Consecration, 14. and oblation of Nazareites. 22. Asette forme how the Priest shal blesse the people.
1And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:AND our Lord spake vnto Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 2Speak to the children of Israel, and thou shalt say to them: When a man, or woman, shall make a vow to be sanctified, and will consecrate themselves to the Lord:Parla a' figliuoli d'Israele, e di' loro: Quando un uomo, o una donna avran fatto voto di santificarsi, e vorran consacrarsi al Signore,Speake to the children of Israel, and thou shal say to them: Man, or woman, when they shal make a vow to be sanctified, and wil consecrate them selues to the Lord:Loquere ad filios Israël, et dices ad eos: Vir, sive mulier, cum fecerint votum ut sanctificentur, et se voluerint Domino consecrare: 3They shall abstain from wine, and from every thing that may make a man drunk. They shall not drink vinegar of wine, or of any other drink, nor any thing that is pressed out of the grape: nor shall they eat grapes either fresh or dried.Si asterranno dal vino, e da tutto quello che può ubbriacare: non beranno aceto fatto divino, o di qualunque altra bevanda, né di tutto quello che si spreme dall'uva; non mangeranno uve fresche, né secche.they shal absteine from wine, & euerie thing, that can make one drunke, vineger of wine, and of any other potion, and whatsoeuer is pressed out of the grape, they shal not drinke: new grapes and drie they shal not eatea vino, et omni quod inebriare potest, abstinebunt. Acetum ex vino, et ex qualibet alia potione, et quidquid de uva exprimitur, non bibent: uvas recentes siccasque non comedent 4All the days that they are consecrated to the Lord by vow: they shall eat nothing that cometh of the vineyard, from the raisin even to the kernel.Per tutto il tempo, in cui sono consacrati per voto al Signore, non mangeranno frutto di vite, né uva passa, né fiocino d'uva.al the daies wherin they are by vow cōsecrated to the Lord: whatsoeuer may be of the vineyard, from the reisen to the kernel they shal not eate.cunctis diebus quibus ex voto Domino consecrantur: quidquid ex vinea esse potest, ab uva passa usque ad acinum non comedent. 5All the time of his separation no razor shall pass over his head, until the day be fulfilled of his consecration to the Lord. He shall be holy, and shall let the hair of his head grow.Per tutto il tempo di loro separazione non passerà rasoio pel capo loro, fino a che sieno compiuti tutti i giorni, pei quali sono consacrati ai Signore. Egli (il Nazareo) sarà santo nel tempo che crescerà la chioma della sua testa.Al the time of his separation a rasour shal not passe ouer his head vntil the day be expired, that he is consecrated to the Lord. He shal be holie, whiles the bush of haire on his head doth grow.Omni tempore separationis suæ novacula non transibit per caput ejus usque ad completum diem, quo Domino consecratur. Sanctus erit, crescente cæsarie capitis ejus.
6All the time of his consecration he shall not go in to any dead,Per tutto il tempo della sua consacrazione non entrerà dove sia un morto,Al the time of his consecration he shal not enter in to the dead,Omni tempore consecrationis suæ, super mortuum non ingredietur, 7Neither shall he make himself unclean, even for his father, or for his mother, or for his brother, or for his sister, when they die, because the consecration of his God is upon his head.E non contrarrà immondezza per ragione del funerale neppur del padre, e della madre, e del fratello e della sorella; perché egli ha sulla sua testa il segno di uomo consacrato al suo Dio.neither shal he be contaminated no not on his fathers and mothers and brothers and sisters corps, because the consecration of his God is vpon his head.nec super patris quidem et matris et fratris sororisque funere contaminabitur, quia consecratio Dei sui super caput ejus est. 8All the days of his separation he shall be holy to the Lord.Per tutti i giorni di sua separazione sarà santo al Signore.Al the daies of his separation he shal be holie to the Lord.Omnibus diebus separationis suæ sanctus erit Domino. 9But if any man die suddenly before him: the head of his consecration shall be defiled: and he shall shave it forthwith on the same day of his purification, and again on the seventh day.Che se alcuno venga a morire subitamente davanti a lui, il capo di lui consacrato contrarrà immondezza: ed ei lo raderà immediatamente lo stesso dì in cui si purifica, e di poi il settimo giorno:But if anie man die sodenly before him, the head of his consecration shal be polluted: which he shal shaue forthwith in the same day of his purgation, and againe the seuenth day.Sin autem mortuus fuerit subito quispiam coram eo, polluetur caput consecrationis ejus: quod radet illico in eadem die purgationis suæ, et rursum septima. 10And on the eighth day he shall bring two turtles, or two young pigeons to the priest in the entry of the covenant of the testimony.L'ottavo giorno poi offerirà al sacerdote due tortore, o due colombini all'ingresso del tabernacolo dell'alleanza:and in the eight day he shal bring two turtles, or two young pigeons to the priest in the entrie of the couenant of testimonie.In octava autem die offeret duos turtures, vel duos pullos columbæ sacerdoti in introitu fœderis testimonii. 11And the priest shall offer one for sin, and the other for a holocaust, and shall pray for him, for that he hath sinned by the dead: and he shall sanctify his head that day:E il sacerdote ne immolerà uno per lo peccato, e l'altro in olocausto, e farà orazione per lui, che ha peccato per ragion di quel morto: e consacrerà in quel giorno il capo di lui:and the priest shal offer one for sinne, and the other for an holocaust, and shal pray for him, because he hath sinned by occasion of the dead: and he shal sanctifie his head that day:Faciet sacerdos unum pro peccato, et alterum in holocaustum, et deprecabitur pro eo, quia peccavit super mortuo: sanctificabitque caput ejus in die illo:
12And shall consecrate to the Lord the days of his separation, offering a lamb of one year for sin: yet so that the former days be made void, because his sanctification was profaned.Ed ei consacrerà al Signore i giorni di sua separazione, offerendo un agnello dell'anno per lo peccato: con questo però, che i giorni precedenti restino inutili, perché la santificazione di lui fu contaminata.and shal consecrate to the Lord the daies of his separation, offering a lambe of a yeare old for sinne: yet so that the former daies be made frustrate, because his sanctification was polluted.et consecrabit Domino dies separationis illius, offerens agnum anniculum pro peccato: ita tamen ut dies priores irriti fiant, quoniam polluta est sanctificatio ejus. 13This is the law of consecration. When the days which he had determined by vow shall be expired, he shall bring him to the door of the tabernacle of the covenant,Questa è la legge di tale consacrazione. Compiuti i giorni determinati nel voto (il sacerdote) lo condurrà alla porta del tabernacolo dell'alleanza.This is the law of consecration. When the daies, that by vow he had determined, shal be expired: he shal bring him to the doore of the tabernacle of couenant,Ista est lex consecrationis. Cum dies, quos ex voto decreverat, complebuntur, adducet eum ad ostium tabernaculi fœderis, 14And shall offer his oblation to the Lord: one he lamb of a year old without blemish for a holocaust, and one ewe lamb of a year old without blemish for a sin offering, and one ram without blemish for a victim of peace offering,E offerirà l'obblazione di lui al Signore, un agnello dell'anno senza macchia in olocausto, e una pecora dell'anno senza macchia per lo peccato, e un ariete senza macchia in ostia pacifica,and shal offer his oblation to the Lord, a male lambe of a yeare old without spotte for an holocaust, and an ewe lambe of a yeare old without spotte for sinne, and a ramme without spotte, for a pacifique hoste,et offeret oblationes ejus Domino, agnum anniculum immaculatum in holocaustum, et ovem anniculam immaculatam pro peccato, et arietem immaculatum, hostiam pacificam, 15A basket also of unleavened bread, tempered with oil, and wafers without leaven anointed with oil, and the libations of each:E di più un paniere di pani azzimi aspersi d'olio, e torte non lievitate unte d'olio, ciascuna cosa colle sue libagioni.a basket also of vnleuened breades that are tempered with oile, and wafers without leuen anointed with oile, and the libamentes of euerie one:canistrum quoque panum azymorum qui conspersi sint oleo, et lagana absque fermento uncta oleo, ac libamina singulorum:
16And the priest shall present them before the Lord, and shall offer both the sin offering and the holocaust.Le quali cose il sacerdote offerirà dinanzi al Signore, e farà il sacrifizio tanto per lo peccato, come dell'olocausto.which the priest shal offer before the Lord, and shal offer as wel for sinne, as for an holocaust.quæ offeret sacerdos coram Domino, et faciet tam pro peccato, quam in holocaustum. 17But the ram he shall immolate for a sacrifice of peace offering to the Lord, offering at the same time the basket of unleavened bread, and the libations that are due by custom.E immolerà l'ariete in ostia pacifica al Signore, offerendo insieme il paniere degli azzimi, e le libagioni, che vi vanno secondo il rito.But the ramme he shal immolate for a pacifique hoste to the Lord, offering withal the baskette of azymes, and the libamentes that by custome are dew.Arietem vero immolabit hostiam pacificam Domino, offerens simul canistrum azymorum, et libamenta quæ ex more debentur. 18Then shall the hair of the consecration of the Nazarite, be shaved off before the door of the tabernacle of the covenant: and he shall take his hair, and lay it upon the fire, which is under the sacrifice of the peace offerings.Allora la chioma del Nazareo consacrata si raderà dinanzi alla porta del tabernacolo dell'alleanza, e (il sacerdote) prenderà quei capelli, e li metterà sul fuoco, sopra di cui fu messa l'ostia pacifica.Then shal the Nazareite be shauen before the dore of the tabernacle of couenant, from the bush of the haire of his consecration: and he shal take his haires, and lay them vpon the fire, that is put vnder the sacrifice of pacifiques.Tunc radetur nazaræus ante ostium tabernaculi fœderis cæsarie consecrationis suæ: tolletque capillos ejus, et ponet super ignem, qui est suppositus sacrificio pacificorum: 19And shall take the boiled shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and he shall deliver them into the hands of the Nazarite, after his head is shaven.E la spalla cotta dell'ariete, e una torta non lievitata presa dal paniere, e una stiacciata azzima porrà nelle mani del Nazareo, dopo che sarà stato raso il capo di lui.And a shoulder of the ramme boyled, and one cake without leuen out of the baskette, and one wafer vnleuened, and he shal deliuer them into the handes of the Nazareite, after that his head be shauen.et armum coctum arietis, tortamque absque fermento unam de canistro, et laganum azymum unum, et tradet in manus nazaræi, postquam rasum fuerit caput ejus.
20And receiving them again from him, he shall elevate them in the sight of the Lord: and they being sanctified shall belong to the priest, as the breast, which was commanded to be separated, and the shoulder. After this the Nazarite may drink wine.E riprese queste cose dalle mani di lui, le alzerà al cospetto del Signore: ed essendo cose santificate, apparterranno al sacerdote, come pure il petto, che si è detto doversi separare, e la coscia: dopo di questo il Nazareo può bever vino.And receiuing them againe from him, he shal eleuate them in the sight of the Lord: and being sanctified they shal be the priestes, as the breast, which was commanded to be separated, and the shoulder. after these thinges the Nazareite may drinke wine.Susceptaque rursum ab eo, elevabit in conspectu Domini: et sanctificata sacerdotis erunt, sicut pectusculum, quod separari jussum est, et femur. Post hæc, potest bibere nazaræus vinum. 21This is the law of the Nazarite, when he hath vowed his oblation to the Lord in the time of his consecration, besides those things which his hand shall find, according to that which he had vowed in his mind, so shall he do for the fulfilling of his sanctification.Questa è la legge del Nazareo, quando al tempo di sua consacrazione ha fatto al Signore il voto di sua offerta, lasciando da parte le cose che egli abbia possibilità di fare: ei farà secondo che ebbe in animo di promettere, affine di rendere perfetta la sua santificazione.This is the law of the Nazareite, when he shal vow his oblation to the Lord in the time of his consecration, besides those thinges which his hand shal find, according to that which he had vowed in his minde, so shal he do to the fulfilling of his sanctification.Ista est lex nazaræi, cum voverit oblationem suam Domino tempore consecrationis suæ, exceptis his, quæ invenerit manus ejus: juxta quod mente devoverat, ita faciet ad perfectionem sanctificationis suæ. 22And 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: 23Say to Aaron and his sons: Thus shall you bless the children of Israel, and you shall say to them:Di' ad Aronne, e a' suoi figliuoli: Voi benedirete così i figliuoli d'Israele, e direte loro:Speake to Aaron and his sonnes: Thus shal you blesse the children of Israel, and you shal say to them:Loquere Aaron et filiis ejus: Sic benedicetis filiis Israël, et dicetis eis: 24The Lord bless thee, and keep thee.Il Signore ti benedica, e ti custodisca.Our Lord blesse thee, and keepe thee.Benedicat tibi Dominus, et custodiat te.
25The Lord shew his face to thee, and have mercy on thee.Il Signore ti mostri la sua faccia, e abbia pietà di te.Our Lord shew his face to thee, and haue mercie vpon thee.Ostendat Dominus faciem suam tibi, et misereatur tui. 26The Lord turn his countenance to thee, and give thee peace.Il Signore rivolga a te la sua faccia, e diati pace.Our Lord turne his countenance vnto thee, and geue thee peace.Convertat Dominus vultum suum ad te, et det tibi pacem. 27And they shall invoke my name upon the children of Israel, and I will bless them.Ed eglino invocheranno il nome mio sopra i figliuoli d'Israele, e io li benedirò.And they shal inuocate my name vpon the children of Israel, and I wil blesse them.Invocabuntque nomen meum super filios Israël, et ego benedicam eis.
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Year of the World 2514.
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Calmet
Sanctified, and separated from the common sort of people, and obliged to observe abstinence like the Nazarites, as the Hebrew intimates in one word, nazir. All this was done to acquire greater sanctity and perfection. Septuagint, "whoever has made a great vow to be very pure to the Lord," and intends thus to signalize his zeal for God's glory. The original term, means also to distinguish oneself by a wonderful thing. There were Nazarites for life, like Samson and St. John the Baptist; and others for a limited time, like St. Paul. Their abstinence from wine, etc., lasted generally for a month, and was to be performed at Jerusalem. Those of the female sex could not bind themselves by vow till they were ten years and a day old, nor boys before they were full 13. (Calmet)
Calmet
The custom of cutting the hair, in honour of some god, was very common among the pagans; and St. Cyril (de ador. 16,) seems to think that the Hebrews had seen it practised in Egypt, and that Moses judged it expedient to let them do so for the sake of the true God, in order to divert their minds from giving way to superstition. (Calmet)
Sat. ii
The Hebrews made vows to abstain from wine for 30 days, and then to offer sacrifices, and to cut their hair, when they were attacked by any dangerous illness. (Josephus, Jewish Wars 2:15.) St. Paul perhaps made a vow of this nature, in the perils of the sea, Acts 18:11. (Spencer, Rit. 3:6.) Juvenal alludes to this custom, when he observes, that sailors with their heads shaved, delight in safety to recount the dangers to which they have been exposed: Gaudent ubi vertice raso, Garrula securi narrare pericula Nautae. (Sat. ii.)
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Drunk. Hebrew shecar, may signify old or palm wine, Leviticus 10:9.
Drink. Hebrew, "of shecar," which was a clear wine, with perhaps a mixture of sugar.
Vinegar was a common beverage among the ancients. (Pliny, [Natural History?] 14:16; Ruth 2:14.) The soldiers gave our Saviour some of theirs to drink. The Turks, who are not allowed to drink wine of the grape, make use of various other sorts of made wine.
Haydock
Grape, or the liquor procured from grapes, with a mixture of water, after they have served already to make wine. This liquor is called secondary wine by the Greeks, (Menochius) being designed for labourers in winter. (Varro 54, and Colum. 12:40.) Grapes of every description are forbidden to the Nazarites, as they either tend to inebriate, or at least are too luxurious. (Haydock)
Worthington
God deigns to give those a rule, who voluntarily consecrate themselves to his service. "What do the Nazarites designate, but the life of those who abstain, and are continent?" (St. Gregory, Mor. 32:23.) (Worthington)
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Kernel, or stone. Neither the inside nor the outside must be eaten.
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Calmet
Grow. At the commencement, and at the end of the Nazariteship, the hair was cut; though perhaps a sort of crown was left at the top of the head, as the 7th verse may be rendered, "the crown of his God," etc. (Calmet)
Menochius
The Nazarite is under the same regulations as the high priest, with respect to any corpse, ver. 6. (Maimonides; More, p. 3.; Leviticus 21:11.) Both were consecrated to God in the most perfect manner. (Menochius)
When the hair of Samson was cut off, he immediately lost his supernatural strength, (Judges 16.)
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Haydock
Dead. To teach us that those who are consecrated to God, ought to abstain from the works of death. (Haydock)
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Day. That none might escape; (Theodoret, q. 11,) though the Hebrew may imply that the hair was only shaved on the ninth day, when he was to be purified, (Numbers 19:12.) Then the Nazarite had to begin again, as if he had done nothing, (Calmet) if his vow were only for a time. Those who had taken a vow for life never shaved.
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Sinned. Contracting a legal uncleanness.
Menochius
That day, and commence his vow. (Menochius)
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He. The priest.
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Tirinus
Fire, on the altar, where the ram has been sacrificed. (Abulensis.) Lyranus thinks it was burnt on the fire, with which the meat was boiled. (Menochius) (Chaldean) (Tirinus)
Calmet
The Septuagint, Philo, etc., understand it in the former sense; and Theodoret says the consecrated hair was placed upon the victim on the fire. (Calmet)
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Priest, contrary to what was required in other sacrifices. (Jospehus, [Antiquities?] 4:4. Both the priest and the Nazarite waved the sacrifice towards the four quarters of the world.
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Haydock
Mind. If he have vowed any thing more, he must perform it. (Haydock)
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Sons. The three forms of benediction for the high priests, have all the same meaning, and they might choose which they pleased. Grotius observes, that they pronounced them aloud standing, with their hands lifted up. The books of Moses are the ritual of the priests.
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Shew. Hebrew, "make his face shine," joyful and serene, (Calmet) like a light to direct thy steps, (Psalm 66:2.)
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Menochius
Turn. With loving mercy, may he comfort and protect thee. (Menochius)
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Haydock
Invoke. Hebrew, "they shall name my name (Yehovah, in pronouncing blessings) upon the sons of Israel," which I will ratify. (Haydock)
Calmet
"They shall place the blessing of my name," etc., Chaldean. They shall praise my name. (Calmet)
Haydock
God authorizes us to use a determinate form of blessing, and grants the effect, when his minister pronounces it, (Worthington) if no obstacle be put by the party. (Haydock)
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2. VVil consecrate themselues] To such as of their owne accord, would bind God prescribed the rule of Nazareites, & the rites of their consecration. themselues by vow to certaine thinges not cōmanded, God prescribeth a Rule containing three special obseruations; not to drincke wine, or anie thing that may make drunck; not to cut their haire; and not to touch a dead corps. He appointeth likewise rites in making this profession, and calleth the professed Nazareites, that is, segregated or separated from the ordinarie state of people; though it was, for most part, but for a time, to be limited by the parties them selues, and in some perpetual, as in Samson. Iudic. 13. Now vvhat do Nazareites •. Aug. q. 52. in lib. Iudic. The same was a figure of vowes both temporal and perpetual. signifie, saith S. Gregorie (li. 33. c. 23. Moral.) but those that abstaine, and containe voluntarily from things oshervvise lavvful? As from eating flesh, either for certaine daies and times, or altogether; from Mariage; from proprietie in worldlie goodes; and the like.
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VVhen Samson was depriued of these haires he lost his streingth ••d•c. 16.
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A special and determinate forme of blessing.
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VVhen the priest vttereth the wordes God geueth the effect.
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san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 5.1
… For the passage runs thus: “And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, when either man or woman shall separate themselves…unto the Lord.”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 5.5
I will now endeavour to explain to you, O virgins, the rest of that which is prescribed; for this is attached to your duties, consisting of laws concerning virginity, which are useful as teaching how we should abstain, and how advance to virginity. For it is written thus:
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
(Recapitulation.) “Do therefore this that we say unto thee,” etc. ( v. 23, 24 .) He shows that it was not necessary to do this upon principle ( προηγουμένως )—whence also they obtain his compliance—but that it was economy and condescension.
san Girolamo † 420 d.C. Against the Pelagians 1.28
Numbers vi. 1 . Offerings for the Nazarite.
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san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 5.4
That which is laid down in the Book of Numbers,
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 15
… Seest thou? Thou hast eaten this, Thou hast not eaten that, which are matters of indifference. [“Which stood] only in meats and drinks, and divers washings.” “Thou hast drunk this,” he says: and yet nothing has been ordained concerning drink, but he said this, treating them as trifles.
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sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 39
… For those persons, hawking about a venal hypocrisy, fear lest shorn sanctity be held cheaper than long-haired; because forsooth he who sees them shall call to mind those ancients whom we read of, Samuel and the rest who did not cut off their hair.
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.23
… “The priest,” says He, “shall not enter where there is any dead person; and for his father he shall not be defiled” ; as well as that in Numbers, which relates to the (Nazarite) vow of separation; for there he who devotes himself to God, among other things, is bidden “not to come at any dead body,” not even of his father, or his mother, or his brother.
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Origene † 254 d.C. Origen Against Celsus 4.34
… And yet we know them from no other source than the sacred books of the Jews! Moreover, the phrases, “the God of Israel,” and “the God of the Hebrews,” and “the God who drowned in the Red Sea the king of Egypt and the Egyptians,” are formulæ
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sant'Atanasio di Alessandria † 373 d.C. On the Incarnation of the Word 25-2
… 5. But if the Gentiles are honouring the same God that gave the law to Moses and made the promise to Abraham, and Whose word the Jews dishonoured,—why are they ignorant, or rather why do they choose to ignore, that the Lord foretold by the Scriptures has shone forth upon the world, and appeared to it in bodily form, as the Scripture said: “The
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Hebraice, cum separaverint, vel mirificaverint se ad vovendum, id est cum voverint votum Nazaraei, ut separent se a communi hominum consuetudine et vivendi ratione (quod quid novum et mirum est), et consecrent se Domino. Sanctificatio ergo hic significat separationem a communi hominum vita, et abstinentiam a vino et sicera, id est potu omni qui inebriare potest, idque ad honorem et cultum Dei, a qua separatione Nazaraeus, id est separatus, dicitur. De quo plura vers. 7.
Nazaraei apud Judaeos erant viri religiosi, qui, ut liberius vacarent legi et meditationi rerum divinarum, aliorum commercio se abdicabant, vel semper, vel ad tempus, et Domino se totos dedebant; vel qui, cum profusius vino et reliquis deliciis usi fuissent, postea abstinentiae et severioris vitae generi se mancipabant, ut corpus affligerent. Hi erant Nazaraei paenitentes; priores erant quasi Nazaraei contemplantes. Ita Vatablus. Porro Nazaraei erant duplices: quidam enim habebant votum perpetuum, ut Samuel, I Reg. xxviii, et Samson, Judic. xiii, 7; alii ad certum tempus, quod non erat lege definitum, sed unusquisque pro sua devotione tempus sibi praefiniebat. Talis Nazaraeus fuit S. Paulus, Act. xxi, 23.
Nota, nezer significat primo, separationem; secundo, consecrationem; tertio, coronam; quarto, caesariem sive comam instar coronae, quae Deo consecrabatur. Hinc a nezer deductum nazir, id est Nazaraeus, significat primo, separatum Deo; secundo, consecratum; tertio, coronatum; quarto, caesarem sive comatum.
Allegorice, Rupertus haec omnia accommodat Christo, de quo Matth. ii, vers. ult., per Prophetas praedictum dicitur: «Quoniam Nazaraeus vocabitur;» quod exponens S. Hieronymus: Nazaraeus, ait, sanctus interpretatur. Sanctum autem Dominum futurum omnis Scriptura commemorat, ejusque sanctitatem Nazaraei hi omnes, et nominatim Joseph patriarcha, Genes. xlix, 26, et Samson, Judic. xiii, 5, praesignarunt: cujus symbolo in Nazareth educatus est Christus, Dei providentia per hoc significante, quod ipse vita et moribus esset Nazaraeus; idque fuse probat Leo Castrius in cap. xi Isai. vers. 1, tum ex aliis, tum ex eo quod Evangelistae Nazarenus semper scribant per litteram zeta, quae respondet Hebraeo zain, qua littera scribuntur hi nostri Nazaraei. Si enim Nazarenus a netser, Isai. xi, 1, id est flos vel surculus, deduceretur, ut multi volunt, tunc non scriberent Nazarenus per z, sed per litteram s. Netser enim ibi per tsade scribitur, quae littera semper a scriptoribus sacris vertitur per s, nunquam per z; sed de hac re exactius agendum est Matth. ii.
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Hebraice, residuum uvarum, id est, quod ab uvis jam pressis postea vel aqua madefactis, vel coctis, reliqui humoris exprimitur. Nil enim tale comedere aut bibere poterant Nazaraei.
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Id est ne acinum quidem uvae, seu nihil omnino quod uvae est, comedent. Hoc enim significat haec phrasis Hebraeorum. Similis est cap. viii, vers. 4, in Hebraeo, et Genes. cap. xiv, vers. 23, ubi dicitur: «A filo subtegminis usque ad corrigiam caligae,» id est, ne filum quidem aut corrigiam accipiam ex omnibus quae tua sunt. Hinc patet Nazaraeos non potuisse comedere uvas passas et siccas.
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Scilicet ad radendum vel ad tondendum crines Nazaraei. Usque ad completum diem, quo Domino consecratur. — Hebraice, usque dum impleantur dies, quibus separavit se Domino. Sanctus erit crescente caesarie capitis ejus, — q. d. Nazaraeus erit et cognoscetur, si secundum hoc meum praeceptum sinat promissam excrescere comam. Jussit Deus Nazaraeum alere crines, partim ut hoc signo ostenderetur eum a cultu, aeque ac a deliciis corporis separatum esse, partim ut eos in termino voti sui Domino daret.
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Non ibit ad funus mortui, ne quidem patris aut matris. Qua in re Nazaraei perfectiores erant communibus sacerdotibus; hi enim poterant interesse funeri patris, matris, fratris et sororis, atque aequantur summo Pontifici, qui nec patris nec matris funus adire poterat, Levit. xxi, 11.
Apud Hebraeos contaminabatur aliquis super mortuo tripliciter: primo, si tangeret cadaver aut ossa, etiam reperta in agro; secundo, si iret ad exequias plangentium mortuum, aut si esset in domo in qua jacet mortuus, vel agens animam, ait Abulensis. Tertio, si aliqua ejus vasa contingeret, ut patet Numer. xix, 10 et seq.
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Q. d. Quia coma intonsa super caput ejus est, quae ostendat illum Domino esse separatum, coronatum et consecratum; et in hac caesarie sive coma videtur praecipua, et a qua maxime dignoscebantur et denominabantur, fuisse Nazaraeorum caeremonia. Unde sequitur:
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Id est, polluetur ejus consecratio, quae maxime apparet in caesarie capitis; ideoque ne capilli hi Nazaraeorum quasi sacri postea profanarentur, finito voto, Domino cui consecrati erant, comburebantur, ut patet vers. 18.
Tropologice Rabanus et Cyrillus, lib. XVI De Adoratione, in Nazaraeis putant abstinentium continentiumque vitam signari. Qui ergo vult Deo se magno voto, id est perfectae justitiae vita consecrare, hic a vino et sicera, id est omni re quae perturbare potest, animum abducat. Haec autem sunt sensus mundanus, terrenae cupiditates, sollicitudines carnis, vanae distractiones. Alat comam capitis, id est mentem non habeat nudam, sed divinis cogitationibus et scientia comptam. Ad patrem et matrem non ingrediatur, id est abdicet carnalem amorem, et sanguinis conjunctioni praeferat Deum.
Quare Nazaraei Religiosorum nostrorum vitam praesignarunt, uti docet S. Gregorius Nazianzenus, orat. in laudem S. Basilii, S. Gregorius, lib. XXXII Moral. cap. xvii, Innocentius citatus cap. iv, 49, D. Thomas, II II, Quaest. CLXXXVI, art. 6. Religiosi ergo sunt veri Nazaraei, id est separati a communi hominum vita, itemque coronati in capite quasi Reges et Caesares, tam coeli quam terrae, de quibus dicitur, Thren. IV: «Candidiores Nazaraei ejus nive, nitidiores lacte, rubicundiores ebore antiquo, sapphiro pulchriores.» In nive et lacte significatur Religiosorum castitas; in ebore antiquo jugis et fortis obedientia; in sapphiro, qui coelestis est coloris, paupertas quae spem in solum Deum defigit. Hinc vers. 21, Nazaraeatus vocatur status perfectionis et sanctificationis, scilicet legis veteris: sicut Religio in lege nova status est perfectionis, non acquisitae (hic enim est Episcopatus), sed acquirendae per tria vota. Nam, ut ait Eusebius Emissenus: «Religiosus debet esse neglector quietis, fugax voluptatis, appetitor laboris, patiens abjectionis, impatiens honoris, pauper in pecunia, dives in conscientia, humilis ad merita, superbus ad vitia.» Unde plane aberrant quidam ad Religionem conversi, «qui, ut ait B. Prosper De Vita contemplativa, ex pristinis moribus nihil abjiciunt, quia scilicet non mutantur mente, sed veste; non actu, sed habitu; non opere, sed sermone. In Religione enim seculariter vivunt, opinionem virtutis pro virtute quaerunt, praedicant magna nec faciunt, accusant vitia nec deponunt, publice sibi displicere simulant quod occulte committunt.»
Secundo, sicut Nazaraei, ita et Religiosi vino, omnique eo quod mentem turbare vel inquinare potest, abstinere debent. Audiant ipsi S. Hieronymum Paulinum monachum instituentem: «Sit vilis et vespertinus cibus, olera et legumina; interdum pisciculos pro summis ducas deliciis: qui Christum desiderat, et illo pane vescitur, non quaerit magnopere de quam pretiosis cibis stercus conficiat.» Et infra: «Nihil in te mediocre esse contentus sum, totum summum, totum perfectum desidero.» Tertio, Nazaraei etiam acinis abstinere debebant, ne videlicet ab acinis ad uvas, ab uvis ad vinum transirent: ita Religiosi omnem, etiam minimam et remotam occasionem gulae et peccati praescindere debent. Nam, ut recte ait Glossa in illud Job xxxi, Pepigi foedus cum oculis meis: «Visum sequitur cogitatio, cogitationem delectatio, delectationem consensus, consensum opus, opus consuetudo, consuetudinem necessitas, necessitatem desperatio, desperationem damnatio.» Audiant Religiosi, audiant Ecclesiastici, quid efficiat minimorum canonum et ordinationum neglectus, S. Antoninum docentem, II part. Histor., tit. XV, § 2, postquam de Religionibus multis egit: «Praefatae, ait, Religiones, quae cum magno fervore et vitae sanctimonia initium habuerunt, minima negligentes traditionum paternarum, in processu temporis paulatim defluxerunt et exinanitae sunt, usque ad fundamentum in eis, vota scilicet substantialia; sed miseratione divina a septuaginta annis pullulantes, refloruerunt in paucis se reformantibus ad vitam regularem.» Audiant S. Anselmum, epist. 6 ad Monachos: «Certissimum, ait, est, quod in multis Ecclesiis experimento didicimus, quia in monasterio, ubi minima districte custodiuntur, ubi rigor monachorum inviolabilis permanet, ibi pax inter fratres, et in capitulo proclamationes conquiescunt. Ubi vero minimi excessus negliguntur, ibi totus Ordo paulatim dissipatur et destruitur. Si ergo de virtute in virtutem vultis ascendere, semper timete in singulis minimis Deum offendere.» Merito ergo Religiosos et Religiosas monet S. Gregorius Nazianzenus, orat. De fuco, dicens: «Illud velim ne ignores rugam unam tibi turpiorem esse quam maxima vulnera iis qui in mundo vivunt; neque enim tam notabilem ac conspicuam in sordidis, quam in puris unius coloris vestibus, labes aliqua foeditatem habet.»
Quarto, Nazaraeus non poterat lugere mortuum, etiam patrem vel matrem: ita Religiosi omnes carnales affectus erga parentes truncare debent, et audire illud Christi, Matth. viii, 22: «Sequere me;» et: «Dimitte mortuos sepelire mortuos suos;» et illud Psalm. xliv: «Audi, filia, et vide, et inclina aurem tuam, et obliviscere populum tuum et domum patris tui, et concupiscet rex decorem tuum.» Quinto, Nazaraeus polluebatur etiam ex sola praesentia cadaveris: ita Religiosus ab omni peccato remotissimus esse debet, de quo plura vers. 9. Sexto, Nazaraei sanctificatio maxime sita erat in caesarie nutrienda. Haec autem mystice est sanctarum cogitationum germinatio, quibus homo sanctus efficitur; hasce autem fovent et nutriunt Religiosi.
Septimo, si contingeret Nazaraeum pollui super mortuo, caesaries ejus quasi polluta radebatur, ut nova succresceret: ita Religiosi, si cogitationes et affectus eorum aliqua peccati labe inquinentur, mox eas amputant, et alias sanctas de novo accersunt. Octavo, si pollueretur Nazaraeus, dies praeteriti Nazaraeatus irriti censebantur, cogebaturque de novo tempus voti inchoare; gaudet enim Deus maxime continua societate. Ita Religiosus, si lapsus sit in negligentiam aut aliud peccatum, iterum novo conatu, ac si nihil antea egisset, viam virtutis arripere debet, ac dicere cum Psalte, Psal. lxxvi: «Dixi: Nunc coepi.»
Nono, peracto voti tempore radebatur Nazaraeus, capillique in altari holocausti cremabantur; quo significabatur, ait Gregorius, lib. II Moral. cap. xxxix, «tunc nos ad perfectionis summam pertingere, cum sic deteriora vitia superamus, ut etiam cogitationes superfluas a mente resecemus, quas nimirum sacrificii igne concremare, est eas flamma divini amoris incendere, ut cor Religiosum totum Dei amore ardeat.» Tuncque Nazaraeus se offerebat primo, hostiam pro peccato, quae significat plenam peccatorum remissionem, quam Religiosi in ingressu Religionis percipiunt. Unde et a S. Hieronymo, epist. ad Demetriadem, et a S. Bernardo, lib. De Praecepto et dispensatione, cap. xxiii, et aliis, Religionis ingressus vocatur secundus baptismus; secundo, hostiam pacificam, quae significabat Deum Religiosorum precibus facile placari et annuere; tertio, holocaustum, quod significabat Religionem non esse aliud quam holocaustum, uti docet D. Thomas, II II, Quaest. CLXXXVI, art. 7, quia sicut in holocausto tota hostia cremabatur, ita Religiosus nihil habet quod Deo non offerat. Nam externas opes offert per votum paupertatis, bonum corporis offert per votum castitatis, bonum animae offert per votum obedientiae. Denique, ut religioni nullum genus sacrificii desit, ipsa quoque illustrissimum est martyrium. Nam, ut ait S. Hieronymus in Epitaphio Paulae, «devotae mentis immaculata servitus quotidianum est martyrium;» et S. Bernardus, serm. 1 in festo omnium Sanctorum: «Vere, ait, martyrii genus est paupertas voluntaria.»
Audi qualia sint munia et martyria monachi, ex S. Hieronymo ad Rusticum: «In monasterio, ait, hic te silentium, ille doceat mansuetudinem; non facias quod vis; comedas quod juberis, vestiare quod acceperis; operis tui pensum persolvas, subjiciaris cui non vis; lassus ad stratum venias, ambulansque dormites, et necdum expleto somno surgere compellaris. Dicas psalmum in ordine tuo, in quo non dulcedo vocis, sed mentis affectus quaeritur; servias fratribus, hospitum laves pedes, passus injuriam taceas, praepositum monasterii timeas ut dominum, diligas ut patrem; credas tibi salutare quidquid ille praeceperit, nec de majorum sententia judices, cujus officium est obedire et implere quae jussa sunt; feminae nomen tuum noverint, et cultum tuum nesciant; multo tempore disce quod doceas, nec credas laudatoribus tuis, imo irrisoribus.» Haec et plura Viegas in Apocal. ix, 2, sect. 11. Vide et Hieronymum Platum, De Bono status religiosi, lib. II, cap. xix, et cap. xii et xv.
Sin autem mortuus fuerit subito quispiam coram eo, polluetur caput consecrationis ejus. — Cur hoc? Respondet Lyranus, ut Nazaraeus ejusmodi mortem suis peccatis attribueret. Tanta enim debet esse humilitas in viro religioso, ut quidquid mali contingit, suis peccatis attribuat. Secundo, Viegas supra: Censetur, ait, Nazaraeus pollutus, si quis coram eo moriatur, quia existimari poterat ipse esse ejus interfector; ut significaretur viro religioso vel ipsam mali speciem ac praesumptionem, etiam expertem culpae, omnibus modis fugiendam esse, juxta illud 1 Thessal. v: «Ab omni specie mala abstinete vos.» Tertio et plane genuino, Abulensis: Polluebatur, ait, Nazaraeus, si quis coram eo moreretur, quia ipse debebat immunis esse ab omni contaminatione; erat enim largiter sanctissimus, in mortuis autem illa lege maxima erat contaminatio. Unde perinde si in Nazaraeum casu cadaver aliquod, vel ossa mortui incidissent, aut si ipse casu in domum mortui delapsus aut delatus fuisset, pollutus fuisset, idque ut per hoc significaretur virum religiosum ab omni peccato (hujus enim typus erat cadaver), etiam casuali et subreptitio, etiam alieno, remotissimum esse debere.
Quod radet illico in eadem die purgationis suae, et rursum septima — die radet caput, idque ad majorem munditiem. Verum Hebraei et Vatablus putant non primo, sed septimo die tantum radendum fuisse caput Nazaraei; hoc enim innuunt Hebraica, quae sic habent: Radet caput suum in die purgationis suae, in die septima radet illud. Sed noster Interpres sagaciter intellexit, more Hebraeo subaudiri copulam «et,» q. d. Et in die septima radet illud. Nec enim verisimile est Nazaraeum in sua pollutione permansisse usque ad septimum diem, sed illico purgari et radi debuisse, illudque satis innuit Hebraeum vav, id est «et,» quod Noster recte vertit «illico»; sic enim habent Hebraea, et polluetur et radet, id est mox ut pollutus fuerit, radet.
Haec rasio tantum facienda erat a Nazaraeo temporali: nam perpetuus nunquam radebatur, quomodocumque pollueretur, ac consequenter nec offerebat turtures vel pullos columbarum ad sui expiationem, uti docet Abulensis, Quaest. XI in cap. xiii Judicum. Omnia enim hoc cap. praescripta tantum spectant Nazaraeum, qui talis est ad certum tempus, ut patet vers. 4, 5, 6, 13 et 18.
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Id est in introitu tabernaculi testimonii. Ita Hebraea, Chaldaea, Septuaginta. Tabernaculum ergo hic dicitur foedus metonymice: quia signum erat foederis inter Deum et populum per Mosen initi.
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«Faciet,» id est sacrificabit et jugulabit; carnes vero ejus cedent sacerdoti. Nam in sacrificio pro peccato adipes tantum adolendi et cremandi erant juxta legem Levit. vii, 1. In turture autem et columba nullus est adeps; ergo solus eorum sanguis Deo libandus et effundendus erat. Quia peccavit super mortuo, — quia contaminatus est super mortuo, puta quia pollutus est ex funere mortui. Peccatum enim hic significat non culpam, sed immunditiem legalem. Vide dicta Levit. xv, 15.
Sanctificabitque caput ejus in die illo, et consecrabit Domino dies separationis illius, — Hebraice, dies Nazaraeatus illius, id est ex eo tempore incipiet rursus numerare tempus Nazaraeatus illius, sive tempus quo voverat alter se fore Nazaraeum, q. d. Sacerdos restituet hac lustratione caput Nazaraei pristinae sanctitati et consecrationi, ut ab illa die lustrationis rursum incipiant dies voti et consecrationis ejus: nam primi dies per pollutionem secutam facti sunt irriti.
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Cum dies, quos ex voto decreverat, complebuntur, adducet (supple sacerdos: hic enim est minister tabernaculi et omnium rerum sacrarum) eum (Nazaraeum) ad ostium tabernaculi foederis, — ut pro eo offerat omne, id est triplex, genus sacrificii, scilicet «agnum in holocaustum, arietem in hostiam pacificam, et ovem pro peccato» — non certo aliquo et determinato, sed pro peccato, id est pro peccatis in genere, si quae ante, praesertim in Nazaraeatu suo, admisit. Ita Abulensis.
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Canistrum quoque panum azymorum, qui conspersi (id est subacti) sint oleo (cum farina pinseretur et subigeretur), ac libamina singulorum, — quae praescribuntur cap. xv, 4.
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Tunc radetur Nazaraeus ante ostium tabernaculi foederis, etc., tolletque (sacerdos) capillos ejus, et ponet super ignem. — Comburuntur capilli Nazaraei in honorem Dei, tanquam ei jam ante sacri et consecrati: per capillos enim, qui sunt velamen capitis, significabatur caput ipsum Nazaraei Deo esse consecratum; cumque caput ipsum sine interemptione hominis Deo offerri et comburi non posset, hinc loco capitis capilli Deo dati et combusti sunt, ut hoc symbolo «perfectionem devotionis suae Domino consecrarent,» inquit Isidorus. Pari modo Gentiles capillos suos diis, id est daemonibus, dedicasse, cum se iis offerebant, testatur Theodoretus in cap. xix Levit. Quaest. xxviii, et Cyrillus, lib. xvi De Adoratione. Aliter haec mystice, uti dixi vers. 7, accipit S. Gregorius, lib. II Moral. cap. vi, et Rupertus, scilicet capillos significare superfluas et praesumptuosas cogitationes, ideoque eos juberi comburi et absumi ad honorem Dei.
Porro a Nazaraeis coepisse usum tonsurae Ecclesiasticae docet Isidorus, De Divin. Offic.: «Hujus, inquit, exempli (Nazaraeorum) usus ab Apostolis introductus est, ut qui divinis cultibus mancipati, Domino consecrantur, quasi Nazaraei, id est sancti Dei, crine praeciso innoventur; ut hoc signo et religione vitia resecentur, et criminibus carnis nostrae, quasi crinibus exuamur, expoliantes nos veterem hominem cum actibus suis: quam renovationem in mente oportet fieri, sed in capite demonstrari, ubi ipsa mens noscitur habitare; quod vero detonso capite superius, inferius circuli corona relinquitur, sacerdotium regnumque Ecclesiae in eis existimo figurari. Hinc et tiara apud veteres constituebatur in capite sacerdotum, quia vos estis genus electum, regale sacerdotium.» Cujus et alia datur causa, nimirum ob jugem memoriam spineae coronae Christi: idque ab Apostolis factitatum, et Ecclesiae traditum certa assertione docet Beda, lib. V De Gest. Anglor. cap. xxii: «Neque, ait, ob id tantum in coronam attondemur, quia attonsus ita est Petrus, sed quia Petrus in memoriam Dominicae passionis ita attonsus est: idcirco et nos, qui per eamdem passionem salvari desideramus, ipsius passionis signum cum illo in vertice gestamus. Sicut ergo fideles signum crucis gestant in fronte, contra malignos spiritus, et ut doceantur se carnem cum vitiis crucifigere debere: ita clerici et monachi gerunt formam coronae, quam Christus in passione sua spineam portavit in capite, ut spinas ac tribulos peccatorum nostrorum portaret, id est exportaret, et auferret a nobis: ut ipsi se irrisiones et opprobria pro Christo libenter ac prompto animo sufferre, ipso etiam frontispicio doceant; ut coronam vitae, quam repromisit Deus diligentibus se, semper se exspectare, proque hujus perceptione, et adversa mundi et prospera contemnere designent.» Haec et plura Beda, atque Albinus Flaccus, De Divinis Officiis.
Monachis vero jam a tempore S. Dionysii Areopagitae, ut ipse testatur Eccl. hierar. part. II, III, caput radi consuevit: capitis enim abrasio monitio est et symbolum, primo, lugentis et maerentis hominis; secundo, casti et «ornatu pudicitiae inornati,» ut ait S. Paulinus, epist. 7; tertio, terrena contemnentis, et coelestia meditantis. Plura vide apud Baronium anno Christi 58.
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Sanctificata (id est elevata, et oblata Deo) sacerdotis erunt, sicut pectusculum (ita) et femur, — armus dexter, uti habent Hebraea; hic enim armus, uti et pectusculum, in hostiis pacificis cedebant sacerdoti, eique ex hostia separabatur, uti patet Levit. vii, 31 et 32.
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Ista est lex Nazaraei, cum voverit oblationem suam Domino, tempore consecrationis suae, — cum scilicet voverit Nazaraeatum, seu esse Nazaraeus, et per consequens cum voverit oblationem faciendam in fine voti, quam ego hic Nazaraeis praescripsi: voverit, inquam, eam in die consecrationis, id est in die qua se Deo consecravit, coepitque esse Nazaraeus. Exceptis his quae invenerit manus ejus (q. d. Offeret hostias jam vers. 14 praescriptas, praeter eas, quas sponte offerre voluerit, juxta opes et facultates suas; idque) ad perfectionem sanctificationis suae. — Hebraice, juxta legem Nazaraeatus sui, quae videlicet spectat perfectionem ejus in sanctitate status illius temporis, puta veteris Testamenti.
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Loquere Aaron et filiis ejus: Sic benedicetis filiis Israel: Benedicat tibi Dominus, — id est det tibi Dominus copiam omnium bonorum temporalium et spiritualium; hoc enim significat benedictio apud Hebraeos.
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Hebraice, Illuminet Dominus faciem suam super te, id est benignum, hilarem, propitium, liberalem se Deus ostendat tibi. Hoc enim significat lux et illuminatio in Scriptura, ut Psalm. xcvi, 11: «Lux orta est justo, et rectis corde laetitia;» et Psalm. xliv, 4: «Nec enim in gladio suo possederunt terram, et brachium eorum non salvavit eos, sed dextra tua et brachium tuum, et illuminatio vultus tui, quoniam complacuisti in eis.» Secundo, melior magisque genuinus sensus est, q. d. Dominus sit tibi instar lucis et lucernae, ut dirigat omnes actus tuos. Id ita esse patet ex eo quod Psalm. lxvi, 1, ubi hae benedictiones iterantur, cum dixisset Psaltes: «Illuminet (Deus) vultum suum super nos,» mox illud explicans subjungit: «Ut cognoscamus in terra viam tuam.» Unde et Psalm. iv, 7, dicitur: «Signatum est super nos lumen vultus tui, Domine,» q. d. Lucerna rationis et fidei in nobis accensa est a lumine tuo divino, o Domine. Simili sensu dicitur Psalm. xvii, 29: «Quoniam tu illuminas lucernam meam, Domine;» et Psalm. cxviii, 135: «Faciem tuam illumina super servum tuum, et doce me justificationes tuas;» et Luc. i, 79: «Illuminare his qui in tenebris et in umbra mortis sedent, ad dirigendos pedes nostros in viam pacis;» et Psal. lxxxix, vers. ult.: «Sit splendor Domini Dei nostri super nos, et opera manuum nostrarum dirige super nos.»
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Q. d. Consoletur Dominus, adjuvet et protegat te. Metaphorice Deo tribuitur vultus conversio, uti et aversio, significans opem ejus praesentem, uti aversio significat ejus derelictionem. In hac sacerdotum benedictione, ait Rabanus, tripliciter formata, tertio inditum et repetitum est nomen Domini, ut SS. Trinitas, ex qua, per quam, et in qua sunt omnia bona, significetur: unde et jam apud Christianos, et Ecclesiastica benedictio per nomina personarum SS. Trinitatis confertur, dicendo: Benedicat vos omnipotens Deus, Pater, et Filius, et Spiritus Sanctus; vel: ut Deus sit in corde tuo, et in ore, ut rite annunties ejus Evangelium, in nomine Patris, et Filii, et Spiritus Sancti.
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Hebraice, et ponent nomen meum super filios Israel, scilicet illud super eos invocando; unde Vatablus et Hebraei sic exponunt, q. d. Cum benedicent sacerdotes filiis Israel, adjungent benedictioni suae nomen meum tetragrammaton.
Et ego benedicam eis. — Nota hic efficaciam et effectum benedictionis sacerdotalis, etiam in lege veteri. Promittit enim hic Deus se benedictionem hanc exauditurum, ac reipsa praestiturum, atque benedicturum, id est benefacturum populo ita a sacerdote benedicto. Ita benedictio parentum, maxime moribundorum, data filiis olim erat efficax, ideoque avide a filiis expetebatur, ut patet in benedictione Isaaci, Gen. xxvii, et Jacobi, Gen. xxix, et Mosis, Deut. xxxi. Et hoc est quod ait Sapiens, Eccli. iii, 11: «Benedictio patris firmat domos filiorum; maledictio autem matris eradicat fundamenta.» Quid mirum ergo, si benedictio sacerdotum novi Testamenti sit efficax? praesertim si ea fide et devotione petatur et suscipiatur, qua par est. Unde veri Catholici religiose eam petere et excipere solent. Ita Angli plerique, etiam nobiles, ingrediente domum sacerdote, se cum tota familia in terram prosternunt, ab eoque benedictionem supplices efflagitant. Ita a S. Patribus et Anachoretis olim Christiani, etiam principes, benedictionem postulabant, magnumque ejus fructum experiebantur. Ita denique Christus summus sacerdos, ascendens in coelum suis benedixit, Luc. cap. ult. vers. 51. Plura de hac Pontificum benedictione dixi Eccli. xxxvi, 19.
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SANABALLAT (EBR. SANBALLAT, IN ACCADICO SIN-UBALLIT « [IL DIO] SIN DIEDE LA VITA »)
mezzo di gente prezzolata (Num. 6, 1-14), ma sempre senza esito. …
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Potevano essere naz ree anche le donne (Num. 6, 2),
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Consisteva nella pratica di un voto (ebr. nedher, dalla radice protosemitica ndr, da cui deriva pure nāzīr) di astinenza, per motivo religioso (cf. l'espressione completa « nazireo di [votato a] Dio »: Iudc. 13, 5, 7; 16, 17; Eccl. 6, 13 [ebr.]) e da bevanda alcooliche (compresa la stessa uva: Num. 6, 3); dal taglio dei capelli, considerato una raffinatezza; inoltre il nazireo doveva con particolare impegno evitare le impurità rituali, specialmente il contatto di un cadavere.
6:7
… 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, 6). Taluni animali sono impuri per natura (Lev. 11, 10 sgg.). …
6:10
… erano quelli prescritti per la consacrazione dei leviti, dei sacerdoti e del sommo sacerdote [Lev. 8]; per la purificazione dopo il parto [ibid. 12, 6-8]; per l'iniziazione dei nazarei [Num. 6, 14-16] e per la loro purificazione da contatto di cadavere [ibid. 6, 10 sgg.]; per la purificazione dalla lebbra [Lev. 14, 19 sgg.]; e per le varie purificazioni legali); altri volontari o di devozione privata (per ringraziare Dio di un beneficio segnalato, …
6:12
« pacifico » (Lev. 3, 7-11) e « per il peccato » (Lev. 4, 32 [hēbhes: Volg. de pecoribus]. 35). In tutte le feste e per quasi ogni genere di sacrificio (v.) la Legge mosaica prescriveva l'immolazione di agnelli (cf. Gen. 4, 3-4; Num. 6, 12; I Sam. 7, 9; I Reg. 8, 63, ove è usato il termine generico sōn: 120.000; ecc.). …
6:14
Il termine proprio ebraico è hēbhes (Settanta ἀμνός) col femminile kibhsāh (ἀμνός, Volg. agna; Num. 6, 14), o più raramente kēsebh e kisbāh (metatesi). …
Tra gli olocausti privati, alcuni erano obbligatori (tali erano quelli prescritti per la consacrazione dei leviti, dei sacerdoti e del sommo sacerdote [Lev. 8]; per la purificazione dopo il parto [ibid. 12, 6-8]; per l'iniziazione dei nazarei [Num. 6, 14-16] e per la loro purificazione da contatto di cadavere [ibid. 6, 10 sgg.]; per la purificazione dalla lebbra [Lev. 14, 19 sgg.]; e per le varie purificazioni legali); altri volontari …
6:23
ARONNE (EBR. 'AHĀRĀN, DI ETIMOLOGIA INCERTA)
… La «benedizione» in nome di Dio (Num. 6, 23-27) è riservata ad A. e ai suoi figli, quale prerogativa sacerdotale (Gen. 14, 18 sg.; Deut. 10, 8; 21, 5).
… « Mettevanno il nome di Jahweh sui figli di Israele » benedicendoli con il triplice auspicio di divina custodia, grazia, salvezza-pace (Num. 6, 23-27). « Segregati » da Dio dal popolo d'Israele, « segregato » da tutti i popoli (Lev. 20, 24. 26; Deut. 14, 2; 26, 18 sg.), erano i mediatori della « santità ». Ad essi, e mediante …
6:26
ŠĒMŌNEH 'EŠRĒH («DICIOTTO», SOTTINTESO BĒRĀKHŌTH «BENEDIZIONI»)
… Gerusalemme»; 15ª b. Dāwīdh «pr. per (il regno della casa di) David»; 16ª tēphilāh «preghiera» (di domanda); 17ª ābhōdhāh «servizio» (di Dio); 18ª hōdhāh «ringraziamento»; 19ª b. hōhānīm «pr. dei sacerdoti» (echessante la fine della benedizione sacerdotale [Num. 6, 26 sg.]). …
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.