Exodus 23:11
But the seventh year thou shalt let it alone, and suffer it to rest, that the poor of thy people may eat, and whatsoever shall be left, let the beasts of the field eat it: so shalt thou do with thy vineyard and thy oliveyard.
Open Exodus 23:11 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- anno autem septimo dimittes eam, et requiescere facies, ut comedant pauperes populi tui : et quidquid reliquum fuerit, edant bestiæ agri : ita facies in vinea et in oliveto tuo.
- Septuagint (Swete)
- τῷ δὲ ἑβδόμῳ ἄφεσιν ποιήσεις καὶ ἀνήσεις αὐτήν, καὶ ἔδονται οἱ πτωχοὶ τοῦ ἔθνους σου· τὰ δὲ ὑπολειπόμενα ἔδεται τὰ ἄγρια θηρία. οὕτως ποιήσεις τὸν ἀμπελῶνά σου καὶ τὸν ἐλαιῶνά σου.
- Hebrew (WLC)
- וְהַשְּׁבִיעִ֞ת תִּשְׁמְטֶ֣נָּה וּנְטַשְׁתָּ֗הּ וְאָֽכְלוּ֙ אֶבְיֹנֵ֣י עַמֶּ֔ךָ וְיִתְרָ֕ם תֹּאכַ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה כֵּֽן תַּעֲשֶׂ֥ה לְכַרְמְךָ֖ לְזֵיתֶֽךָ
Haydock's commentary
Year. Thus God was pleased to teach them to place entire confidence in him, and to compassionate the distress of the poor. Most people suppose, that the sabbatic year commenced in autumn; as otherwise the land would have remained without any harvest two years. This law began to be observed the 7th year after Josue crossed the Jordan. Jerusalem was thrice besieged during the sabbatic years. (Jeremias xxxiv. 8; 1 Machabees vi. 51.) See Josephus, Antiquities xii. 14. and xiv. 28. God blessed the 6th year, so that it produced as much as three, Leviticus xxv. 21. (Calmet)
On the feast of tabernacles, (in September) at the beginning of the 7th year, Deuteronomy was to be read aloud to all the people, the Hebrew slaves might obtain their liberty, and if a person could not restore what he had borrowed, it was to be remitted for ever, Deuteronomy xv. and xxxi. 10. (Tirinus)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Augustine Reply to Faustus the Manichæan, Faustus recurs to the genealogical difficulty and insists that even according to Matthew Jesus was not Son of God until His baptism. Augustin sets forth the Catholic view of the relation of the divine and the human in the person of Christ
1. Faustus said: On one occasion, when addressing a large audience, I was asked by one of the crowd, Do you believe that Jesus was born of Mary? I replied, Which Jesus do you mean? for in the Hebrew it is the name of several people. One was the son of Nun, the follower of Moses; another was the son of Josedech the high priest; again, another is spoken of as the son of David; and another is the Son of God. Of which of these do you ask whether I believe him to have been born of Mary? His answer was, The Son of God, of course. On what evidence, said I, oral or written, am I to believe this? He replied, On the authority of Matthew. What, said I, did Matthew write? He replied, "The book of the generation of Jesus Christ, the son of David, the son of Abraham" ( Matt. i. 1 ). …