The eighth plague of the locusts. The ninth, of darkness: Pharao is still hardened.
The eight plague, of Locustes. 21. the ninth darknes: Pharao yeldeth that al men and children should goe to the desert, but not the cattle. 28. At last commandeth Moyses to come no more in his sight, which Moyses forecelleth shal so be.
1And the Lord said to Moses: Go in to Pharao; for I have hardened his heart, and the heart of his servants: that I may work these my signs in him,E il Signore disse a Mosè: Va' a casa di Faraone, perocché io ho indurato il cuore di lui, e de' suoi servi per eseguire sopra di lui questi miei prodigii.AND our Lord said to Moyses: Goe in to Pharao: for I haue indurate his hart, and the hart of his seruantes: that I may worke these my signes in him,Et dixit Dominus ad Moysen: Egredere ad Pharaonem: ego enim induravi cor ejus, et servorum illius, ut faciam signa mea hæc in eo: 2And thou mayst tell in the ears of thy sons, and of thy grandsons, how often I have plagued the Egyptians, and wrought my signs amongst them: and you may know that I am the Lord.E affinché tu racconti a' tuoi figliuoli, e a' tuoi nipoti quante volte io abbia straziato gli Egiziani, facendo sopra di essi i miei prodigii: onde voi conosciate, che io sono il Signore.and thou maist tel in the eares of thy sonne, and of thy nephewes, how often I haue broken the Aegyptians, & wrought my signes in them: and you may know that I am the Lord.et narres in auribus filii tui, et nepotum tuorum, quoties contriverim Ægyptios, et signa mea fecerim in eis: et sciatis quia ego Dominus. 3Therefore Moses and Aaron went in to Pharao, and said to him: Thus saith the Lord God of the Hebrews: How long refusest thou to submit to me? let my people go, to sacrifice to me.Andarono adunque Mosè ed Aronne a casa di Faraone, e gli dissero: Queste cose dice li Signore Dio degli Ebrei: Fino a quando negherai di soggettarti a me? lascia andare il mio popolo ad offerirmi in sacrifizio.Moyses therfore and Aaron went in to Pharao, and said to him: Thus saith the Lord the God of the Hebrewes: Til when wilt thou not be subiect to me? dismisse mv people, to sacrifice vnto me.Introierunt ergo Moyses et Aaron ad Pharaonem, et dixerunt ei: Hæc dicit Dominus Deus Hebræorum: Usquequo non vis subjici mihi ? dimitte populum meum, ut sacrificet mihi. 4But if thou resist, and wilt not let them go, behold I will bring in to-morrow the locusts into thy coasts;Che se tu resisti, e non vuoi lasciarlo andare: ecco che io domane farò venire le locuste nel tuo paese:But if thou resist, and wilt not dismisse them: behold I wil bring in to morow the locust into thy coastes:Sin autem resistis, et non vis dimittere eum: ecce ego inducam cras locustam in fines tuos: 5To cover the face of the earth, that nothing thereof may appear, but that which the hail hath left may be eaten: for they shall feed upon all the trees that spring in the fields.Le quali ingombrino la superficie della terra a segno, che nessuna parte di lei si vegga, ma sia divorato quel che avanzò alla grandine: perocché elle roderanno tutte le piante, che germinano pe' campi.which may couer the face of the earth, that nothing therof appeare, but that which the haile hath left may be eaten: for it shal gnawe al trees that spring in the fieldes.quæ operiat superficiem terræ, ne quidquam ejus appareat, sed comedatur quod residuum fuerit grandini: corrodet enim omnia ligna quæ germinant in agris.
6And they shall fill thy houses, and the houses of thy servants, and of all the Egyptians: such a number as thy fathers have not seen, nor thy grandfathers, from the time they were first upon the earth, until this present day. And he turned himself away, and went forth from Pharao.Ed empieranno le tue case, e quelle de' tuoi servi, e di tutti gli Egiziani, tante di numero, quante non ne videro i padri e gli avi tuoi dal dì, in cui nacquero sopra la terra fino al dì d'oggi. E voltò le spalle, e si partì da Faraone.And they shal fil thy houses, and the houses of thy seruantes, and of al the Aegyptians: such a number as thy fathers haue not seene, nor grand-fathers, since they arose vpon the earth, vntil this present day. And he turned him selfe away, and went forth from PharaoEt implebunt domos tuas, et servorum tuorum, et omnium Ægyptiorum, quantam non viderunt patres tui, et avi, ex quo orti sunt super terram, usque in præsentem diem. Avertitque se, et egressus est a Pharaone. 7And Pharao’s servants said to him: How long shall we endure this scandal? Iet the men go to sacrifice to the Lord their God. Dost thou not see that Egypt is undone?Ma i servi di Faraone dissero a lui: Fino a quando soffrirem noi questo scandalo? lascia andar costoro a fare sacrifizio al Signore Dio loro: non vedi tu, come è rovinato l'Egitto?And Pharaoes seruantes said to him: How long shal we endure this scandal? Dismisse the men, to sacrifice to the Lord their God. Doest thou not see that Aegypt is vndone?Dixerunt autem servi Pharaonis ad eum: Usquequo patiemur hoc scandalum ? dimitte homines, ut sacrificent Domino Deo suo; nonne vides quod perierit Ægyptus ? 8And they called back Moses, and Aaron, to Pharao; and he said to them: Go, sacrifice to the Lord your God: who are they that shall go?E richiamaron Mosè ed Aronne davanti Faraone, il quale disse loro: Andate, fate sacrifizio al Signore Dio vostro. Chi son quelli che anderanno?And they called back Moyses, and Aaron vnto Pharao: who said to them: Goe, sacrifice to the Lord your God: who are they that shal goe?Revocaveruntque Moysen et Aaron ad Pharaonem: qui dixit eis: Ite, sacrificate Domino Deo vestro: quinam sunt qui ituri sunt ? 9Moses said: We will go with our young and old, with our sons and daughters, with our sheep and herds: for it is the solemnity of the Lord our God.Disse Mosè: Noi andremo co' nostri bambini, e co' seniori, e co' figliuoli, e colle figlie, colle pecore, e cogli armenti: perocché ell'è una festa solenne del Signore Dio nostro.Moyses said: With our young and old we wil goe, with our sonnes and daughters, with our sheepe and heardes: for it is the solemnitie of the Lord our God.Ait Moyses: Cum parvulis nostris, et senioribus pergemus, cum filiis et filiabus, cum ovibus et armentis: est enim solemnitas Domini Dei nostri.
10And Pharao answered: So be the Lord with you, as I shall let you and your children go: who can doubt but that you intend some great evil?E Faraone rispose: Così sia con voi il Signore, come io lascerò andare voi, e i vostri figliuoli. Chi dubita, che voi non abbiate pessime intenzioni?And Pharao answered: So be the Lord with you, as I shal dismisle you, and your litle ones: who doubteth but that you intend very wickedly?Et respondit Pharao: Sic Dominus sit vobiscum, quomodo ego dimittam vos, et parvulos vestros, cui dubium est quod pessime cogitetis ? 11It shall not be so, but go ye men only, and sacrifice to the Lord: for this yourselves also desired. And immediately they were cast out from Pharao’s presence.Non sarà così; ma andate soltanto voi uomini, e sacrificate al Signore: perocché questo avete domandato voi stessi. E immediatamente furon cacciati dalla presenza di Faraone.It shal not so be: but goe ye men only, and sacrifice to the Lord: for this your selues also desired. And immediatly they were cast out from Pharaoes sight.non fiet ita, sed ite tantum viri, et sacrificate Domino: hoc enim et ipsi petistis. Statimque ejecti sunt de conspectu Pharaonis. 12And the Lord said to Moses: Stretch forth thy hand upon the land of Egypt unto the locust, that it come upon it, and devour every herb that is left after the hail.E il Signore disse a Mosè: stendi la tua mano sopra la terra d'Egitto verso la locusta, affinché ella venga sopra di essa, e divori tutta l'erba avanzata alla grandine.And our Lord said to Moyses: Strech forth thy hand vpon the Land of Aegypt vnto the locust, that it come vpon it, and deuoure euerie herbe that remained after the haile.Dixit autem Dominus ad Moysen: Extende manum tuam super terram Ægypti ad locustam, ut ascendat super eam, et devoret omnem herbam quæ residua fuerit grandini. 13And Moses stretched forth his rod upon the land of Egypt: and the Lord brought a burning wind all that day, and night; and when it was morning, the burning wind raised the locusts.E Mosè stese la verga sopra la terra d'Egitto; e il Signore mandò un vento, che abbruciava per tutto quel dì e la notte; e venuto il mattino, il vento, che bruciava, vi portò le locuste.And Moyses stretched forth his rodde vpon the Land of Aegypt: and our Lord brought in a burning wind al that day, & night: and when it was morning, the burning winde raised the locustes:Et extendit Moyses virgam super terram Ægypti: et Dominus induxit ventum urentem tota die illa et nocte: et mane facto, ventus urens levavit locustas. 14And they came up over the whole land of Egypt; and rested in all the coasts of the Egyptians, innumerable, the like as had not been before that time, nor shall be hereafter.E queste si sparsero per tutta la terra d'Egitto: e si posarono in tutte le regioni di Egitto in numero senza numero, quante non erano state prima d'allora, né saranno di poi.which came vp ouer the whole Land of Aegypt: and sate in al the coastes of the Aegyptians innumerable, the like as had not bene before that time, nor shal be afterward.Quæ ascenderunt super universam terram Ægypti: et sederunt in cunctis finibus Ægyptiorum innumerabiles, quales ante illud tempus non fuerant, nec postea futuræ sunt.
15And they covered the whole face of the earth, wasting all things. And the grass of the earth was devoured, and what fruits soever were on the trees, which the hail had left; and there remained not any thing that was green on the trees, or in the herbs of the earth, in all Egypt.E ingombrarono tutta la superficie della terra, devastando ogni cosa. Fu pertanto divorata l'erba de' campi, e tutti quanti i frutti delle piante avanzati alla grandine; e nulla restò di verde nelle piante e nell'erbe della terra in tutto l'Egitto.And they couered the whole face of the earth, wasting al thinges. Therfore the grasse of the earth was deuoured, and what fruites soeuer on the trees, which the haile had left: there was also nothing at al left that was greene in the trees, and in the herbes of the earth, in al Aegypt.Operueruntque universam superficiem terræ, vastantes omnia. Devorata est igitur herba terræ, et quidquid pomorum in arboribus fuit, quæ grando dimiserat: nihilque omnino virens relictum est in lignis et in herbis terræ, in cuncta Ægypto. 16Wherefore Pharao in haste called Moses and Aaron, and said to them: I have sinned against the Lord your God, and against you.Per la qual cosa Faraone chiamò in fretta Mosè ed Aronne, e disse loro: Ho peccato contro il Signore Dio vostro, e contro di voi.For the which cause Pharao in hast called Moyses and Aaron, and said to them: I haue sinned against the Lord your God, and against youQuam ob rem festinus Pharao vocavit Moysen et Aaron, et dixit eis: Peccavi in Dominum Deum vestrum, et in vos. 17But now forgive me my sin this time also, and pray to the Lord your God, that he take away from me this death.Ora però perdonatemi il mio peccato ancora per questa volta, e pregate il Signore Dio vostro, che tolga da me tal morte.But now forgeue me my sinne this time also, and pray to the Lord your God, that he take away from me this death.Sed nunc dimittite peccatum mihi etiam hac vice, et rogate Dominum Deum vestrum, ut auferat a me mortem istam. 18And Moses going forth from the presence of Pharao, prayed to the Lord:E partitosi Mosè dalla presenza di Faraone fece orazione al Signore.And Moyses going forth from Pharaoes sight, prayed to our Lord:Egressusque Moyses de conspectu Pharaonis, oravit Dominum. 19And he made a very strong wind to blow from the west, and it took the locusts and cast them into the Red Sea: there remained not so much as one in all the coasts of Egypt.Il quale fe' soffiar da ponente un gagliardissimo vento, che portò via le locuste, e gettolle nel mar Rosso. non ne restò neppur una dentro i confini d'Egitto.who made a very vehement wind to blow from the west, and taking the locustes it threw them into the Red sea: there remained not so much as one in al the coastes of Aegypt.Qui flare fecit ventum ab occidente vehementissimum, et arreptam locustam projecit in mare Rubrum: non remansit ne una quidem in cunctis finibus Ægypti.
20And the Lord hardened Pharao’s heart, neither did he let the children of Israel go.E il Signore indurò il cuore di Faraone, e non lasciò andar i figliuoli d'Israele.And our Lord did indurate Pharaoes hart, neither did he dismisse the children of Israel.Et induravit Dominus cor Pharaonis, nec dimisit filios Israël. 21And the Lord said to Moses: Stretch out thy hand towards heaven: and may there be darkness upon the land of Egypt so thick that it may be felt.E il Signor disse a Mosè: Stendi la tua mano verso del cielo: e sieno tenebre sopra la terra d'Egitto si folte, che possan palparsi.And our Lord said to Moyses: Stretch for thy hand toward heauen: and be there darkenesse vpon the Land of Aegypt so thicke, that it be palpable.Dixit autem Dominus ad Moysen: Extende manum tuam in cælum: et sint tenebræ super terram Ægypti tam densæ, ut palpari queant. 22And Moses stretched forth his hand towards heaven: and there came horrible darkness in all the land of Egypt for three days.E Mosè stese la mano al cielo: e furono orrende tenebre per tutta la terra d'Egitto per tre giorni.And Moyses stretched forth his hand toward heauen: and there was made horrible darkenesse in the whole Land of Aegypt three dayes.Extenditque Moyses manum in cælum: et factæ sunt tenebræ horribiles in universa terra Ægypti tribus diebus. 23No man saw his brother, nor moved himself out of the place where he was: but wheresoever the children of Israel dwelt, there was light.Un uomo non vedeva l'altro, né si movea da dove stava: ma dove abitavano i figliuoli d'Israele, era luce.No man saw his brother, nor moued himselfe out of the place where he was: but wheresoeuer the children of Israel dwelt, there was light.Nemo vidit fratrem suum, nec movit se de loco in quo erat: ubicumque autem habitabant filii Israël, lux erat. 24And Pharao called Moses and Aaron, and said to them: Go, sacrifice to the Lord: let your sheep only, and herds remain, let your children go with you.E Faraone chiamò Mosè ed Aronne, e disse loro: Andate, sacrificate al Signore: restino solamente le vostre pecore, e i vostri armenti; i vostri bambini vadan con voi.And Pharao called Moyses and Aaron, and said to them: Goe sacrifice to the Lord: let your sheepe only, and heardes remaine, let your litle ones goe with you. Moyses said:Vocavitque Pharao Moysen et Aaron, et dixit eis: Ite, sacrificate Domino: oves tantum vestræ et armenta remaneant, parvuli vestri eant vobiscum. 25Moses said: Thou shalt give us also sacrifices and burnt-offerings, to the Lord our God.Disse Mosè: Le ostie ancora, e gli olocausti darai tu a noi, affinché gli offeriamo al Signore Dio nostro.Hostes also & holocaustes thou shalt geue to vs, which we may offer to the Lord our God.Ait Moyses: Hostias quoque et holocausta dabis nobis, quæ offeramus Domino Deo nostro.
26All the flocks shall go with us; there shall not a hoof remain of them: for they are necessary for the service of the Lord our God: especially as we know not what must be offered, till we come to the very place.Tutti i greggi verran con noi: non ne rimarrà una zampa; son necessarii pel culto del Signore Dio nostro: particolarmente non sapendo noi quel che debba immolarsi, fino a tanto che siamo giunti in quel luogo.Al the flockes shal goe with vs: there shal not a hoofe remaine of them: the which are necessarie vnto the seruice of the Lord our God: especially wheras we know not what must be offered, til we come to the very place.Cuncti greges pergent nobiscum; non remanebit ex eis ungula: quæ necessaria sunt in cultum Domini Dei nostri: præsertim cum ignoremus quid debeat immolari, donec ad ipsum locum perveniamus. 27And the Lord hardened Pharao’s heart, and he would not let them go.Ma il Signore indurò il cuore di Faraone, e non volle lasciargli andare.And our Lord did indurate Pharaoes hart, and he would not dismisse them.Induravit autem Dominus cor Pharaonis, et noluit dimittere eos. 28And Pharao said to Moses: Get thee from me, and beware thou see not my face any more: in what day soever thou shalt come in my sight, thou shalt die.E Faraone disse a Mosè: Levamiti dinanzi, e guardati dal comparir più alla mia presenza: la prima volta, che ci verrai, morrai.And Pharro said to Moyses: Getre thee from me, and beware thou see not my face any more: in what day soeuer thou shalt come in my sight, thou shalt dye.Dixitque Pharao ad Moysen: Recede a me, et cave ne ultra videas faciem meam: quocumque die apparueris mihi, morieris. 29Moses answered: So shall it be as thou hast spoken, I will not see thy face anymore.Rispose Mosè: Sarà, come tu hai detto: non vedrò più la tua faccia.Moyses answered: So shal it be as thou hast spoken, I wil not see thy face any more.Respondit Moyses: Ita fiet ut locutus es: non videbo ultra faciem tuam.
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St. Augustine
Servants. They took occasion, from God's withdrawing his chastisements, to become more obdurate. (St. Augustine, q. 30, and 36.)
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Menochius
Herds. Out of which the Lord may choose what victims he requires. (Menochius)
The people of Egypt kept solemnities of this description. (Herodotus 2:58, 59.)
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Calmet
So be. A form of imprecation mixed with scorn: as, I shall not let you go, so may God abandon you. (Calmet)
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Menochius
Desired. Moses had requested that all might go. He had not specified the men only, as the king boldly asserts. (Menochius)
Haydock
A partial obedience will not rescue him from the threatened plague. (Haydock)
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Wind from "the south," (Septuagint) or "east," (Kadim) or perhaps blowing from the south-east. (Bonfrere) The locusts would come from Ethiopia, or from Arabia, in both which countries they abound. (Ludolf, etc.) They lay their eggs in autumn, and hatch in spring. Frequently they devastate one country after another. They are very large in the East, and sometimes will fasten upon the heads of serpents, and destroy them, as they did on this occasion the Egyptians, Wisdom 16:9.
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Also. Hebrew, "only," and I will amend.
Menochius
Death, or plague. (Menochius)
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Kennicott
Moses. The printed Hebrew and Chaldean do not read his name; but some manuscripts have it agreeably to the Septuagint and Syriac versions. (Kennicott)
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West. Hebrew sea, (Mediterranean) to the north and west of Egypt.
Calmet
Red sea. Hebrew, "of suph," or green herbs, which abound there. It has also a reddish appearance in some places, from the coral branches of a saffron colour. It probably was called red from Edom, or Erythros, the son of Isaac. (Calmet)
Pliny
God drowned the locusts in this sea, by means of the wind, which often proves the destruction of those animals. (Pliny, Natural History 11:29.)
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Challoner
Darkness upon the land of Egypt so thick that it may be felt. By means of the gross exhalations, which were to cause and accompany the darkness. (Challoner)
Menochius
Thus were the Egyptians punished for keeping the Hebrews in dark prisons. (Menochius)
Philo says, even a lighted lamp or fire was extinguished. The Egyptians were affrighted with hideous spectres and evil angels. (Psalm 77:49; Wisdom 17:4.)
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Menochius
More. Of my own accord. (Menochius)
Calmet
Thou wilt send for me. (Calmet)
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Darkness upon the land of Egypt, so thick that it may be felt.... By means of the gross exhalations, which were to cause and accompany the darkness.
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By Gods patience ouer Pharao & his seruants, in not destroying them, their wicked mind became more obstinate. S. Aug. q. 30. & 36. in Exod.
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The 8. Plague Innumerable locustes, litle flying beastes with long hinder legges that destroy graine, grasse & fruict. Plinius. li. 11. c. 29. S. Greg li. 31. c. 20. Moral.
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Because Gods seruants may not temporize in religion, politiques vniustly charge them to haue bad intentions.
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The 9. plague Horrible darknes three dayes together.
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Gods people must be resolute in Religion.
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Tertullian † AD 220 The Five Books Against Marcion 5.18
… “Ye shall relate these things to your children; and your children in like manner to their children.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.2
… and a dreadful storm fell upon the Church, and fearful beasts assailed her, who do not even now, after the calm, spare us, but without being ashamed of themselves, wield a greater power than the time should allow; while a gloomy darkness, far more oppressive than the ninth plague of Egypt, the darkness which might be felt,
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.15
93. Then, again, the land was covered with thick darkness for the space of three days, because Moses had raised his hand and spread out the darkness.
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1. I HAVE HARDENED, — in the manner in which I said chapter VII, verse 3. THAT I MAY WORK THESE MY SIGNS IN HIM, — not as if seeking the matter of punishment, namely guilt, but his guilt already placed most justly ordering to merited punishment, and the glory of my justice. For to seek the matter of punishing is alien, first, from divine goodness; for it is sad, and a disgrace to a prince to exercise many punishments, just as it is to the Republic to see many deaths of citizens, as Seneca says. Second, from God's truth, which so many times exhorted Pharaoh to repentance, with so many plagues threatened, which signified that God seriously, and from his heart desired his repentance and salvation. Third, from the order of justice, which has it that punishment is not inflicted unless guilt precedes, and that punishment be on account of guilt, not otherwise.
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2. AND YOU SHALL TELL, — you and your people, of which you are the leader, head and deliverer.
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4. I WILL BRING TOMORROW THE LOCUST, — a multitude of locusts. For the Hebrew ארבוד arbe signifies both locust and a multitude of locusts: for arbe is said from multitude: for the root רבה rabah means to be much. This was the eighth plague of Egypt, namely of very many locusts, which so covered the land that nothing of the land appeared. "Behold," says Rupertus, "what great, what armies the Lord drew up, fighting for Israel against the Egyptians, namely frogs, gnats, flies, locusts: by the locust the strong king was conquered, but in his weakness being proud; he who had raised his neck against God, now subjects it to a louse." For these locusts devoured whatever was green in the land, as it is said verse 15, namely all fruits, leaves, sprouts, herbs, seeds, even tender wood: and indeed entering into houses they filled them, as it is said verse 6, leaping into eyes and bodies, and killing men by their bite, as it is said in Wisdom XVI, 9. Whence Pliny, book XI, chapter XXIX, says that locusts are the wrath of the gods. "For indeed," he says, "larger ones are seen, and they fly with such a noise of wings that other birds are believed, and they darken the sun, with peoples watching anxiously, lest they cover their lands: they cross distant seas, continued by hunger of many days, so that they seek external food: they cover dire harvests with a cloud, burning much by contact, but eroding all by bite." This plague of locusts is still frequent in Ethiopia, or Abyssinia, which is adjacent to Egypt. For that climate is fertile in locusts. These locusts therefore invaded and defiled the houses, beds, food and all things of the Egyptians; also in the ways trampled, and turned into slime they excited horror and stench. Tropologically, this eighth plague of locusts signifies the guilt and punishment of those who violate the eighth commandment: "You shall not bear false witness." For the lying and detracting tongue is more harmful by the tooth of the locust, both to others and to itself, as will be evident in hell. Whence Apocalypse IX, 7, lying heretics are compared to locusts. Thus Augustine, Prosper, Rupertus and others. Again St. Gregory, book XXXI of the Morals, chapter XX (where he has much about locusts), by locusts understands the tongues of flatterers, which corrupt all the greenness of virtues by their flattery, while they incline the heart of the worker to seek transitory praises.
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7. HOW LONG SHALL WE SUFFER THIS SCANDAL? — In Hebrew, How long will this be a scandal to us, because namely by detaining the Hebrews in the hardest evils we continually offend. DO YOU NOT SEE THAT EGYPT IS DESTROYED? — The Hebrew here Vatablus translates in two ways: First, and most plainly thus, do you wish first to experience that Egypt is destroyed? as if to say, You will never let this people go unless all Egypt is destroyed; or, let this people go, otherwise it is all over with Egypt. Second, thus, do you not yet know that Egypt is destroyed? or, as the Chaldean, do you not yet know that Egypt is destroyed? For the Hebrew טרם terem means not only before, but also not yet, as is evident chapter IX, verse 30: for that of which it is said "before," that is not yet.
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8. WHO SHALL GO? — as if to say, It is not necessary that all go; for few are sufficient for the sacrifice: at least for this women and children are not necessary; I therefore wish them to be left to me as hostages, so that I may be certain you will not flee, but will return to Egypt. You see here Pharaoh somewhat softened, when he made a half agreement with Moses; he could therefore also completely soften himself, as also harden himself. For these plagues sent by God were not only sufficient to soften him halfway, but entirely.
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9. FOR IT IS A SOLEMN FEAST, — which it is fitting that all the Hebrews absolutely celebrate, and therefore we ought to bring all our sheep and herds with us: for we know not what, and how many things we ought to sacrifice to our God, nor what and what kind of things God will be pleased with and will demand. But Moses spoke truly: for the Hebrews were called by God to celebrate a festival on Mount Sinai, where they immolated many victims in the confirmation of the law, the dedication of the tabernacle, and the consecration of the priests, as is evident from chapters XXIV and XXIX; yet Moses passes over in silence many things here, which it was prudent to pass over.
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10. THUS THE LORD BE WITH YOU. — It is mockery, that is, speech with the nose and sneer, or simulated laughter, but nevertheless not concealed, namely derision with a turning up of the nose; now the sense is: Thus may God help you, as I shall dismiss you, as if to say: In no way will your God help you, or be able to help you: just as in no way shall I dismiss you with your little ones and your cattle. WHO DOUBTS THAT YOU THINK MOST WICKEDLY? — For you seem to be plotting sedition and rebellion, so that under the false appearance of sacrifice, you may draw away from me the Hebrew people subject to me, and stir them up against me.
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11. FOR THIS IS WHAT YOU HAVE ASKED. — Here Pharaoh lies, but with royal license, to which no one dares to contradict. AND IMMEDIATELY THEY WERE CAST OUT. — It is understood by historical Hebraism, that Moses also, when Pharaoh asked again that only the men should go to sacrifice, denied this same thing, and wished all the little ones also to be sent, and from this the king, exasperated, ordered them to be cast out. Let confessors, counselors and other advisors of princes learn here not to seek the favor of princes, but to prepare themselves for reproaches, exiles, and to be cast out from courts with Moses, so that they may be faithful to God and to justice. Again, observe here the wonderful patience and longsuffering of God and Moses, while so many times and for so long a time, they gently and patiently bear the harsh, perfidious and threatening responses of Pharaoh the tyrant, and now through prayers, now through threats, now through plagues, they strive to bend him to equity. Truly Moses was here an angel rather than a man. We read in the Lives of the Fathers, book VII, chapter XIX, concerning John of Thebes, a disciple of Abbot Ammon, that he served this aged man diligently for twelve years while he was infirm: yet the old man never spoke a kind or pleasant word to him. "Therefore the old man, when dying, held his hands before other old men, and said to him three times: You will be saved, you will be saved, you will be saved. And he delivered him to the old men, saying: He is not a man, but an angel, who for so many years serving me while infirm, and hearing no good word, nevertheless performed service with great patience." If one serving patiently a single sick and morose old man is an angel, what will Moses be, who served Pharaoh, both morose and hard and threatening, so many times so gently and kindly, beseeching and removing from him the plagues sent by God? who alone sustained, fed, ruled, led, and protected three million Hebrews, hard men, rebellious and intractable, for forty years? Truly he himself was both an angel and a God, as I said in chapter VII, verse 1, to both Pharaoh and the Hebrews. Patience therefore joined with clemency makes a man wise, exalted, angelic, divine. The Gentiles also saw this through a shadow. Thus Plato in the dialogue called the Crito introduces Socrates discoursing: "In no way ought injury to be done, nor vengeance taken, whatever one has himself suffered." And Plutarch, in the book On the Utility of Gaining from Enemies: "When the opportunity of avenging an enemy is offered," he says, "to let him go is equanimity: but he who both pities an enemy afflicted and brings aid to the needy, all love and praise him, on account of the humanity and goodness of his mind." Hence Diogenes, when asked: How shall I avenge myself on an enemy? answered briefly, but aptly: "Be virtuous." What, moreover, that to praise even an enemy often brings greater praise to the one praising than to the one praised? They affirm that Cicero said of Caesar: "Caesar, when he forbade the statues of Pompey to be overthrown, established his own." Grave authors relate that St. Elizabeth, daughter of the King of Hungary, once prayed to God that He would afflict with some special benefit all those who had injured her in any way, so that benefit would correspond to injury, and then it was signified to her from heaven that never had she pleased God so much with her prayers as then: and in compensation for her love toward enemies so inclined, the forgiveness of all her sins was granted to her.
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12. AND IT SHALL DEVOUR (THE LOCUST) ALL THE HERB THAT REMAINED AFTER THE HAIL. — For the hail had struck down almost only the upper herb, but the tender shoots, whether then, or if any afterward sprung up from barley, flax, wheat and spelt, were preserved for the locusts: which plague was the greater for Egypt, the more fertile that part of the world was, and so much so that it was once called the granary of the world.
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13. A BURNING WIND. — In Hebrew, an Eastern wind, which is hot and burning: for this is contrary to the Western wind, namely the Favonius, cold and moist, which cast these locusts out of Egypt into the Red Sea. Thus Abulensis. But the Septuagint and Philo translate it as the South wind; for this is hot and moist, most apt for generating imperfect animals, such as frogs, and St. Jerome teaches in Joel II that locusts are born from the South wind, not the North; from heat, not cold. But I say that the South wind, although blowing from the South, is called Eastern. For we are accustomed sometimes to divide the world into only two regions, namely East and West, just as Cosmographers do, when they assign degrees of longitude to those alone: by which reasoning the South and South wind are numbered among the East, and the North and North wind among the West. It could, secondly, be said that this wind was Euronotus, that is, partly Eastern, partly Southern. Behold how all creation rises up against the senseless and obeys its avenging Creator. THE WHOLE DAY AND NIGHT, — so that by its heat and warmth it might produce locusts, and might blow the produced ones into Egypt. Where there was again a twofold prodigy, or miracle. First, that God suddenly produced so great and so hot a wind, which might blow through all Egypt. Second, that by His singular concurrence with it He produced and blew an innumerable multitude of locusts. Whence follows: "And when morning came, the burning wind lifted up the locusts;" for morning is the more apt time for this, when those locusts which are winged, and were benumbed by the night cold, excited by the morning heat and made lively and vigorous, are accustomed to fly away even by natural instinct.
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SUCH AS HAD NOT BEEN BEFORE THAT TIME, NOR WERE TO BE AFTER. — Moses said this in a prophetic spirit, not a historical one. You will say: After Moses, in Joel cap. I, vers. 2 and 4, it is said: The residue of the caterpillar hath eaten the locust, and the residue of the locust hath eaten the bruchus, and the rust of the bruchus: and Joel adds that the like example was never seen. I answer, that Joel metaphorically signifies by these four, namely caterpillars, locusts, bruchus and rust, the army of the Chaldeans, which laid waste Jerusalem four times: first, when they took Joakim the king, with whom Daniel was taken captive; second, when they led away his son Joachim; third, when they took Sedeciah captive; fourth, when Nabuzardan reduced the temple to ashes: which devastation is therefore rightly compared to rust. Thus St. Jerome, whom all Catholics everywhere follow, except Theodoret and Lyra. For thus Joel explains himself, vers. 6, when he says: "For a nation is come up strong and innumerable." See Ribera there.
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15. AND THEY COVERED THE WHOLE FACE OF THE EARTH, — namely the cultivated and verdant earth; for what would the locusts feed on, or what would they lay waste in sandy and bare earth? In Hebrew it is, the earth was darkened, that is, was hidden, so that it could not be seen. Whatsoever fruit was on the trees. — The Hebrews call every fruit, both that which has tender bark and that which has hard bark: for it was possible then that there be fruit, although perhaps not yet fully ripe, in Egypt a region so hot, is not surprising; for it was already March at that time: for in this cold climate it often shows us greater ones. Fruits can, secondly, be taken here metonymically for buds, or berries protruding into fruit. For thus we are accustomed to say commonly when a tree is flowering: In this tree there are many fruits (that is buds), esteeming the flower for the hope of fruit.
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17. THAT HE MAY TAKE AWAY FROM ME — In Hebrew only this is added, as if to say, Only this time let God spare, I will offend no more. THIS DEATH, — this plague, namely the locust, which brings death to all plants, and consequently will bring death to all men: for these will die of hunger, if all the crop which is in the blade be harmed.
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19. A WIND FROM THE WEST. — In Hebrew, a wind of the sea: for since the Mediterranean Sea is to the west of the land of the Holy Land, as also of Egypt, hence the Hebrews signify the west by the sea. AND TOOK THE LOCUST AND CAST IT INTO THE RED SEA. — You will ask, whence is this sea called the Red Sea, and is it truly red? First, Strabo and Uranius, whom Stephanus cites, lib. De Urbibus, wishes this sea to be called red and to become red from the reflection of the sun, namely because it seems to represent the redness of the neighboring mountains, which the rays of the sun reciprocally cast upon the waves, which the waters receive. Second, others wish the nature of that water and sea to be such that it is red. Third, Ctesias of Cnidus thinks this red sea is made red from a certain spring, which emits reddish water and water full of vermilion into that sea. Whence also Solinus, cap. XXXVI: Varro, he says, on the shore of the Red Sea says there is a spring, from which if sheep drink, they change color, so that from white they become tawny and blackish. Fourth, this sea, says Pliny, lib. VI, cap. XXIII, is called in Greek Erythraeum, that is red, from the king Erythra, son of Perseus, whose sepulcher they say is shown in the island Tirina of the Red Sea. Pererius holds the same opinion at the end of chapter XIV. Thus also Quintus Curtius, Philostratus, lib. III Vita Apollonii, who says the sea itself is not red in itself, but cerulean; and indeed Arrian, lib. VIII Gestorum Alexandri: This sea, he says, is called Red from Rubrus, the first king there. But I say this sea is not red in itself, but is called red from the red sand, which is on the bottom of this sea. That this is so experience has taught: for sailors drawing water from it in this age have seen it not red, but clear; and they plainly understood that the red color in these waters is represented from red sands, or corals (for coral is born in this gulf, as Pliny teaches, lib. XXXII, cap. II) with which the bottom of that sea abounds. Thus from John Barrio the Conimbricenses, tract. 8 in Meteora, cap. II, and Andreas Masius in Joshua cap. II, and others. Note: In Hebrew this sea is called סוף suph, that is boundary, because it separates Egypt from Arabia, and the Holy Land. Second, others translate suph as turbulent, others as weedy and reedy: for it is indeed full of sedge and reeds. Thus Vatablus, and St. Jerome, epist. 127 to Fabiola. CAST IT. — In Hebrew, fixed it, that is cast it down in heaps and submerged it.
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21. LET THERE BE DARKNESS UPON THE LAND OF EGYPT SO DENSE THAT IT MAY BE FELT. — Scripture speaks after the manner of men. For thus we walk groping in darkness, as if the darkened air appeared most thick and could be felt. Abulensis, Burgensis and Pererius add that these darknesses were truly palpable, because they themselves were a most thick cloud. Secondly, others translate it, let there be darkness, so as to take away the darkness of night, that is, to overwhelm and obscure it. Thirdly, the Chaldean translates it, let there be darkness, even after the darkness of night has receded. For the Hebrew ימש iamos can be derived from משש mos, that is to recede, to remove; but Our translation and the Septuagint derive it from משש masas, that is to feel. This is the ninth plague, namely of darkness, and it is fitting. First, because the Egyptians, by confining the Hebrew sons of light in prisons, had shut them up to hard labour. They are therefore justly punished with darkness and imprisonment, because they had unjustly shut others in the same. Secondly, the plague of darkness was sent upon them, so that they might recognize themselves unworthy of this light, and so that they might have a foreboding in this as it were image of the infernal darknesses. Wisdom gives both these reasons throughout chapter XVII, especially in the last verse, and in chapter XVIII, verse 4. Thus also St. Bernard, sermon 72 in the Canticles. You will ask, what was the cause of these darknesses? Philo answers that it was an eclipse. But this obscures the sun, not however the stars; and this does not last three days, but only an hour. Secondly, Jansenius in chapter XVII of Wisdom hints that those darknesses were not made in the air, but only in the eyes of the Egyptians: for these, equally as the Sodomites, were struck with blindness, or ἀορασίᾳ; but Scripture is opposed to this, which says these darknesses were palpable, when there was light for the Hebrews. Thirdly, more probably Cajetan thinks the cause of these darknesses was the withdrawal of the rays of the sun and of the other stars, so that towards the Egyptians remaining anywhere, they did not send forth their rays, but only towards the Hebrews. Fourthly and best, Philo, Burgensis, Abulensis and Pererius hold that the cause of the darknesses was clouds and most dense mists, and such a compression of the air that it could not be penetrated by any light, not even by the rays of the sun. For this is what is said in Wisdom XVII: "Neither could the bright flames of the stars lighten that horrible night." Note: These darknesses began, not on the tenth, as Torniellus wishes, but on the eleventh day of the first month; for they lasted three days, namely until the 14th day, on which Moses being called by Pharaoh, predicted to him the slaughter of the firstborn for the coming night, as will appear in chapter XI, verse 4. On the tenth day therefore the Hebrews prepared the paschal lamb, as God commanded in chapter XII, 3. But on the following day, namely the eleventh, the plague of darkness was inflicted on the Egyptians: it ceased on the thirteenth day. On the next day, the 14th, Moses threatened Pharaoh with the slaughter of the firstborn, and God inflicted it on the following night of the 15th day (namely in the Passover).
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22. HORRIBLE DARKNESS. — In Hebrew, darkness of gloom, that is, most gloomy and densest darkness, and therefore horrible. For, first, it was of such a kind that it was palpable; second, it lasted three days and nights; third, it was throughout the whole land of Egypt; fourth, in it the Egyptians did not see one another, nor did they move from their bed or place, as if they were confined by chains in a prison, as the Wise Man says in chapter XVII, 16: while meanwhile the rest of mankind throughout the whole world, and indeed the Hebrews in Egypt, enjoyed the brightest light; fifth, the Egyptians did not dare to speak for fear, to eat or to rise from their bed, but were tormented by hunger through silence, attending to no sense except to feel the present evil, as Philo says; sixth, the Egyptians heard horrible sounds, and saw through flickering flames specters and terrifying monsters, which almost deprived them of life. "For there appeared to them a sudden fire full of fear; and being struck with fear of that face which was not seen, they esteemed those things which they saw to be worse," as it is said in Wisdom XVII, verse 6; seventh, from the remorse of their evil conscience aware of itself, they feared and dreaded all things, as the Wise Man says, whether they heard the sound of birds, or the lowing of beasts, or the noise of trees, or the roar of waters, stones or mountains, they thought all these things had conspired for their destruction: "For although nothing from the monsters disturbed them, by the passing of animals and the hissing of serpents, being struck with fear they trembled and perished," as it is said in Wisdom XVII, 9. See here how fearful, how anxious is an evil conscience; for, as the Wise Man says in the same place: "A wicked conscience always presumes the worst." And Cicero in his oration Against Piso: "His own," he says, "fraud, his own deed, his own crime, his own audacity drives each man from soundness and mind. These are the furies of the impious, these the flames, these the torches;" and Macrobius in book I on the Dream of Scipio, chapter X: "The vulture," he says, "gnawing the immortal liver, the wise poets wished to be understood as nothing other than the torments of an evil conscience, the inward parts bound by wickedness being torn by the gnawing, and the very vital organs themselves being lacerated by the unceasing reminder of the committed crime, and always exciting cares, if by chance they attempt to rest, clinging as if to regenerating fibers, and sparing itself with no mercy by this law, by which no guilty person is absolved by himself as judge, nor can he escape his own sentence." Understand sentence as the accusing and condemning conscience. Tropologically, these darknesses signified the blindness of mind of Pharaoh and the Egyptians, says Origen, who, having experienced so many plagues, nevertheless refused to believe in God and obey Him. For the Devil blinded their hearts, and in this matter acts like an eagle. For the eagle, as Pliny relates in book XIX, chapter IV, in order to overcome and devour a stag, is accustomed to gather dust by rolling, and striking it into the eyes of the stag as it sits on its horns, and to beat its face with its wings, until it hurls it, as if blinded and maddened, down the rocks: thus the demon acts, blinding men with earthly dust, and thus hurls them, as if maddened, down the rocks of Tartarus. Second, these darknesses signified their idolatry and errors; is not darkness to worship the calf? Third, they signified that the reasons of divine Providence are most obscure and inscrutable. For God "hath made darkness his covert" (Psalm XVII). Fourth, this ninth plague, says St. Augustine, corresponds to the ninth commandment: "Thou shalt not covet thy neighbor's wife;" for he who covets her walks in great darkness of incontinence and uncleanness. Hence fifth, these darknesses were an image of the darkness of hell, concerning which St. Bernard, sermon 16 in the Canticles: "I fear Gehenna, I tremble at the teeth of the infernal beast, I shudder at the gnawing worm, and the raging fire, smoke and vapor and sulfur, and the spirit of storms: I shudder at the outer darkness. Who will give water to my head and a fountain of tears to my eyes, that I may prevent with weeping the weeping, and the gnashing of teeth?" Who here would not fear? If he fears, why does he not beware? "The time is short," says Paul, "the fashion of this world passes away." Therefore live in the world as if the world were not: for soon it will pass away and vanish. Conversely, live so that you may live eternally, that you may escape eternal punishments and death. For in Gehenna "the wretched have death without death, an end without end: because there death lives, and the end always begins," says St. Gregory, book IX of the Morals, chapter XLVIII. Eighth, the Septuagint adds that with the darkness there was a whirlwind, a storm and a tempest.
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Vers. 23. NO ONE SAW HIS BROTHER (neighbor), NOR DID HE MOVE HIMSELF FROM THE PLACE WHERE HE WAS. — Hebrew, and no man rose from under himself, that is to say, from his seat, or the place in which he was sitting. The Septuagint, and no one rose from his bed: namely, being astounded by so great a prodigy, especially placed in such horrible darkness, they feared all things, so that they did not dare to move themselves from their place. For they feared lest, if they moved, they would run into specters and monsters or precipices; for from such unusual darkness they thought the whole order of the world was overturned and dissolved. Whence in Wisdom XVII and XVIII, it is said that the Egyptians were then bound as it were by a certain chain, and shut up in prison, and therefore then uttered miserable voices, which would be heard by the Hebrews: for they were deprived of all sunlight, sky, fire, candle, and indeed of all light whatsoever. Whence Philo: Fire, he says, which we use, was either extinguished by the turbulent air, or was overcome by the thickest darkness. And the Wise man in chapter XVII says: "And indeed fire could give them no light." Wherefore Cajetan errs, when he says the Egyptians were deprived only of heavenly light, but not of domestic fire or candle: for Scripture refutes this, when it says these were palpable darknesses: again, no one saw another, no one moved himself from his place, only the Israelites enjoyed light. And truly this punishment would have been slight otherwise: for many, who tend toward the pole, are naturally deprived of heavenly light for many months, indeed for half a year, nature supplying them with another domestic light from oiled wood, which burns like a candle. Why do I care, whether I see by the light of the sun, or of fire or candle, so long as I see? Burgensis adds that there was then so great a mist and thickness of air, that it not only took away all sight of light, but also impeded progressive motion. But this seems incredible; for this mist would have had to be dense, solid, and resistant like stone or iron. WHERESOEVER THE CHILDREN OF ISRAEL DWELT, THERE WAS LIGHT. — In the same place in Hebrew it is, in their dwellings, that is to say, not only in villages, streets, or neighboring houses, but in the same house, the Hebrews in their chambers enjoyed light, while the Egyptians dwelling in Gessen, in their places, were enveloped in Cimmerian darkness, God extending the rays of the sun to the Hebrews, not to the Egyptians; and pouring out the thickest mist upon the Egyptians, not upon the Hebrews. In Wisdom chapter XVIII, it is said that the Hebrews during these three days heard indeed the voices of the Egyptians, but saw none of them.
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Vers. 24. AND PHARAO CALLED MOSES, — after the three days of darkness were completed; for during its duration no one dared to move from his place, which is also evident from the words of Pharao: for he does not, as he is accustomed, ask to be freed from the plague, as if it had already ceased; but fearing worse things: "Go," he says, "sacrifice" to God. Thus Lyra, Abulensis, Pererius. ONLY YOUR SHEEP AND HERDS SHALL REMAIN, — in the manner of a pledge, lest you flee and do not return.
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Vers. 25. THOU SHALT GIVE US ALSO VICTIMS. — You give that we may go, but you must also give victims, namely our sheep and cattle for sacrifice, and the following things indicate this: for it follows: "All the flocks shall go with us."
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Vers. 27. AND THE LORD HARDENED THE HEART OF PHARAO, — both by removing the plague of darkness; and by requesting through Moses not only that the Hebrews, but also all their cattle be let go; and by not giving him the softening grace, which Pharao had so often deserved to lose. Whence in this chapter after so many plagues, Scripture uses this phrase especially, namely, that God hardened Pharao, to signify that his hardening was the punishment of sin.
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Vers. 29. THOU SHALT SEE MY FACE NO MORE, — I will not come to you of my own accord, I will not urge you, but you yourself will rather desire to see me, when in the next and last plague of the firstborn you will compel us to depart, chapter XII, verse 31.
Machine translation from the Latin, not reviewed.
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v. 4 « Et dizit Dominus ad Moysen : Ingredere ad Pharaonem. Ego enim induravi cor eius et servorum illius, ut faciam signa mea. haec in eo », v. 9. « et » ut « narres in auribus filii tui et nepo- Ium tuorum, quoties contriverim Aegyptios », — Hebr. eis illuserim, cf. 1 Reg. 6,6; germ. : einem übel mitspielen — « e£ signa mea fecerim in eis, et sciatis, quia ego Dominus ». YXàa?pa in medio eius, sc. Aegypti, quod ignorat Vulg.; LXX Chald. Syr. a3*p3. Non tam futura (Sylv. )induratio praedicitur, quam praeteritae ratio panditur, ne Moyses taedio afficiatur.
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v. 3 « Introterunt ergo Moises et Aaron ad Pharaonem, et dixerunt ei : Haec dicit Dominus Deus Hebraeorum : Usquequo non vis subtici mihi? Dimitte populum meum , ut sacrificet mihi ». gitur verba usque ad illud
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v. & « Sén autem resistis et non vis dimittere ewm, ecce ego inducam cras locustam zn fines tuos »,
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v. 5 « quae operiat superficiem terrae, ne quidquam eius appareat , sed comedatur quod residuum fuerit grandini » ; — Hebr. : residuum evasionis (cf. 1 Par. 4,43), quod superfit vobis de grandine — « corrodet [enim] omnia ligna, quae germinant in agris ». Ergo destructura erat locusta primum eam cerealium partem, quae grandinem evaserat, sive quod tempore grandinis nondum germinasset (triticum, spelta), sive quod grando non omnes tandem agros attigisset; praeterea ea arborum folia, quae post grandinem erant nata. LXX n0 nv2, uti 9,18. DAN locusta, a $Y2*3 multum esse, Írequentissima est in regionibus Orientis, quandoque multa passuum millia regionis operit, solem obscurat, herbam omnem et folia vorat, domos penetrat, trabes corrodit; vento advehitur, vento iterum asportatur; id ni fiat cadaverum foetor aerem corrumpit, lues generat. Vento si quando in Aegyptum vehantur, hieme aut vere ibidem comparent. Cf. Vig., Kn. Huic igitur plagae cum Nili inundatione nihil erat commune.
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v. 6 « Avertitque se etc. » in ore Dei ponit ad Moysen loquentis; dein pergit « Introierunt ergo etc. », et omnia v. 3-6 rursus verbotenus repetit tamquam ex ore Moysis et Aaron ad Pharaonem profecta. | v. 6 « Et amplebunt domus tuas et servorum tuorum et omnium Aegyptiorum : quantam non viderunt patres tui et avi, ez quo orti sunt super terram usque in praesentem diem. Avertitque se et egressus est a Pharaone », « satis ex vultu, gestu aliisque indiciis advertens Pharaonem manere obstinatum » (Sylv).
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v. 1 « Dixerunt autem servi Pharaonis ad eum »,aut, ex lis qui v. 1 indurati dicebantur, aut ex iis, de quibus 9,20 dicebatur (Tost.) : « Usquequo patiemur hoc scandalum »? Scandalum seu /aqueus (Hebr.) « referri potest sive ad Israelitas, quorum occasione super Aegyptiorum caput haec mala excussa sunt, sive ad mala ipsa, quibus affligebantur, sive ad Moysen et Aaronem, Dei ministros in ea ultione inferenda » (Caím.). Referri potest ad haec omnia simul. « Usquequo Hebraei erunt nobis in offendiculum, in quod impingentes tot calamitatibus involvamur? Quasi dicant : Tolle laqueum seu offendiculum et scandalum hoc, et dimitte illos » (Jans.). « Dimitte homines , ut sacrificent Domino Deo suo. Nonne » — Hebr. nondum — « vides, quod perierit », pereat, « Aegyptus »? Aulici sapienter non regis ius retinendorum Hebraeorum in dubium vocant, sed moralem necessitatem eius iuris ob salutem rei publicae abdicandi demonstrant. | v. 8 « levocaveruntque » — ad constructionem passivam cum nN ef. Gen. 4,18 — « Moysen et Aaron ad Pharaonem, qui dixit eis : Ite, sacrificate Domino Deo vestro », « sc. 1n solitudine, sicut. petitis » (Tost.). 8,25 institerat, ut intra Aegyptum saerificarent. Hac conditione missa, iam alia ratione veniam excedendi limitare, reditum 1n tuto collocare studet. « Quinam sunt, qui ituri sunt »? rogat, opinionem praetendens non omnes excessuros (Sy/v.). « Volebat detinere aliquid ad illos pertinens, cuius obtentu redirent » (Tost.).
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v. 9 « Ait Moyses - Cum. parvulis nostris et sentoribus pergemus , cum filiis et filiabus, cum ovibus et armentis », 1. e. cum omnibus omnino, ergo etiam cum uxoribus. « Est enim solemnitas Domini Dei nostri », cu omnes interesse debent, offerendaque sunt diversa animalia; sed quae et quot ea sint, ignoramus; quare omnia sunt adducenda (Sylv.). Solemnitatem indixerat Deus 3,12; simul praedixerat, non suas solum, sed Aegyptiorum etiam res ablaturos 3,21 sq. Ultimam utique, cur omnia secum abducat , rationem reticet Moyses, consilium non redeundi.
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v. 10 « Et respondit Pharao : Sic Dominus sit vobiscum , quomodo ego dimittam vos et parvulos vestros ». « Formula est imprecatoria, cum quadam irrisione » (Bonfr.). « Quasi dicat : Non dimittam vos cum parvulis. Sed dum illis male se precari putat, imprudens bene precatur : nam Deus et eduxit illos et adiuvit » (Malv.). « Cui dubium est, quod pessime cogitetis? » Hebr. : Videte, quoniam malitia est coram, seu est patens in facie vestra. Recte explicat Chald. : malitia, quam facere intenditis. LXX : Vóexe. Óxt xovrpla. zpoczstzat optv. « Videte, malum ex facie vestra dignoscitur » (Vat.), dum haec facies generalem exodum postulat atque ita consilium non redeundi manifestat. Alii: malum est ante faciem vestram, i. e. malum intenditis.
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v. 41 « Non fiet ita, sed ite tantum viri et sacrificate Domino Hoc enim et ips? petistis »; petistis sacrificare, ad sacrificium satis sunt virl. « S(atzimque eiecti sunt de conspectu Pharaonis ». Etiam in his deprehendit ironiam Ke, quod illico homines Pharao non ultra auditos dimittat. :
10:12
v. 12 « Dixit autem Dominus ad Moysen : Extende manum tuam super terram. Aegypti ad. locustam, ut ascendat super eam et devoret omnem herbam, quae residua fuerit grandint ». LXX Sam. addunt et omnem fructum arborum. Construitur h. 1l. 3 3* 5:52, uti alias nov 2 T", quod significat extendere manum cum effectu aliquo et violentia, dum 5z v rn^v simpliciter significat extendere manum. Vulg. feliciter vertit zd, « quasi vocans locustam » (Tost.) eique manu extensa violentiam inferens. v 13 « Et extendit Moyses virgam super terram Aegypti, et Dominus adduxit ventum urentem » , vulgo scirocco dictum, de quo agebamus ad Iud. 5,91, « tota die illa » reliqua, qua Moyses egerat cum Pharaone, « e£ nocte », ut revera locustae adfuerint « cras » (v. ^) seu sequenti mane : « e£ mane facto ventus urens levavit locustas ». Locustae persaepe ex Aethiopia in Aegyptum devehuntur : neque ea tamen est sufficiens ratio Dp vertendi vxo», sed est ventus orientalis, ergo e Sinaitide seu Arabia flans.
10:14
v. 1 « Quz ascenderunt super universam terram Aegypti, et sederunt in cunctis finibus Aegyptiorum innumerabiles , quales ante illud tempus non. fuerant, nec postea futurae sunt ». Quae certe non dicuntur prophetice (Men.), sed per hyperbolen aliquam (Calm.).
10:15
v. 15 « Operueruntque universam superficiem terrae, vastantes omnia » — sed Hebr. : et obscurata est lerra, radiis sc. solis interceptis. — « Devorata est igitur herba terrae, et quidquid pomorum in arboribus fuit, quae grando dimiserat; nihilque omnino virens relictum est in lignis et in herbis terrae , in cuncta Aegypto. »
10:16
v. 16 « Quam ob rem festinus Pharao vocavit Moysen et Aaron, et dixit eis : Peccavi in Dominum Deum vestrum et in vos ». Hae vice festinat Pharao, quia haee plaga illum longe propius ceteris attingebat, eratque velutoors aliqua seu exitialis « pernicies » (Vat.): triticum sc. et far, unam sequentis anni cibi spem, cernebat a locustis brevi temporis spatio absumptam (7ost.). v. 4Y « Sed nunc dimittite peccatum mihi etiam hac vice , et rogate Dominum Deum vestrum, ut auferat a me mortem istam ».
10:18
v. 18 « Egressusque Moyses de conspectu Pharaonis, oravit Dominum ».
10:19
v. 19 « Qui flare fecit » — Hebr. vertit — « ventum ab occidente vehementissimum, et arreptam locustam proiecit in. Mare. Rubrum : non remansit ne una. quidem in cunctis finibus Aegiypti ». De Mari Suph ad 13,18 dicemus.
10:20
v. 20 « Et induravit Dominus cor Pharaonis, nec miht filios Israel ».
10:21
v. 91 « Dizit autem Dominus ad Moysen : Extende manum tuam in coelum, et sint tenebrae super terram Aegypti tam densae , ut palpari queant ». von vim, et tangat quis tenebras : expressio hyperbolica sane atque inusitata. Cuius loco Chald. scribit postquam transiit. obscuritas noctis, e& Ps. Ion. : « in aurora (unx'^p2), sed antea recedent tenebrae noctis ». Iam expressioni Nnx"p2 respondet hebr. ?mw"*2, quod sat facile defigurari potuit in jzn x72". Habet igitur lectio etiam Chald. et Ps. Ion. suam probabilitatem.
Arg. — Plagae narratio paucis absolvitur. Pharao omnes abire permittit, relictis tamen gregibus. Tenebras maxime spissas per integros dies quandoque in Angliae locis haberi, quis non audivit? tamen eiusmodi nebulas ob aeris calorem et siccitatem ignorat Aegyptus. Sed tenebras ibidem causat ventus scirocco, qui quod viginti quinque diebus ante ae totidem post veris aequinoctium furat, chamsin i. e. quinquaginta audit. Non tamen omnes illos dies continuos flat, sed biduis, triduis vel quatriduis, interiectis malaciis. Flat autem a meridie ad orientem vergente, immensam copiam ardentis arenae secum ferens, quae omnia penetrat atque exsiccat, pellem et pulmones urit et torquet, radios solis praecludit. Of. Vig. p. 286 sqq.
10:22
v. 33 « Extenditque Moyses manum in coelum , et factae sunt tenebrae horribiles in universa, terra, Aegypti tribus diebus ». Hebr. tenebrae obscuritatis, 1. e. obscurissimae.
10:23
v. 93 « Nemo vidit fratrem suum nec movit se de loco, in quo erat » — reliqui tribus diebus : tenebrae breviores aut certe non tam continuae non erant in Aegypto plane inauditae. — « Ubicunque autem habitabant filii Israel, lux erat ». Chamsin quoque, dum certos tractus infestat, alios non attingit.
10:24
v. 9& « Vocavitque Pharao Moysen: et. Aaron. ». Iam Ps. fon. movebatur scrupulo, non potuisse ullum Pharaonis legatum viros adire, quo tempore nemo « movit se de loco, in quo erat »; quare voces inseruit « in fine trium dierum ». Verum sapienter reponit Ca?., non esse cur illa verba tantopere premantur. Alias utique ante finitas plagas Pharao Moysen arcessebat. Ceterum quaestio, de qua nihil affirmat textus, neque. nobis est dirimenda. « Et dixit eis : Ite, sacrificate Domino. Oves tantum et armenta vestra remaneant », loco pignoris, quo certius redeatis (Sylv.). « Parvuli vestri eant vobiscum ». Concedit iam Pharao illud, quod v. 10 sq. denegaverat. Suggerit tamen 70s/., eum ne hoe quidem serio concessisse, sed voluisse certius perspicere, sincerene Hebraei reditum meditarentur, an praetextu saerificli quaererent cum omnibus suis bonis regno excedere.
10:25
v. 25 « Ait Moyses : Hostwas quoque et holocausta dabis nobis, quae of feramus Domino Deo nostro ». Haec sententia sequenti comparata triplici modo construi potest. Primum, ut Pharao rogetur, et de suis gregibus victimas sacrificiorum dono dare Hebraeis, et omnia ipsorum pro victimis abduci permittere. Sed, ut a Pharaone dona gratuita postulentur, contextui vix consonat; et Moysis argumentum infirmat, cum multo minor futura erat ratio omnium gregum pro victimis abducendorum, si Pharao liberaliter de victimis providebat; neque illa duo 23 necessario tam arcte inter se, uti vult D//m., coniunguntur. Potest porro v. 25 intelligi ironice vel etiam interrogative : Sane tu, Pharao, nobis victimas procurabis, ut non sit necesse nos illas de nostris gregibus adducere; vel : An tu forte victimas procurabis, ut etc.? Tertio, inde a Tost., plerique non alias v. 25 efferri victimas censent, quam quae v. 26 de gregibus Hebraeorum sumendae esse affirmantur. Sc. Hebraei cum suis gregibus Pharaonis sunt; rogant, ut ipse victimas concedat, ideoque greges omnes abduci permittat.
10:26
v. 96 « Cuncti greges pergent nobiscum , non remanebit ez eis ungula, quae necessaria, sunt in cultun Domini Dei nostri ». Sed Hebr. : quoniam de ipsis sumemus ad sacrificandum Domino Deo nostro; « [praesertim] cum ignoremus, quid debeat immolari, donec ad ipsum locum perveniamus ». Merito monet 7ost., ex his potuisse indubie Pharaonem perspicere, non reditum meditari Moysen, sed exodum : secus satis erat, speciei cuiusque animalium certum numerum abducere. Non erat sane omnia animalia Deus pro victimis postulaturus.
10:27
v. 271 « Induravit autem Dominus cor Pharaonis , et noluit dimittere 608 ».
10:28
v. 28 « Dixitque Pharao ad Moysen : noo » — vocem Sam. repetit — « «a me et cave, ne ultra videas faciem meam : quocunque die apparueris miht, morieris ».
10:29
v. 99 « Respondit Moyses : Ita fiet, ut locutus es ». LXX eteqxac. Non : Hecte locutus es (Chald. Syr.). Sane non recte loquitur Pharao mortem intentans prophetae. « Non videbo ultra faciem tuam ». Nulla ratio est verborum accipiendorum ut prophetiae, quam 12,31 falsam exstitisse demoustret. Sunt illa propositum viri iuste irati, et subintelligenda est conditio a viro sapiente nequaquam UAM non veniam, nisi conditiones plurimum mutentur; non veniam sponte et non Vocatus Cum probabile sit priorem cuiusque binarü plagam perseverasse durante posteriore eiusdem binarii plaga, pari iure coniiciat quis, nonam etiam plagam decimae exstitisse aequalem. Non ulla igitur in-: tercessit lux inter atroces illas tenebras luctuosamque illam mediam noctem. Hebraei pro epulo paschali iam antea (12,3) omnia paraverant, inter decimam et quartamdecimam diem mensis intercessit triduum 10,92; secundum Sap. 18,1 tenebrae regionem Gessen non occupaverant. là dimittere eum. Ecce Iahve interficiet. filium tuwm primogenitum. Et divit Moyses : Haec dicit Dominus : Media mocte etc. ». Et nunc tamquam Moysis ad Pharaonem verba repetuntur verbotenus v. 4-7 nostri textus, quae antea tamquam Dei ad Moysen verba tradebantur; et narrationem claudunt v. 8-10. Quae omnia sunt plane perspicua. Quaeres tamen fortasse, cur Moyses v. 9 referatur exiisse íratus, cum nullum Pharaonis responsum eum ad iram provocans referatur; manet item difficultas, non satis perspici cur Moyses coram Pharaone compareat, cum tamen 10,29 modo protestatus sit, se eius faciem non esse visurum. Supponas, quaeso, verba 10,28 sq. primitus descripta fuisse cap. 11, inter v. 8 et 9 (ef. Ios.) et tota evanescit difficultas. Sane textus Sam. hac ratione emendatus propius reliquis omnibus ad primitivam textus formam accedit. Cf. Calm. A2. Cap. XI v. A « Etdizit Dominus ad Moysen », postquam is post 10,97 a Pharaone discesserat : « Adhuc una plaga tangam Pharaonem et Aegyptum , et post haec dimittet vos , et exire compellet ». Loco ultimi incisi Hebr. n»o 22nw vo» v33 nb» wbv2, cum dimittet vos, omnino expellendo expellet vos hinc; vel cum dimittet vos omnino, expellendo etc. : « cam dimittet vos sine ulla conditione (nam 8,98 cum conditione dicit : Dimittam, modo ne longius eatis; et 10,11 Ite viri, sine parvulis et pecoribus; paulo post v. 24 Ite, et parvuli, tantum pecora remaneant), non cum pace et tranquille dimittet, sed vi quodammodo expellet, nec sinet ut moram nectatis amplius » (Vat.). Ergo vasa tempestive ab Aegyptiis procurate, sane in terra Gessen, quam Hebraei Aegyptus permixti incolebant, et ubi non erant. tenebrae.
10:6
The periods of geology were found in the "days" of creation, giving the word jōm the meaning of period, epoch, and adducing in support certain passages of the Bible where jōm means an indeterminate period of time (Gen. 2:3, 4; Ex. 10:6; Lev. 7:35, 36; etc.). …
10:19
Red Sea (Gr. Ἡ Ἔρυθρά Θάλασσα; Heb. Jām Sūph)
… The Hebrew name jām sūph, "sea of seaweed" or "of reeds" (Ex. 10, 19; 13, 18; 15, 4), is of uncertain origin; but the identification is not in doubt, since its extremity is indicated (Ex. 23, 31; I Kings 9, 26; Jer. 49, 21) as the Elanitic Gulf, or Gulf of el-'Aqabah.
10:21
… earth (gnats, flies: ibid. 8:16-32); plagues from fire (?) (murrain of the animals and outbreak of boils: ibid. 9:1-12); plagues from the air and the wind (hail, locusts: ibid. 9:13-10:20); plagues from the sky (darkness, death of the firstborn: ibid. 10:21-12:36).
10:23
example of commentary and poetic amplification of an episode that the historical source (Ex. 10:23) relates in its sober essential features.
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.