Deuteronomy 23
1 He that is wounded. What is here delivered respecting those who are mutilated, and who are bastards, has a similar object; lest the Church of God should be onctaminate by foul stains, and thus religion should lose its honor. Moses rejects from the congregation of the faithful two sorts of men, viz, eunuchs and bastards. But, before we treat of the subject itself, the definition of the words is to be considered. The first question is, that it is to enter into the congregation; the second, what it is to be wounded in the stones; the third, who are the ממזרים, mamzerim, which we have translated bastards, ( spurios ). Many understand that both are rejected from the church, lest they should undertake any public office in it; others, lest they should marry wives of the seed of Abraham; because it would not be fair that women should be thrown away upon bastards, (Lat, mamzeris;) and it would be absurd that those who were created to multiply God’s people, should marry impotent persons, ( effoeminatis ). But both these opinions appear to me to be tame. For what is afterwards added respecting certain foreign nations cannot be so taken, that no government or dignity should be entrusted to them; besides, by “the congregation of the Lord,” the purity and holiness of religion is sufficiently expressed. I do not doubt, then, but that Moses prohibits those who are defiled by these two stains from communicating in the sacrifices. For although they were circumcised as well as the rest of the chosen people, still God would have them bear this mark of their disgrace, that they might be an example to others, and that the people might be more diligent in preserving themselves from all pollution. This, then, is to be concluded that the privilege which was peculiar to the legitimate Israelites, was to be denied them of being participators and associates ▼▼ “
Et d’entrer au parvis pour faire service solennel a Dieu;” and to enter into the court to perform solemn service to God —
Fr. in the sacrifices. As to the wounded testicles, the Jews dispute more curiously, in my opinion, that the subject warrants, and after all miss the right meaning. For God intended nothing else than to exclude from the congregation of His people, wherever holy assemblies were held, those who were mutilated or defective in the genital organs; although by synecdoche, He comprehends more than are specified. Finally, by condemning this external bodily defect He commends the excellency of His people that they may remember themselves to be His chosen property, not that they should pride themselves upon it ▼▼ “
Mais afin de se maintenir en sa grace par sainetete de vie;” but that they might keep themselves in His favor by holiness of life—
Fr. but that the holiness of their life may correspond with such high nobility. 2. A bastard shall not enter. All agree that by the word
ממזר,
mamzer, a bastard is signified, who is born of an uncertain father; but they take it in different ways, For some extend it to all bastards who spring from fornication, whilst others imagine that it refers to those only whose origin is doubtful, and who are called
vulgo geniti; viz, whose mothers, in their base and common prostitution of themselves, have brought it about by their gross licentiousness, that their children should be born from this monstrous medley, as it were. This second opinion I approve of most. But, by this symbol God would admonish the seed of Abraham how exalted was its dignity, as being separate from the polluted heathen. Meanwhile, He would not altogether exclude these unhappy persons from the hope of salvation, although, by no fault of their own, they were unable to give the name of their father; but He only humbled them by a temporal punishment, and desired that their example should be profitable to others.
Another Supplement as to
the general Purification of the People
▼▼ Added from
Fr., “
Autre dependence de la purgation generale du peuple."
Numbers 19
| Numbers 19:1-22 |
| 1. And the LORD spake unto Moses and unto Aaron, saying, | 1. Loquutus est insuper Jehova as Mosen et Aharon, dicendo: |
| 2. This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke: | 2. Hoc est statutum Legis quod praecepit Jehova, dicendo, Alloquere filios Israel, ut afferant ad te vaccam rufam perfectam, in qua non sit macula, super quam non ascenderit jugum. |
| 3. And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face: | 3. Et dabitis eam Eleazar sacerdoti, qui educet eam extra castra, et mactandam curabit ante se. |
| 4. And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times: | 4. Capietque Eleazar sacerdos de sanguine ejus digito suo, et sparget e regione faciei tabernaculi conventionis de sanguine ejus septera vicibus. |
| 5. And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn: | 5. Postea comburendam curabit vaccam in oculis suis: pellem ejus, ct carnem ejus, et sanguinem ejus una cum fimo ejus comburet. |
| 6. And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. | 6. Tunc accipiet sacerdos lignum cedrinum, et hyssopum, et coccum vermiculi, projicietque in medium combustionis vaccae. |
| 7. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even. | 7. Et lavabit vestes suas sacerdos, lavabit quoque carnem suam aqua, et postea ingredietur castra, immundusque erit sacerdos usque ad vesperam. |
| 8. And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. | 8. Ille quoque qui combusserit eam, lavabit vestimenta sua aqua, lavabit et carnem suam aqua, immundusque erit usque ad vesperam. |
| 9. And a man that is clean shall gather up the ashes of’ the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin. | 9. Colliget autem vir mundus cinerem illius vaccae, et ponet illum extra castra in loco mundo: eritque congregationi filiorum Israel in custodiam in aquam separationis: nam expiatio est. |
| 10. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever. | 10. Et lavabit qui collegerit cinerem vaccae vestimenta sua, immundusque erit usqu,e ad vesperam: et erit filiis Israel et peregrino qui pere-grinatur in medio eorum, in statutum perpetuum. |
| 11. He that toucheth the dead body of any man shall be unclean seven days. | 11. Qui tetigerit cadaver omnis animae hominis, immundus erit septem diebus. |
| 12. He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean. | 12. Ipse purificabitur eo die tertia, et die septima mundus erit: quod si non purificatus fuerit die tertia, die septima non erit mundus. |
| 13. Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him. | 13. Quicunque tetigerit mortuum, animam hominis qui mortuus fuerit, et non fuerit purificatus, tabernaculum Jehovae polluit: et excidetur anima illa ex Israel: quia aqua separationis non fuit aspersa super eum, immundus erit, adhuc immunditia ejus erit in ipso |
| 14. This is the law, when a man dieth in a tent: All that come into the tent, and all that is in the tent, shall be unclean seven days. | 14. Haec est lex, Quum quis mortuus fuerit in tabernaculo, quicunque ingressus fuerit tabernaculum, et quicquid fuerit tabernaculo, immundum erit septem diebus. |
| 15. And every open vessel, which hath no covering bound upon it, is unclean. | 15. Omne item vas apertum super quo non fuerit operculum adjectum, immundum est. |
| 16. And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days. | 16. Quicunque praeterea tetigerit in superficie agri occisum gladio, aut mortuum, aut os hominis, aut sepul-chrum, immundus erit septem diebus. |
| 17. And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel: | 17. Tollentque pro immundo de pulvere combustionis oblationis pro peccato, et ponent super eum aquam vlvam in vase. |
| 18. And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave: | 18. Capiet item hyssopum, et intinget in aquam vir mundus, et sparget super tabernaculum, et super omnem supellectilem, et super animas quae fuerint ibi, ac super eum qui tetigit os illud, vel occisum, vel mortuum, vel sepulchrum. |
| 19. And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even. | 19. Asperget, inquam, mundus super immundum die tertia, et die septima, et mundabit eum die septima: postea lavabit vestimenta sua: lavabit quoque sese aqua, et mundus erit in vespera. |
| 20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he is unclean. | 20. Vir autem qui immundus fuerit, et non purificaverit se, excidetur anima illa medio congregationis, quia sanctuarium Jehovae polluit: aqua separationis non est aspersa super eum immundus est. |
| 21. And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even. | 21. Et erit els in statutum perpetuum: et qui sparserit aquam separationis, lavabit vestimenta sua: quique tetigerit aquam separationis, immundus erit usque ad vesperam. |
| 22. And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even. | 22. Et quicquid tetigerit immundus, immundum erit: et anima quae tetigerit ipsum, immunda erit usque ad vesperam. |
3. An Ammonite or Moabite shall not enter. As God has lately prohibited His people from all connection and alliance with the Canaanitish nations, so He now distinguishes between the aliens, and shews upon what conditions, and whom they might admit (into the Church. ▼ ) The Moabites and Ammonites He altogether rejects; because they not only refused the common rites of humanity to the people, but also took arms against them, and even hired Balaam to curse them. They were the descendants of Lot, and ought to have embraced the children of Abraham as brethren. It was, then, inexcusable barbarity in them to make a violent attack upon those who had voluntarily offered them peace; who had promised by their messengers that they would make their way without injury or wrong; and who finally had besought that a passage might be granted them, provided they honestly paid the price of bread and water; although doubtless God took vengeance rather on their impiety than their cruelty, since they had not only endeavored to make His goodness of none effect, but also to annihilate His faithfulness. Since, therefore, it was not their fault that the Church did not perish, and the effect of His promise fail, whereon the salvation of man was based, and this they had done knowingly and wilfully, no wonder that they were excluded from the Church. 4. And because he hired. ▼▼ A. V. “They hired.”
Malvenda in Poole’s Syn. “
Hebrews et conduxit, nempe Moabita.” Ainsworth’s translation is, “because that they met you, etc., — and
he hired, etc."
Although there was a common reason why both nations should not be admitted, yet the number of the verb seems to be changed designedly, because Balac king of Moab hired Balaam; yet, inasmuch as they conspired together, the same crime is justly imputed to the Ammonites. Herein indeed their detestable impiety especially betrayed itself, that by hiring a mercenary man, to launch the thunders of his curse against the people, they sought to overwhelm God by magical incantations. Nor did they err through ignorance, since they obstinately persevered in their madness until Balaam was confounded from heaven. And on this ground it is expressly stated that he was not “hearkend unto,” but that rather his curses and prayers were “turned into a blessing.” Hence it appears how awful is the vengeance which awaits all who of deliberate malice oppose God’s grace and the welfare of the Church. Thus now-a-days no stone is left unturned by the defenders of the Papacy, whereby they may disturb the course of heavenly doctrine, nay, whereby they may altogether silence the Gospel if they could. Since another reason for this rejection is plainly signified, it is foolish in some to attribute this sentence upon them to their origin, as if the Ammonites and Moabites were excluded from the Church because they sprang from an incestuous connection. 7. Thou shalt not abhor an Edomite. In order that the punishment denounced against the Moabites and Ammonites should be more strongly marked, he commands the Edomites and Egyptians to be admitted in the third generation; the former, because they derived their origin from the same ancestor, Isaac, since they were the descendants of Esau; the latter, because they had been their hosts. For hence it was manifest that the Ammonites and Moabites had been dis-honored on account of their guilt, when not even aliens were thus dealt with. Now, although Esau had cut himself off from the prerogative of believers, yet the door was again opened to his children, provided they returned to their source and origin, and in the humility of faith admitted the primogeniture of Jacob, who had been chosen when their father was passed by or degraded. But what is meant by this inequality of punishment, when the crime was identical? for Edom appeared in arms against Israel before Moab, and compelled them to take their journey by another way. It did not contend with hired imprecations for Israel’s destruction, but since, when humbly entreated on the score of their old relationship, it had not only refused them a passage, but had advanced against them with a great army, it should have been dealt with no less severity than Amalek or Ammon. Besides, being connected to them by a closer of blood, the Edomites were less excusable in their hostility. I find, then, no reason why God shewed greater clemency to them than the others whom He treated more severely; except that He wished to shew that it depends on His own will to chastise more lightly in some the same sins on which He takes more severe vengeance in others; and, inasmuch as all are deserving of utter destruction, He justly retains in His own hand the free right of sparing whom He will. We must here adore His judgments, into the depths of which we cannot penetrate. Nor is this inequality a ground for the noisy cavils of the ungodly, as if He were inconsistent with Himself, and acted in contradiction to the rules of His Law; since in so doing He does not judge in diverse ways, but, condemning all alike, indulges whom He pleases, or remits a part of their punishment. A question may also arise as to the Egyptians, why God lays His people under an obligation to them, because they sojourned in their land. For it was barbarous and inhospitable cruelty in them to oppress the wretched fugitives who had trusted to their good faith. But God here refers to their first reception; as in Isaiah 52:4, where, comparing the Egyptians with the Assyrians, He says that the latter oppressed them like robbers, whilst the former had ruled over them not without a cause, because the people had gone down thither of their own accord. Although, therefore, the Israelites had been unworthily oppressed by their fierce tyranny, still God would have their old kindness acknowledged; since their dearth and famine had been relieved, and the refugees were kindly received, when the inhabitants of Canaan were perishing of hunger.
Deuteronomy 17
| Deuteronomy 17:2-5, 7 |
| 2. If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant, | 2. Si inventus fuerit in medio tui, in una portarum tuarum, quas Jehova Deus tuus dat tibi, vir sire mulier qui fecerit malum in oculis Jehovae Dei tui, ad transgrediendum pactum ejus: |
| 3. And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; | 3. Iveritque et coluerit deos alienos: et adoraverit eos, solem aut lunam, aut universum exercitum coelorum, quod ego non praecepi: |
| 4. And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel: | 4. Et nuntiatum fuerit tibi, audierisque: tune probe inquires: et ecce, si verus et certus fuerit sermo, et facta fuerit abominatio haec in Israel: |
| 5. Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die. | 5. Educes virum illum, aut mulierem illam, qui commiserunt facinus illud pravum ad portas tuas, virum, aut mulierem, et obrues cos lapidibus donec moriantur. |
| 7. The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you. | 7. Marius testium primo erit in eum ad occidendum ipsum, et manus populi postea: exterminabisque malum e medio tui. |
9. When the host goeth forth. What he had taught with respect to the preservation of purity at home, and in time of peace, he now extends to times of war also, so that they might keep themselves clean from all defilement even in the midst of the clang of arms. We know how greatly laws are disregarded during war, when all things are under the control of violence rather than reason; and we know that much license is wont to be given to soldiers, which would be by no means tolerated in peace. God would remedy this evil by requiring the Israelites to aim at the same purity in war as in peace; for this is a special law which forbids their being dissolute and unruly in war-time, as He has before condemned all impurity in general, as if He had said, that under no pretext would they be excusable, if they neglect the duty of cultivating habits of purity. For He does not command them to be cautious in the army and in the camp, as if they might sin with impunity when at home, but admonishes them that God would by no means excuse them although they should allege the necessity of war. Much more would the crime be aggravated, if they should pollute themselves in peace and when their minds were calm. Whence we gather that it is vain to catch at empty excuses for the violation of God’s commands in any respect; for, however difficult the performance of duty may be, still God never resigns His rights. Now, if war, which seems to dispense with laws, does not excuse crime, much greater, as I have said, shall their guilt be accounted, who in a tranquil condition of life are licentiously carried away by sin. 10. If there be among you. He enumerates two kinds of pollution, whereby the Israelites may know what is meant by their keeping from the “wicked thing.” First, He pronounces to be unclean, and casts out of the camp those who may have had a filthy dream, until they shall have washed themselves in the evening. Secondly, He forbids them to defile the camp with what passes from the bowels; and not only this, but, even when they have gone outside the camp, He commands them to bury their excrement beneath the earth, lest any filthiness should appear. Yet it is probable that, by
synecdoche, everything is referred to which rendered men unclean and polluted. But Moses, speaking as to soldiers, considered it sufficient to tell them briefly, that although they might be occupied with war, cleanliness must still be attended to. By “what chanceth at night
,” all are agreed in understanding a flow of semen; from whence we infer how greatly impurity defiles a man, since uncleanness is contracted even from foul dreams. As to the second part, some desire to appear quick and clever by attacking Moses, because he has introduced among the precepts of holiness, that none should relieve his bowels in the camp. Forsooth, they say, the smell might offend the nostrils of God! But their silly petulance is easily rebutted; for God would by such rudiments keep His ancient people in the way of duty, lest liberty even in the most trifling things should lead them onwards to audacity. If they had been permitted to defile every part of the camp, the people would presently have been hardened against filthiness of every sort. Thus they were held back by this rein, that they might more earnestly apply their minds to spiritual integrity. They also are mistaken who suppose that this was a sanitary precaution, lest the smell should produce diseases, and be injurious to their bodily health. For Moses plainly declares that he not only had regard to what was wholesome, or even to what was decent in the eyes of men; but rather that he would accustom the people to abhor uncleanness, and to keep themselves pure and unpolluted — for he adds, that God presided in the camp, to protect them from the power and assaults of their enemies; and that they should fear, lest, if they should contaminate the camp, He would be offended with their filthiness and forsake them. The sum is, that when they have need of God’s assistance, and are engaged in war against their enemies, the pursuit of holiness must not be omitted or neglected even in the midst of arms.
Another Supplement
▼▼ Heading in French, “
Autre dependence de se tenir nettement en Cachant ses pouretez."
Deuteronomy 22
| Deuteronomy 22:9-11 |
| 9. Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled. | 9. Non seres vineam tuam diversis speciebus seminum, ne forte pollatur fructus seminis quod sevisti, et fruetus vineae. |
| 10. Thou shalt not plow with an ox and an ass together. | 10. Non arabis cum bove et asino pariter. |
| 11. Thou shalt not wear a garment of divers sorts, as of woolien and linen together. | 11. Non indues te diversa specie, lana et lino pariter. |
Deuteronomy 14
| Deuteronomy 14:1, 2 |
| 1. Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. | 1. Filii estis Jehovae Dei vestri. Non vos incidetis, nec facietis calvitium super mortuo. |
| 2. For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth. | 2. Quoniam populus sanctus es Jehovae Deo tuo, qui te elegit ut sis ei in populum peculiarem e cunctis gentibus quae sunt in superficie terrae. |
Although this Law has a tendency to humanity and kindness, it still does not appear to be altogether just. Since many masters oppressed their slaves with tyrannical arrogance, their wickedness rendered it necessary to afford some alleviation to the poor creatures. Thus slaves were permitted to take refuge in temples, and at Rome at the statues of the Caesars, so that if they proved themselves to have been treated with injustice and inhumanity, they might, when their case was proved, be transferred by sale to merciful masters. This, indeed, was endurable, but the refuge which is here granted to slaves defrauds their masters of their just right; since, without their case being heard, they have liberty given them to reside in the land of Canaan; thus, too, the law of nations is violated, since the land is opened to every fugitive. Besides, since runaway slaves are generally wicked and criminal, whatever place may be their asylum, it will be filled with many sources of infection. I know not whether there is sufficient foundation for the opinion of some who think that the slaves were exempted by privilege from their former servitude,
▼▼ “The Chaldee addeth,
a servant of the peoples,
i.
e., of the Gentiles, who for the religion of God cometh from his master to the Church of Israel.
This servant that fleeth to the land (of Israel)
he is a righteous stranger, (that is, a proselyte come unto the faith and covenant of God,) saith Maimony.” — Ainsworth
in loco.
in order that they might give themselves up to God’s service, and that thus true religion might be propagated. It certainly does not seem consistent that filth and refuse of every sort should be received into the Church, because, in the end, it would have been filled with all kinds of corruptions; and besides, it was by no means decorous that whatever crime had been elsewhere committed should be sheltered under God’s name. For, suppose a thief, or an adulterer, or a murderer, should leave his master, and seek for an asylum in the Holy Land, what else would it have been to receive and protect such guests, but to overthrow law and justice, and to set up a state of foul barbarism? I think, therefore, that more is to be understood than the words express, viz., that, if it should be found that the slaves had not fled in consequence of their own evil doings, but on account of the excessive cruelty of their masters, the people should not drive them away, which would have been tantamount to giving them up to butchery. And, in fact, it may be inferred that judicial proceedings were to be instituted, because a choice is given as to the city in which they prefer to dwell.
Religion, indeed, stood them in some stead, because those who sought a place and home in the land of Canaan, were obliged to dedicate themselves to God, and to be initiated in His worship; still, God would never have allowed His name to be profaned by the reception of wicked persons without discrimination. Wherefore, as I briefly slated before, God inculcates humanity upon His people, lest, by the extradition of fugitive slaves, they should be necessary to the cruelty of others; because their masters would have been their executioners; and, since lie forbids the people from ill-treating them, He implies, by these words, that He only so far provides for the safety of these wretched beings, as to allow them to defend their innocence in a court of justice; wherefore I have thought fit to place this law amongst the Supplements of the Sixth Commandment.
Deuteronomy 22
| Deuteronomy 22:6, 7 |
| 6. If a bird’s nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: | 6. Quum occurrerit tibi nidus avium in via in quavis arbore, aut super terram ubi pulli vel ova, et mater cubet super pullos aut super ova: non accipies matrem cum filiis: |
| 7. But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days. | 7. Sed dimittendo dimittes matrem, pullos autem capies tibi, ut bene sit tibi et producas dies. |
This passage is akin to the foregoing; for in the first clause He forbids that girls should be prostituted. Some think that a whore is called in Hebrew
קדשה,
kedeshah, because she is exposed to, and
prepared for sin;
▼▼ The Hebrew verb
קדש has the double signification of
sanctum esse and
praeparare, (Taylor’s Concordance,) though only, it would appear, to prepare by sanctifying.
but her pollution, the opposite of sanctity, seems rather to be expressed by
antiphrasis. At any rate, a precept of chastity is given, that it should not be lawful for unmarried girls to have connection with men. In the second clause there is some ambiguity, “There shall be no
קדש,
kadesh, of the sons of Israel;” for in other passages it is clearly used for a catamite, or male harlot, but there is no reason why it should not be rendered a fornicator. In this sense the word seems to be used in the Book of Job: “The hypocrites shall die in youth, (or in the flower of their age,) and their life is among the
קדשים,
kedeshim,” which is equivalent to their being infamous and shameful in life. (Job 36:14.) But if it be preferred to apply it to sodomy, all impurity is condemned by
synecdoche Leviticus 20
▼▼ These passages are also considered in the
Fr. subsequently to some that follow.
| Leviticus 20:10 |
| 10. And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbor’s wife, the adulterer and the adulteress shall surely be put to death. | 10. Vir qui adulterium commiserit cum uxore alterius, qui adulterium commiserit cum uxore proximi sui moriendo morientur adulter et adultera. |
Deuteronomy 22
| Deuteronomy 22:22-27 |
| 22. If a man be found lying with a woman married to all husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. | 22. Si quis deprehensus fuerit coiisse cum muliere conjugata marito, morientur etiam ambo ipsi, vir qui coierit cum muliere, et mulier ipsa: atque auferes malum ex Israele. |
| 23. If a damsel that is a virgin he betrothed unto an husband, and a man find her in the city, and lie with her; | 23. Quum fuerit puella virgo desponsata viro, et invenerit eam aliquis in urbe, coieritque cum ea: |
| 24. Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbor’s wife: so thou shalt put away evil from among you. | 24. Adducetis utrunque ad portam urbis ejus, et lapidabitis eos lapidibus, ac morientur: puellam quidem, quod non clamaverit in urbe: et virum, propterea quod affiixit uxorem proximi sui: atque ita auferes malum e medio tui. |
| 25. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die: | 25. At si in agro invenerit vir puellam desponsatam, et apprehenderit eam vir ille, et coierit cum ea, morietur vir qui coierit cum ea solus. |
| 26. But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbor, and slayeth hint, even so is this matter: | 26. Puellae vero non facies quicquam: non est puellae peccatum mortis: nam quemadmodum insurgit quis in proximum suum, et occidit eum anima, sic se habet res ista. |
| 27. For he found her in the field, and the betrothed damsel cried, and there was none to save her. | 27. In agro invenit eam, clamavit puella desponsata, et nemo adfuit qui servaret eam. |
18. Thou shalt not bring the hire. This command has an affinity to the foregoing, for God, rejecting whatever is acquired by illicit and filthy traffic, teaches us that the utmost chastity is to be observed in sacred things; nor does He only refuse the hire of a whore, but also the price of a dog, lest the sanctity of the altar should be polluted by any impure oblation. Still the dog seems to be rejected in comparison with other animals out of contempt; for it was just as wrong to kill a pig as a dog, yet might the price of a pig be offered. The dog, therefore, is rejected not only as an unclean animal, but also as vile and contemptible. In sum, God would impress upon them the reverence due to His temple and altar.
Leviticus 22
| Leviticus 22:26-28 |
| 26. And the LORD spake unto Moses, saying, | 26. Loquutus est Jehova ad Mosen, dicendo: |
| 27. When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD. | 27. Bos, vel agnus, vel capra, quum natus fuerit, erit septem diebus sub matre sua, a die autem octavo et deinceps, placebit in oblationem sacrificii igniti Jehovae. |
| 28. And whether it be cow or ewe, ye shall not kill it and her young both in one day. | 28. Bovem autem, vel pecudem, et fillum ejus non mactabitis die una. |
Exodus 22
| Exodus 22:30 |
| 30. Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me. | 30. Erit primogenitum animal septem diebus cum matre sua: die autem octavo dabitis illud mihi. |
Exodus 34
| Exodus 34:26 |
| 26. ... Thou shalt not seethe a kid in his mother’s milk. | 26. Non coques hoedum in lacte matris suae. |
Deuteronomy 14
| Deuteronomy 14:21 |
| 21. ... Thou shalt not seethe a kid in his mother’s milk. | 21. Non coques hoedum in lacte matris suae. |
From these passages we learn that it is not enough to refrain from taking the goods of another, unless we also constantly exercise humanity and mercy in the relief of the poor. Heathen authors also saw this, although not with sufficient clearness, (when they declared
▼▼ Added from
Fr. “Atque ita placet Stoicis, quae in terris gignuntur ad usum hominum omnia creari, homines autem hominum causa esse generatos, ut ipsi inter se aliis alii prodesse possent.” — Cic. de Off. 1:7.
) that, since all men are born for the sake of each other, human society is not properly maintained, except by an interchange of good offices. Wherefore, that we may not defraud our neighbors, and so be accounted thieves in God’s sight, let us learn, according to our several means, to be kind to those who need our help; for liberality is a part of righteousness, so that he must be deservedly held to be unrighteous who does not relieve the necessities of his brethren when he can. This is the tendency of Solomon’s exhortation, that
“we should drink waters out of our own cistern,
▼▼ It will be seen that these verses are abbreviated, and slightly paraphrased by
C. His exposition of them, which is not the ordinary one, agrees with that of Junins in Poole’s Syn.
and that our fountains should be dispersed abroad amongst our neighbors,” (Proverbs 5:15, 16;)
for, after he has enjoined us each to be contented with what is our own, without seeking to enrich ourselves by the loss of others, he adds that those who have abundance do not enjoy their possessions as they ought, unless they communicate them to the poor for the relief of their poverty. For this is the reason, as Solomon tells us elsewhere, why “the rich and the poor meet together; and the Lord is the maker of them all.” (Proverbs 22:2.)
Exodus 22
| Exodus 22:25 |
| 25. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. | 25. Si pecuniam mutuam dederis populo, meo pauperi qui est tecum, non eris ei sicut usurarius: non imponetis ei usuram. |
21. When thou shalt vow a vow. The rule of vowing also pertains to the keeping of the Third Commandment, since, by vowing, men exercise themselves in the sanctification of God’s name, and to promise anything to God is a kind of swearing. For what between men is called a covenant or agreement, with respect to God is a vow; and therefore it may be fitly called a sacred engagement, which not only is made with God as its witness, but which is contracted with God Himself. We have elsewhere cursorily touched upon certain oaths, such as that of the Nazarites; but since that consecration was a part of God’s worship, I have placed it under the First Commandment. Nor indeed did Moses there treat directly of the obligation itself of the vow, but of that exercise of piety which stimulated the people to the pursuit of purity, sanctity, and sobriety. I have followed the same course as to the free-will-offerings, which were certainly for the most part votive, but I have considered what was the main thing in them without much troubling myself as to what was accessory. But now under another head Moses confirms what he taught before, that God’s name was not to be taken in vain; therefore he commands them to pay their vows, by withholding which the glory of God’s name is diminished, whilst He is Himself defrauded of His right, and the promise ratified before Him is set at nought. Moreover, it is to be observed that all the vows which were ever acceptable to God were testimonies of gratitude, lest the recollection of His benefits should fail, forgetfulness of which is too apt to steal over us. When, therefore, the saints were conscious of tardiness or listlessness in proclaiming His goodness, they made use of this aid and spur, as it were, to correct their sloth. Thus, when they asked anything of importance from God, they were often accustomed to bind themselves by some promise as a manifestation of their thankfulness. Such are the vows which Moses commands to be solemnly and faithfully paid, that they might not cheat God when they had escaped from peril or had obtained what they wished, whereas in their anxiety they had been humbly suppliant. For we know with what facility or rather levity many are hurried into making vows, who afterwards, with the same fickleness, think little of breaking their promise. On this point, then, God justly rescues His name from contempt, and to this end demands that what has been promised to Him should be paid. But inasmuch as superstitious persons apply this, or rather wrest it indiscriminately to all vows, their error must be refuted, so that we may understand the genuine meaning of Moses. The Papists would have all vows kept without exception, because it is written, “Thou shalt not slack to pay whatever hath passed your lips.” But a definition of vows must first be given, or at least we must see what vows are lawful and approved by God; for if all vows must be effectually kept, however rashly made, of old under the Law it would have been right to kill their sons and daughters, to erect altars to idols, and thus under this pretext the whole Law of God would have been entirely brought to nought. Wherefore a distinction between vows must be laid down, unless we wish to confound right and wrong. This then is the first point, that nothing can be properly vowed to God, except what we know to be pleasing to Him; for if “to obey is better than sacrifice,” (1 Samuel 15:22,) nothing surely can be more absurd than to indulge ourselves in the liberty of serving God, each according to his own fancy. If a Jew had vowed that he would sacrifice a dog, it would have been sacrilege to pay that vow, since it was forbidden by God’s Law. But inasmuch as there is an intermediate degree between that which God has expressly prescribed and forbidden, it might be objected that it was allowable to make a vow in respect to things which are called indifferent. My reply to this is, that since the principle ought always to be maintained by the godly, that nothing is to be done without faith, (Romans 14:23,)it must ever be considered whether a thing is agreeable to God’s word, otherwise our zeal is preposterous. ▼▼ “
Nos voeus sont pervers et esgarez.” —
Fr. God formerly did not forbid many things which He still was not willing to have offered to Him in worship; and so now-a-days, although it would be lawful not to taste meat all our lifelong, still if any one should vow perpetual abstinence with respect to it, he would act superstitiously; since he would inconsiderately obtrude upon God what we gather from His word that He does not approve. Wherefore if all our vows are not reduced to this rule, there will be nothing in them right and sure. Another very gross error in the Papists may also be condemned, viz., that they foolishly promise God more than they can pay. Assuredly it is more than blind arrogance, nay, diabolical madness, that a mortal man should wish to present as if it were his, what he has not received; as if any one should vow that he would not eat during his whole life, or should renounce sleep and the necessary supports of life, by common consent he would be convicted of madness. No gift, then, can be acceptable to God, except what He in His goodness has conferred upon us. But what is done in the Papacy? Monks, and nuns, and priests, bind themselves to perpetual celibacy, and do not consider that continency is a special gift; and thus whilst none of them has regard to the measure of his ability, they wretchedly abandon themselves to ruin, or envelop themselves in deadly snares. Besides, every one should consider his vocation. A monk will vow himself to his abbot, and throw off the paternal yoke: another, who was adapted for the transaction of public business, will abandon his children under cover of the monastic vow, and thus acquire immunity, Hence it appears, that whether a vow should be kept or not, is to be estimated from the character of him that vows. But a more gross and more common error is committed in respect to the object of vows. I said above that the godly never made vows to God, except in testimony of gratitude; whereas almost all the vows of the superstitious are so many fictitious acts of worship, having no other aim than to propitiate God by the expiation of sin, or to acquire favor meritoriously. I will not pursue at length those more detestable hallucinations whereby they defile themselves and their vows, when they substitute their idols in God’s place; as for instance, when a man vows ▼▼ “
Une chapelle a sainct Christofle, ou a saincte Barbe.” —
Fr. an altar to Christopher or Barbara. To sanction this barbarous impiety, this passage of Moses is alleged, which certainly contains something quite different, viz., that those who vow to any other being, pervert the worship of God; and in which also Moses takes it for granted that a vow is not accounted legitimate, except what is made to God Himself in accordance with the rules of religion and the prescription of the Law. Thus in this exordium the doctrine is laid down, that guilt is incurred unless what is promised is paid. 22. But if thou shalt forbear to vow. He confirms what he said, that they would be guilty before God who have broken their promises to Him, because no necessity compelled them to promise, and consequently that their guilt was doubled, inasmuch as they chose rather to sin when it was at their option not to vow. Thus Peter, reproving the faithlessness of Ananias and Sapphira, says,
▼▼ It will be seen that
C. paraphrases, and does not quote literally the words of St. Peter.
"Who hath compelled you to lie to the Holy Ghost? was not the field your own, which you might have retained? but now to defraud God of part of the price, is impious hypocrisy.”
(Acts 5:4.)
Meanwhile God indirectly inculcates sobriety in vowing, when He discharges them from it as a duty; as if He had reminded them, that there was no reason why they should incur guilt by idly promising what He does not require. And surely nothing is wiser than to be very sparing of vows; since those who run into them inconsiderately, either presently repent of them, or else pay them in a servile manner, as if it were a task to which they are driven by force, and not without annoyance and disgust, and thus destroy the grace of the act. As to the words, “that which is gone out of thy lips,” they do not refer to the ceremony, on which the Jew’s as usual too unscrupulously insist; but He puts a restraint by them on vowing, to which we are of ourselves but too much inclined. Whence it is said in Psalm 66:13, 14,
"I will go into thy house with burnt-offerings; I will pay these my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble;"
although the Prophet intimates that in his sore straits he had always retained his composure and presence of mind, so as expressly to implore God’s help, and to manifest his constancy and confidence by making vows, still it is signified at the same time that he did not precipitately utter empty words, but spoke with serious reflection. And indeed since the tongue of many is too voluble, and goes before their heart, the main obligation of vows is not to be sought in the act of their utterance; but, to make them truly complete, a mutual agreement is required between the heart and tongue. The same expression will often occur again; and its repetition shews that it is meant to remove the scruples of the weak, lest
▼▼ “
Afin qu’ils ne se forgent point un remors de conscience, si tost qu’il leur sera renu en fantaste de vouer;” lest they should conceive a remorse of conscience, as soon as they shall have taken a fancy to make a vow. —
Fr. as soon as any desire to vow shall have entered their minds, they should fancy that it imposes a religious obligation. We know that among heathen nations, in the solemn dedication of their temples, a priest was appointed who should
▼▼ “
Pour dicter, et suggerer les mots;” to dictate and suggest the words. “
Mos erat, ut in exsecrationibus, et devotionibus, in foederibus, in dedicationibus, in votis, juramentis et aliis hujusmodi, certa verba adhiberentur (quod carmen dicebatur) a quibus ne minimum quidem licebat discedere. Itaque ne quo in verbo peccaretur, praesto erat pontilex, aut sacerdos, qui vel memoriter, vel de scripto dictabat, quae dicenda erant. Liv. 8:9; 31:17; Val. Max. 4:1, 10,” etc. — Facciolati in voce Praeco first recite the words; by which ceremony they were reminded that nothing is duly offered to God except He Himself should dictate it, as it were. I allow that this reason was but little considered by them; nevertheless, by their example, God would condemn all levity, or inconsiderate fervor in sacred offerings.
Leviticus 27
| Leviticus 27:1-25, 27-29 |
| 1. And the LORD spake unto Moses, saying, | 1. Loquutus est autem Jehova ad Mosen, dicendo: |
| 2. Speak unto the children of Israel, and say unto them, When a man shall make a singular vow, the persons shall be for the LORD by thy estimation. | 2. Alloquere filios Israel, et die els, Vir quum separaverit votum animarun secundum estimationem tuam Jehovae. |
| 3. And thy estimation shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary. | 3. Erit aestimatio tua pro masculo, a filio viginti annorum usque ad fillum sexaginta annorum, erit aestimatio tua quinquaginta siclorum argenteorum, secundum siclum sanctuarii. |
| 4. And if it be a female, then thy estimation shall be thirty shekels. | 4. Quod si foemina fuerit, erit aestimatio triginta siclorum. |
| 5. And if it be from five years old even unto twenty years old, then thy estimation shall be of the male twenty shekels, and for the female ten shekels. | 5. Si autem a filio quinque annorum usque ad filium viginti annorum, erit aestimatio tua pro masculo viginti siclorum, pro foemina vero decem siclorum. |
| 6. And if it be from a month old even unto five years old, then thy estimation shall be of the male five shekels of silver, and for the female thy estimation shall be three shekels of silver. | 6. Si vero a filio mensis usque ad fillum quinque armorurn, erit aestimatio tua pro masculo, quinque siclorum argenteorum,pro foemina vero aestimatio tua erit trium siclorurn argenteorum. |
| 7. And if it be from sixty years old and above, if it be a male, then thy estimation shall be fifteen shekels, and for the female ten shekels. | 7. At si a filio sexaginta annorum, et supra, si pro masculo, erit aestimatio tua quindecim siclorum, et pro foemina decem siclorum. |
| 8. But if he be poorer than thy estimation, then he shall present himself before the priest, and the priest shall value him; according to his ability that vowed shall the priest value him. | 8. Quod si panperior est quam ut aestimationem tuam possit solvere, tune statuct ilium coram sacerdote, et aestimabit eum sacerdos: secundum quod apprehenderit marius voventis, aestimabit eum sacerdos. |
| 9. And if it be a beast, whereof men bring an offering unto the LORD, all that any man giveth of such unto the LORD shall be holy. | 9. Si autem animal voverit de quo offernut oblationem Jehovae, onme de quo dederit Jehovae erit sanctitas. |
| 10. He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast, then it and the exchange thereof shall be holy. | 10. Non mutabit illud, neque commntabit illud, melius deteriore, aut deterius meliore: quod si commutando commutaverit animal animali, et illud et commutatio ejus erit sanctitas. |
| 11. And if it be any unclean beast, of which they do not offer a sacrifice unto the LORD, then he shall present the beast before the priest: | 11. Si autem fuerit quodlibet animal immundum, de quo non offerunt oblationem Jehovae tunc statuet animal coram sacerdote. |
| 12. And the priest shall value it, whether it be good or bad: as thou valuest it, who art the priest, so shall it be. | 12. Aestimabitque illud sacerdos, sive bonum sit, sive malum, secundum aestimationem tuam sic erit. |
| 13. But if he will at all redeem it, then he shall add a fifth part thereof unto thy estimation. | 13. Si vero redimendo redemerit illud, addet quintam ejus partem ultra aestimationem tuam. |
| 14. And when a man shall sanctify his house to be holy unto the LORD, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand. | 14. Vir autem quum consecraverit domum suam consecrationem Jehovae, aestimabit earn sacerdos, sive bona sit, sire roma: secundum quod aestimaverit earn sacerdos, sic manebit: |
| 15. And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy estimation unto it, and it shall be his. | 15. Si autem consecrans redemerit domum suam, addet quintam partem pecuniae aestimationis tuae super earn, et illius erit. |
| 16. And if a man shall sanctify unto the LORD some part of a field of his possession, then thy estimation shall be according to the seed thereof: an homer of barley seed shall be valued at fifty shekels of silver. | 16. Si vero de agro possessionis suae consecraverit quis Jehovae, erit aestimatio tua secundum sementem ejus, semen cori hordeorum quinquaginta siclis argenteis sestimabitur. |
| 17. If he sanctify his field from the year of jubile, according to thy estimation it shall stand. | 17. Quod siab anno jubilaei consecraverit agrum suum, secundum aestimationem tuam manebit. |
| 18. But if he sanctify his field after the jubile, then the priest shall reckon unto him the money according to the years that remain, even unto the year of the jubile, and it shall be abated from thy estimation. | 18. Si vero post jubilaeum consecraverit agrum suum, tum supputabit cum eo sacerdos pecuniam secundum annos qui reinanent usque ad annum jubilaei, et detrahetur de aestimatione tua. |
| 19. And if he that sanctified the field will in any wise redeem it, then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him. | 19. Si autem redimendo redimat agrum qui consecravit ipsum, addet quintam partem pecuniae aestimationis tuae super eam, et manebit el. |
| 20. And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more. | 20. Si vero non redemerit agrum, et si vendiderit agrum viro alteri, non redimet ultra: |
| 21. But the field, when it goeth out in the jubile, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s. | 21. Sed erit ager quum egredietur jubilaeus, sanctitas Jehovae, sicut ager anathematis: sacerdoti erit possessio ejus. |
| 22. And if a man sanctify unto the LORD a field which he hath bought, which is not of the fields of his possession; | 22. Si vero agrum emptum a se qui non erat de agro possessionis suae, consecraverit Jehovae: |
| 23. Then the priest shall reckon unto him the worth of thy estimation, even unto the year of the jubile: and he shall give thine estimation in that day, as a holy thing unto the LORD. | 23. Tunc supputabit illi sacerdos numerum aestimationis tuae usque ad annum jubilaei, dabitque aestimationem tuam in die illo sanctitatem Jehovae. |
| 24. In the year of the jubile the field shall return unto him of whom it was bought, even to him to whom the possession of the land did belong. | 24. In anno jubilaei revertetur ager ad eum a quo emerat ipsum, ad eum eujus erat possessio terrae. |
| 25. And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel. | 25. Omnis autem aestimatio tua erit secundum siclum sanctuarii: viginti obolorum est siclus. |
| 27. And if it be of an unclean beast, then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, then it shall be sold according to thy estimation. | 27. Si vero fuerit ex animalibus immundis, redimet juxta aestimationem tuam, et addet quintam partem ejus ultra eam, et si non redimatur, vendatur juxta aestimationem tuam. |
| 28. Notwithstanding no devoted thing that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD. | 28. Veruntamen omne anathema quod consecrabit aliquis Jehovae ex onmibus quae habet, de hominibus et animalibus, et de agris possessionis suae, non vendetur neque redimetur. Omne enim anathema sanetitas sane titatum erit Jehovah. |
| 29. None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death. | 29. Omne anathema quod consecrabitur de hominibus non redimetur: moriendo morietur. |
Since God here concedes a great indulgence to the poor, some restrict it to the laborers in the harvest and vintage,
▼▼ “The Chaldee translateth,
when thou art hired; and of such do the Hebrews understand this Law, that laborers hired to work in a vineyard are to eat of the fruit thereof.” — Ainsworth. So also Vatablus from the Chaldee and Arabic, in Poole’s Synopsis.
as if He permitted them to pluck the ears of corn and grapes with their hands for food alone, and not to carry away. I have no doubt, however, that it refers to all persons, and that no greater license is given than humanity demands. For we must not strain the words too precisely, but look to the intention of the Lawgiver. God forbids men to introduce a sickle into the harvest of another; now, if a man should pluck with his hands as many ears of corn as he could carry on his shoulders, or lay upon a horse, could he excuse himself by the puerile explanation that he had not used a sickle? But, if common sense itself repudiates such gross impudence, it is plain that the Law has another object, viz., that no one should touch even an ear of another man’s harvest, except for present use, which occurred to Christ’s disciples, when they were compelled by hunger to rub the ears of corn in their hands, lest they should faint by the way. (Matthew 12:1.) The same view must be taken as to grapes. If any man deliberately breaks into another’s vineyard and gorges himself there, whatever excuse he may make, he will be accounted a thief. Wherefore, there is no doubt but that this Law permits hungry travelers to refresh themselves by eating grapes, when they have not enough of other food. But although the liberty of eating to their fill is granted, still it was not. allowable oil this pretext to gorge themselves. Besides, vineyards were enclosed with hedges and guarded; whence it appears that the grapes were not exposed to every glutton. This, then, is the sum, that it is not accounted a theft, if a traveler, in order to relieve his hunger, should stretch forth his hand to the hanging fruit,
▼▼ “Cueille des espis, ou des raisins pour sa necessite,” should gather ears of corn or grapes for his necessary wants. —
Fr.
until he should arrive at his resting-place where he may buy bread and wine.
Leviticus 19
| Leviticus 19:9, 10 |
| 9. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. | 9. Quum messueritis messem regionis vestrae, non finies metere angulum agri tui, et collectionem messis tuae non colliges. |
| 10. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the Lord your God. | 10. Et vineam tuam non racemabis, neque grana vineae tuae colliges: pauperi et peregrino relinques ea: ego Jehova Deus vester. |
Leviticus 23
| Leviticus 23:22 |
| 22. And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest; thou shalt leave them unto the poor, and to the stranger: I am the Lord your God. | 22. Quum metetis messem regionis vestrae, non absolves usque ad angulum agri tui: nec collectionem messis tuae colliges: pauperi et peregrino relinques eam: Ego Jehova Deus vester. |
Deuteronomy 24
| Deuteronomy 24:19-22 |
| 19. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, then shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow; that the Lord thy God may bless thee in all the work of thine hands. | 19. Quum messueris messem in agro tuo, et oblitus fueris manipulum in agro, non reverteris ad eum tollendum: peregrino, pupillo, et viduae erit: ut benedicat tibi Jehova Deus tuus in omni opere manuum tuarum. |
| 20. When then beatest thine olive-tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow. | 20. Quum excusseris olivam tuam, non scrutaberis ramos post te: peregrino, pupillo, et viduae erit. |
| 21. When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow. | 21. Quum vindemiabis vineam tuam, non colliges racemos post te: peregrino, pupillo, et viduae erunt. |
| 22. And thou shalt remember that thou wast a bond-man in the land of Egypt: therefore I command thee to do this thing. | 22. Memento quod servus fueris in terra AEgypti: idcirco praecipio tibi ut hoc facias. |
