Pharao and his people are threatened with the death of their firstborn.
God biddeth Moyses cause the people of Israel to borow siluer and gold vessels of the Aegyptians. 4. Fortelleth one other plague, the death of the first borne. 9. and that Pharao wil stil be obdurate.
1And the Lord said to Moses: Yet one plague more will I bring upon Pharao and Egypt, and after that he shall let you go, and thrust you out.Or il Signore disse a Mosè: Con una altra sola piaga io flagellerò ancor Faraone, e l'Egitto, e dopo questa vi lascerà andare, e vi sforzerà a partire.AND our Lord said to Moyses: Yet with one plague more wil I touch Pharao & Aegypt, and after this he shal dismisse you, and compel you to goe forth.Et dixit Dominus ad Moysen: Adhuc una plaga tangam Pharaonem et Ægyptum, et post hæc dimittet vos, et exire compellet. 2Therefore thou shalt tell all the people, that every man ask of his friend, and every woman of her neighbour, vessels of silver and of gold.Dirai adunque a tutta la moltitudine, che domandi ciascuno al suo amico, e ogni donna alla sua vicina vasi d'argento, e d'oro.Thou shalt sav therfore to al the people that euerie man aske of his frend, & euery woman of her neighbour vessels of siluer, & of gold.Dices ergo omni plebi ut postulet vir ab amico suo, et mulier a vicina sua, vasa argentea et aurea. 3And the Lord will give favour to his people in the sight of the Egyptians. And Moses was a very great man in the land of Egypt, in the sight of Pharao’s servants, and of all the people.E il Signore farà, che il popolo suo trovi ben disposti gli Egiziani. Or Mosè fu uomo grande assai nella terra d'Egitto nel cospetto de' servi di Faraone, e di tutto il popolo.And the Lord wil geue grace to his people in the sight of the Aegyptians. And Moyses was a very great man in the Land of Aegypt, in the sight of Pharaoes seruantes, & of al the people.Dabit autem Dominus gratiam populo suo coram Ægyptiis. Fuitque Moyses vir magnus valde in terra Ægypti coram servis Pharaonis et omni populo. 4And he said: Thus saith the Lord: At midnight I will enter into Egypt:Ed ei disse: Queste cose dice il Signore: A mezza notte io entrerò in Egitto:And he said: This saith our Lord: At midnight I wil enter into Aegypt:Et ait: Hæc dicit Dominus: Media nocte egrediar in Ægyptum: 5And every firstborn in the land of the Egyptians shall die, from the firstborn of Pharao who sitteth on his throne, even to the firstborn of the handmaid that is at the mill, and all the firstborn of beasts.E morranno tutti i primogeniti nella terra d'Egitto, dal primogenito di Faraone, che siede sul trono di lui, fino al primogenito della schiava, la quale stà alla macina, ed anche tutti i primogeniti de' giumenti.and euerie first-begotten in the Land of the Aegyptians shal dye, from the first begotten of Pharao who sitteth in his throne, euen to the first-begotten of the handmaid that is at the mil, & al the first-begotten of beastes.et morietur omne primogenitum in terra Ægyptiorum, a primogenito Pharaonis, qui sedet in solio ejus, usque ad primogenitum ancillæ quæ est ad molam, et omnia primogenita jumentorum.
6And there shall be a great cry in all the land of Egypt, such as neither hath been before, nor shall be hereafter.E saranno strida grandi per tutta la terra d'Egitto, quali né furon prima, né saranno di poi.And there shal be a great crie in the whole Land of Aegypt, such as neither hath bene before, nor shal be afterward.Eritque clamor magnus in universa terra Ægypti, qualis nec ante fuit, nec postea futurus est. 7But with all the children of Israel there shall not a dog make the least noise, from man even to beast; that you may know how wonderful a difference the Lord maketh between the Egyptians and Israel.Ma tra' figliuoli d'Israele dall'uomo fino alle bestie non abbaierà un cane: affinché conosciate, quanto prodigiosa distanza ponga Dio tra gli Egiziani, e Israele.But with al the children of Israel there shal not a dogge mutter, from man euen to beast: that you may know with how great a miracle our Lord doth diuide the Aegyptians & Israel.Apud omnes autem filios Israël non mutiet canis ab homine usque ad pecus: ut sciatis quanto miraculo dividat Dominus Ægyptios et Israël. 8And all these thy servants shall come down to me, and shall worship me, saying: Go forth thou, and all the people that is under thee: after that we will go out.E verranno tutti questi tuoi servi a trovarmi, e mi adoreranno dicendo: Parti tu, e tutto il popolo governato da te: dopo di ciò noi partiremo.And al these thy seruantes shal come downe to me, and shal adore me, saying: Goe forth thou, & al the people that is vnder thee: after this we shal goe forth.Descendentque omnes servi tui isti ad me, et adorabunt me, dicentes: Egredere tu, et omnis populus qui subjectus est tibi: post hæc egrediemur. 9And he went out from Pharao exceeding angry. But the Lord said to Moses: Pharao will not hear you, that many signs may be done in the land of Egypt.E pieno di sdegno partissi da Faraone. Ma il Signore disse a Mosè: Faraone non vi ascolterà, affinché si moltiplichino i prodigii nella terra d'Egitto.And he departed from Pharao exceeding angrie. And our Lord said to Moyses: Pharao wil not heare you that manie signes may be done in the Land of Aegypt.Et exivit a Pharaone iratus nimis. Dixit autem Dominus ad Moysen: Non audiet vos Pharao ut multa signa fiant in terra Ægypti. 10And Moses and Aaron did all the wonders that are written, before Pharao. And the Lord hardened Pharao’s heart, neither did he let the children of Israel go out of his land.E Mosè ed Aronne fecero dinanzi a Faraone tutti i prodigii, che sono scritti. Ma il Signore indurò il cuore di Faraone, e questi non lasciò partire i figliuoli d'Israele dalla sua terra.And Moyses and Aaron did al the wonders that are written; before Pharao. And our Lord hardned Pharaoes hart, neither did he dismisse the children of Israel out of his Land.Moyses autem et Aaron fecerunt omnia ostenta, quæ scripta sunt, coram Pharaone. Et induravit Dominus cor Pharaonis, nec dimisit filios Israël de terra sua.
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This revelation had been made at Mount Horeb. Calmet places the three first verses within a parenthesis; and the fourth, etc., he supposes that Moses addressed to the king at the last interview, Exodus 10:29. Kennicott maintains, that the Samaritan copy preserves the unity of this awful transaction almost in its original perfection, by preserving the speech of God to Moses, part of which the Hebrew seems to address to Pharao.
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Kennicott
Ask; "not borrow," as the Protestants translate; nor "jewels of silver," but vessels, such as the princes offered at the dedication of the tabernacle, Numbers 7. The Samaritan and Septuagint add "and raiment," which they also asked for, (chap. 12:35,) according to God's command, Exodus 3:22. (Kennicott, 1. Dis. p. 391.)
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The Lord. The Samaritan makes this a continuation of God's speech, "and I will give this people favour in the sight of the Egyptians, so that they shall give them what they ask.
ver. 4. For, about midnight, I will go forth into the midst of the land of Egypt.
ver. 5. And every first-born in the land of Egypt shall die, etc. (as in our fifth verse).
ver. 6. And there, etc.
ver. 7. But against any of the children of Israel shall not a dog move his tongue against man, nor even against beast, that thou mayest know that Jehovah doth put a difference between the Egyptians and Israel.
ver. 8. And thou also shalt be greatly honoured in the land of Egypt, in the sight of Pharao's servants, and in the sight of the people.
ver. 9. Then said Moses unto Pharao, Thus sayeth Jehovah: Israel is my son, my first-born; and I said unto thee, Let my son go, that he may serve me.
ver. 10. But thou hast refused to let him go; behold! therefore Jehovah slayeth thy son, thy first-born."
Kennicott
ver. 11. And Moses said, (as above, ver. 4, 5, 6, 7, 8, 9, 10.) The Jews have retained the parts of the 3rd and 8th verses, which were honourable to their nation, but they have given them as an historical narration. The 9th and 10th verses in the Samaritan copy, record what God had before commanded Moses to declare, Exodus 4:22, 33. As, therefore, all had been once written in the Hebrew text, the transcribers might probably think themselves dispensed from repeating the same things; and thus they might change some passages, and still repel the accusation of any wilful corruption, which seems to be the meaning of Ben Chaim's preface to Bomberg's Hebrew Bible; where he acknowledges 13 such alterations made in the copies which were presented to King Ptolemy, and translated by the Septuagint. (Kennicott, Dis. 2 p. 310.)
Haydock
Moses. This exaltation of Moses and the people, took place only after the slaughter of the first-born, Exodus 12:36. Hence the Septuagint observes here, the Egyptians gave or lent them (echresan) all. (Haydock)
Menochius
The greatness and dignity of Moses, impressed the king with awe, and made the people more willing to assist the Hebrews. (Menochius)
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Calmet
I will enter, by means of a good angel, (Wisdom 18:14; St. Chrysostom) or by evil angels. (Psalm 77:49; St. Augustine, ibid.) (Calmet)
Menochius
Moses spoke this on the morning of the 14th Nisan; and that same night, after the paschal lamb had been eaten, the dreadful carnage commenced. (Menochius)
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Mill. The vilest slaves were thus employed in a sort of prison, Exodus 12:21. God makes no distinction between the king and the beggar. Death levels all.
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Haydock
Dog. They shall enjoy a profound peace, (Judith 11:5,) while Egypt is in tears. Calmet here inserts the speech from the Samaritan copy, "And the man Moses;" etc. (ver. 3, and seq.[following]) deeming it essential to the context, and very agreeable to the spirit of Moses, who has many repetitions. (Haydock)
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Menochius
Angry, at such obstinacy. (Menochius)
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The Lord hardened, etc. See the annotations above, Exodus 4:21, and Exodus 7:3.
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The Lord hardened, etc.... See the annotations above, chap. 4.21, and chap. 7.3.
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The to plague Death of the firstborne in men & beastes of the Aegyptians.
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•• As before c •. v. 3. c. 9. v. 16. c. 10. v. 1.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.30.1
1. Those, again, who cavil and find fault because the people did, by God’s command, upon the eve of their departure, take vessels of all kinds and raiment from the Egyptians,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… that thou shouldest leave behind the idolatry of that country, and be led by Moses and his lawgiving and martial rule. I give thee a piece of advice which is not my own, or rather which is very much my own, if thou consider the matter spiritually. Borrow from the Egyptians vessels of gold and silver;
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 1.8
… For if we were to concede this, and to examine the bare deeds in themselves apart from the intention of the doers, one might if he pleased judge Abraham guilty of child-murder and accuse his grandson and descendant
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.23
… Though thou be lying sick in bed, yet it is written, Then shall two be in one bed; the one shall be taken, and the other left . Though thou be of compulsion put to grind, whether thou be man or woman ; though thou be in fetters , and sit beside the mill, yet He who by His might bringeth out them that are bound
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
And together with this, He declares that as well servants as masters should be both taken and left, both those who are at ease, and those in toil, as well from the one rank as from the other; even as in the Old Testament He saith, “From him that sitteth upon the throne to the captive woman that is at the mill.”
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St Methodius † AD 311 Oration on the Palms 1
… and that those who bought Him might for thirty pieces of silver covenant for Him who, with His life-giving blood, was to redeem the world; and that Christ, our passover, might be sacrificed for us, in order that those who were sprinkled with His precious blood, and sealed on their lips, as the posts of the door,
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AND THE LORD SAID. — The Lord said these things to Moses, when Moses still stood before Pharao at the end of the preceding chapter: for Moses, having received this last plague of the firstborn from God's revelation here, foretold and denounced it to Pharao himself: then angry he went out from him, as is evident here verse 9. But it is established from the end of the preceding chapter that Moses never again approached Pharao. Hence it is evident that not only Hebrews, but also Egyptians dwelt in Gessen. Whence also in chapter XII, the Hebrews are commanded to tinge their houses with the blood of the lamb, so that the destroying angel might distinguish them from the Egyptians. Hence it is evident that God spoke these things to Moses not with a corporeal, but with an imaginary, or rather intellectual locution, and that He had spoken with him many times before in a similar manner, as I said at the beginning of chapter VI; for it was neither fitting nor proper that God should exhibit Himself to Moses in a corporeal form before Pharao. HE SHALL LET YOU GO. — Hebrew, there is added cala, that is, completely, or entirely, that is to say, He will now except nothing, as he has done hitherto, but will let you go with your sheep and all that is yours completely.
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SHALL REQUEST, — namely, after the plague of the firstborn, Pharao shall compel you to go forth from Egypt to sacrifice; but "shall request" not as a gift, but as a loan, as if about to borrow, yet never to return, but to retain the loan from my gift: for I give and forgive you this loan. FROM HIS FRIEND, — from his neighbor, associate, or companion; for this is the Hebrew rea: hence it is clear that not only Hebrews, but also Egyptians dwelt in Gessen. Whence also in cap. XII, the Hebrews are commanded to stain their houses with the blood of the lamb, so that the destroying angel might distinguish them from the Egyptians. The Hebrews therefore requested these vessels from their neighbors, from friends, from their masters: for many of them were servants and handmaids of the Egyptians. VESSELS OF SILVER AND GOLD, — as if you were to use them bound together for the sacrifice which you are preparing, and in them you were to receive the blood of the victims, fine flour, salt, fire, frankincense, and other things which pertain to sacrifice. The Septuagint adds from cap. XII, vers. 35, "and garments," as if you were to adorn yourselves in such a great solemnity and sacrifice.
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HE SHALL GIVE GRACE, — so that the Hebrews requesting these vessels and garments from the Egyptians may please them, and may be seen to be requesting something just, fitting, and which ought to be granted to them: for the hearts of men are in the hand of God, so that enemies who before had oppressed, now God makes not only suddenly tame and companions, but also generous. AND MOSES WAS A GREAT MAN, — that is to say, For this reason Pharao did not dare to touch or harm him speaking so freely and threatening; again, for this reason the Egyptians more easily lent their vessels to the Hebrews.
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AND HE SAID, — Moses, inspired by God, said to Pharao. He returns to what was done at the end of cap. X, as I said at vers. 1. AT MIDNIGHT, — the coming night, namely that which followed the fourteenth day of the first month Nisan. For on that fourteenth day at evening they celebrated the Passover, in which the firstborn being slain at night, the Hebrews went forth free from Egypt. Moses therefore said these things on the fourteenth day of Nisan in the morning, before he went out from the hall of Pharao: We are admonished here, says Rupertus, not to sleep, but to be sober and watchful; because in like manner, when we least expect it, the Lord will come to judgment. For, as it is said in Matt. XXV: "At midnight a cry was made: Behold the bridegroom cometh, go ye forth to meet him." Therefore through the mouth of David the Church says: "At midnight I rose to give praise to thee." Moreover, truly that Jesus Christ will come at night to judgment, so as to destroy the Egyptians, that is the reprobate, from this figure, and from Matt. cap. XXV, vers. 6, teach St. Chrysostom, Theophylactus, Jerome there, who adds that this is an Apostolic tradition. Others however think that Christ will come in the morning. But concerning this matter it must be spoken of elsewhere. I WILL GO FORTH INTO EGYPT, — not changing place, but action: for those whom I have hitherto preserved alive, I will destroy and slay; I who therefore as an avenger have been absent from Egypt, now as a victor will enter, and will visit them with my vengeance. Although indeed among them very many innocent children are, yet they are the children of the guilty, and therefore are in some way part of the guilty and rebellious fathers, whom I have decreed to punish by the death of their sons. For God is the lord of the guilty and the innocent, of life and death, so that he does not unjustly take life from the innocent, as lord; but most justly snatches it away from the guilty, as an avenger of evils.
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AND EVERY FIRSTBORN SHALL DIE FROM THE FIRSTBORN OF PHARAO, WHO SITTETH UPON HIS THRONE, — who reigns together with his father, or who is about to sit upon the throne and reign after his father. EVEN TO THE FIRSTBORN OF THE HANDMAID THAT IS AT THE MILL, — who turns the mills, namely the hand mills, in the bakehouse, as if to say: This calamity will pervade all, and will extend from the most noble to the most vile. The slaying of the firstborn justly punishes those who had oppressed the Hebrews, the firstborn people of God, and had destroyed the male offspring of their race, says Theodoret.
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AND THERE SHALL BE A GREAT CRY. — For this plague was universal and touched all: for when afterwards Pharao was drowned with his men, that plague did not touch all houses, but only the houses of Pharao's soldiers: nor did the Egyptians grieve greatly for Pharao being taken away, since it was through his fault that they had incurred so many disasters and calamities.
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BUT AMONG ALL THE CHILDREN OF ISRAEL NOT A DOG SHALL BARK FROM MAN EVEN TO BEAST. — It is a Hebrew proverb, that is to say, None of the men, no beast shall bark or bellow, not even a dog, which barks at the least noise; but among all there will be the greatest peace. But because the "from man" in Hebrew has the article of the dative, and because a dog is not rightly numbered among men, hence secondly, and genuinely with the Chaldean and Vatablus thus explain it: Neither to the men nor to the beasts of the children of Israel shall any dog bark, because among them there will be no plague of death, and consequently no mourning and lamentation, in which dogs are wont to howl and bark before other beasts; but there will be the greatest quiet among them.
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AND ALL THY SERVANTS SHALL COME DOWN, — nay, and thou, O Pharao, which however, deferring to thy honor, I pass over in silence, as is evident from cap. XII, vers. 31.
The Tenth Plague: The Slaughter of the Firstborn This tenth plague was indeed the slaughter of the firstborn, both of men and of all beasts, inflicted in the following chapter, verse 29, and it was most bitter. First, because the firstborn are supremely dear and precious to their parents, especially since among these firstborn many were only children and sole heirs of their parents. Second, because each family afflicted by this plague mourned. Third, because even Pharaoh lost his firstborn son by this plague. Fourth, because this slaughter occurred in the middle of the night; hence this plague moved Pharaoh to absolutely release the Hebrews, who on that very night, gathering their things, departed. Fifth, together with this plague, Apis and the other gods of the Egyptians were overthrown, as is evident from chapter XII, verse 12. You will ask whether this slaughter was brought about by a good angel or by an evil one. Lyran and Abulensis think it was brought about by an evil one. They prove this from chapter XII, verse 23, where it is said: "The Lord will not suffer the destroyer to come in to your houses and to smite: " therefore this destroyer was evil: for he wished to harm the Hebrews, who were the people of God (which a good angel would not have done); but God did not permit it. However, Pererius and others more probably hold that it was brought about by a good angel: for by this one the remaining plagues were inflicted, as I said in chapter VII, at the end of Question IV. To the argument I reply: for "will not suffer," in Hebrew it is "will not give," that is to say, God, ordering and prescribing all these things to the angel, will command him to strike the Egyptians, but your houses, O Hebrews, he will pass over: and so He will not give him power to harm you; hence it does not follow that this angel wished to harm the Hebrews, but only that he did not receive from God the ordinance to harm them. Thus Cajetan. Add that among the Hebrews there were some of impure and wicked life, whom the angel could justly have struck and wished to strike, if God had permitted it. Note that it was not one, but several angels who carried out this slaughter, as is evident from Psalm LXXVII, verse 49. For this slaughter was brought about in the same instant everywhere in individual cities and villages throughout all Egypt: but the same angel could not be in so many places at the same instant and there work such a slaughter so discreetly: otherwise it was in the army of Sennacherib, in which, as it was united, one angel in one night killed 185,000, IV Kings, chapter XIX. Hence Pererius probably thinks that in each city there was one angel who killed the firstborn of the Egyptians.
Who Are Understood by the Firstborn? You will ask secondly, who are understood here by the firstborn? I reply: all those who were first born from their parents, whether they had sons or not, and whether their parents were living or not; therefore all fathers of families who were firstborn were slain here, again their parents, indeed also their sons, if they were firstborn. Hence, because Pharaoh was not slain here, from this it is clear that he was not the firstborn, but succeeded to the kingdom after the firstborn died or was passed over. Abulensis adds that the firstborn are understood here to be both females and males, and whether the firstborn were with respect to both parents or only one. This being granted, it could happen that in one house there were several firstborn, for example, that the father of the family was the firstborn of his parents, and the wife was the firstborn of hers, and their son was the firstborn of both; and if that father had several wives and children from each, with respect to each wife there was one firstborn, so that in one family there could be five and more firstborn, all of whom Abulensis holds were slain in this plague, and thus it could easily happen what Scripture says in chapter XII, verse 30: "For there was not a house wherein there lay not one dead." God, however, in place of these firstborn of the Hebrews here preserved, demanded that only their male firstborn be offered to Him, chapter XIII, verse 12. Hear concerning this slaughter the Wise Man in chapter XVIII: "When," he says, "a peaceful silence encompassed all things, and the night in its course was in the midst of its journey, Thy almighty word, O Lord, leaping down from the royal throne, as a fierce warrior into the midst of the land of destruction, carried Thy sharp command, and standing filled all things with death, and reaching even to heaven stood upon the earth." Hence it appears that the angel killed these firstborn not by plague, but by the sword. Yet "sword" in Scripture signifies every instrument, all weapons, every kind of death, as I have said elsewhere: nor does the angel need a sword; for most easily by breaking the heart, or striking the vital parts, or suffocating, or by other similar means, he alone can kill men, just as we crush and kill fleas with a finger.
The Mystical Sense of the Slaying of the Firstborn Tropologically, St. Augustine, in the book On the Agreement of the Ten Commandments with the Ten Plagues of Egypt: Those who sin, he says, against the tenth commandment: "Thou shalt not covet," through frauds, robberies and other injustices, these are punished by the death of the firstborn, because heirs are not left to goods wickedly acquired, and not rarely their sons and heirs, even the firstborn, die; for wickedly acquired things are wickedly dissipated, and "the third heir does not rejoice in ill-gotten gains." Secondly, the firstborn of the Egyptians are the devil and his angels, whom Christ destroyed by his coming. Again, they are the heresiarchs and inventors of false religions, which the truth of Christ extinguishes together with their authors. Thus Origen, St. Augustine, sermon 87 On the Seasons. Thirdly, Pererius: The Egyptians, he says, are the enemies of the faithful, namely the devil and the world. The firstborn of the devil are sin, especially original sin, says Rupertus, and death. For the first parent of sin was Lucifer and the serpent in paradise, and by his envy death entered into the world. Christ killed these when by dying he destroyed our death, and by rising again he repaired life. The firstborn of the world are the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life: these Christ's grace killed through the purity of flesh and heart, poverty of spirit, and humility of mind. Are not the firstborn of the world riches, honors, pleasures, vain glory? These Christ struck in the deep of night by being born. For he destroyed riches by the admirable poverty of the manger, honors by the unheard-of humility of darkness, pleasures by the harshness of the stable itself. Whence now poverty claims for itself the name of riches; riches are called poverty; ignominies, mockeries and reproaches, which are endured for Christ's sake, are called honors; the cross, glory; death, life; prison, freedom is named.
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AND HE WENT OUT FROM PHARAO EXCEEDING ANGRY, — at such great evasion, obstinacy and rebellion of Pharao. AND THE LORD SAID TO MOSES. — This is an epilogue and summary of the preceding chapters, as if to say: And the Lord had said to Moses, namely before the plagues were sent upon the Egyptians, chapter III, verse 19.
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NOR DID HE LET THE CHILDREN OF ISRAEL GO, — up to this point, namely, until the tenth plague: for in the tenth he will let them go, as we shall see in the following chapter, verse 30.
Machine translation from the Latin, not reviewed.
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v. 9 « Dices ergo omni plebi, ut postulet », « non dono, sed mutuo » (Cai.), « vir ab amico suo, et mulier a vicina sua vasa argentea et aurea » (cf. 3,21). LXX Sam. uti 19,35 addunt vestem.
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v. 3 « Dabit autem Dominus gratiam populo suo coram Aegyptiis ». Diximus praeferendam h. l. Sam. lectionem : mn avo qn ns ^nnz, e£ dabo ete., quae verba nectit praecedenti.orationi. Non postulabunt incassum, Deo Aegyptiorum animos demulcente. « Futtque Moyses vir magnus valde in terra Aegypti coram servis Pharaonis et omni populo » ; quare potuit rursum ad Pharaonem accedere, et proloqui ad ipsum, quae v. 4-8 leguntur (cf. quae supra de emendando textu dicebamus). v. ^ « Et ait» Moyses ad Pharaonem : « Haec dicit Dominus : Media nocte egrediar in Aegiptum ». Reapse vocem Moyses textus habent omnes, eaque eliam in textu Vulg. e contextu suppletur. Intelligitur certe nox proxime sequens Moysis ad Pharaonem verba : is est obvius sensus, et alias etiam Pharaoni futurarum plagarum tempora accurate praedicebantur. At aliquod sane annuente. Deo elapsum est tempus a Dei v. 1 sqq. ad Moysen alloquio ad Moysis v. 4-8 ad Pharaonem alloquium; quo tempore Moyses Hebraeos ritum celebrandi paschatis et alia quaedam edocuit, Porro in verbis, prout a Sam. traduntur, ad- verte, quomodo Moyses efferat, in poenam primogeniti Dei Israelis retenti interfectum iri primogenitos Aegypti. v. 5 « Et morietur omne
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sedet in solio eius », « qui iure sessurus est » (Vat.), « usque ad primogenitum ancillae , quae est ad molam », — pro quo 12,29 « captivae, quae erat in carcere »; recte Ps. lon. voci « ancillae » addit « minimae »; et Bonfr. his expressionibus indicari monet, nullius hominis exceptum iri primogenitum — « e£ omnia primogenita tumentorum ».
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v. 6 « Eritque clamor magnus in universa terra Aegyptt, qualis nec ante fuit nec. postea. futurus est ».
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v. 1 « Apud omnes autem filios Israel non mutiet. canis ab. homine usque ad pecus ». Expressio 5x *:3 525 explieatur per alteram 5523 y vw. Ergo dieitur, contra nullum Israelitam, seu distinctius contra nullum sive virum Israelitam sive pecus eius, fore ut canis quisquam /inguam suam acuat. Expressio est proverbialis (cf. Ios. 10,21; Iudith 11,15, apud LXX v. 19), perfectam designans quietem, ubi ne canis quidem, animal, « quod ad minimum strepitum, nocte praesertim, solet ad latratum excitari » (Bonfr.), linguam acuat sive ad mordendum, sive fortasse verius ad latrandum. Non inepte Sy/v. commemorat, canes natura duce sentire quandoque domestica funera tristique ululatu celebrare. « Ut sciatis, [quanto miraculo] dividat Dominus Aegyptios Israel ab aliis gentibus, eosque sibi assumat in populum. Cf. quae de textu secundum Sam. emendando supra suggerebamus. v..8 « Descendentque omnes servi tui isti ad me, et adorabunt me dicentes : Egredere tu et omnis populus, qui subiectus est. tibi. Post haec egrediemur » Huc transfer 10,98 sq. —
11:9
v. 9 « Et exivit a Pharaone iratus nimis ». Apte Masor. h. 1. parascham seribunt. ergo diversos adstruendos auctores. hespondeo, aliquos certe venisse, docet 12,31 potueruntque illi, quotquot tandem erant, quaecunque 11,8 dicebantur, praestare. Sed 11,8 non est necessario concipiendum ut prophetia a Moyse edita, sed ut locutio emphatica et hyperbolica exprimens, eos qui nunc exodo repugnarent, eandem mox summis votis esse expetituros. Sequentia totam plagarum narrationem brevi formula resumunt. « Dixit autem Dominus ad Moysen : Non audiet vos Pharao, ut multa signa fiant in terra Aegypti ». Deus ideo etiam obdurabat cor Pharaonis, quia non per pauca minusque illustria signa volebat Hebraeos liberare.
11:10
v. 10 « Moyses autem et Aaron fecerunt omnta ostenta, [quae scripta. sunt] », — reliqui simpliciter Aagec — « coram Pharaone. Et Arg. — Solent iamiam /eges narrationi interseri, quae h. l. plagarum, mox stationum (cf. p. 2) ordinem sequitur. Traditur porro primum v. 1-13 lex Phase eo ?pso anno celebrandi, inde idem festum v. 11-20 quotannis celebrandum indicitur. Quas duasleges dividit Sam. extremo v. 12 ubi reapse habetur formula « Ego Iahve », quae etiam secus (6,2. 6. 8 etin Lev. passim) divina eloquia sigilli instar orditur vel concludit. Tamen v. 12 sq. abinvicem sperari nequeunt, et formula illa non necessario ultimo legis versui adscribi debuit. A/ias quatuor leges , quae occasione Phase instituti latae sunt, habet v. 21-98. 43-51; 249) mensis n?2. Quae nomina si perpendas, invenies petita esse a rebus agriculturam spectantibus : 3'4N — spica, *'; — fulgor, Q'unWN — fertilitas, b x ec fructus, NE'Y2 — requies, noys — labores, 117Y2 — clamor altus aut iubilantium (in messe?) aut dolentium (Thammuz-Adoniden), 335 — rotundum quid seu volutum. Iudaei e captivitate babylonica reduces itemque Samaritani, abdicatis antiquis ills nominibus, utebantur aliis nominibus, quae apud Babylonios et Assyros ab antiquissimis utique temporibus in üsu fuerant, fortasse tamen semiticae non erant originis. Apud has quoque gentes annus lunaris erat incipiebatque a mense Nisan. Subiicimus conspectum utriusque mensium ordinis. Seriei mensium Phoenicum unmus, ità tamen ut nequaquam delinire aut etiam coniicere velimus, ad quae anni tempora singula haec nomina pertinuerint. Unum excipimus mensem N53 (requies : cf. in fine hebdomadae Dna3U), quem ultimum anni fuisse coniicimus, ut Q2v23 ita designaverit mensem intercalarem, uti postea 37N". — In nominibus mensium post exsilium punms (chald.) transpositione duarum consonantium ortum duxit e pvm, estque idem omnino nomen atque assyrum arach .samma. Radix quippe apud Assyros non erat nY sed rw (F. Delitzsch. : Assyr. Handworterbuch, Leipzig 1895). Plura collata inter se calendaria vide apud F. Lenormant : Les origines de l'histoire I. 595 sqq., Paris. 1880.
11:3
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
ARCHAEOLOGY. - In the synagogue of Dura Europos (v.) there is a series of frescoes, dated to the mid-3rd century, among which: M., depicted larger than the others, leads the Israelites out of the city (Ex. 11:3): an Aramaic inscription summarizes the scene; M. with the virga Dei touches the waters of the Red Sea and the Egyptians are submerged; M. in the midst of the people of Israel and …
11:7
… Haer., IV, 50, 1). A little further on, the same Irenaeus, like St. Cyprian and with them many other Fathers and the early Scholasticism, sees in the despoiling of the Egyptians' treasures by the Hebrews (Ex. 11, 7) a "typus et imago... profectionis Ecclesiae quae erat futura in gentibus" (op. cit., IV, 30, 4; PG 7, 1067). The classic in this part is Clement of Alexandria, who devotes the whole …
11:25
… The papyri belong to the same codex as the 16 sheets of papyrus IX of Chester Beatty (v.), containing Ex. 11:25-17:21 and Esth. 2:20-8:6, and the 13 sheets of papyrus X of Chester Beatty with a part of the Greek version of Daniel. …
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.