The ark is sent back to Bethsames: where many are slain for looking through curiosity into it.
The Arke is sent backe with siue emeroids and fiue mise of gold, vpon a new wayne drawne by two milch kyne. 13. which coming directly to Bethsames are sacrificed, the wayne seruing for fire, the Leuites kepe the Arke. 19. Many others are slaine looking of curiositie into it.
1Now the ark of God was in the land of the Philistines seven months.Stette adunque l'arca del Signore nel paese de' Filistei sette mesi.THEREFORE the arke of God was in the country of the Philisthijms seuen monethes.Fuit ergo arca Domini in regione Philisthinorum septem mensibus. 2And the Philistines called for the priests and the diviners, saying: What shall we do with the ark of the Lord? tell us how we are to send it back to its place. And they said:E i Filistei convocarono i sacerdoti e gl'indovini, e dissero: Che dobbiam noi fare dell'arca del Signore? Insegnateci il modo di rimandarla al suo luogo. E quelli dissero:And the Philisthijms called the priestes and soothsaiers, saying: What shal we doe with the arke of the Lord? tel vs how we may send it backe into his place. Who said:Et vocaverunt Philisthiim sacerdotes et divinos, dicentes: Quid faciemus de arca Domini ? indicate nobis quomodo remittamus eam in locum suum. Qui dixerunt: 3If you send back the ark of the God of Israel, send it not away empty, but render unto him what you owe for sin, and then you shall be healed: and you shall know why his hand departeth not from you.Se voi rimandate l'arca del Dio d'Israele, non la rimandate senza nulla, ma rendete a lui quel che dovete per lo peccato, e allora sarete risanati e conoscerete il perchè la mano di lui non cessi di flagellarvi.If you send back the arke of the God of Israel, send it not away emptie, but that which you owe render vnto it for sinne, and then you shal be cured: and you shal know why his hand departeth not from you.Si remittitis arcam Dei Israël, nolite dimittere eam vacuam, sed quod debetis, reddite ei pro peccato, et tunc curabimini: et scietis quare non recedat manus ejus a vobis. 4They answered: What is it we ought to render unto him for sin? and they answered:E quelli dissero: Che dobbiam noi rendergli per lo peccato? Essi risposero:Who answered: What is that which we ought to render vnto it for sinne? And they answered:Qui dixerunt: Quid est quod pro delicto reddere debeamus ei ? Responderuntque illi: 5According to the number of the provinces of the Philistines you shall make five golden emerods, and five golden mice: for the same plague hath been upon you all, and upon your lords. And you shall make the likeness of your emerods, and the likeness of the mice, that have destroyed the land, and you shall give glory to the God of Israel: to see if he will take off his hand from you, and from your gods, and from your land.Farete cinque ani di oro, e cinque topi di oro, secondo il numero delle provincie dei Filistei: perocché una stessa piaga avete sofferta tutti voi, e i vostri satrapi. E voi farete la figura degli ani vostri, e la figura de' topi, i quali han devastata la terra, e darete gloria al Dio d'Israele: e forse egli ritirerà di sopra voi la sua mano, e di sopra gli dei vostri, e le vostre terre.According to the number of the prouinces of the Philisthijms you shal make siue golden emroides, and fiue golden mise because there hath bene one plague to you, and to your princes. And you shal make the similitudes of your emeroides, and the similitudes of the mise, that haue destroied the land, and you shal geue glorie to the God of Israel: if perhaps he wil lighten his hand from you, and from your goddes and from your land.Juxta numerum provinciarum Philisthinorum quinque anos aureos facietis, et quinque mures aureos: quia plaga una fuit omnibus vobis, et satrapis vestris. Facietisque similitudines anorum vestrorum, et similitudines murium, qui demoliti sunt terram: et dabitis Deo Israël gloriam, si forte relevet manum suam a vobis, et a diis vestris, et a terra vestra.
6Why do you harden your hearts, as Egypt and Pharao hardened their hearts? did not he, after he was struck, then let them go, and they departed?Per qual ragione v'indurate voi in cuor vostro, come s'indurò l'Egitto, e Faraone in cuor suo? Non è egli vero, che questi dopo che fu flagellato, allora diede libertà a coloro, ed essi se n'andarono?Why doe you harden your hartes, as Aegypt and Pharao did harden their hart? did not he after he was striken, then dimisse them, and they departed?Quare aggravatis corda vestra, sicut aggravavit Ægyptus et Pharao cor suum ? nonne postquam percussus est, tunc dimisit eos, et abierunt ? 7Now, therefore, take and make a new cart: and two kine that have calved, on which there hath come no yoke, tie to the cart, and shut up their calves at home.Adesso pertanto date di mano all'opera: e fate un carro nuovo, e mettete al carro due vacche che dieno il latte, e che non abbian mai tirato giogo, e chiudete nella stalla le loro rede.Now therfore take and make one new wayne: and two kine hauing calued, on which there hath no yoke beene put, couple in the wayne, and shut vp their calues at home.Nunc ergo arripite et facite plaustrum novum unum: et duas vaccas fœtas, quibus non est impositum jugum, jungite in plaustro, et recludite vitulos earum domi. 8And you shall take the ark of the Lord, and lay it on the cart, and the vessels of gold, which you have paid him for sin, you shall put into a little box at the side thereof: and send it away, that it may go.E prenderete l'arca del Signore, e la metterete sul carro, e le figure d'oro offerte da voi per lo peccato le metterete in una cassetta accanto ad essa, e poi lasciatela andare.And you shal take the arke of the Lord, and put it in the wayne, and the vessels of gold, which you haue payed him for sinne, you shal put into a litle casket at the side thereof: and dimisse it that it may goe.Tolletisque arcam Domini, et ponetis in plaustro, et vasa aurea quæ exsolvistis ei pro delicto, ponetis in capsellam ad latus ejus: et dimittite eam ut vadat. 9And you shall look: and if it go up by the way of his own coasts, towards Bethsames, then he hath done us this great evil: but if not, we shall know that it is not his hand hath touched us, but it hath happened by chance.E starete osservando: e se prenderà la strada che mena al suo paese, e andrà verso Bethsames, egli è che ha fatto a noi male sì grande: se no, la cosa sarà altrimenti, e noi conosceremo che non la sua mano ci ha percossi, ma è stato un accidente.And you shal looke: and if so be that it shal goe vp by the way of his coastes against Bethsames, he hath donne vs this great euil: but if not: we shal know that his hand hath not touched vs, but it hath happened by chance.Et aspicietis: et si quidem per viam finium suorum ascenderit contra Bethsames, ipse fecit nobis hoc malum grande: sin autem, minime: sciemus quia nequaquam manus ejus tetigit nos, sed casu accidit.
10They did therefore in this manner: and taking two kine, that had sucking calves, they yoked them to the cart, and shut up their calves at home.Quelli adunque fecero in tal guisa: e prese due vacche, che allattavano i loro vitelli, le misero al carro, e chiusero nella stalla i vitelli.They therefore did in this maner: and taking two kine, that had sucking calues, yoked them to the wayne, and shut vp their calues at home.Fecerunt ergo illi hoc modo: et tollentes duas vaccas quæ lactabant vitulos, junxerunt ad plaustrum, vitulosque earum concluserunt domi. 11And they laid the ark of God upon the cart, and the little box that had in it the golden mice, and the likeness of the emerods.E misero l'arca di Dio sul carro, e la cassetta contenente i topi d'oro, e le figure degli ani.And they layd the arke of God vpon the wayne, and the litle casket, that had the golden mise and the similitudes of emeroides.Et posuerunt arcam Dei super plaustrum, et capsellam quæ habebat mures aureos et similitudines anorum. 12And the kine took the straight way, that leadeth to Bethsames, and they went along the way, lowing as they went: and turned not aside neither to the right hand nor to the left: and the lords of the Philistines followed them as far as the borders of Bethsames.Or le vacche andavano dirittamente per la strada che conduce a Bethsames, e seguivano lo stesso cammino, andando avanti, e muggendo; e non piegavano nè a destra, nè a sinistra; e i satrapi dei Filistei eglino pure andavano lor dietro sino a' confini di Bethsames.And the kine went directly by the way, that leadeth to Bethsames, and they went one way, going forward and lowing: and they declined not neither to the right hand nor to the left: but the princes also of the Philistijms folowed vnto the borders of Bethsames.Ibant autem in directum vaccæ per viam quæ ducit Bethsames, et itinere uno gradiebantur, pergentes et mugientes: et non declinabant neque ad dextram neque ad sinistram: sed et satrapæ Philisthiim sequebantur usque ad terminos Bethsames. 13Now the Bethsamites were reaping wheat in the valley: and lifting up their eyes, they saw the ark, and rejoiced to see it.Or i Bethsamiti mietevano il grano nella valle, e alzando gli occhi videro l'arca, ed ebbero gran consolazione in vederla.Moreouer the Bethsamites reaped wheat in the valley: and lifting vp their eies, they saw the arke, and were gladde when they had seene it.Porro Bethsamitæ metebant triticum in valle: et elevantes oculos suos, viderunt arcam, et gavisi sunt cum vidissent.
14And the cart came into the field of Josue, a Bethsamite, and stood there. And there was a great stone, and they cut in pieces the wood of the cart, and laid the kine upon it a holocaust to the Lord.E il carro andò nel campo di Giosuè di Bethsames, e ivi si fermò. E ivi era una gran pietra; e (i Bethsamiti) spezzarono il carro, e sopra il legname di esso misero le vacche in olocausto al Signore.And the wayne came into the field of Iosue the Bethsamite, and stoode there. And there was a great stone, and they did cut the wood of the wayne, and layed the kine vpon it an holocaust to our Lord.Et plaustrum venit in agrum Josue Bethsamitæ, et stetit ibi. Erat autem ibi lapis magnus, et conciderunt ligna plaustri, vaccasque imposuerunt super ea holocaustum Domino. 15And the Levites took down the ark of God, and the little box that was at the side of it, wherein were the vessels of gold, and they put them upon the great stone. The men also of Bethsames offered holocausts, and sacrificed victims that day to the Lord.E i Leviti deposero l'arca di Dio, e la cassetta che erale accanto, nella quale erano le figure d'oro, e la collocarono sopra quella gran pietra. E quelli di Bethsames offerirono quel dì degli olocausti, e immolarono vittime al Signore.And the Leuites tooke downe the arke of God, and the litle casket, that was at the side of it, wherin were the vessels of gold, and they put it vpon the great stone. The men also of Bethsames offered holocaustes, and immolated victimes that day to our Lord.Levitæ autem deposuerunt arcam Dei, et capsellam quæ erat juxta eam, in qua erant vasa aurea, et posuerunt super lapidem grandem. Viri autem Bethsamitæ obtulerunt holocausta, et immolaverunt victimas in die illa Domino. 16And the five princes of the Philistines saw, and they returned to Accaron the same day.E i cinque satrapi dei Filistei videro, e tornaron lo stesso dì ad Accaron.And the fiue princes of the Philistijms saw, and returned into Accaron that day.Et quinque satrapæ Philisthinorum viderunt, et reversi sunt in Accaron in die illa. 17And these are the golden emerods, which the Philistines returned for sin to the Lord: For Azotus one, for Gaza one, for Ascalon one, for Geth one, for Accaron one:Or questi sono gli ani d'oro offerti da' Filistei al Signore per lo peccato; uno per Azoto, uno per Gaza, uno per Ascalon, uno per Geth, uno per Accaron.And these are the golden emeroides, which the Philistijms rendred for sinne to our Lord: Azotus one, Gaza one, Ascalon one, Geth one, Accaron one:Hi sunt autem ani aurei quos reddiderunt Philisthiim pro delicto, Domino: Azotus unum, Gaza unum, Ascalon unum, Geth unum, Accaron unum:
18And the golden mice, according to the number of the cities of the Philistines, of the five provinces, from the fenced city to the village that was without wall, and to the great Abel (the stone) whereon they set down the ark of the Lord, which was till that day in the field of Josue the Bethsamite.E tanti topi d'oro quante erano le città delle cinque provincie de' Filistei, cominciando dalle città murate sino a' borghi senza muro, e sino ad Abelgrande, sulla quale posarono l'arca del Signore, la quale era in quel giorno nel campo di Giosuè Bethsamita.and the golden mise according to the number of the cities of the Philistijms, of the fiue prouinces, from walled citie vnto towne that was without wal, and vnto Abel the great, wherupon they put the arke of our Lord, which was vntil that day in the field of Iosue the Bethsamite.et mures aureos secundum numerum urbium Philisthiim, quinque provinciarum, ab urbe murata usque ad villam quæ erat absque muro, et usque ad Abelmagnum, super quem posuerunt arcam Domini, quæ erat usque in illum diem in agro Josue Bethsamitis. 19But he slew of the men of Bethsames, because they had seen the ark of the Lord, and he slew of the people seventy men, and fifty thousand of the common people. And the people lamented, because the Lord had smitten the people with a great slaughter.Ma (il Signore) punì gli uomini di Bethsames, perchè aveano guardato l'arca del Signore: e mise a morte settanta uomini del popolo, e cinquanta mila della plebe. E il popolo pianse per avere il Signore percosso la plebe con gran flagello.But he stroke of the men of Bethsames, for that they had seene the arke of our Lord: and he stroke of the people seuentie men, and fiftie thousand of the common people. And the people mourned, because our Lord had striken the common people with a great plague.Percussit autem de viris Bethsamitibus, eo quod vidissent arcam Domini: et percussit de populo septuaginta viros, et quinquaginta millia plebis. Luxitque populus, eo quod Dominus percussisset plebem plaga magna. 20And the men of Bethsames said: Who shall be able to stand before the Lord this holy God? and to whom shall he go up from us?E gli uomini di Bethsames dissero: Chi potrà stare al cospetto del Signore, di questo Dio santo? E presso di chi andrà egli partendo da noi?And the men of Bethsames sayd: Who shal be able to stand in the sight of our Lord God this holie one? and to whom shal he goe vp from vs?Et dixerunt viri Bethsamitæ: Quis poterit stare in conspectu Domini Dei sancti hujus ? et ad quem ascendet a nobis ? 21And they sent messengers to the inhabitants of Cariathiarim, saying: The Philistines have brought back the ark of the Lord, come ye down and fetch it up to you.E spediron messi agli abitanti di Cariath-iarim, che dicesser loro: I Filistei han ricondotta l'arca del Signore: venite, e riportatela nel vostro paese.And they sent messengers to the inhabitantes of Caria Thiarim, saying: The Philistijms haue brought backe the arke of our Lord, come downe & fetch it backe vnto you.Miseruntque nuntios ad habitatores Cariathiarim, dicentes: Reduxerunt Philisthiim arcam Domini: descendite, et reducite eam ad vos.
6:1
Year of the World 2888.
6:2
Calmet
Diviners. The priests generally pretended to a knowledge of magic, among the pagans. (Calmet)
6:3
Haydock
If, etc. The lords were already determined to send back the ark. But the priests knew that some still would not believe that it was the cause of their affliction. To convince all, they try an experiment, which would decide the matter; and in case the ark went back, some suitable presents must accompany it, as a propitiation (Haydock) for the sin which they would not (Menochius) then doubt had been incurred. (Haydock)
Though God stands in need of nothing, all must acknowledge their dependence on him. The pagans always made some present, when they appeared before their idols or monarchs, and God requires the like testimony of submission, Exodus 23:15.
6:5
Provinces. Hebrew seranim, "lords."
Emerods. Theodoret observes, that the tombs of the martyrs were adorned with figures of eyes, etc., in gratitude for their having procured redress for the afflicted.
Calmet
Israel, whose ark you have treated in an improper manner. (Calmet)
Menochius
You shall thus confess that He chastises, and grants health. (Menochius)
Gods. Not only Dagon, but the other idols, were humbled, (Haydock) though the Hebrew word denotes also one god, or princes, etc.
6:6
Haydock
Hearts. Even these confess that obduracy proceeds from men; (Worthington) though Calvin would make God the author of it. (Haydock)
6:7
New cart. It would have been deemed irreverent to use one that had been employed for other profane purposes, 2 Kings 6:3.
Home. All these circumstances tended to prevent the ark from being conveyed home, (Calmet) unless Providence interfered.
6:8
Calmet
Box. Hebrew argaz, (which the Septuagint retain; Haydock) means also "a purse or basket." (Calmet)
Haydock
Josephus ([Antiquities?] 6:1,) says, "the box was placed upon the ark." (Haydock)
Calmet
We do not read what became of these presents afterwards: but it is supposed that they were kept in the sanctuary till the time of the captivity. (Calmet)
6:9
Calmet
Way. Josephus observes, that they stationed the kine at three lane ends; (Haydock) and, as we may infer from the Hebrew (ver. 12,) rather with their heads turned from Bethsames. But, by this conduct, did they not tempt God? Some believe that He inspired them on this occasion, (Estius) that even his enemies might be convinced, (Haydock) the grace of prophecy being frequently granted to wicked men, like Balaam: others believe that He gave success to their plan, though it was dictated by superstition. Even the devil sometimes speaks the truth. (Mendoza) (Calmet)
6:13
Menochius
Wheat, about Pentecost, in May; so that the ark must have been taken in November. (Menochius)
6:14
Calmet
Bethsamite, not the renowned general. (Calmet)
Menochius
Stone, which served instead of an altar. (Menochius)
Haydock
Lord. Some pretend that the lords of the Philistines followed so far, and offered this holocaust, as the cart belonged to them: but the Bethsamites might suppose that they had abandoned their property, as well as the golden figures; and, as the city belonged to the priests, it is most probable that they would perform this office. Males indeed were to be offered in the tabernacle. But this was an extraordinary case; so that, if there were no priests, the sacrifice might be lawful (Calmet) by dispensation, as we see Samuel and Elias did the like. (Haydock)
Calmet
The kine and cart being consecrated to God, it was thought that they could not be turned to a more suitable purpose. (Calmet)
Menochius
The ark was also present, on account of which, sacrifices were offered in the tabernacle. The arguments of Abulensis, (q. 19,) who accuses the Bethsamites of sin on this account, are not therefore satisfactory. (Menochius)
6:15
Haydock
Vessels. Protestants less properly, "jewels of gold." (Haydock)
6:16
Calmet
Day. It was distant about 18 miles. (Calmet)
Haydock
Provinces. Hebrew, "lords." Some think that only five images of each sort were inclosed in the box: others suppose that the people of each village presented a golden mouse, to satisfy their own devotion, and that they might not be infested with such vermin. Clarius thinks they also sent an equal number of the other images of the anus, 1 Kings 5. (Haydock)
6:18
Haydock
Abel. A stone or rock, on which the Jews say Abraham had offered sacrifice; (St. Jerome, Trad. T.[Tirinus?]) Hebrew, "or mourning," was so called afterwards, on account of so many being slain; (Menochius) so the place, to which the Egyptians accompanied the remains of Jacob, was styled "Abol," the mourning of Egypt, Genesis 50:11. (Haydock)
The Septuagint read Abon, "the stone." All the towns belonging to the Philistines, as far as this place, sent each their golden images, or contributed towards those which were presented by the five lords.
Calmet
Which, ark, according to the Vulgate, though some would explain it of the stone. The ark might remain here for some time, and would probably have continued longer, if the people had not been so much afflicted. In the mean time, this record may have been written, as it was afterwards inserted in this book. (Calmet)
Haydock
Which, though of the feminine gender, is referred to stone, because Abol is of that description, (Menochius) and we find several such allusions to the Hebrew in our version. Protestants, "unto the great stone of Abel, whereon they set down the ark of the Lord, which stone remaineth unto this day," etc. (Haydock; Vatable, etc.)
Calmet
Others think that the ark remained there till it was removed to Cariathiarim, 1 Kings 7:1. Malvenda says, the memory of the transaction was fresh till the author wrote; while others maintain, that the golden figures continued with the ark till that time. (Calmet)
Calmet
The Roman Septuagint omits the words till this day; and reads, "where they placed upon it (the stone) the ark....upon the stone in the field," etc. Then with the Alexandrian copy, and Procopius, etc., it subjoins 19. "And the sons of Jechonias did not approve, among the men of Bethsames, that they saw the ark of the Lord, and he slew of them 70 men, and 50,000 of the people." Theodoret suspects that they were more impious than the rest. But we might as well say that they shewed more (Calmet) reverence, as we may explain slew of them, to denote the two curious citizens, (Haydock) if any dependence could be had on this addition. (Calmet)
6:19
Challoner
Seen; and curiously looked into. It is likely this plague reached to all the neighbouring country, as well as the city of Bethsames. (Challoner)
Haydock
For we need not suppose that all these deaths took place in one day. The ark seems to have continued there for some time, ver. 18. Hebrew, "because they had looked into, or at the ark." (Haydock)
It was unlawful, even for the Levites, to touch or to look at the ark uncovered; (Tirinus; Numbers 4:15, 20,) and the Hebrew expression into, is often taken in this sense, Proverbs 7:15., and 11:4.
Tirinus
Men of rank. (St. Gregory, etc.) "Ancients," Chaldean. Some would suppose that only these 70 perished, and were of as much value as 50,000 of the common people: for they will not allow that the latter number was slain. Out of that number, 70 were made victims of the divine justice. (Tirinus; Sa)
Calmet
Bochart translates, "he slew 70 out of 50,000." The Syriac and Arabic read, "5070 men." Josephus only admits 70 who were slain, "because they dared to touch the ark with their profane hands, as they were not priests." Hebrew, "and he slew of the people 70 men, 50,000 men. (Calmet)
Haydock
Kennicott seems to suspect that a cipher has been added in the Hebrew at the end. Protestants, "50,000, and threescore and ten men." (Haydock)
Du Hamel
Some would insert aderant in the Vulgate, and 50,000 "were present." (Du Hamel)
Calmet
The Chaldean, Septuagint, etc., constantly retain these numbers, and we must not judge of God severity by our feeble reason. (Calmet)
Menochius
This decision is the most common. (Menochius)
Serarius
The people had indulged their curiosity, to see whether the Philistines had taken the tables of the law out of the ark, etc. (Serarius)
Worthington
As the ark was terrible to the infidels, so it was also to those true believers, who treated it with disrespect. (Worthington)
6:20
Calmet
Us. These words may denote that they thought God too severe, or else, that they judged themselves unworthy of his presence. There is no proportion between an offence of God, and what the creature can do to make him satisfaction. (Calmet)
6:21
Haydock
Up. This is the import of the Hebrew. The Vulgate reducite, "bring it back," insinuates, that the Bethsamites desired the people of Cariathiarim to convey the ark to their city, on the road to Silo, where they probably thought it ought to be placed, in the tabernacle. But it seems God ordered it otherwise, and the ark was never restored to its former splendid station, surrounded with all the vessels and ornaments of the tabernacle. David made something similar, and place an altar before it, while the Mosaic tabernacle and altar were removed from Silo to Nobe, (chap. 21:1.) and afterwards to Gabaon, 2 Paralipomenon 1:5. Salien (the year of the world 3030) doubts not but they were thence translated to Solomon's temple, during the octave of the dedication, along with those of David, from Mount Sion, 2 Paralipomenon 5:2., and 8:3. Why the ark was not placed in this most magnificent abode, but removed from the stone of Abel to the houses of Abinadab, of Obededom, of David in Sion, till all the original ornaments, prescribed by God to Moses, with a still more splendid apparatus, met to adorn the temple of Solomon, we cannot easily explain. Perhaps it might be to render that event more glorious, and to represent the troubled state of the Jewish Synagogue, immediately preceding the appearance of the great Redeemer, who would establish a church without spot or wrinkle, shining brighter than the sun, and replenished with all heavenly graces. (Haydock)
Calmet
Cariathiarim is the same place as Cariathbaal, and Baala, (Josue 15:9, 60.) Baalim Juda, (2 Kings 6:2.) and Sedeiarim, about ten miles from Jerusalem. Gabaa was "a hill," (Calmet) belonging to the same city, where the house of Abinadab stood; (Haydock) and Nobe was also in the vicinity, while Silo was much farther north. (Calmet)
Haydock
The priests still remained, and offered sacrifice in the tabernacle, though occasionally some of them might come to offer extraordinary victims before the ark, in those private houses which were thus converted, as it were, into the holy of holies. Salien, the year of the world 2941, where he observes from St. Jerome, that the tabernacle was removed to Nobe about the same time as the ark was deposited at Cariathiarim; and no doubt both the translations were in consequence of the divine command, signified by the mouth of his prophet Samuel. (Haydock)
6:19
Seen.... And curiously looked into. It is likely this plague reached to all the neighbouring country, as well as the city of Bethsames.
6:6
Obstinate sinners doe harden their owne hartes, not God, but by suffering them so to do. •ee Annot. •••d. 7.
6:19
As the arke was terrible to the infideles, (chap. 5.) so also to those that beleued right but vsed it not reuerently.
6:1
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.8
… These things be well assured, I will accept at your hands. To tread My courts ye shall not proceed, but the feet of the meek shall tread them, who have duly and sincerely acknowledged Me, and My only-begotten Word, and the Holy Spirit. How long will ye inherit My holy Mountain? How long shall My ark be among the heathen?
6:6
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 8
… when He had mocked them, did He not after that send forth His people, and they departed?”
6:9
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 6
… and having their first calves, and let them go their way, with no man to guide them, for so it would be evident whether the plague was from God or whether it was any accident which brought the disease;—(“for if,” it is said, “they break the yoke in pieces for want of practice, or turn where their calves are lowing, ‘it is a chance that hath happened;’
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
… the generality being wont to call these things evil. Thus, for example, the priests and prophets of those five lordships, when having yoked the kine to the ark, they let them go without their calves,
St John Chrysostom † AD 407 Homilies on Titus 3
… By a star. For as their art made them conversant with these, He made use of such means to guide them. So in the case of the oxen, that drew the ark. “If it goeth up by the way of his own coast, then He hath done us this great evil” (
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St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… What of that? He that is not wicked, doth he of himself bestow upon thee these great benefits? By no means. Everything worketh according to thy faith. Not even the righteous man can benefit thee, if thou art unfaithful, nor the unrighteous harm thee, if thou art faithful. God, when He would save His people, wrought for the ark by Oxen.
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St Justin Martyr † AD 165 Dialogue with Trypho 132
… and when the cows had come into these fields they remained there, showing to you thereby that they were guided by the name of power;
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1. Seven months. — Thus the Hebrew, Chaldean and others. Josephus therefore errs in saying four months. In the region of the Philistines. The Septuagint, in the field, which Theodoret thus explains: "When, he says, no city dared to receive the ark, they left it outside in the open; thus the Historian taught: For the ark of the Lord was in the field of the foreigners seven months: but after they thought that with the ark remaining outside they were free from the plagues sent by God, God inflicted punishments even on inanimate things. For he sent a multitude of mice into the vines and crops, which destroyed all their fruits." So also Procopius: which understand thus, not that the plague of mice then began, but that it was then confirmed and increased. From this it is gathered that the ark was captured by the Philistines in September, which month among the Hebrews was solemn and for the most part sacred. For in that month, besides the feast of the New Moon, they celebrated the feast of Trumpets, and of Tabernacles for eight days, likewise the feast of Expiation, and of Assembly or Gathering, as is evident from Leviticus XXIII. Wherefore in that month all things were full of oblations and victims, which, because the sons of Heli had violated and profaned, and many of the people imitating them, therefore in that same month God willed the ark to be captured, so that in the same month it might be punished in which they had sinned more gravely against it. That this is so is clear from the fact that the ark was captured in Philistia for seven months, which being completed it was sent back to Bethshemesh when wheat was being reaped, as is said in verse 13. But this harvest in Palestine takes place at the end of April: now count backwards in order seven months from April, and you will arrive at the September already mentioned. Tropologically we are taught here that our sins, although shameful before God, should be confessed, so that by this confession they may be, as it were, gilded. Hear St. Gregory: "Because at the price of eternal salvation the shameful things of sins are worn away, weeping gilds them." And a little later: "While, he says, we mourn our deeds more attentively, we gild the members in the splendor of justice." And soon after: "Members, he says, are gilded, when the body, deformed by the foulness of earthly and muddy lusts, is changed into the splendor of eternal life; when namely by the beauty of holy conversation it shines forth, what was soiled by the stench of sins in the appetite of worldly love," according to that of the Apostle: "For as you have yielded your members to serve uncleanness and iniquity unto iniquity, so now yield your members to serve justice unto sanctification."
6:3
3. Render what you owe him for sin. — Understand sin as the taking away of the ark, and therefore the irreverence inflicted upon the God of the Hebrews, especially in the opinion and conscience of the Philistines, says Abulensis. For otherwise, if the Philistines were waging a just war against the Hebrews, it was not grave to transfer the ark religiously along with the other spoils. But the true and grave sin, on account of which they were scourged by God, was that they themselves had placed the ark with their idol Dagon, indeed had subjected it to Dagon, and as it were dedicated it as a trophy: but they themselves, being idolaters and worshippers of Dagon, did not esteem this to be a sin; therefore God struck them, so that from this they might learn to esteem this a sin, and that the ark was greater than Dagon.
6:5
5. Five golden tumors, and five golden mice, — as an expiation for the plague of tumors and mice, by which God struck Israel you. Thus effigies of members are wont to be offered to the saints, from whom we have received the health of those members, as it were votive offerings. If perhaps he will lift his hand from you and from your gods. — From this it is evident that not only Dagon, but also the other gods of the Philistines were overthrown and afflicted by God through the ark.
6:7
7. And shut up their calves (still nursing) at home, — drawing them away from their mothers, namely from the cows on the journey, and shutting them in the stable, as the Hebrew and Septuagint indicate, so that you might see whether the cows would return to their nursing calves, or rather proceed with the ark into Israel. Hence the cows were "lowing," because they were being separated from their calves.
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11. And they placed the ark of God upon the wagon, — in a crossroads, says Josephus, without a driver, with five rulers of the Philistines watching and considering what way the cows would of their own accord take, whether that which led into Israel, or another. These were divining lots, and not suggested by God, and therefore superstitious and unlawful (for the Philistines were devoted to auguries and divinations, as is evident from that passage in Isaiah II, 6: "They had soothsayers like the Philistines"); but God directed them, either through angels, or through demons, as Origen wishes, Mendoza says, the instigators of this divination, he incited the cows to take the way into Israel, so that the Philistines from their own lots might know that God of Israel had sent these plagues upon them. Thus God directed the necromancy of the Pythoness raising up Samuel, and caused it that not a demon invoked by her, but Samuel himself came forth, and foretold to Saul his deserved death, I Kings XXVIII. The Philistines therefore sinned here, both because they tempted the God of Israel, whom they ought to have known and revered from so many plagues; and because they use the divination of the cows, to explore whether these plagues happened from God, or by chance. The former Abulensis denies, Quest. XVIII, the latter he passes over in silence: but Suarez asserts both, De Relig. tract. 3, lib. II, cap. x, § 11.
6:12
We read in the histories of the Saints that their relics, carried by horses, stopped at a certain place, so that by this sign they might indicate that they wished to be buried and venerated there; but that happened by the leading and instinct of God. Mystically, the cows lowing and leaving their calves, and carrying the ark straight toward Bethshemesh, that is, the house of the sun, signify preachers and Saints, who, moved by the spirit of God, go straight through mortification of carnal affection toward their children and parents, and good works in concord toward heaven. Thus St. Gregory, Eucherius, Rabanus, Rupertus, Hugh, Lyra, Dionysius and others. Hear St. Gregory: "The cows go, because holy men do good works unceasingly: but they low, because they cannot extinguish carnal desires in themselves without great daily tribulation. For to low pertains to the labor of taming the flesh, but to go pertains to the perseverance of good will. For when the flesh is forced against its nature to suppress carnal motions, it lows, as it were, as it goes, because it is forbidden to fulfill its own desires." And soon after: "Well," he says, "these two things are described in the progress of the Saints, to go and to low; because, although those hastening to the heavenly homeland have great earnestness of desire, there is nevertheless invincible patience of labor." He proves this by the example of the Apostle saying: "I press toward the mark, to the prize of the supernal calling," Phil. III, 14. And yet he lowed saying: "I see another law in my members fighting against the law of my mind, and captivating me in the law of sin. Unhappy man that I am, who shall deliver me from the body of this death?" Rom. VII, verses 23 and 24. Thus therefore says St. Gregory: The cows low, but they go; because holy men, although there are great temptations which they endure, nevertheless do not abandon the way of the heavenly homeland. Our Mendoza gathers more on this matter here. 12. And the cows went straight on the way that leads to Bethshemesh. — God willed the ark to be carried to Bethshemesh rather than to another city by the cows, because Bethshemesh was near Philistia, from which the ark was being brought back (as is evident from the Chorography of Adrichomius) and it was a priestly city: for it was fitting that Priests should guard and care for the ark. Bethshemesh in Hebrew is the same as house, that is, the seat and city of the Sun. It was built by the Jews in imitation of Heliopolis of Egypt. For just as the Egyptians worshipped golden calves as gods, so also the Jews received the worship of the Sun, says our Sanchez, Jer. XLIII, at the end of the chapter. Moreover, this Bethshemesh was not in the tribe of Benjamin, as St. Jerome writes in the Hebrew Places, nor in the tribe of Dan, as Adrichomius wishes, but in the tribe of Judah, as is expressly stated in IV Kings XIV, verse 11. There was also another Bethshemesh in the tribe of Naphtali, as appears in Joshua XIX, 38; and another in the tribe of Issachar, as is clear in Joshua XIX, 22. See the remarks on Jer. XLIII, 13.
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14. And the cart came into the field of Josue,—or Jesus, who was a type of Jesus Christ; for he is a Bethsamite, that is, an inhabitant of the house of the Sun; because he himself is the divine Sun diffusing his rays of wisdom and grace upon his faithful ones all around. Hear St. Justin, Dialogue Against Trypho: "They did not come to the place from which the ark had been taken away: but into the field of a certain man named Jesus, or Josue of that name, who had been renamed with the name of Jesus, and who led the people into the land and divided it to them by hereditary right: into which field when they had come, they stood still. By which it is indicated that they were led by the power of the name: just as the former people were led into the land through him who receives the name Jesus." And the cows they set upon it as a holocaust to the Lord.—Here the Abulensian disputes whether this immolation was lawful, and brings forward many things which prove it was unlawful, namely first, because they sacrificed female cows, whereas by the law the victim ought to be male; secondly, because it was outside the tabernacle, and without an altar; thirdly, because by laymen: but this extraordinary case of so wonderful a restoration of the ark demanded an extraordinary sacrifice and rejoicing, says Bede, so that they would immolate to God the cows that bore the ark, and that before the ark, which was holier than the tabernacle; but only by priests; for Bethsames was a priestly city. Moreover the altar was here a stone on which the Hebrews relate that Abraham sacrificed. But the stone was a type of Christ, who is the cornerstone of the Church.
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17. These are the golden mice.—These golden mice and rats, says the Abulensian, Question XIII, the Hebrews either melted into certain sacred vessels; or as votive offerings, preserved them in the tabernacle for a memorial of this divine power and just vengeance, just as the brazen serpent, Num. ch. XXI, and the censers of Core, Dathan and Abiron, Num. XVI.
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18. And golden mice according to the number of the cities of the Philistines, of the five provinces (five satrapies of the Philistines which extend and stretch forth) from the walled city, even to the village which was without a wall, and unto Abel the great.—As therefore there were only five golden mice, so also only as many golden mice were offered by the Philistines: because there were so many of their Satraps and Satrapies. Therefore the Hebrews do not interpret correctly according to St. Jerome, Cajetan and the Master of the Scholastic History; as if they had offered as many golden mice as there were cities and villages in Philistia. Whence Isidore Clarius: "The men of other cities and places," he says, "hearing the counsel of the priests, wished also themselves to offer to the God of Israel golden mice and rats, fearing that the offering of the five principal cities would not suffice for them." And unto Abel the great, upon which they set the ark.—"Abel the great" was a great stone, as the Chaldean and Septuagint translate it, and it is evident from verses 14 and 15. This stone was called Abel, that is, mourning, from the mourning of the Philistines, just as the threshing floor of Atad was named Abel from the mourning which the Hebrews made there on account of the death of Jacob, Genesis L, 11; thus Bede, Lyran, the Abulensian, Hugh, Dionysius, Vatablus, Serarius, Mariana, Salianus and others. Secondly, Cajetan from R. David interprets Abel the great as a great plain; for thus Abel is taken for a valley and plain in Judges VII, 23. Thirdly, St. Jerome in Questions, Procopius, Angelomus, Rupertus, by Abel the great understand a great city, namely Bethsames, of which mention was made a little before: for this, they say, was called Abel from the mourning of the slain citizens who had looked upon the ark: the first opinion, as it is more common, so also it is more true.
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19. He smote (that is, he killed) of the men of Bethsamis, because they had seen the ark of the Lord,—uncovered and naked: for this was forbidden under penalty of death, Num. IV; thus Abulensis, Quæst. XXVI, nay because they had looked into it, to see whether the Philistines had taken the tables of the law out of it, or had put something else into it: whence from the Hebrew you would translate, because they had looked into the ark. Thus Serarius, Vatablus, Clarius. R. Solomon asserts that the Bethsamites despised the ark; Hugo Victorinus, that they left it in the field, and did not bring it into the city; Lyranus adds three other causes: "First, because they exulted with vain joy; second, because women made sacrifice; third, because they did not venerate the ark with any lights burning before it:" but the first of these is fabricated. The second would have been only of those priests who made sacrifice. The third is nothing, since neither in the desert were such lights preferred, and only a candlestick was in the tabernacle, Exod. XXVI, 27. The true cause of the smiting therefore was, that the Bethsamites uncovered the ark, which had returned from the Philistines covered with its coverings, and looked upon it naked; which was not even permitted to the Levites under penalty of death, as is clear from Num. cap. IV, vers. 5 and 20. So great was the reverence for the ark, because it was as it were God's seat and throne, in which He wished to dwell and be hidden as invisible. Allegorically, the ark containing manna represented the Eucharist, which those who look upon irreverently and receive unworthily are often punished with present death, and always with eternal punishment, as the Apostle teaches, I Cor. XI, 30. Thus Dionysius. For this reason the priest washes the extreme parts of his fingers in the Mass: "That he who has already been washed, says St. Dionysius Eccl. Hierar. cap. III., may apply no other washing than only of the extreme tips and ends of his own. By which indeed he attains the highest purity, so that constituted in the most chaste form of the divine appearance, he may come forth to the image of divine goodness, free and unencumbered by all bonds of mortal affections." And a little later: "Those, he says, who approach to accomplish the heavenly sacraments, ought to be of such purity, that they have the extreme images of their very souls purified." Hear Chrysostom, hom. 60 ad Popul.: "How ought he not to be pure who enjoys such a sacrifice? How ought not his hand to shine with a brighter ray, the hand that divides this flesh? The mouth that is filled with spiritual fire? The tongue that blushes with blood so terrible? Consider what honor you are marked with; what table you enjoy: what the angels seeing tremble, and do not dare to look freely upon, because of the splendor shining forth from it; this we eat; to this we are united, and we have become one body of Christ and one flesh." And he smote of the people seventy men,—the chief men, because they had left the ark in the power of the enemy for seven months, and did not wish to undergo what danger of war, says Theodoret and Procopius, for it. This is uncertain: I have already given the more certain cause. St. Gregory, Angelomus and the Rabbis say they were Judges, or Nobles; the Chaldean, the elders of the people. And fifty thousand of the people.—Thus both the Septuagint and the Chaldean. But why were so many thousands smote for such a light look and fault? Josephus, the Hebrews, St. Jerome in Quæst., Rupertus, Dionysius, Isidorus, Clarius, Lyranus and Abulensis say that only seventy were smote: wherefore here an error has crept in, and "and fifty thousand of the people" should be removed, says Abulensis, or thus explained as if he said those seventy men were so eminent, that they were equal to fifty thousand of the people, says Lyranus. As in lib. II, cap. XVIII, one David is said to be as ten thousand. Finally from the Hebrew thus you would translate: And he smote of the people seventy men out of fifty thousand men, who were present, so that what our version translates, "and fifty thousand of the people," you explain in the nominative, as if to say and fifty thousand of the people were present, and saw this slaughter of seventy. Thus Serarius. Again learn here with what reverence and caution we ought to handle sacred vessels.
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21. And they sent messengers to the inhabitants of Cariathiarim,—either because they were nearer, to whom therefore the ark could be transferred more quickly: or because they were stronger, who therefore could more easily protect the ark from the Philistines, if they should wish to recover it: or because they were more noble, with whom therefore the ark would be kept with greater care and reverence. Thus Mendoza.
Machine translation from the Latin, not reviewed.
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The principal details of the rite allude to a gift of life in opposition to death: the female sex of the animal, giver of life; its freedom from the yoke, symbol of freshness of strength (cf. Deut. 31:3; 1 Sam. 6:7); the red of the animal and of the cords, an allusion to blood, in which life circulates. …
6:14
… primitive form seems to have been a rocky block or a heap of unhewn stones; then the Mosaic Law sanctioned the use of rough stones, forbidding the placing of steps upon it (Ex. 20:24-26); outside the center of worship, an erratic boulder was used (I Sam. 6:14; 14:33-35). Intimately linked to sacrifice by combustion, it was minutely regulated in form and structure by
… wine, offering of flour kneaded with oil, Num. 15:4-11). Often together with the holocaust a peace sacrifice was offered: a rite of festive intimacy that followed the act of pure adoration to Yahweh (cf. Ex. 18:12; 24:5; Josh. 8:31; Judg. 20:26; 21:4; 1 Sam. 6:14 ff., etc.).
6:16
Accaron (Hebrew Egrān; Assyrian Amqarrāna)
… boundary of the tribe of Judah (Josh. 15:45), which had captured it (Judg. 1:18); but shortly afterward it was ceded to the neighboring tribe of Dan (Josh. 19:43). In the time of Samuel, A. was again in the power of the Philistines (I Sam. 5:10; 6:16 ff.; 17:52), under whom it remained during the period of the monarchy. …
Gilgal, Gilgala (Heb. Hag-Gilgâl "The Circle")
… Samuel, every year, at the great assemblies, visited its sanctuary (I Sam. 6:16); Saul was proclaimed king there and there later lost the kingdom and his descendants (I Sam. 10:8; 11:15; 13:5; 15:12). David was received there festively by the tribe of Judah …
Michal (Hebrew Mikhāl: « Who is powerful? » [?]; « The Almighty » [?]; « Who like God? » [?])
… She is in fact seen hurling bitter sarcasms against David for having danced before the ark during its transfer to Jerusalem (ibid. 6:16-22).
6:17
Geth (Hebrew Gath, Akkadian Gimtu, "Winepress")
… It had been the dwelling place of the Anakim and the Rephaim (v. GIANTS IN THE BIBLE): Josh. 11:22; 1 Sam. 17:4; 2 Sam. 21:19 ff.; 1 Chron. 20:6. It was punished for having kept the ark of Yahweh, which spread death there (1 Sam. 5:7-10; 6:17). David took refuge there twice when persecuted by Saul (1 Sam. 21:11-16; 27:2-11), with King Achish (v.).
6:18
Abel (Hebrew 'Abhēl 'meadow'; possibly Aramaic from Canaanite 'Abil 'channel')
The Abel magnus (of the Vulgate) in I Sam. 6:18 corresponds to the Heb. Abel ha-gédholāh; but with the Septuagint and Targum it should be read eben ha-gédholāh, that is, "the great stone" (cf. vers. 14 ff.).
6:20
Ark (of the Covenant), Ark of the Testimony
… throne, the place of his presence, "the footstool of his feet" (Ps. 98:5); which explains how, since Yahweh was certainly quite distinct from the Ark (II Kings 6:12; I Kings 8:10, etc.), in its presence Yahweh was acclaimed (Num. 10:35 ff.; I Sam. 4:7; 6:20, etc.). …
6:21
Cariathiarim (Hebrew Qirjāth Jā 'Ārīm)
… For several years it housed the ark of the covenant in the house of Abinadab, when it was returned to the Jews by the Philistines who had taken it in the battle near Alek (I Sam. 6, 21; 7, 1 ff.), until David had it transported to Zion
6:23
Michal (Hebrew Mikhāl: « Who is powerful? » [?]; « The Almighty » [?]; « Who like God? » [?])
She died without leaving children (ibid. 6:23). Perhaps her sterility, the cause of so much inferiority compared with the King's other wives, contributed greatly to making her susceptible and sullen.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by 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')). Public domain.