. 21, factum esse disruptione uteri: idque fiebat statim, ut videtur. Nam quod Josephus, lib. III, cap. x, obscure inquit, hanc poenam dilatam fuisse ad decem menses, non satis cum S. Scriptura hic, neque cum more divinae providentiae et vindictae congruit. Haec enim solet sua miracula et judicia citissime operari, maxime per signa a se instituta; praesertim cum hac vindicta detegendum esset hic facinus uxoris, ut marito zelotypo satisfieret, qui alioqui eam perrexisset vexare, imo occidisset; ad quod tamen praecavendum hac proba a Deo fuit instituta.
Hic tumor uteri, et putrefactio femoris, non ab aliqua vi aquis insita, sed tantum a Deo ad caeremoniam hanc adhibitam producebantur. Porro hac lege et poena testabatur Deus, primo, se fidei conjugalis praesidem esse ac vindicem, atque innocentiae testem et custodem, ne videlicet zelotypia dissidium gigneret, lites, rixas et caedes; secundo, se occulta scelera videre, notare et proferre; tertio, adulterium grave esse scelus, publica et horribili poena dignum, ut uxores continerentur in officio, et ab impudicitia coercerentur metu tam gravis poenae. Solent enim haec adulteria committi in occulto, ut juridice probari vix possent: unde Deus hic eorum sibi judicium arrogat. Ita Vatablus. Addunt Judaei eamdem plagam inflictam fuisse ipsi adultero, etiamsi is occultus esset: fides sit penes eos. Geradas Spartanus, rogatus qua poena Spartani plecterent adulterum: «Nullus, ait, Spartae adulter est.» Cumque instaret alter quid, si existat? «Dabit, inquit, bovem tantum, ut porrecto ultra Taygetum collo, bibat ex Eurota.» Risit alter dicens: Fieri non potest, ut tantus bos inveniatur. «Et quo pacto, inquit Geradas, Spartae existat adulter, in qua deliciae, divitiae, et corporis ascititius cultus probro habentur?» Thales adultero sciscitanti an abjuraturus esset perjurium: «Non est, ait, perjurium adulterio pejus,» q. d. Quid rogas de pejerando, cum facinus perjurio par non dubitaris committere? Adde adulterium saepe esse causam caedium et parricidiorum. Ita David ob adulterium cum Bersabee, commisit homicidium Uriae, Clytemnestra cum Aegistho adultero in perniciem mariti Agamemnonis conjuravit; quo interempto Orestis furor in matrem concitatus est. Ita Euripides in Oreste. Euridice Macedonum regina, Amyntae uxor, atque Philippi mater, ut adultero regnum traderet, Alexandrum et Perdiccam filios veneno sustulit; idemque viro fecisset, nisi filia scelus detexisset. Quin et bestiae adulterium detestantur et vindicant. Audi Guilielmum Parisiensem, primae partis De Universo part. III, cap. viii: «Tempore, ait, meo, ciconia tanquam de adulterio convicta per olfactum masculi sui, nescio qualiter accusante masculo, vel detegente ejus crimen, a tota illa multitudine deplumata atque dilacerata est, tanquam concilio aut judicio omnium esset adulterii judicata.» Cuculus probrum est avium et hominum, quia nidos et ova aliarum avium invadit, eis incubat, eaque excludit, teste Plinio, lib. X, cap. ix. Vide dicta Genes. xxxviii, 24.
5:24
Tollet sacerdos de manu ejus sacrificium. — «Exhauserit,» id est hauserit, vel hauriet. Nam fere simul et eodem tempore, mulier bibebat aquas, et sacerdos adolebat mincha, ita ut moraliter haec duo censerentur fieri quasi eodem tempore. Ordo enim erat is quem dixi vers. 22, quem noster quoque Interpres clare exprimit vers. 26, scilicet quod prius sacerdos adoleverit mincha, deinde aquas mulieri potandas dederit.
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Hebraice, ingredientur in eam.
5:28
Erit innoxia (id est impunita, non laedetur ab aquis hisce maledictionis: sic insons sumitur pro impunito, Exod. xx, 7), et faciet liberos. — Chaldaeus vertit, et concipiet conceptionem; Septuaginta, et seminabit semen, id est filium ex semine concepto producet. Videtur hic Deus promittere uxori innocenti fecunditatem et liberos, ob suspicionem adulterii, et ignominiam probae hujus, quam insons immerito passa est. Addunt et fabulantur Rabbini eam per miraculum sine semine concepisse instar B. Virginis, uti referunt et refutant Abulensis, Lyranus et Dionysius Carthusianus.
Vide hic quantum crimen sit, quamque Deo et hominibus exosum adulterium. Audi S. Job, cap. xxxi, 9: «Si deceptum est cor meum super muliere, et si ad ostium amici mei insidiatus sum, scortum sit uxor mea. Hoc enim nefas est, et iniquitas maxima. Ignis est usque ad perditionem devorans, et omnia eradicans genimina.» Et Eccli. cap. xxiii, 25: «Omnis homo qui transgreditur lectum suum, contemnens dicit: Quis me videt? tenebrae circumdant me, et parietes cooperiunt me. Et non intelligit quoniam omnia videt oculus illius, quoniam oculi Domini multo plus lucidiores sunt super solem, circumspicientes omnes vias hominum, et profundum abyssi. Sic et mulier omnis relinquens virum suum, et statuens haereditatem ex alieno matrimonio. Primo enim in lege Altissimi incredibilis fuit. Secundo, in virum suum deliquit. Tertio, in adulterio fornicata est, et ex alio viro filios statuit sibi. Non tradent filii ejus radices, et rami ejus non dabunt fructum. Derelinquet in maledictum memoriam ejus, et dedecus illius non delebitur.»
5:2
… Il sacrificio espiatorio implica il concetto della l. considerata come castigo di Dio. Nel Vecchio Testamento (cf. Ex. 4, 6; Num. 5, 2; 12, 10; II Reg. 5, 1; 7, 3; II Par. 26, 20 sg.) e nel Nuovo (cf. Mt. 8, 2; 10, 5; 11, 5; 26, 6) si parla spesso di lebbrosi, di alcuni dei quali si narra la guarigione miracolosa. …
… Una persona può divenire impura per ragioni fisiche (lebbra: Lev. 13, 3; Num. 5, 2), per necessità naturali (parto: Lev. 12, 2-5), indipendenti dalla sua volontà (ibid. 15, 25) o attraverso contatti necessari e non desiderati (p. es., con un morto: Num. 6, 7; 9, …
5:6
… nell'offerta di animali (Lev. 27, 10). g) Kērīthōth «estirpazione»: morte naturale prematura, di cui spesso nella Tōrāh, quali trasgressioni sono punite in questo modo, precetti sacrificali (6 capp.). h) Mē'īlōh: «sacrificio» di ammenda (Lev. 5, 15; Num. 5, 6 sg.), in 6 capp. i) Tāmīlōh (sacrificio «perpetuo» o «quotidiano»: Ex. 29, 38 sg.; Num. 28, 3 sg.). le veglie dei sacerdoti, le abluzioni rituali, il fuoco sacrificale, la preghiera mattutina, …
5:7
… della folla, Gesù gradì l'ospitalità di Z., il quale dichiarò di donare ai poveri metà dei suoi beni e, nel caso avesse defraudato qualcuno, di restituire il quadruplo (Lc. 19, 1-10), superando in generosità quanto imponeva la legge mosaica (Lev. 6, 6; Num. 5, 7).
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ADULTERIO (DAL LAT. ADULTERIUM OSSIA, SECONDO UNA PROBABILE ETIMOLOGIA, AD ALTERUM TORUM ACCESSUS)
… complice; e la stessa sanzione era prevista dalla legge mosaica (Lev. 20, 10; Deut. 22, 22), la quale, per il caso che il delitto non potesse in altro modo provarsi, consentiva al marito di far sottoporre la moglie all'esperimento dell'acqua amara (Num. 5, 11-31).
GELOSIA, LEGGE di. - Secondo la legge contenuta in Num. 5, 11 agg., il marito che nutre sospetti riguardo alla fedeltà della moglie, sospetti non convalidati da testimonianza alcuna, conduce la donna al sacerdote, recando un'offerta di evocazione …
… Oltre il turbamento del Santo, gli Apocrifi riferiscono l'episodio della prova dell'acqua amara (cf. Num. 5, 11 sgg.), dalla quale risultò l'innocenza di G. e di Maria. …
… di vario genere; soluzione dei voti. d) Nāzīr «nazireo» (Num. 6): durata, valore, divieti, purità e impurità, soluzioni riguardanti il nazireato; nazireato di donne e di schiavi (9 capp.). e) Sōtāh («donna sedotta»): donna sospetta d'adulterio (Num. 5, 11 sgg.); tratta anche della vitella da uccidere in caso di onicidio per opera di ignoti (Deut. 21, 1-9); segni preannunciatori dell'avvento messianico; vari gradi di sacralità e di pietà …
5:12
… legislazioni semitiche (cf. codice di Hammurabi, § 129; leggi hittite e medioassire in G. Furlani, Leggi dell'Asia anteriore antica, Roma 1920, pp. 87, 96-99). Anche per il solo sospetto di adulterio la donna era sottoposta ad un terribile giudizio di Dio (Num. 5, 12 sgg.; cf. codice di Hammurabi, § 132).
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L'i. era prescritto per le oblazioni (Lev. 2, 1. 2. 15. 16), mentre era proibito nei sacrifici di espiazione (ibid. 5, 11) e nelle offerte per il rito della gelosia (Num. 5, 15); di esso venivano cosparsi anche i dodici « pani di presentazione » (Lev. 24, 7). Tanta era l'importanza dell'i. che talvolta esso è nominato espressamente insieme agli
… Servivano allo scopo: fior di farina di frumento (quella d'orzo solo nel s. di gelosia [Num. 5, 15]), grano tostato, focacce e pane azimo (Lev. 2), le spighe per la Pasqua e le primizie dei pani per la Pentecoste; tra i liquidi il vino e l'olio. …
5:18
… In 5 capp. i) Hallāh («pane», offerta al sacerdote della pasta da cui si sta per cuocere il pane: Num. 5, 18-21): stabilisce quali specie di grano sono soggette a offerta, la donna di casa ne deve 1/24, il fornaio 1/48. In 4 capp. Gēmārā' palestinese. l) Orlāh, prodotto di un albero nei …
5:19
… 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 …
5:22
… assentimento di chi ascolta (sì, certo) a quanto dice colui che parla, congiunto inoltre, il più delle volte, al voto che ciò stesso si avveri (cf. I Reg. 1, 36; Ier. 11, 5; 28, 6). L'a. assume così valore di acclamazione religiosa (Deut. 27, 15-26; cf. Num. 5, 22), soprattutto nell'esercizio del culto (I Par. 16, 36; Neh. 5, 13; 8, 6). In tal senso ricorre nelle dossologie finali dei primi quattro libri dei Salmi (v.) (alla fine dei salmi 40 …
5:29
… tecniche su un dato argomento; questo senso è comune nel « codice sacerdotale » (P), specie nella formula « questa è la t. (« corpo di norme o leggi ») dell'olocausto, dell'offerta, del lebbroso, del nazireo, ecc. » (Lev. 6, 9-25 a 26, 46: 15 volte; Num. 5, 29-30 a 31, 21: 7 volte). …
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.