God giveth the second tables of the law: a further exhortation to fear and serve the Lord.
Moyses receiuing the second tables of the tenne commandments, and making an arke put them therin. 6. with mention of certaine places where the children of Israel had camped, of Aarons death, and to the Leuites offices, and possesstons, 12. be inculcateth the feare and loue of God, and the keping of his precepts. 16. namely to circumcise the hart. 19. to loue strangers 20. and not to serue, nor sweare by false goddes.
1At that time the Lord said to me: Hew thee two tables of stone like the former, and come up to me into the mount: and thou shalt make an ark of wood,In quel tempo il Signore mi disse: Sega due tavole di pietra simili alle prime, e sali da me sul monte: e fa' un'arca di legno,AT that time our Lord said to me: Hewe thee two tables of stone, as the former were, and come vp to me into the mounte: and thou shalt make an arke of wood,In tempore illo dixit Dominus ad me: Dola tibi duas tabulas lapideas, sicut priores fuerunt, et ascende ad me in montem: faciesque arcam ligneam, 2And I will write on the tables the words that were in them, which thou brokest before, and thou shalt put them in the ark.E io scriverò su queste tavole le parole, che erano sopra quelle che tu hai già spezzate, e le riporrai nell'arca.and I wil write in the tables the wordes that were in them, which before thou didst breake, and thou shalt put them in the arke.et scribam in tabulis verba quæ fuerunt in his qui ante confregisti: ponesque eas in arca. 3And I made an ark of setim wood. And when I had hewn two tables of stone like the former, I went up into the mount, having them in my hands.Feci adunque l'arca di legno di Setim. E avendo segato due tavole di pietra simili alle prime, salii sul monte con esse in mano.I made therfore an arke of the wood Settim. And when I had hewed two tables of stone like to the former, I went vp into the mount, hauing them in my handes.Feci igitur arcam de lignis setim. Cumque dolassem duas tabulas lapideas instar priorum, ascendi in montem, habens eas in manibus. 4And he wrote in the tables, according as he had written before, the ten words, which the Lord spoke to you in the mount from the midst of the fire, when the people were assembled: and he gave them to me.E il Signore scrisse su queste tavole, conforme avea scritto sulle prime, i dieci comandamenti, i quali egli annunziò a voi dal monte di mezzo al fuoco, allorché il popolo era adunato: e le diede a me.And he wrote in the tables, according as he had written before, the ten wordes, which our Lord spake to you in the mount from the middes of the fyre, when the people was gathered: and he gaue them to me.Scripsitque in tabulis, juxta id quod prius scripserat, verba decem, quæ locutus est Dominus ad vos in monte de medio ignis, quando populus congregatus est: et dedit eas mihi. 5And returning from the mount, I came down, and put the tables into the ark, that I had made, and they are there till this present, as the Lord commanded me.E tornai, e scesi dal monte, e riposi le tavole nell'arca, ch'io aveva fatta, dove sono tuttora, come aveami ordinato il Signore.And returning from the mount, I came downe, and put the tables into the arke, that I had made, which are there til this present, as our Lord commanded me.Reversusque de monte, descendi, et posui tabulas in arcam, quam feceram, quæ hucusque ibi sunt, sicut mihi præcepit Dominus.
6And the children of Israel removed their camp from Beroth, of the children of Jacan into Mosera, where Aaron died and was buried, and Eleazar his son succeeded him in the priestly office.Or i figliuoli d'Israele levarono il campo da Beroth, che era de' figliuoli di Jacan, andando a Mosera, dove Aronne si morì, e fu sepolto, in luogo del quale successe Eleazaro suo figliuolo alle funzioni del sacerdozio.And the children of Israel remoued their campe from Beroth of the children of Iacan into Mosera, where Aaron died and was buried, for whom, Eleazar his soone did the function of priesthood.Filii autem Israël moverunt castra ex Beroth filiorum Jacan in Mosera, ubi Aaron mortuus ac sepultus est, pro quo sacerdotio functus est Eleazar filius ejus. 7From thence they came to Gadgad, from which place they departed, and camped in Jetebatha, in a land of waters and torrents.Di là passarono a Gadgad: dal qual luogo partirono, e posero gli alloggiamenti in Jete-batha, in una terra di acque e di torrenti.Thence they came into Gadgad: from the which place departing, they camped in Ietebatha, in a Land of waters and torrentes.Inde venerunt in Gadgad: de quo loco profecti, castrametati sunt in Jetebatha, in terra aquarum atque torrentium. 8At that time he separated the tribe of Levi, to carry the ark of the covenant of the Lord, and to stand before him in the ministry, and to bless in his name until this present day.In quel tempo il Signore separò la tribù di Levi, affinché questa portasse l'arca del testamento del Signore, e fosse assidua al ministero dinanzi a lui, e desse la benedizione nel nome di lui, come fa sino al dì d'oggi.At that time he separated the tribe of Leui, to carie the arke of the couenant of our Lord, and to stand before him in the ministerie, and to blesse in his name vntil this present day.Eo tempore separavit tribum Levi, ut portaret arcam fœderis Domini, et staret coram eo in ministerio, ac benediceret in nomine illius usque in præsentem diem. 9Wherefore Levi hath no part nor possession with his brethren: because the Lord himself is his possession, as the Lord thy God promised him.Per la qual cosa non ebbe Levi veruna porzione, o possessione co' suoi fratelli: perché il Signore stesso è la loro porzione, come a lui promise il Signore Dio tuo.For the which cause Leui had no part, nor possession with his brethren: because our Lord him self is his possession, as the Lord thy God promised him.Quam ob rem non habuit Levi partem, neque possessionem cum fratribus suis: quia ipse Dominus possessio ejus est, sicut promisit ei Dominus Deus tuus. 10And I stood in the mount, as before, forty days and nights: and the Lord heard me this time also, and would not destroy thee.E io mi stetti sul monte come prima per quaranta dì, e quaranta notti: e il Signore mi esaudì anche questa volta, e non volle sterminarti.And I stoode in the mount, as before, fourtie daies and nightes: and our Lord heard me this time also, and would not destroy thee.Ego autem steti in monte, sicut prius, quadraginta diebus ac noctibus: exaudivitque me Dominus etiam hac vice, et te perdere noluit.
11And he said to me: Go, and walk before the people, that they may enter, and possess the land, which I swore to their fathers that I would give them.E dissemi: Va', e precedi il popolo, affinché entri a posseder la terra, ch'io giurai di dare a' padri loro.And he said to me: Goe, and march before the people, that they may enter, and possesse the Land, which I sware to their fathers that I would deliuer to them.Dixitque mihi: Vade, et præcede populum, ut ingrediatur, et possideat terram, quam juravi patribus eorum ut traderem eis. 12And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God, and walk in his ways, and love him, and serve the Lord thy God, with all thy heart, and with all thy soul:E adesso, o Israele, che è quello che il Signore Dio tuo chiede da te, se non che tu tema il Signore Dio tuo, e cammini nelle sue vie, e lo ami, e serva al Signore Dio tuo con tutto il tuo cuore, e con tutta l'anima tua,And now Israel, what doth the Lord thy God require of thee, but that thou feare the Lord thy God, and walke in his waies, and loue him, and serue the Lord thy God with al thy hart, and with al thy soule:Et nunc Israël, quid Dominus Deus tuus petit a te, nisi ut timeas Dominum Deum tuum, et ambules in viis ejus, et diligas eum, ac servias Domino Deo tuo in toto corde tuo, et in tota anima tua: 13And keep the commandments of the Lord, and his ceremonies, which I command thee this day, that it may be well with thee?E osservi i comandamenti del Signore, e le sue cerimonie, le quali io oggi prescrivo a te, affinché tu sii felice?and keepe the commandementes of our Lord, and his ceremonies, which I command thee this day, that it may be wel with thee?custodiasque mandata Domini, et cæremonias ejus, quas ego hodie præcipio tibi, ut bene sit tibi ? 14Behold heaven is the Lord’s thy God, and the heaven of heaven, the earth and all things that are therein.Tu sai, come del Signore Dio tuo è il cielo, e il cielo de' cieli, la terra, e tutte le cose, che sono in essa:Behold heauen is the Lords thy God, and the heauen of heauen, the earth and al thinges that are in it.En Domini Dei tui cælum est, et cælum cæli, terra, et omnia quæ in ea sunt: 15And yet the Lord hath been closely joined to thy fathers, and loved them and chose their seed after them, that is to say, you, out of all nations, as this day it is proved.E nondimeno co' padri tuoi si strinse il Signore, e gli amò, ed elesse la lor discendenza dopo di essi, cioè voi tra tutte le genti, come oggi apparisce.And yet to thy fathers was our Lord ioyned, and he loued them, and chose their seede after them, that is to say you, from al Nations, as this day it is proued.et tamen patribus tuis conglutinatus est Dominus, et amavit eos, elegitque semen eorum post eos, id est, vos, de cunctis gentibus, sicut hodie comprobatur.
16Circumcise therefore the foreskin of your heart, and stiffen your neck no more.Circoncidetevi adunque colla circoncisione del cuore, e non indurate più la vostra cervice:Circumcise therfore the prepuce of your hart, and your necke indurate no more:Circumcidite igitur præputium cordis vestri, et cervicem vestram ne induretis amplius: 17Because the Lord your God he is the God of gods, and the Lord of lords, a great God and mighty and terrible, who accepteth no person nor taketh bribes.Perocché il Signore Dio vostro egli è il Dio degli dei, e Signore de' dominanti, Dio grande e possente e terribile, che non è accettator di persone, o di doni.because the Lord your God he is the God of goddes, and the Lord of lordes, a great God and mightie, and terrible, that accepteth not person nor giftes.quia Dominus Deus vester ipse est Deus deorum, et Dominus dominantium, Deus magnus, et potens, et terribilis, qui personam non accipit, nec munera. 18He doth judgment to the fatherless and the widow, loveth the stranger, and giveth him food and raiment.Ei fa giustizia al pupillo e alla vedova, ama il forestiero, e gli dà il vitto, e il vestito:He doth iudgement to the pupil and the widowe, loueth the stranger, and geueth him victual & rayment.Facit judicium pupillo et viduæ; amat peregrinum, et dat ei victum atque vestitum. 19And do you therefore love strangers, because you also were strangers in the land of Egypt.Voi pure adunque amate i forestieri, perché ancor voi foste forestieri nella terra d'Egitto.And do you therfore loue strangers because you also were strangers in the Land of Aegypt.Et vos ergo amate peregrinos, quia et ipsi fuistis advenæ in terra Ægypti. 20Thou shalt fear the Lord thy God, and serve him only: to him thou shalt adhere, and shalt swear by his name.Temerai il Signore Dio tuo, e a lui solo servirai: starai unito con lui, e nel nome di lui farai giuramento.Thou shalt feare the Lord thy God, and serue him only: to him thou shalt cleaue, and shalt sweare in his name.Dominum Deum tuum timebis, et ei soli servies: ipsi adhærebis, jurabisque in nomine illius. 21He is thy praise, and thy God, that hath done for thee these great and terrible things, which thy eyes have seen.Egli è tua gloria, e tuo Dio, egli ha fatto per te le cose grandi e terribili, che hai vedute cogli occhi tuoi.He is thy praise, and thy God, that hath done for thee these greate and terrible thinges, which thyne eies haue seene.Ipse est laus tua, et Deus tuus, qui fecit tibi hæc magnalia et terribilia, quæ viderunt oculi tui. 22In seventy souls thy fathers went down into Egypt: and behold now the Lord thy God hath multiplied thee as the stars of heaven.In numero di settanta anime scesero i padri tuoi in Egitto: ed ecco che ora il Signore Dio tuo ti ha moltiplicato come le stelle del cielo.In seuentie soules did thy fathers goe downe into Aegypt: and behold now the Lord thy God hath multiplied thee as the slarres of heauen.In septuaginta animabus descenderunt patres tui in Ægyptum, et ecce nunc multiplicavit te Dominus Deus tuus sicut astra cæli.
10:1
Year of the World 2553.; Exodus xxxiv.
Menochius
Wood. Moses had received this injunction, before he ascended the mount the second time, Exodus 25:10. But he executed it only after he had received the second tables of the law, Exodus 37:1. (Menochius)
Drusius
Some pretend that the made an ark of setim-wood, to contain the tables, till Beseleel should have completed his, which was covered with gold, and inclosed the former. (Drusius)
Calmet
But this seems unnecessary. (Calmet)
10:3
Calmet
I made, or gave orders to have one ready against my return. (Calmet)
10:4
Haydock
To me. God had already promulgated the same laws in the hearing of all, Exodus 19:17. (Haydock)
10:6
Calmet
Mosera, by Mount Hor, for there Aaron died, Numbers xx. This and the following verses seem to be inserted by way of parenthesis, (Challoner) as far as the 10th. The reason of their insertion here cannot easily be explained; but we must adore, in silence, the designs of the Holy Spirit. (Calmet)
Menochius
Moses had just mentioned the ark, designed to contain the tables of the law; and as the priests and Levites were to be the guardians of those sacred things, he takes occasion to specify something with respect to their institution, etc. Mosera was perhaps twice visited by the Hebrews. The first time, they came thither from Beroth-Benejaacan, or from "the well of the children of Jacan," and thence measured back their steps; though, the second time, Mosera, or Moseroth, is not noticed, because it had been specified already, and they did not stop long there, but proceeded to Gadgad, Numbers 33:30. (Bonfrere) (Menochius)
Cornelius a Lapide
Others think that Mosera and Benejaacan are not the same places as Moseroth and Beroth Bensacan, though the names be similar. (Cornelius a Lapide)
Calmet
Perhaps it will be more satisfactory to acknowledge, that Mosera has been transposed by the copyists, as it ought to come before Beroth, particularly as Moses places it in that order, where he gives an account of the 42 stations; and the Samaritan copy agrees with him in this place. (Calmet)
Kennicott
It also retains many words which have been omitted in Hebrew, and in all the versions taken from it; whence the omission seems to have taken place before the appearance of the version of the Septuagint. The Samaritan version, which is acknowledged to have preceded the Septuagint, agrees with its text, and reads, "And the children of Israel journeyed from Moseroth, and pitched in Benejaakan: from thence they journeyed, and pitched in Hagidgad: from thence they journeyed, and pitched in Jotbathah, a land of rivers of waters: from thence they journeyed, and pitched in Ebronah: from thence they journeyed, and pitched in Eziongaber: from thence they journeyed, and pitched in the wilderness of Zin, which is Kadesh: from thence they journeyed, and pitched in Mount Hor. And there Aaron died," etc. (Kennicott, 2. Dis.)
Haydock
Thus Mosera will be the 27th, and Mount Hor the 34th station; (Pococke) whence the Israelites departed, after the death of Aaron, to Salmona, directing their course to the countries east of the Jordan, which had been promised to them. The appointment of Eleazar to succeed Aaron, and the separation of the Levites unto the Lord, should be all placed together, after the different encampments. (Haydock)
10:8
Menochius
Time, during the pontificate of Aaron, Numbers 3:6. (Menochius)
Calmet
God had made this appointment at Sinai, (Exodus 28:1,) where he ordered the tabernacle and the priests to be consecrated. Upon the sedition of Core, which probably took place at Jetebata, he confirmed the rights of the Levitical tribe, Numbers 16:17, 18. (Calmet)
Menochius
Ark. The priests carried it, on more solemn occasions, (Josue 3:3,) as they also blessed the people. (Menochius)
Yet the Levites sung the praises of God, in which sense the word blessing is often used, 1 Paralipomenon 23:13. Hence Castalio translates, "to celebrate his name."
10:10
Calmet
Stood. Moses does not follow the order of events, but recalls to the minds of his audience what might serve to make the deepest impression upon them. He mentions some farther instructions which he had received from God on Mount Sinai, during the second term of 40 days. (Calmet)
Menochius
It might have been placed in a more natural order at the head of this chapter. (Menochius)
Salien
Some believe that Moses speaks of the third fast of 40 days. (Salien)
10:12
Haydock
And now. He shews what advantages may be derived from a constant observance of the commandments, that it may be well with thee, ver. 13. God stands not in need of our services, (ver. 14,) but chooses whom he pleases to display the treasures of his love, (ver. 15,) which ought to move us strongly to make him a suitable return of gratitude, (Calmet) by withdrawing our affections from every thing that may be displeasing to him, ver. 16. If we refuse, we must expect to fall under the rod of his indignation, notwithstanding all the efforts of his clemency, which he holds forth for our imitation, ver. 17, 19. He will judge all alike, the rich and the poor. (Haydock)
10:14
Calmet
Of heaven. The Scripture mentions the third heaven, (2 Corinthians 12:2,) where the majesty of God most gloriously appears. The second is the region of the stars, and the first the atmosphere, where the birds and the clouds move about. (Calmet)
10:15
Menochius
Joined, (conglutinatus) as it were, with glue, (Haydock) to shew the vehemence of love. (Menochius)
10:16
Calmet
Circumcise. The Hebrews esteem circumcision as a mark of their greatest glory. All who had it not, were looked upon as profane. They call the ears, mind, and heart uncircumcised, when they would not hear, understand, or obey the law of God. St. Paul (Romans 2:28) frequently inculcates this interior circumcision, to which Moses alludes in these his last exhortations, chap. 30:6. The people had not regularly practised circumcision in the desert. Moses takes care to raise their thoughts to something more spiritual; and declares, in clearer terms than he had hitherto done, the necessity of loving God. All must be banished from the heart which might resist this love. (Calmet)
Menochius
Vanity, blindness, luxury, must be retrenched. (Menochius)
10:17
Haydock
Gods. Idols are nothing, 1 Corinthians 8:4. Hence Theodoret supposes, that all who have authority upon earth are here designated. But admitting the false notions of the pagans respecting their gods, the superiority of the true God is here asserted; (Calmet) and all, both in heaven and on earth, gods and lords, must bow before him. (Haydock)
10:18
Widow. God resents the injuries done to such, Exodus 22:22.
10:20
Calmet
Only, a word not found in the Hebrew, but deemed necessary by the Septuagint to express the true meaning of this passage. See Deuteronomy 6:13. (Calmet)
Worthington
Name, when an oath is necessary. Thou shalt never swear by false gods. (Worthington)
10:21
Calmet
Praise, the object whom thou must praise, and the source of all thy happiness and glory. Other nations will revere the Jews on this account. (Calmet)
Haydock
An ancient oracle could not refuse giving them this singular commendation, though to the prejudice of idolatry. "Chaldeans alone philosophy may claim---but Hebrews worship God, the self-born King---with pure religion." (Haydock)
Haydock
agnos, (Calmet) St. Cyril, contra Julian 5., and St. Justin Martyr, Hortatory Address to the Greeks xi., read auton, him. But the meaning is clear from the context. The palm of wisdom is given to the Chaldeans for natural learning, and to the Jews for divinity. (Watson, Proleg. xii.) Porphyrius owns the oracle. (Theodoret) (Haydock)
10:22
10:6
10:6
This Mosera where Aaron died, is more commonly called Hor. Num. 20. &. 33.
10:20
VVhen iust cause requireth an oath, it must be made in the name of God, not of false goddes.
10:6
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… and we constantly do just the same. In this place, we say, such an one was buried; not the body of such an one. Every one in his senses knows that we are speaking of the body, and such a mode of speech is customary in divine Scripture. Aaron, we read, died and they buried him on Mount Hor.
10:10
Origen † AD 254 Origen's Commentary on Matthew 12.32
The reflections in regard to the passage before us that occur to us at the present time are these: Some were standing where Jesus was, having the footsteps of the soul firmly planted with Jesus, and the standing of their feet was akin to the standing of which Moses said in the passage, “And I stood on the mountain forty days and forty nights,”
10:12
St Irenaeus of Lyons † AD 202 Against Heresies 4.16.4
… And again Moses says: “And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart, and with all thy soul?”
Origen † AD 254 Origen Against Celsus 6.57
… And therefore it appears to me, that in the book of Deuteronomy the following words are uttered with peculiar emphasis: “And now, O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all His ways, and to love Him, and to keep His commandments?”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… “Who will grant unto them to have such an heart as to fear me, and to keep my commandments all their days, that it may be well with them and with their children forever?” And Moses when reasoning with them said, “And now, O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all His ways, and to love Him?”
St John Chrysostom † AD 407 Homilies on Second Corinthians 30
… For He needeth nothing that we have to bestow, and this is also a special proof of a sincere love, when one who needeth nothing and is not in any necessity, doth all for the sake of being loved by us. Wherefore also Moses said, “For what doth the Lord God require of you, but to love Him, and that thou shouldest be ready to walk after Him?” (
10:14
Pseudo-Clement The Recognitions of Clement 2.43
… And again the Scripture says, ‘Behold, to the Lord thy God belong the heaven, and the heaven of heavens, the earth, and all things that are in them: nevertheless I have chosen your fathers, that I might love them, and you after them.’
Pseudo-Clement The Clementine Homilies 16.7
And Peter said: “I shall reply briefly to what you have said. The law, which frequently speaks of gods, itself says to the Jewish multitude,
10:15
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word ἐπιστεύθησαν ? (they were trusted.) It means, that they had the Law put into their hands because He held them
10:16
St Barnabas † AD 61 The Epistle of Barnabas 9
… He saith to them, “These things saith the Lord your God”—(here I find a new commandment)—“Sow not among thorns, but circumcise yourselves to the Lord.” And why speaks He thus: “Circumcise the stubbornness of your heart, and harden not your neck?”
St Justin Martyr † AD 165 Dialogue with Trypho 16
“And God himself proclaimed by Moses, speaking thus: ‘And circumcise the hardness of your hearts, and no longer stiffen the neck. For the Lord your God is both Lord of lords, and a great, mighty, and terrible God, who regardeth not persons, and taketh not rewards.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.16.1
… but the signs were not unsymbolical, that is, neither unmeaning nor to no purpose, inasmuch as they were given by a wise Artist; but the circumcision after the flesh typified that after the Spirit. For “we,” says the apostle, “have been circumcised with the circumcision made without hands.” And the prophet declares, “Circumcise the hardness of your heart.”
Tertullian † AD 220 The Five Books Against Marcion 5.4
… He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;” as Moses likewise had enjoined, “Circumcise your hard hearts”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
… this is circumcision of the mind which St. Paul requires above all, yea rather the Law also. See now how having granted it in words, he in deed does away with it. For he does not say the circumcision is superfluous, the circumcision is of no profit, of no use. But what saith he? “Circumcision verily profiteth if thou keepest the Law.” (
10:17
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“‘Who being in the form of God, thought it not robbery to be equal with God, but emptied himself, and took the form of a servant.’ What poorer, in respect of God, than the form of a servant? What more lowly, in respect of the King of all, than approach to fellowship in our poor nature? The King of Kings and Lord of Lords
Pseudo-Clement The Recognitions of Clement 2.41
“Listen, then,” says Peter, “that you may know, first of all, that even if there are many gods, as you say, they are subject to the God of the Jews, to whom no one is equal, than whom no one can be greater; for it is written that the prophet Moses thus spoke to the Jews: ‘The Lord your God is the God of gods, and the Lord of lords, the great God.’
Pseudo-Clement The Recognitions of Clement 2.44
“But even if there be others, as we have said, who are called gods, they are under the power of the God of the Jews; for thus saith the Scripture to the Jews, ‘The Lord our God, He is God of gods, and Lord of lords.’
Pseudo-Clement The Clementine Homilies 16.6
… And in another place, when it says, ‘Take heed to thyself lest thou go and serve other gods whom thy fathers knew not,’ it speaks as if other gods existed whom they were not to follow. And again: ‘The names of other gods shall not ascend upon thy lips.’ Here it mentions many gods whose names it does not wish to be uttered. And again it is written,
Pseudo-Clement The Clementine Homilies 16.7
… And again: ‘The Lord thy God, He is God in heaven above, and upon the earth beneath, and there is none other except Him.’ And somewhere else the Scripture says to the Jewish multitude,
10:22
St Gregory of Nyssa † AD 395 Against Eunomius 2.13
… For He that said, “Unto Thee shall all flesh come ,” does not mean that the flesh will be presented before the Judge apart from the souls: and when we read in sacred History that Jacob went down into Egypt with seventy-five souls
St Augustine of Hippo † AD 430 On the Holy Trinity 7.4
… or again, as our Scriptures usually speak, three souls, since it is fitting to denominate the whole from the better part, that is, to denominate both body and soul, which is the whole man, from the soul; for so it is said that seventy-five souls went down into Egypt with Jacob, instead of saying so many men.
10:1
1. AND THOU SHALT MAKE AN ARK OF WOOD, — namely that one whose construction is described in Exodus. Note: The ark was made by Moses after receiving from God the second tablets of the law, as is evident from Exodus XXXIV, 28, comparing it with Exodus XXV, 10. Mention is made here of the ark because the ark was made on account of the tablets of the law, namely to be their chest and keeper. There is therefore here a hysteron proteron; for the construction of the ark is narrated before the tablets of the law are given, although it was made after them.
10:6
6. AND THE CHILDREN OF ISRAEL REMOVED THEIR TENTS. — There is here again a hysteron proteron; for the series of the discourse begun is interrupted, until verse 10: there are many such things in these books. There is therefore here as it were a parenthesis, added on account of the tribe of Levi; because mention was made of the ark, in which were the tablets of the law, hence by parenthesis is subjoined the death of Aaron, who had offended God, and the succession of his son Eleazar, to whom belonged the custody of the laws given by God; and thence the institution of the tribe of Levi, and the consecration of the Levites, whose duty it was to carry the ark before the people, so that through it the people might be perpetually reminded of the covenant and law of God to be kept. IN MOSERA. — This encampment is distinguished from Moseroth, Numbers XXXIII, 31; for Moseroth is not Hor, since many encampments are interspersed between Moseroth and Hor, Numbers XXXIII. But Mosera is Hor: in Moseroth therefore was the twenty-seventh, in Mosera the thirty-fourth encampment of the Hebrews. Similarly "Beroth of the sons of Jacan," or, as it is in Hebrew, Beroth Bene Iacan, is another encampment from Bene Iacan, of which Numbers XXXIII, 31, as is evident to one reading. Nor is it new for different places to have the same or similar names, and conversely for the same place to have several names. Mosera or Numbers XXXIII, 37, is called Hor: for there Aaron died; and consequently Beroth of the sons of Jacan is Cades, of which Numbers XXXIII, 37. Thus Abulensis. But which encampments, Numbers XXXIII, correspond to Gadgad and Jetebatha, which follow here, is not certain; Vatablus however thinks Gadgad is Oboth.
10:8
8. AT THAT TIME THE LORD SEPARATED (as the Hebrew has it) THE TRIBE OF LEVI. — It is likely that this is the second separation of the Levites, and different from that which occurred at Sinai, while Aaron was living, Numbers III, 6. For this seems to have occurred after Aaron's death, at Jetebatha, under Eleazar: otherwise indeed the death of Aaron would be in vain, and the succession of Eleazar would be inserted here in verse 7 without purpose. This was therefore as it were a confirmation, and a repetition of the first separation which was made Numbers III, under a new pontiff: thus Cajetan. Otherwise Abulensis: for he holds that this is the same separation of the tribe of Levi as that in Numbers III; for verses 6 and 7 are interjected in passing, so as to recall the death of Aaron, and therefore this verse 8 should be connected with verse 5: for then all things cohere most excellently; which opinion is sufficiently probable: for many such things are interjected in the Pentateuch, as I have said in the preface to Genesis. THAT HE MIGHT CARRY THE ARK OF THE COVENANT (this was common to the Levites; but what follows), AND STAND BEFORE HIM IN MINISTRY, — seems to be referred to the priests alone who were of the same tribe as the Levites. For these alone stood before the Lord, ministering in the tabernacle and sacrificing, and it was theirs to bless the people.
10:9
9. THE LORD IS HIS POSSESSION, — that is to say, Those things which are given to the Lord, namely oblations, first-fruits, etc., fall into the possession of the Levites; for they have no other inheritance in Israel.
10:10
10. AND I STOOD IN THE MOUNT, AS BEFORE, FORTY DAYS. — Some think that Moses was three times on Mount Sinai for forty days, and that this is the third time. But it is clear that this is not the third, but the second time, and the same as that of which the preceding chapter, verse 18, speaks. Wherefore again there is here a hysteron proteron; for this verse should rightly be placed before the beginning of the chapter.
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12. AND NOW, ISRAEL, WHAT DOTH THE LORD THY GOD REQUIRE OF THEE? — that is to say, Since God has so often forgiven thee thy sins, O Israel, this one thing he requires of thee for all his benefits and clemency, namely that henceforth thou fear him: it is therefore just that thou do this.
On the Fear of God: Six Fruits Note: The fear of God restrains the soul from concupiscences, and incites to all good. "Blessed is the man that is always fearful," Proverbs XXVIII. "Blessed is the man that feareth the Lord, he shall delight exceedingly in his commandments. His seed shall be mighty upon earth, the generation of the righteous shall be blessed. Glory and wealth shall be in his house, and his justice remaineth for ever and ever," Psalm CXI. "The fear of the Lord is like a paradise of blessing," Ecclesiasticus XL. "Fear God, and keep his commandments; for this is all man," Ecclesiastes XII. "Serve ye the Lord in fear, and rejoice unto him with trembling," Psalm II. "If I be a father, where is my honour? and if I be a lord, where is my fear?" Malachi I. "And fear ye not them that kill the body, and are not able to kill the soul; but rather fear him that can destroy both soul and body in hell," Matthew X. "If thou hold not thyself diligently in the fear of the Lord, thy house shall quickly be overthrown," Ecclesiasticus XXVII. Hence Jonas saith: "I am a Hebrew, and I fear the Lord God of heaven." Secondly, the fear of God is the beginning of wisdom and piety, nay it is the consummation of the same, as the Wise Man saith: as much therefore as thou growest in the fear of God, so much dost thou grow in wisdom and piety, and so much dost thou please God. "They that fear the Lord will seek out the things that are well pleasing to him," Ecclesiasticus II. "From thy fear we have conceived, and brought forth the spirit of salvation," Isaiah XXVI, according to the Septuagint. Hence of St. Monica his mother St. Augustine saith in the Confessions: "There was in the heart of thy handmaid a chaste fear," etc. Thirdly, filial fear is nothing other than the love of God: for from the fact that we love God as a father, we fear to offend him. "Love and fear of God lead to every good work: love and fear of the world lead to every sin," saith St. Augustine in the Sentences. Fourthly, the fear of God gives constancy in temptations and adversities. "He that feareth the Lord shall tremble at nothing, and shall not be afraid: for he is his hope," Ecclesiasticus XXXIV. By the fear of God the martyrs overcame torments. Fifthly, the fear of God brings forth the favour of God, and all good things. "And his mercy is from generation unto generations to them that fear him," singeth the Blessed Virgin. "We shall have many good things, if we fear God," Tobias IV. "There is no want to them that fear him," Psalm XXXIII. Sixthly, it brings forth joy of heart. "The fear of the Lord shall delight the heart, and shall give joy and gladness," Ecclesiasticus I. Finally it brings forth confidence in a happy passage from this life, and is the guardian of chastity, innocence and all virtues, saith St. Jerome, epistle 127.
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14. THE HEAVEN OF HEAVENS. — In Hebrew, the heavens of heavens, that is, the most vast and highest heavens, which encompass all the lower spheres.
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15. THE LORD WAS GLUED TO THY FATHERS. — The word glued signifies the vehemence of divine love, by which God unites us to himself most closely through it, which is the greatest effect of love, and equally a sign of it. Thus the soul of Sichem is said to be glued to Dina, Genesis XXXIV, 3, and the soul of Jacob is said to depend on the soul of Benjamin, or, as it is in Hebrew, to be bound to it, Genesis XLIV, 34.
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16. THEREFORE CIRCUMCISE THE FORESKIN OF YOUR HEART. — The Septuagint has hardness of heart, and, as the Chaldean paraphrase, the foolishness of your heart. For foreskin is metaphorically attributed to the heart, and signifies the will covered and hardened by wickedness, luxury, vanity and blindness. See the sayings at Leviticus XXVI, 41. St. Gregory, however, in book XXVIII of the Morals, chapter VII, understands by heart the mind, or reason; for he says: "Circumcise the foreskins of your heart, that is, after you have extinguished luxury in the flesh, also cut away the superfluous thoughts."
10:18
18 and 19. GOD LOVES THE STRANGER: AND YOU THEREFORE LOVE STRANGERS. — God here commends to the Hebrews mercy, so that they may help the wretched, such as strangers, orphans and widows, just as God loves and helps them especially; for, as the Psalmist says: "To thee is the poor man left; thou shalt be a helper to the orphan."
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21. HE HIMSELF (God) IS YOUR PRAISE, — that is, he himself is the object of your praise, materially, whom namely you ought continually to praise; or formally, on account of whom you are praised, and who makes you praiseworthy among all nations. Secondly, God is "praise," that is, your strength and virtue, who makes you praiseworthy among all peoples. By metonymy the effect is put for the cause. Thus the Poet says: "There are their rewards for praise," that is, for virtue; and Psalm VIII: "Out of the mouth of infants and of sucklings thou hast perfected praise:" in Hebrew it is, thou hast founded strength; and Psalm CV: "Be ye praised (that is, be strengthened, take courage) in the name of his holiness."
Concerning the Praise of God Note: God is the supreme majesty, goodness, wisdom, power, providence, by which he creates us, preserves us, feeds us, protects us, justifies us, glorifies us: hence he is to be praised by us in the highest degree, and this alone can we render to him. "Offer to God the sacrifice of praise," Psalm XLIX. "A hymn becometh thee, O God, in Sion," Psalm LXIV, 2. The work of the angels is to praise God, says St. Basil in Psalm XXVIII. For the angels continually cry out: "Holy, holy, holy, Lord God of Sabaoth," Isaiah VI. The blessed in heaven have no other business: for their voice is in Revelation IV: "Thou art worthy, O Lord our God, to receive glory, and honour, and virtue, and divinity; because thou hast created all things, and for thy will they were, and have been created." Magicians and wise men testify that there is among them a certain hierarchical order, that is, a diabolical one, namely that the highest among them do nothing but blaspheme God, the middle ones intoxicate men and animals, the lowest cooperate with the middle ones. Thus on the contrary the highest Saints in this life are those who with the Blessed Virgin continually sing: "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour;" the middle ones, who in the active life help their neighbours unto salvation; the lowest, who serve the middle ones through their riches and external works. The sun, moon, and all mute creatures praise God with a silent voice; for they cry out: "He made us, and not we ourselves. Great is the Lord and exceedingly to be praised, and of his greatness there is no end. Exalt him as much as you can: for he is greater than all praise," Ecclesiasticus chapter XLIII, 32. Thus David did, Psalm XXXIII: "I will bless the Lord at all times (both in adversity and in prosperity): his praise shall be always in my mouth. Magnify the Lord with me, and let us exalt his name together. Let all flesh bless his holy name." Hence we ought to invite all angels, men and creatures with David, and the three youths in the furnace, to the praise of God, saying: Bless the Lord, all ye his angels, heaven, stars, fishes, birds, praise him, and exalt him beyond measure for ever. Hence again we ought to praise God not only with our mouth, but with our whole heart and deed, so that our life may be a continual praise of God; and especially so that sinners, who blaspheme God by their sins, may be converted, so that by their penance and pious life they may praise God. Would that I could praise thee, O Lord, with a thousand hearts, a thousand tongues, nay with the voice of all men and angels!
Machine translation from the Latin, not reviewed.
10:3
furnishings of worship (26 times in Ex. 25, 5-30, 5 and 35, 7-38, 6; Deut. 10, 3).
10:5
Hor (perhaps originally Har «mountain»)
… It seems more likely to trace it to a mountain of the Gebel Mađejrah, northeast of 'Abdeh, since Mađejrah may correspond to Mōsērāfōth, the mountain where, according to Deut. 10:5, Aaron died. …
10:6
Aaron (Heb. 'Ahărān, of uncertain etymology)
The people mourned for 30 days (Num. 20:22-30). Num. 33:38 and Deut. 32:50 place his death at Hor, Deut. 10:6 at Moserah; the discrepancy is only appa-
10:8
Aaron (Heb. 'Ahărān, of uncertain etymology)
… The "blessing" in the name of God (Num. 6:23-27) is reserved to A. and to his sons, as a priestly prerogative (Gen. 14:18 ff.; Deut. 10:8; 21:5).
… By most kōhēn is considered a participial form of kān, with the sense of "he who stands upright"; indeed the priest "stands" (āmadh) before Yahweh to serve him and to bless in his name (Deut. 10:8; 18:7). Although kōhēn also designates the priests of false gods, for these the special derogatory term kēmārim was used (always in the plural). …
10:18
Distinction and separation, not hatred; the Mosaic legislation prescribes justice and benevolence toward ethnics (Ex. 22:21; 23:9; Lev. 19:33 ff.; Deut. 10:18 ff., etc.; cf. H. Lesêtre, Etranger, in DB, II, col. 204); they could embrace the Jewish religion (v. proselutti); and the prophets announce their aggregation to the messianic kingdom: …
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.