They come to Sinai: the people are commanded to be sanctified. The Lord, coming in thunder and lightning, speaketh with Moses.
Nere to mount sinai, with commemoration of their deliuerie from Aegypt• the people are commanded to be sanctified. •6. and so our Lord coming in thunders and lightnings speaketh with Movses.
1In the third month of the departure of Israel out of the land of Egypt, on this day they came into the wilderness of Sinai:Il terzo mese dopo l'uscita d'Israele dalla terra d'Egitto, in questo giorno arrivarono nella solitudine del Sinai.IN the third moneth of the depature of Israel out of the Land of Aegept, this day they came into the wildernesle of Sinai,Mense tertio egressionis Israël de terra Ægypti, in die hac venerunt in solitudinem Sinai. 2For departing out of Raphidim, and coming to the desert of Sinai, they camped in the same place, and there Israel pitched their tents over against the mountain.Imperocché partiti da Raphidim, e giunti al deserto del Sinai posero in quel luogo gli alloggiamenti, e ivi Israele si attendò dirimpetto al monte.For departing out of Raphidim, and coming to the desert of Sinai, they camped in the same place, and there Israel pitched their tentes ouer against the mountaine.Nam profecti de Raphidim, et pervenientes usque in desertum Sinai, castrametati sunt in eodem loco, ibique Israël fixit tentoria e regione montis. 3And Moses went up to God; and the Lord called unto him from the mountain, and said: Thus shalt thou say to the house of Jacob, and tell the children of Israel:E Mosè salì verso Dio, e il Signore lo chiamò dalla cima del monte, e disse: Queste cose dirai alla casa di Giacobbe, e le annunzierai a' figliuoli d'Israele:And Moyses went vp to God: and our Lord called him from the mountaine, and said: This shalt thou say to the house of Iacob, and shalt tel the children of Israel:Moyses autem ascendit ad Deum: vocavitque eum Dominus de monte, et ait: Hæc dices domui Jacob, et annuntiabis filiis Israël: 4You have seen what I have done to the Egyptians, how I have carried you upon the wings of eagles, and have taken you to myself.Voi stessi avete veduto quel ch'io feci agli Egiziani, come io vi ho portati sulle ali, qual aquila, e vi ho presi per me.Your selues haue sene what I haue done to the Aegyptians, how I haue carried you vpon the winges of eagles, and haue taken you vnto me.Vos ipsi vidistis quæ fecerim Ægyptiis, quomodo portaverim vos super alas aquilarum, et assumpserim mihi. 5If therefore you will hear my voice, and keep my covenant, you shall be my peculiar possession above all people: for all the earth is mine.Se adunque voi udirete la mia voce, e osserverete il mio patto, voi sarete tra tutti i popoli la mia eletta porzione: perocché mia ella è tutta la terra:If therfore you wil heare my voice, and keepe my couenant, you shal be my peculiar of al peoples: for al the earth is myne.Si ergo audieritis vocem meam, et custodieritis pactum meum, eritis mihi in peculium de cunctis populis: mea est enim omnis terra:
6And you shall be to me a priestly kingdom, and a holy nation. These are the words thou shalt speak to the children of Israel.E voi sarete mio regno sacerdotale, e nazione santa. Queste son le parole, che tu dirai a' figliuoli d'Israele.And you shal be vnto me a priestlie kingdome, and a holie nation: these are the wordes that thou shalt speake to the children of Israel.et vos eritis mihi in regnum sacerdotale, et gens sancta. Hæc sunt verba quæ loqueris ad filios Israël. 7Moses came; and calling together the elders of the people, he declared all the words which the Lord had commanded.Andò Mosè; e raunati gli anziani del popolo, espose tutto quello che il Signore gli avea ordinato.Moyses came: and calling together the nations of the people, he declared al the wordes which our Lord had commanded him.Venit Moyses: et convocatis majoribus natu populi, exposuit omnes sermones quos mandaverat Dominus. 8And all the people answered together: All that the Lord hath spoken, we will do. And when Moses had related the people’s words to the Lord,E tutto il popolo concordemente rispose: Noi farem tutto quello che ha detto il Signore. E avendo Mosè riferite al Signore le parole del popolo,And al the people answered together Al thinges that our Lord hath spoken, we wil doe. And when Moyses had reported the peoples wordes to our Lord,Responditque omnis populus simul: Cuncta quæ locutus est Dominus, faciemus. Cumque retulisset Moyses verba populi ad Dominum, 9The Lord said to him: Lo, now will I come to thee in the darkness of a cloud, that the people may hear me speaking to thee, and may believe thee for ever. And Moses told the words of the people to the Lord.Il Signore gli disse: Io verrò tosto a te nell'oscurità di una nuvola, affinché il popolo mi senta parlare a te, e presti a te fede perpetuamente. Riferì adunque Mosè al Signore le parole del popolo.our Lord said to him: Now presently wil I come to thee in the darkenesse of a cloude, that the people may heare me speaking to thee, and may beleue thee for euer. Moyses therfore told the peoples wordes to our Lordait ei Dominus: Jam nunc veniam ad te in caligine nubis, ut audiat me populus loquentem ad te, et credat tibi in perpetuum. Nuntiavit ergo Moyses verba populi ad Dominum. 10And he said to him: Go to the people, and sanctify them to day, and to morrow, and let them wash their garments.Ed ei gli disse: Va' a trovare il popolo, e fa, che si purifichino oggi, e domani, e lavino le loro vesti.Who said to him: Goe to the people, and sanctifie them to day, and to morow, and let them wash their garmentes.Qui dixit ei: Vade ad populum, et sanctifica illos hodie, et cras, laventque vestimenta sua.
11And let them be ready against the third day; for on the third day the Lord will come down in the sight of all the people, upon Mount Sinai.E sieno preparati pel terzo giorno: perocché il terzo giorno scenderà il Signore davanti a tutto il popolo sul monte Sinai.And let them be readie against the third day: for in the third day the Lord wil descend in the sight of al the people vpon the mount Sinai.Et sint parati in diem tertium: in die enim tertia descendet Dominus coram omni plebe super montem Sinai. 12And thou shalt appoint certain limits to the people round about, and thou shalt say to them: Take heed ye go not up into the mount, and that ye touch not the borders thereof: every one that toucheth the mount, dying he shall die.E tu fisserai all'intorno i limiti al popolo, e dirai loro: Guardatevi dal salire al monte, e dal toccare i confini di esso: chiunque toccherà il monte, morrà senza remissione.And thou shalt appoynt certaine limites to the people in circuite, and shalt say to them: Beware ye ascend not into the mount, and that you touch not the endes therof: euerie one that toucheth the mount, dying shal dye.Constituesque terminos populo per circuitum, et dices ad eos: Cavete ne ascendatis in montem, nec tangatis fines illius: omnis qui tetigerit montem, morte morietur. 13No hands shall touch him, but he shall be stoned to death, or he shall be shot through with arrows: whether it be beast, or man, he shall not live. When the trumpet shall begin to sound, then let them go up into the mount.Mano d'uomo nol toccherà, ma sarà oppresso con sassi, ovvero trafitto con frecce: sia giumento, sia uomo, non vivrà: quando comincerà a sonare la tromba, allora salgano verso il monte.Handes shal not touch him, but he shal be stoned to death, or shal be shot through with arrowes: whether it be beast, or man, it shal not liue. When the trumpet shal beginne to sound, then let them ascend into the mount.Manus non tanget eum, sed lapidibus opprimetur, aut confodietur jaculis: sive jumentum fuerit, sive homo, non vivet: cum cœperit clangere buccina, tunc ascendant in montem. 14And Moses came down from the mount to the people, and sanctified them. And when they had washed their garments,E Mosè scese dal monte; e tornato al popolo lo purificò. E quando ebber lavate le loro vesti,And Moyses came downe from the mount to the people, and sanctified them. And when they had washed their garments,Descenditque Moyses de monte ad populum, et sanctificavit eum. Cumque lavissent vestimenta sua, 15He said to them: Be ready against the third day, and come not near your wives.Disse loro: State apparecchiati pel terzo giorno, e separatevi dalle vostre mogli.he said to them: Be readie against the third day, and come not neere your wiues.ait ad eos: Estote parati in diem tertium, et ne appropinquetis uxoribus vestris.
16And now the third day was come, and the morning appeared: and behold thunders began to be heard, and lightning to flash, and a very thick cloud to cover the mount, and the noise of the trumpet sounded exceeding loud; and the people that was in the camp, feared.E già era venuto il terzo dì, e splendeva il mattino, quando ecco che principiarono a sentirsi de' tuoni, e a sfolgoreggiare i lampi, e una foltissima nebbia ricoperse il monte, e Io squillante suono della tromba rimbombava fortemente: e il popolo, che era dentro agli alloggiamenti, s'intimorì.And now the third day was come, and the morning appeared: and behold thunders deganne to be heard, and lightenings to flash, and a verie thicke cloude to couet the mount, and the noyse of the trumpet sounded exceedingly: and the people, that was in the campe, feared.Jamque advenerat tertius dies, et mane inclaruerat: et ecce cœperunt audiri tonitrua, ac micare fulgura, et nubes densissima operire montem, clangorque buccinæ vehementius perstrepebat: et timuit populus qui erat in castris. 17And when Moses had brought them forth to meet God, from the place of the camp, they stood at the bottom of the mount.E avendoli Mosè condotti fuori degli alloggiamenti incontro a Dio, si fermarono alle falde del monte.And when Moyses had brought them forth to mete with God from the place of the campe, they stoode at the botome of the mountCumque eduxisset eos Moyses in occursum Dei de loco castrorum, steterunt ad radices montis. 18And all Mount Sinai was on a smoke: because the Lord was come down upon it in fire, and the smoke arose from it as out of a furnace: and all the mount was terrible.E tutto il monte Sinai gettava fumo, perché il Signore ivi era disceso in mezzo al fuoco, e il fumo ne usciva, come da una fornace, e tutto il monte metteva terrore.And al the mount Sinai smoked: for because our Lord was descended vpon it in fyre, and the smoke arose from it as out of a fornace: and al the mount was terrible.Totus autem mons Sinai fumabat, eo quod descendisset Dominus super eum in igne: et ascenderet fumus ex eo quasi de fornace, eratque omnis mons terribilis. 19And the sound of the trumpet grew by degrees louder and louder, and was drawn out to a greater length: Moses spoke, and God answered him.E il suono della tromba appoco appoco si faceva più forte, e più penetrante. Mosè parlava, e il Signore gli rispondeva.And the sound of the trumpet grew lowder by litle and litle, and was drawen out a length: Moyses spake, and God answered him.Et sonitus buccinæ paulatim crescebat in majus, et prolixius tendebatur: Moyses loquebatur, et Deus respondebat ei.
20And the Lord came down upon Mount Sinai, in the very top of the mount, and he called Moses unto the top thereof. And when he was gone up thither,E discese il Signore sul monte Sinai, sulla cima stessa del monte, e chiamò Mosè su quella sommità. Il quale essendovi salito,And our Lord descended vpon the mount Sinai in the very toppe of the mount, and he called Moyses into the toppe therof Whither when he was ascended,Descenditque Dominus super montem Sinai in ipso montis vertice, et vocavit Moysen in cacumen ejus. Quo cum ascendisset, 21He said unto him: Go down, and charge the people; lest they should have a mind to pass the limits to see the Lord, and a very great multitude of them should perish.Gli disse: Scendi a basso, e fa' sapere al popolo, che a sorte non pensasse a valicare i confini per vedere il Signore, onde moltissimi di loro avessero a perire.he said vnto him: Goe downe, and charge the people: lest perhaps they wil passe their limittes to see the Lord, and a very great multitude of them perish.dixit ad eum: Descende, et contestare populum: ne forte velit transcendere terminos ad videndum Dominum, et pereat ex eis plurima multitudo. 22The priests also that come to the Lord, let them be sanctified, lest he strike them.I sacerdoti eziandio, i quali si accostano al Signore, si purifichino, affinché egli non gli uccida.The priestes also that come to the Lord let them be sanctified, lest he strike them.Sacerdotes quoque qui accedunt ad Dominum, sanctificentur, ne percutiat eos. 23And Moses said to the Lord: The people cannot come up to Mount Sinai: for thou didst charge, and command, saying: Set limits about the mount, and sanctify it.E Mosè disse al Signore: Non è possibile, che la moltitudine salga al monte Sinai: mentre tu hai intimato, e comandato dicendo: Metti i confini intorno al monte, e santificalo.And Moyses said to our Lord: The comon people can not ascend into the mount Sinai: for thou didst charge, and command, saying: Put limittes about the mount and sanctifie it.Dixitque Moyses ad Dominum: Non poterit vulgus ascendere in montem Sinai: tu enim testificatus es, et jussisti, dicens: Pone terminos circa montem, et sanctifica illum. 24And the Lord said to him: Go, get thee down; and thou shalt come up, thou and Aaron with thee: but let not the priests and the people pass the limits, nor come up to the Lord, lest he kill them.E il Signore a lui: Va', scendi, e salirai tu, e teco Aronne: i sacerdoti poi, e il popolo non oltrepassino i limiti, e non salgano verso il Signore, che forse ei non gli uccida.To whom our Lord said: Goe, gette thee downe and thou shalt come vp, & Aaron with thee: but the priests and the people let them not passe the limittes nor ascend to the Lord, lest perhappes he kil them.Cui ait Dominus: Vade, descende: ascendesque tu, et Aaron tecum: sacerdotes autem et populus ne transeant terminos, nec ascendant ad Dominum, ne forte interficiat illos.
25And Moses went down to the people and told them all.E Mosè discese, e riferì ogni cosa al popolo.And Moyses went downe to the people, and told them al.Descenditque Moyses ad populum, et omnia narravit eis.
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Worthington
This day. The same on which they departed from the Raphidim, or on the third day of the third month; though St. Augustine understands the first of the month; (Calmet) on which last supposition, allowing 16 days of the month Nisan, 30 of Jiar, and 4 of Sivan, the law was given 50 days after the liberation of the Jews, as the new law was promulgated on Whit-Sunday, on the day of Pentecost. (St. Augustine, ep. 119. 16.) (Worthington)
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And Moses went up to God. Moses went up to Mount Sinai, where God spoke to him.
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Calmet
Eagles. Out of the reach of danger. As eagles carry their young upon their wings, so I have protected you from all your enemies, Deuternomy 32:11. (Calmet)
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Menochius
Possession, (peculium). Hebrew segula, "a chosen portion or treasure." (Menochius)
Mine. I could have made choice of others. We cannot but admire the goodness of God, who asks for the free consent of the people. Hence they can have no pretence for breaking this solemn covenant. (Calmet) (Theodoret 9. 35.)
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Menochius
Priestly kingdom. "Priests and kings," Chaldean. You shall rule over the Chanaanites, etc., and you shall offer sacrifice to me, at least, by slaying the paschal lamb. This kingdom shall not be merely of a civil nature; it shall be also sacred. The whole nation shall be holy, separated from the pagans, and consecrated to me. (Menochius)
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Worthington
Related, as a mediator acting between two parties, (Haydock) though God knew all before. Thus his servants cease not to lay before him their own and our wants. (Worthington)
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Haydock
Cloud, to veil his majesty, while he spoke to Moses in the hearing of all. (Haydock)
Maimonides
Then they began to place an entire confidence in their leader. (Maimonides)
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Calmet
Garments, with their bodies, as the Jews understand by this expression. They were also to abstain from their wives, etc. By which exterior practices, they were admonished of the interior purity which God required. All nations seem to have adopted similar observances of continence, washing themselves, and putting on their best attire, when they appeared before God. See Herodotus, etc. (Calmet)
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Haydock
Him. In detestation of his impiety, which has made him unclean. (Haydock)
Calmet
Go up into the precincts of the mountain, to which Moses conducted them; (ver. 17. 21,) or they might ascend after the trumpet ceased, and the law was given. For some understand shall begin, in a contrary sense with the Roman Septuagint, "when the voices of thunder, and the trumpets, and the cloud shall be no more;" (apelthe) so also the Chaldean, Syriac. (Vatable) The sound which was heard, resembled that of a horn. (Jobel.) See Leviticus 25:10. (Calmet)
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St. Clement of Alexandria
Wives. St. Paul recommends continence when people have to pray, 1 Corinthians 7. On the pagan temple of Epidaurus, this inscription was placed, "Let those be chaste who enter here." (St. Clement of Alexandria, strom. 5.)
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Terrible, by the display of so many instruments of God's power; lightning, fire, a thick cloud, and various peals of thunder, and the sound of a trumpet; besides rain, and the company of millions of angels, Psalm 67:9, 18. How different was the appearance of Sion, when Jesus proclaimed his gospel! (Hebrews 12:18.)
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Answered him, "in a speech," articulated and heard by all the people, as the Hebrew, Septuagint, Syriac, etc., intimate. Many legislators have pretended that their laws came from heaven. But they had no witnesses. Moses does all openly. His laws are preceded, accompanied, and followed by prodigies.
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Calmet
Sanctified, in an extraordinary manner, above the rest. These priests, according to St. Augustine, are the children of Aaron, and the whole race of Levi, who would shortly be selected by God. But others think, they are those who, by the law of nature, were accustomed to officiate. Or, as God had declared that they were all a priestly kingdom, some of the most comely and irreproachable youths of each family, had been chosen to present victims, when the covenant with God was to be ratified, Exodus 24:15. (Calmet)
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Haydock
The people. Glassius understands this with an interrogation, "Can no one?" God exempts Aaron from the common law, ver. 24. (Haydock)
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Menochius
Pass. Septuagint, "contend violently to pass." The kingdom of heaven suffereth violence, Matthew 11:12. (Menochius)
Calmet
Moses was the mediator of this covenant, and Aaron his interpreter, to explain to the people the orders of Moses. (Calmet)
Thus we have seen the dreadful apparatus of the law of fear, with the preface to it, and the approbation of the people.
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1. This day.] The first day of the third moneth the children of Israel came into the desert of Sinai so counting 16 dayes remaining of the first moneth when they parted from Aegypt, al the second moneth of 〈◊〉 dayes, this first day of the third moneth, and three dayes more, in which they were sanctified Agreement of old and new mysteries. by washing and other ceremonies (v. 10.) the Law was geuen the fifteth day, in figure of the Law of Christ, promulgated on whitsunday, the fifteth day after our Redemption. VVherby we see meruelous correspondence of diuine Mysteries, in the old and new Testament. S. Augustin Epist. 119 c. 16. The third part of this booke: 〈◊〉 Diuine Lawes: M〈…〉l: and Iudicial.
To this place (which was their 12 mansion) they came the 47. day after they parted from Aegypt. And the third day folowīg which was the •o, the law was geuen in mount Sinay S. Hierom. Epist 1. ad Fabiolam.
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God would haue their free consent, els it were not a perfect couenant Theodoret. q 35 in Exod.
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In this couenant God promiseth particular loue; Priestlie function, wherby they might better serue him; and effectual grace and sanctitie.
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The people promise loyaltie to God; and to keepe his commandements.
So Angels & Saincts offer our prayers & other good workes to God, though he know al things before hand.
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The people and al inferior clergie also, are to kepe their limites and to lerne Gods wil of their superiors
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Tertullian † AD 220 The Five Books Against Marcion 4.8
… “He departed, and went into a desert place.” This was, indeed, the Creator’s customary region. It was proper that the Word should there appear in body, where He had aforetime, wrought in a cloud. To the gospel also was suitable that condition of place which had once been determined on for the law.
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.11
… “In so far as He took upon Him the seed of Abraham;” plainly asserting the begetting of a body. How, indeed, but in His body did He expiate the sins of the people? In what did He suffer, save in His body—even as we said above: “Christ having suffered in the flesh”? In what is He a priest, save in that which He took to Himself from the priestly nation?
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St Irenaeus of Lyons † AD 202 Against Heresies 4.8.3
… which it is not lawful to eat, but for the priests alone?” justifying His disciples by the words of the law, and pointing out that it was lawful for the priests to act freely. For David had been appointed a priest by God, although Saul persecuted him. For all the righteous possess the sacerdotal rank.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.15
127. Can they deny that the term “ οὐσία ” is met with in Scripture, when the Lord has spoken of bread, that is, “ ἐπιούσιος ,” and Moses has written “ ὑμεῖς ἔσεσθέ μοι λαὸς περιούσιος ”?
St John Chrysostom † AD 407 Homilies on Philippians 1
“To the saints in Christ Jesus which are at Philippi.” Since it was likely that the Jews too would call themselves “saints” from the first oracle, when they were called a “holy people, a people for God’s own possession” (
St Augustine of Hippo † AD 430 On the Holy Trinity 3.5
… In like manner, God works ordinarily through thunders and lightnings: but because these were wrought in an unusual manner on Mount Sinai, and those sounds were not uttered with a confused noise, but so that it appeared by most sure proofs that certain intimations were given by them, they were miracles.
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… For as great Moses, when administering the holy laws, exacted a promise from the people
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
… For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, “All that the Lord shall speak, we will do, and will hearken,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.9
… 10 ). Behold what is, “they have been turned back in the day of war:” they have not kept the testament of God. When they were bending and shooting bows, they did also utter the words of most forward promise, saying, “Whatsoever things the Lord our God hath spoken we will do, and we will hear.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.31
… 56 ): and they turned them away, and they kept not the covenant, like their fathers” ( ver. 57 ). For under a sort of covenant and decree they said, “All things which our Lord God hath spoken we will do, and we will hear.”
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Origen † AD 254 Origen's Commentary on the Gospel of John 2.23
… The heterodox have failed to observe this distinction, and have accordingly adopted most shameful doctrines about the Maker of the world, and have indeed revolted from Him, and addicted themselves to fictions and myths. We must, therefore, show how and when the name of darkness is taken in a good sense. Darkness and clouds and tempest are said in Exodus
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… But through vice a man goes out from the presence of the Lord; as Cain
Pseudo-Clement The Clementine Homilies 8.5
… For their believing Moses was not of their own will, but of God, who said to Moses, ‘Behold, I come to thee in a pillar of cloud, that the people may hear me speaking to thee, and may believe thee for ever.’
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.26
In Hosea: “After two days He will revive us; we shall rise again on the third day.” Also in Exodus: “And the Lord said unto Moses, Go down and testify to the people, and sanctify them to-day and to-morrow; and let them wash their garments, and let them be prepared against the day after to-morrow. For on the third day the Lord will come down on Mount Sinai.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.13
… He was approaching the laver with warm desire and bright hope, after all the purgation possible, and a far greater purification of soul and body than that of the men who were to receive the tables from Moses. Their purification extended only to their dress, and a slight restriction of the belly, and a temporary continence.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.50
… They defend this on the ground of old custom, when, as it happened, the sacrifice was offered up at long intervals. However, even the people had to be purified two or three days beforehand, so as to come clean to the sacrifice, as we read in the Old Testament.
St John Chrysostom † AD 407 Homilies on First Corinthians 9
Well: I know that a chill comes over you ( ναρκᾶτε ) on hearing these things; but what am I to do? For this is God’s own command, continually to sound these things in your ears, where He says, “Charge this people; (Fors.
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.30
… Mark, then, this as one day of the month, and then observe what (among other things) the Lord said on that day: “Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, and be ready against the third day; for the third day the Lord will come down in the sight of all the people upon Mount Sinai.”
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St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 29
… whereas in the other case the Holy Ghost came upon them who were gathered together in expectation of His promised gift. There it was on tables of stone that the finger of God operated; here it was on the hearts of men. There the law was given outwardly, so that the unrighteous might be terrified;
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St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 7
… though here, in this sense too, their irreligion will be quite as great. For if by unoriginated they mean what has no origin of being, nor is originated or created, but eternal, and say that the Word of God is contrary to this, who comprehends not the craft of these foes of God? who but would stone
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 32
I. Such then is the account of the Son, and in this manner He has escaped those who would stone Him, passing through the midst of them. For the Word is not stoned, but casts stones when He pleases; and uses a sling against wild beasts—that is, words—approaching the Mount
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… I will write on them with the finger of God a new Decalogue. I will write on them a shorter method of salvation. And if there be any heretical or unreasoning beast, let him remain below, or he will run the risk of being stoned by the Word of truth. I will baptize you and make you a disciple in the Name of the Father and of the Son and of the Holy Ghost;
St John Chrysostom † AD 407 Homilies on Ephesians 3
… We scour the Church, as it were, with a sponge, that all things may be set out in a pure church, that there may be “neither spot nor wrinkle.” ( Eph. v. 27 .) Unworthy, indeed, both our eyes of these sights, and unworthy are our ears! “And if even a beast,” it is said, “touch the mountain, it shall be stoned.” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… But if any be a Nadad or an Abihu, or of the Order of the Elders, let him go up indeed, but let him stand afar off, according to the value of his purification. But if any be of the multitude, who are unworthy of this height of contemplation, if he be altogether impure let him not approach at all,
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.33
… but she that hath married thinks of those things which are of this world, in what way she may please her husband.” Also in Exodus, when the Lord had commanded Moses that he should sanctify the people for the third day, he sanctified them, and added: “Be ye ready, for three days ye shall not approach to women.”
St Gregory of Nyssa † AD 395 On Virginity 24
… How can you offer this to God, when you do not listen to the law forbidding the unclean to offer sacrifices? If you long for God to manifest Himself to you, why do you not hear Moses, when he commands the people to be pure from the stains of marriage, that they may take in the vision of God.
St Jerome † AD 420 The Letters of St. Jerome 48.15
… Moreover, when the people were about to receive the law on Mount Sinai they were commanded to keep away from their wives for three days.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.24
… What of the three youths? Did they not by practising virginity become mightier than fire, their bodies through virginity being made proof against the fire ? And was it not Daniel’s body that was so hardened by virginity that the wild beasts’ teeth could not fasten in it . Did not God, when He wished the Israelites to see Him, bid them purify the body
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Let that furnace which was as it were a breeze distilling dew persuade thee, O master, of the dispensation of this mystery. Then, beside all this, let my womb be a proof to thee, in which He was contained, who in nought else was ever contained, of the substance of which the incarnate Word yet deigned to become incarnate. The blast
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… For beyond any other voice or instrument, the trumpet is awakening and terrible; so Israel received instruction by these means, because he was then but a child. But in order that the proclamation should not be thought merely human, being superhuman, its sounds resembled those which were uttered when they trembled before the mount
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.92
… For it is not everyone who may draw near to God, but only one who, like Moses, can bear the glory of God. Moreover, before this, when the law was first given, the trumpet-blasts, and lightnings, and thunders, and darkness, and the smoke of the whole mountain,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… But if any be of the multitude, who are unworthy of this height of contemplation, if he be altogether impure let him not approach at all, for it would be dangerous to him; but if he be at least temporarily purified, let him remain below and listen to the Voice alone, and the trumpet,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… xix. 19 ),—or that angels were present, God disposing them in order,—or that he speaks thus in regard of all things said and done in the old Covenant, as if Angels had part in them. But how is it said in another place, “The Law was given by Moses” ( John i. 17 ), and here “by Angels”? For it is said, “And God came down in thick darkness.” (
St Augustine of Hippo † AD 430 On the Holy Trinity 2.6
… they did not, as that dove and fire, suddenly come into being in order simply so to signify. The dove and the fire, indeed, seem to me more like that flame which appeared to Moses in the bush, or that pillar which the people followed in the wilderness, or the thunders and lightnings which came when the Law was given in the mount.
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.102
In Exodus: “And the whole of Mount Sinai smoked, because God had come down upon it in fire.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
And, it says, “there was much smoke.” (See
St Augustine of Hippo † AD 430 Letters of St. Augustin 169.9
9. As for the sound of the voice, however, and the bodily form of a dove, and the cloven tongues which sat upon each of them, these, like the terrible wonders wrought at Sinai,
St Augustine of Hippo † AD 430 On the Holy Trinity 2.15
… and all the people that was in the camp trembled; and when the voice of the trumpet sounded long and waxed louder and louder, Moses spake, and God answered him by a voice.”
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Origen † AD 254 Origen De Principiis 3.1.21
… which he utters as if in a tone of censure, “Nay but, O man, who art thou that repliest against God?” he means, I think, to point out that such a censure does not refer to any believer who lives rightly and justly, and who has confidence in God, i.e., to such an one as Moses was, of whom Scripture says that “Moses spake, and God answered him by a voice;”
Origen † AD 254 Origen De Principiis 3.1-2.21
… of the apostle convey a censure when he says, “Nay but, O man, who art thou that repliest against God?” it teaches us that he who has confidence before God, and is faithful, and has lived virtuously, would not hear the words, “Who art thou that repliest against God?” Such an one, e.g., as Moses was, “For Moses spake, and God answered him with a voice;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 40
How then saith Moses, “The Lord spake, and Moses answered”? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… 53 .) And everywhere he saith it was given by angels. Some indeed say that Moses is signified; but without reason. For here he says Angels in the plural: and the Angels too which he here speaks of, are those in Heaven. What then is it? Either he means the Decalogue only (for there Moses spake, and God answered him—
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
“Moses spake, and God answered him by a voice” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
… Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? “God answered by a voice,” addressing the multitude: yea and his name shall be called.
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Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 123
… For the divine Apostle charges us to take quite the opposite course. “Be instant in season and out of season.” And the Lord says to this very spokesman, “Be not afraid, but speak” and to Isaiah, “Cry aloud, spare not” and to Moses “Go down, charge the people”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 63.2
… and says in Leviticus: “The man in whom there shall be any blemish or stain shall not approach to offer gifts to God?” Also in Exodus: “And let the priests which come near to the Lord God sanctify themselves, lest perchance the Lord forsake them.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 67.1
… For in Exodus God speaks to Moses, and warns him, saying, “Let the priests which come near to the Lord God sanctify themselves, lest the Lord forsake them.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 71.2
… since the Lord God speaks in Leviticus, and says, “No man that hath a stain or a blemish shall come nigh to offer gifts to the Lord.” Moreover, in Exodus, He prescribes this same thing, and says, “And let the priests which come near to the Lord God sanctify themselves, lest the Lord forsake them.”
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"On this day," that is on the same day, or of the same number as the third month, namely the third day of the third month; for the Seventy use here the same for the same, as Francis Ribera teaches with various examples, lib. V De Templo, cap. vii, and thus it will be clear that this passage should be understood from verse 11. Wherefore some of the Fathers do not rightly think that the Hebrews came to Sinai on the first day of the third month, as Bellarmine learnedly shows, lib. III De cultu Sanctorum, cap. XIII. Note: The Hebrews came to Sinai on the third day of the third month, of the first year of their departure from Egypt; but they departed from Sinai in the second year, in the second month, on the twentieth day, as it is said in Numbers 10, verse 11. They remained therefore in Sinai for a whole year, except for thirteen days. All things therefore, which from this chapter onwards throughout all Exodus, and all Leviticus, and in Numbers up to chapter 10, verse 11, are described, were done in Sinai. Whence St. Jerome: "In Sinai," he says, "was the twelfth encampment, where the middle part of Exodus, and all Leviticus, and the precepts of Numbers, and the distribution of the people by their tribes, and the offering of the princes are described."
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Into the mountain of Sinai, in which he knew that God had formerly appeared to him in Exodus 3, and had commanded that, after the departure from Egypt, he should sacrifice to Him in the same place: for which reason, that he might consult God, Moses now ascended into the same.
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For just as eagles do not carry their young in their talons and feet, but place them upon their wings, and bear them so high that no one can strike them even with a javelin: so also God had lifted up the Hebrews upon the wings of His providence, when He made them most safe from all enemies, and cherished them with paternal care. "For all other birds," says Rabbi Solomon, "place their young between their feet, because they fear for themselves from birds that fly above them. But the eagle fears for itself only from man, lest he perhaps strike it with a javelin. Since no bird flies higher than itself, therefore it places its young upon its wings, thinking: It is better that the javelin penetrate me than my young. Thus also I have done," says God, according to that chapter xiv, verse 10: "And the angel lifting himself up, etc., stood between the camps of the Egyptians and the camp of Israel; and when the Egyptians sent javelins and stones, the very cloud in which the angel was hidden received them." Thus far he. The eagle therefore opposes itself as a shield for its young: thus also God does for the faithful and the just. Again, just as eagles lift their offspring through steep places and accustom them to the sight of the sun, so also God had led the Hebrews through the greatest obstacles to so clear and familiar a knowledge and worship of God. Historically, note that God's providence and beneficence are rightly compared to an eagle; for it is peculiar to the eagle to have singular love both for its young and for man, especially if he be a virgin or beneficent. Pliny relates, in book X, chapter III, that an eagle was reared by a virgin in Sesto, and that when given its freedom, it repaid her this twofold benefit, first by bringing birds to her, then also game. What more, when the virgin died one day, and the eagle saw the pyre already built for her burning, it threw itself into the burning fire and was consumed together with it: for it preferred to perish by the same death rather than to survive its foster mistress. The Macedonians say that Ptolemy Soter, son of Arsinoe, was exposed and nourished by an eagle. This sublime creature, spreading its wings over the infant, turned away from him both the heat of the sun and the rain, kept away flocking birds, and fed the infant with the blood of quails as if with milk: Suidas in the Lexicon is witness to this. Aristomenes was freed from a deep pit in a wondrous way by an eagle, and Pausanias relates the manner at length in book IV. Plutarch in his Parallels: "When," he says, "a plague raged in Sparta, the oracles warned that the force of the evil would cease if some noble virgin were sacrificed each year. It happened by chance that the lot fell to Helen: when she was being led to be slaughtered, an eagle flying down snatched away the sacrificer's sword, and having been brought to the herds, let it fall upon a heifer; by the sign of this prodigy, this immolation of virgins, which the Spartans had observed from the oracle for a long time, was abolished." In precisely the same way among the Valerians, a virgin named Valeria Luperca, destined by chance for sacrifice, was saved by the benefit of an eagle. Athenaeus writes from Philarchus that an eagle chick reared by a boy loved him as a brother, stood sorrowfully by him when he was ill; when he would not eat, the chick likewise refused food; when he died, the chick followed his funeral; when he was being cremated, the chick threw itself into the pyre. Aelian writes, in book XVII, chapter xxxvii, of a farmer about to draw water, an eagle fighting with a serpent, he having cut it with his sickle made the victor, and then drew water, from which, as it was poisoned by the serpent, his companions who drank soon after expired; and when he himself was about to drink from it, the eagle flew down, overturned the cup, spilled the water, and thus freed him from poison and death. The same author, in book XII, chapter xxi, relates that Tilgamus, king of Babylon, when he was a boy, was ordered by his grandfather to be thrown down, but was freed by an eagle flying beneath which caught the boy on its back and gently set him down in a certain garden. "If this seems a fable to anyone," he says, "I confess I would not approve it either. Yet I hear that Achaemenes the Persian also, from whom the noble Persian race descended, was a foster child of an eagle." These are profane things; hear sacred ones. For God has very often helped the Saints in a wondrous way through eagles. St. Medard, when he was a boy exposed to rain in a field, was saved by an eagle spreading its wings and body over him, as his Life relates. The body of St. Benedict, killed by robbers and thrown into water, was pointed out by an eagle. The body of St. Stanislaus of Cracow, a Bishop killed by King Boleslaus, was defended by four eagles from dogs and wild beasts for the whole of two days, until priests gathered the scattered limbs, which are said to have suddenly come together. The Venerable Bede relates concerning St. Cuthbert, Bishop of Lindisfarne, that an eagle miraculously obtained a fish from the river and brought it to St. Cuthbert, lest he perish from hunger. Tropologically, the Saints, especially the illustrious ones, dwell in heaven like eagles, and there God assumes them to Himself in the heavenly places, as His familiar companions and courtiers. Whence St. Gregory, lib. XXXI Moral. xxxiv, explaining that passage from Job xxxix: "Shall the eagle mount up at thy command, and build her nest on high?" compares St. Paul and the Saints to an eagle. "Let us see," he says, "the eagle building its nest on high for itself, which says: Our conversation is in heaven. And again: Who hath raised us up together, and made us sit together in the heavenly places. It has its nest on high, because it truly fixes its counsel in the highest things, it does not wish to cast its mind down to the lowest, it does not wish through the abjection of human conversation to dwell in the lowest places. Then Paul perhaps was held in prison, when he testified that he sat with Christ in the heavenly places: but he was there, where he had already fixed his burning mind; not there, where sluggish flesh still necessarily held him." Then in the following passages he shows that this height of mind placed in heaven is a sign of divine predestination and election to glory. For this is what Isaiah says, cap. LVIII, vers. 14: "Then shalt thou be delighted in the Lord, and I will lift thee up above the heights of the earth, and will feed thee with the inheritance of Jacob." Meritedly therefore St. Augustine, serm. 2 De omnibus Sanctis, thus stirs up the faithful: "Let us willingly and readily contend for this palm in heaven, let us all run in the contest of justice with God and Christ watching; and we who have begun to be greater than the world and the age, let us not be hindered from our course by any desire of the age. If the last day finds us ready, if swift in this contest of work, if running, nowhere will the Lord as our rewarder fail to reward our merits with a prize." For this reason the Gentiles at the funeral of an Emperor released an eagle from the pyre, which would carry the soul of the deceased to heaven. Hear Spartianus at the funeral and apotheosis of the Emperor Hadrian: "An eagle is released from the summit together with the fire beneath it, about to ascend to heaven, which is believed to carry the very soul of the prince to heaven." The same Dio testifies concerning Augustus in his funeral lib. LVI. And coins testify, which have on one side the image of the Divine Emperor, and on the other an eagle, with these words: "Consecratio S. C." Indeed, princes after death were imagined to sit upon eagles, and to be carried by them, and were painted thus. Hear Artemidorus in his Divin. somn. lib. II, cap. xx: "An eagle carrying kings and wealthy men predicts death. For it is an ancient custom to imagine and paint these dead sitting upon an eagle." Thus to the Emperor Severus four eagles brought signs of death, by which he seemed to himself in a nocturnal vision to be snatched up to heaven. But on a coin whose inscription is: "Divus Pert. Pius pater," there is an eagle sitting upon a ball, as if it wished to indicate that he himself was lifted above heaven. Finally, an epigram on the tomb of Plato depicts an eagle, as if by its form the soul of Plato flew to heaven; for it reads thus: Why, O eagle, dost thou fly to this tomb? Tell, hast thou perhaps seen from the stars that some God dwells here? Nay, I am the divine soul of the dead Plato, whom I dwell in Olympus, but Attica holds his earthborn body.
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That is to say, Although you are a small flock, a small nation, you shall nevertheless be my entire possession, that is, all my substance, all my wealth; for formerly all the substance of the ancients was in cattle, and from this the word peculium was derived: therefore peculium is a peculiar and proper inheritance. For this is what he says in Deuter. xxxII, 9: "The Lord's portion is his people, Jacob the lot of his inheritance," that is, his hereditary portion: for formerly inheritances used to be divided and measured among heirs with cords. For peculium in Hebrew it is סגלה segulla, that is, a part, or a chosen and beloved portion, such as a treasure, as if to say, Although all the world is mine, and all peoples, yet you shall be dear and precious to me like a precious object, or treasure; whence the Septuagint, and from them St. Peter and Paul translate, you shall be to me λαὸς περιούσιος, that is, a peculiar people, exquisite and eminent; whence also Symmachus translates, you shall be to me λαὸς ἐξαίρετος, that is, a chosen people, distinguished, excellent. Lyran translates, you shall be to me amiable, that is, you shall be to me such friends, as if you were my very amiability itself. See the sayings on Titus II. FOR ALL THE EARTH IS MINE. — Since the whole earth is mine by right of creation and conservation, I can and will ascribe you from it to myself as a peculiar treasure: so that the whole earth is my inheritance, but you shall be my peculium, my segulla.
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Hebrew: in regnum sacerdotum, that is, priestly; for the Hebrews use the genitive noun in place of an adjective epithet, as if to say: You shall be a kingdom to me, so that not lay and profane, but sacred, and devoted to my worship and sacrifices. The Septuagint inverts the words: You shall be to me a royal priesthood; whom St. Peter follows, epistle I, chapter II, verse 2; but the sense is the same: for God here bestowed upon the Hebrews before other nations both dignities, which are the highest in a commonwealth, namely of kingdom and priesthood. The Chaldean translates: you shall be to me kings and priests, as if to say: You not individually, but some from among you shall be appointed kings, through whom you shall reign, and some shall be priests, through whom you shall offer sacrifices to God. Yet secondly, this can be understood of individuals as if to each in particular, not however to the commonwealth alone does God promise this, as if to say: Each of you shall be as kings, because you shall rule over the Canaanites and other nations, as Pyrrhus's legate said he saw in Rome as many kings as there were senators. You shall be also priests, because among other nations you alone shall be devoted to my worship and my ceremonies. Furthermore, I understand kingdom and kings both actively and passively, as if to say: You shall be kings, yet so that I may reign in you. Some inquire here why Moses promises to the Jews a priestly kingdom; but St. Peter, epistle I, chapter II, verse 2, conversely pledges to Christians a royal priesthood? And they answer first, because the royal dignity, which was perfect among the Jews, was rendered more imperfect among Christians: but priesthood, which was imperfect among them, among Christians became most perfect, and surpassing kingdoms and kings. Second, because the law of Moses was a law of justice, according to that: "I am God zealous, or emulous, rendering the iniquity of the fathers upon the children," Deuteronomy v, 9. But the law of Christ is a law of mercy. Royal authority protects justice: for this reason indeed it bears the sword; but priestly authority mercy. For such, as St. Paul says, Hebrews VII, it was fitting that we should have a high priest, who could suffer with those who are ignorant and err, and sympathize with our infirmities. Fittingly therefore in the time of justice, namely in the old law, royal authority was preeminent: but in the time of mercy priestly dignity became more excellent, because from royal power justice, from priestly power piety and mercy is to be expected. Thus Ascanius Martinengus in Genesis, volume 1. Mystically, all good and holy Christians are kings, says St. Gregory, book XXVI of the Morals, chapter xxvi: "For those ruling all the movements of the flesh, at one time they restrain the appetite of luxury, at another they moderate the heat of avarice, at another they depress the glory of pride, at another they bury the suggestion of envy, at another they extinguish the fire of rage: they are therefore kings, because by not consenting to the movements of their temptations, not succumbing; but by ruling and governing, they knew how to preside;" hence in heaven they shall receive a kingdom: "He who overcomes, he says, I will give him to sit with me on my throne, as I also overcame, and sat down with my Father on his throne;" then they shall say that of Apocalypse V, 10: "Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth," nay upon heaven and the heavens of heavens. A HOLY NATION,—separated from other profane and idolatrous nations, and devoted to me alone by my calling and election, and as it were consecrated. He alludes to the history of Genesis XLVII, 22, where the reason is given why the priests alone in Egypt were not compelled to sell their possessions in the common famine: namely because the land of the priests had been given by the king to the priests, to whom also fixed provisions from the public granaries were provided. And so great was the honor and favor which the king of Egypt showed to the priests, and great were the privileges, immunities and exemptions, which the priests of Egypt enjoyed. Moreover, the famine, labors and hardships, which afflicted others, did not touch the priests even in the least, by the singular benevolence and benefaction of the king toward them. For these things were well known to the people of Israel departing from Egypt, as if to say: I will make you my peculiar possession, as you saw in Egypt the priests to be the peculiar possession of the king. Thus in Spain the military orders, such as that of St. James, and others, are the peculiar possession of the king. Moreover, the priests of Egypt are called kings, that is, friends of the king; and because they were judges of the people, and the high priest was the supreme judge, as Aelian relates, book XIV, chapter xxxiv. Thus Alcazar in Apocalypse I, verse 5.
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As if to say: When Moses on that same day had returned to the Lord, and was thinking and beginning to report to the Lord the obedience and words of the people, the Lord anticipated him, and said: "Now I will come to you in a cloud." For after the words of the Lord, the following words teach that Moses announced and reported to the Lord the ready obedience of the people, and the Lord responded to it; this is clearer in the Hebrew, where after the words of the people, Moses is said to have reported them to the Lord, but in an indefinite tense. Note: The Hebrews call that a deed which is done, and begins: see Canon 22. Moreover, Moses reported, not because God did not know these things, but so that he might offer to the Lord the obedient will of the people: in the manner that angels report the vows of men to God, joining their own with them.
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That I may establish you as a legislator of the Hebrews, who shall give them a law not human, but divine: so that the people may know and believe this, for this reason I shall speak to you from heaven, and I shall give thunders, lightnings, etc., before the people. For thus also the Gentile legislators, in order to seek authority, pretended that they had conferred with God, and that they had received laws from him. Thus Lycurgus, the legislator of the Lacedaemonians, went to Delphi and consulted the oracle: the Pythia responded that he was dear to the gods, and more god than man; and when he asked about the good enactment of laws, she said that God would give and promise to him for the republic a state which would be by far the most excellent of all. Wherefore Lycurgus called his laws ῥήτρα, as if you were to say, oracles. Thus Numa Pompilius, the legislator and second king of the Romans, pretended that he conferred with the goddess Egeria. Thus Pythagoras was accustomed to stop and lead an eagle figured by voices, as if through it he received his doctrines from heaven: Plutarch is a witness in his lives of Numa and Lycurgus. Mercury, who first gave laws to the Egyptians, was held to be a divine theologian, and on this account was surnamed Trismegistus, that is, thrice greatest.
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That is to say, command and order that the Hebrews separate themselves to-day and to-morrow from all uncleanness, and that they procure bodily cleanliness of themselves and of the camps, by washing and purifying. Whence Philo, in the book On the Decalogue, asserts that they were purified by washings for three days, and this was so that in this way that rude people might be stirred up to reverence for receiving the divine law on the third day. Whence the Chaldean translator renders it, prepare them. Hence also Moses commanded each one to wash his garments, so that this external washing might admonish them of internal washing and purification, that they might meet God with a pure mind. This sanctification therefore and preparation was situated, first and chiefly, in continence, namely that they should abstain from their wives; for thus Moses explains it, verse 15; secondly, in the washing of bodies and garments; thirdly, in the purification of the camps; fourthly, in reverent expectation of God about to promulgate his law.
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This third day was the fiftieth from the Passover, and from the departure out of Egypt, and it was Pentecost, on which they received the law from God on Sinai; for in memory of the law given on this fiftieth day from the Passover, the Hebrews celebrated Pentecost every year, as St. Jerome teaches in his letter to Fabiola, and St. Augustine in Question LXX, and many others in various places. This third day was the sixth of the third month, which is called Sivan, and corresponds to May: for on the third day of Sivan the Hebrews came to Sinai, as is evident from verse 1; from their arrival, on the third day, which was the sixth of the month of Sivan, they received the law. Whence the Hebrews in their Calendars, as Genebrard testifies, mark Pentecost on the sixth day of Sivan; and it is evident, because the sixth of Sivan is the fiftieth day from the departure and the Passover, exclusive. For these fifty days from the Passover to Pentecost are to be numbered thus, so that the Passover, or the first day of unleavened bread, is excluded, and the first of these fifty days is the second day of unleavened bread, which was the second day from the Passover and from the departure, as will be clear from Leviticus XXIII, verse 11. Count therefore from the second day of unleavened bread, namely from the sixteenth day of the first month, the remaining fourteen days of the same month, and thirty days of the second month (for the months of the Hebrews, being lunar, were alternately of twenty-nine and thirty days), you will have forty-four days. To these add six days of the third month, you will complete fifty, or Pentecost. Therefore Abulensis errs here, Question X, when he asserts that the law was given not on the fiftieth day, but on the forty-eighth day from the departure: and this from the fact that he thinks the Hebrews came to Sinai on the first day of the third month, and received the law on the third day after. The first day of the month, he says, is called "this day" in verse 1. But I have shown there that "this day" is called not the first, but the third. The Lord Will Come Down,—I shall come down. In enallage of person, frequent among the Hebrews. I shall come down, I say, not by local motion, but by revelation of my glory, as the Chaldean translator indicates. See verse 18.
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As curious searchers into the presence and majesty of the divine; but rather with reverence keep yourselves in the camps and your beasts. Tropologically St. Gregory, book VI of the Morals, chapter xxv: "A beast," he says, "touches the mountain, when a mind subjected to irrational desires raises itself to the heights of contemplation; but it is struck by stones, because not sustaining the summit, it is killed by the blows of the weight from above." EVERY ONE THAT SHALL TOUCH THE MOUNT SHALL DIE THE DEATH: NO HAND SHALL TOUCH HIM, BUT HE SHALL BE STONED TO DEATH. — Because he who here, contrary to my precept, boldly and irreverently touches the mountain, God's presence now made sacred, is to be reckoned a sacrilegist, and therefore so polluted and unclean that as an anathema he is to be avoided and not touched, lest he cast some stain upon those who handle him; therefore I command him not to be struck at close quarters, but to be stoned from a distance. Thus Rupertus. WHEN THE TRUMPET SHALL BEGIN TO SOUND, THEN SHALL THEY GO UP INTO THE MOUNT. — In Hebrew it is, when the trumpet shall draw, or draw out, that is, as our Interpreter translates in Joshua VI, 5: "When the sound of the trumpet shall be longer and more broken." But because the Hebrews do not have compound verbs, but express them through a simple one, hence the Septuagint and the Chaldean translate to draw away or withdraw in the opposite sense: When the sound of the trumpet shall be withdrawn and cease, then ascend into the mountain. But our Interpreter followed the more usual signification of the verb, since it is scarcely found in the other signification which the Septuagint have. Whence also the moderns translate thus throughout; and that the Hebrews ascended into the mountain at the voice of the trumpet, not at the cessation of the trumpet, is evident from verses 16 and 17, from the common translation and consensus of all Interpreters. This trumpet, the Jews say, was the horn of the ram sacrificed for Isaac; but these are trifles. This trumpet therefore was not of horn, but of brass: for the angel, striking the air, so as to produce a sound similar to an inflated trumpet, is said to trumpet here as it were through a trumpet. The angel therefore sounding from Mount Sinai, as the Chaldean and Septuagint have, and the following verses indicate, by this sounding called forth the people from the camps distant from the mountain, so that it might come to the foot of the mountain, and there hear the law of the Decalogue, the angel as it were a herald of God proclaiming it. Mystically, the sound of the trumpet signified the gravity of God's precepts, which in order that they be fulfilled, war is declared to man against himself, says St. Thomas in chapter XII to the Hebrews, lecture 4. ASCENDANT IN MONTEM, let them ascend toward the mountain, up to the boundaries fixed by Moses at God's command, at the very foot of the mountain. See verse 17; for in verse 12 they were commanded under penalty of death not to touch the mountain itself. They are commanded here therefore only to go forth from the camps, and to approach nearer to the foot of Mount Sinai. Thus Rupertus, Hugo and others. Add, this whole mountain was smoking with fire, as is evident from Deuteronomy V, 4; therefore the Hebrews could not approach it more closely.
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In that manner which has already been stated, and which follows, namely by commanding their garments to be washed, and to abstain from wives, and to prepare themselves through cleanliness and reverent expectation of God and His law, for the third day, on which the promulgation of the Decalogue was to take place.
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Deuteronomy IV, 11, it is said that Mount Sinai burned even to heaven. Just as therefore in a furnace partly flame and fire, partly smoke not yet kindled, but rolled together with fire is seen: so likewise the angel produced fire mixed with smoke on Sinai in the place of God, and that either from the air, or from some smoky matter, which easily catches fire, namely from frankincense, resin, sulphur, etc. Note: Fire is the distinctive sign of divine and royal majesty: hence God appeared in the bush to Moses, in the pillar, on Mount Sinai, in the temple, and elsewhere, when his royal or judicial power is expressed, in fire. For fire went before him, as a true king and greatest judge. Psalm XLIX: "God shall come manifestly, etc.; fire shall burn in his sight," that is, shall shine before the true king. Psalm XCVI, speaking of the judgment of Christ: "Fire," he says, "shall go before him." Thus fire was borne before Emperors of old, as Herodian testifies, because fire is a symbol both of principality, in that it is first and chief among the elements in virtue and splendor; and of life, doctrine, happiness, power and glory, in which things God and the Divine abound, and after them princes, kings and judges. Hence Varro: Fire, he says, is called from begetting and being born, because all things are born from fire, and fire gives to living things a wonderful force. Symbolically, Cyprian, book III of Testimonies to Quirinus, by this fire, as also by the fire of the bush, Exodus chapter III, and by fiery tongues at Pentecost, Acts chapter II, believes the Holy Spirit to be signified. Moreover this smoking fire, and the smoke itself, was threatening of burning, if they should violate the law of God, as indeed on account of the violation of the law, the city and temple were first burned by the Chaldeans, then by Titus and the Romans, and reduced to smoke and ashes. AND THE WHOLE MOUNT WAS TERRIBLE. — Our translator renders well, if in other pointing you read in the Hebrew in the hiphil ויחרד vaiachared, that is, and terrified, or greatly frightened the Hebrews this mount. Now in other pointing they read in the qal vaiecherad, that is, as the Chaldean, and the whole mount trembled, and therefore likewise it was terrible. That Mount Sinai was shaken by an earthquake is evident also from Psalm LXVII, verse 9: "The earth was moved; yea the heavens dropped at the presence of God of Sinai, at the presence of God of Israel." Whence it is clear, that at the same time with the earthquake, amid fires and lightnings, of which verse 16 speaks, there was here rain, which Josephus also testifies. Seven therefore were the terrible things on Sinai, when the law was given there. First, the whole mount trembled. Second, the whole mount burned with fire and smoke. Third, there were dreadful thunders and lightnings. Fourth, there was the densest darkness. Fifth, there was rain and tempest, as the Apostle says, Hebrews chapter XII, verse 18. Sixth, the sound of the trumpet resounded. Seventh, the angel from Sinai with a trumpet voice and horrible proclaimed the Decalogue. All these things tended to this, that the Hebrews with a certain sacred horror, fear and reverence both of the divinity and of the law, which they were about to receive, should be struck. Rain also fittingly signified the law as doctrine descending from heaven. Hence that saying of Moses, Deuteronomy chapter XXXII, verse 2: "Let my doctrine drop as the rain, let my speech flow as the dew, as showers upon the herb." Allegorically, thunder signified the terror of the preaching of the Gospel: hence Paul is called by St. Jerome the thunder of the Gentiles; lightnings signified the brightness of miracles; the voice of the trumpet the strong preaching of the Apostles. The Lord descended in fire and smoke, because he illuminates his faithful by the manifestation of his brightness and the Gospel, and darkens the eyes of the unfaithful with smoke and the darkness of error, says Isidore.
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In Hebrew it is added by voice, that is to say, Not by phantasms or visions, but outwardly with a clear voice God answered Moses, so that the Hebrews might hear God speaking with Moses their lawgiver. Note: He who here speaks throughout with Moses, and who in the following chapter proclaimed the Decalogue from Sinai, was an angel, as is evident from Acts chapter VII, verse 38, and Galatians chapter III, verse 19, where it is expressly said that the law was given through angels; yet this angel is called God here, because he bore the person of God, and delivered his law, as God's herald and legate.
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God had already descended by an angel verse 18, upon the mount in fire, but as it were still elevated upward above the mount, and standing in the air: for this is what τὸ super signifies; but here he descended further into the very top of the mount, and from there called Moses, so that he might ascend to him.
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In Hebrew it is, lest they break through, lest they scatter, understand, the boundary set by me. Whence it seems that this limit and boundary was often enclosed by some pales or stakes, which would have to be broken through by one approaching the mount.
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Aaron and his sons had not yet been made priests: therefore the priests whom he here means are those who before Aaron in the people, by the law of nature were priests, whom many think were the firstborn of families. Thus Cajetan, Lipomanus and others. Such indeed those young men seem to have been, whom Moses, in chapter XXIV, verse 5, sent to immolate holocausts. Note "who draw near to the Lord," that is to say, Whose office it is to draw near to the Lord, so that by praying and sacrificing they may be mediators between God and the people. God therefore commands priests, together with others, indeed before all others, to be sanctified, that is, to cleanse themselves from all filth and blemish, to wash their garments, to abstain from wives, and to wait reverently for God the promulgator of the Decalogue.
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That is to say, The people will not presume to do that which it knows is forbidden by you under penalty of death: Moses, more desirous of familiarity and divine conversation, entreats, and excuses himself, lest he be commanded to return to the people. THOU HAST TESTIFIED, — thou hast protested. SANCTIFY IT, that is to say, The Mount Sinai by a boundary, or some fence, separate it from the access of the people, so that this mount may appear to me alone as it were dedicated.
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So that you may also announce to the priests lest they cross the boundaries of the mount, set by me to the people: for concerning the priests in the former precept verse 21, I touched on nothing. Then "descend," so that by a severer prohibition and penalty you may confirm and sanction the same thing, namely that not from the people, but from me God your God, he who acts otherwise and crosses the boundaries of the mount is to be killed. Third, "descend," so that Aaron already destined as priest, you may bring with you into the mount to me, and for this purpose, so that in this way his priesthood may be commended by me to the people, and may become venerable and reverend to them, when he shall see this honor being conferred on Aaron by me, so that I may deign to honor him with my calling and presence. Fourth and chiefly, "descend," so that you, O Moses, placed almost with the people beneath the summit of the mount, as one of them, may hear my law, namely the Decalogue (which in the following chapter I shall proclaim from Sinai), to which you too are subject; but God passes over this reason here in silence. Allegorically, the promulgation of the old law signified the promulgation of the new law: for both were made on the fiftieth day from Passover, namely at Pentecost; there the mount trembled with an earthquake, here the house of the disciples; there amid flames of fires and flashing lightnings the crash of thunders resounded, here with a vision of fiery tongues a sound likewise came from heaven as of a mighty wind; there the blast of a trumpet resounded with the words of the law, here the evangelical trumpet of the Apostles sounded forth from their mouth. Thus Bede in the homily of the vigil of Pentecost, and St. Jerome to Fabiola; indeed the Apostle also, Hebrews chapter XII, verse 18: "For you are not come, he says, to a mountain that might be touched, and a burning fire, and a whirlwind, and darkness, and storm, and the sound of a trumpet; but you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, etc.: see that you refuse not him that speaketh." God therefore descended into the very summit itself, and calls Moses there: for Moses stood below the summit, and there conversed with God, the people listening nearby and standing at the foot of the mount: hence he is here commanded by God to ascend to the peak of the mount, to which God likewise descended in a denser cloud and with greater glory. Therefore Calvin wrongly criticizes our Interpreter here, when he wishes it to be translated, not descended, but had descended, namely already before verse 21.
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So that he might promulgate to the people the precept about not transgressing the boundary of the mount: which done, immediately again with his brother Aaron, as God had commanded him verse 24, he ascended somewhat, so that he was at a distance from the people standing at the foot of the mount, as is clear from chapter XX, verse 19; and there Moses standing heard the Decalogue proclaimed by an angel, and therefore afterwards being called ascended to the summit, chapter XX, verse 21, about to receive from God there other ceremonial and judicial laws, and then he sent Aaron and the people to the camps, as is clear from Deuteronomy chapter V, verse 30.
Machine translation from the Latin, not reviewed.
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v. 1 « Mense tertio egressionts Israel de terra Aegypti, «n die hac venerunt 4n solitudinem Sinai ». Num. 33,15. Auctor sacer evidenter, uti 16,1 et Num. 10,10 tempus determinare vult per mensem et diem. Ergo i$ Dv2 nequit sumi indeterminate « illo tempore » (Kn.) , ut solus mensis, non dies efferatur; neque « ipso die, quo profecti sunt de Raphidim » (Vat.), cum de ea profectione nulla fuerit mentio, et indicandus sit dies mensis absolute, non vero solum relative ad profectionem de Raphidim. Neque 'v5vn v7n2 hie significat « novilunium tertium » (Drus.); licet enim vn etiam novilunium significet, at in his formulis ehronologicis (cf. 16,1; Num. 10,10 ates) designat mensem tantummodo. Neque mn 22 verti potest « die prima » (Targ.), neque « die tertia » (Aug.), neque « ipsa die, qua completus est mensis tertius » (Mar.), sed cum Di/[m. dicendum numerum diei, qui pridem in textu fuerit, excidisse.
Arg. — Demonstrans caritatem, qua populum eduxit et adduxit, declarat Iahve, si pactum servet Israel, principem eum inter gentes locum tamquam populum sanctum esse obtenturum, regiumque ei sacerdotium esse attribuendum. Populus se pactum servaturum esse protestatur. Porro paeninsulae montium prae ceteris duo auctoribus visi sunt cum Sinai biblico comparandi : mons Serbal, cui post Euseb. et Hier. (Onomast.; M. 23. 916. 933) et Cosmam Indicopleusten (M. 88. 217) favent plures, quos videas apud Ebers p. 220 sqq., imprimis R. Lepsius et ipse Ebers. Et Euseb. quidem et Hier. huic sententiae accensentur, quatenus Raphidim idem esse pronuntiant atque Pharan, i. e. Wadi Feiran : siquidem Horeb fuisse prope vallem Raphidim clare textus habet, et Horeb idem est atque Sinai. Cosmas autem Sinai prope abesse ait ab inscriptionibus illis plurimis nabathaeis, paulo ante vel post Christum natum ortis, quae sunt in valle Mokatteb, quae est veluti initium Wadi Feiran septentrionem versus. — Alii e contra Sinai biblicum eundem esse pronuntiant atque Dschebel Müsa, sc. monachi et Arabes prope eum montem incolentes, et e recentioribus Robinson, Tischendorf, Palmer aliique. Cf. etiam M. Iullien S. I. : Sinai et Syrie, Lille 1893. Nota , in hac quaestione veri nominis traditionem desiderari. Hebraeorum plerique, qui portenta Sinai conspexerant, in deserto mortui sunt. Eorum posteri locorum revisendorum occasionem haud sunt nacti, ad montem sanctum tot interiectis inimicis tribubus peregrinationes non suscepere. Ait quidem los. (cf. II. 12), montem Sinaiesse totius regionis illius altissimum : utrum illud traditione acceperit Ios., an amplificatione effinxerit, difficile dixeris. Praeterea argumentum hoc, si quod est, potius favet monti Serbal quam Dscehebel Musa. Altissimus sc. illorum montium altitudine absoluta neque est Serbal (2052 m.) neque Dschebel Musa (2244 m.), sed Dschebel Katherin (2602 m.). At Ios. sine dubio loquitur de altitudine relativa oculos percellente, qua Serbal 1452 m., Dschebel Musa solummodo 644 m. super planiliem assurgit. Primis saeculis christianis anachoretae plures et monachi Sinaitiden incoluere, apud quos nata mox est traditio aliqua singulos Exodi locos digito demonstrans, quam postea Arabes etiam suam fecere. Sed haec traditio factitia videtur fuisse, non genuina. Ea legem latam esse affirmat in Dschebel Musa. Neque tamen desunt vestigia (ef. Ebers p. 413 sqq.) antiquioris etiam apud monachos traditionis legem latam esse statuentis in monte Serbal. Cum igitur veri nominis traditio non exstet , scriptura non satis accurate montis situm describat , monumenta reperta sint nulla, quaestionem interim dirimi non posse patet. Affertur inter alias pro monte Serbal ratio una satis speciosa, sed, quod tota sit intrinseca, in disputatione de re historica insufliciens. Mons Serbal prostat solus, a reliquis cireum montibus separatus. Inacceessus regis instar super illos attollit caput. Facile finges in eius formae monte Deum inter tonitrua et fulgura se manifestantem. E contra Dschebel Musa non item a reliquis cireum montibus secernitur, non super illos eminet.
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v. 2 « Nam profecti de Raphidün et pervenientes usque in desertum Sinai, castrametati sunt [in eodem loco] tbique Israel fixit tentoria e regione montis », ubi Deus e rubo locutus fuerat Moysi (Ca?.). Ita etiam impleri incipit signum Moysi 3, 19 a Deo datum.
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v. 3 « Moyses autem ascendit ad Deum», LXX ad montem Dei, quae lectio, si genuina supponatur, rationem pandit adhibitae vocis m'n5N. Porro, apparuisse Deum forma aliqua. sensibili et' locutum esse voce sensibili (vocavit; cf. 3,4), recte infert Bonfr. ex aliarum apparitionum analogia. « Vocavitque eum. Dominus de monte, et ait : Haec dices dom: Iacob , et annuntiabis filiis Israel ». Parallelismus gravitatem addit orationi. v. & « Vos (2pst| vidistis, quae fecerim Aegyptiis, quomodoportaverim vos » — explieationisgratia LXX CAaíd. inserunt quasi — « super alas aquilarum , et assumpserim mihi » ; verte : e£ adduxerim ad me, sc. ad hunclocum a me selectum. « Prius mala illata Aegyptiis, deinde bona collata Israelitis commemoranda mandat » (Ca?.); et haec quidem ita, ut primum protectio et portenta in itinere concessa, dein itineris terminus efferatur. « Non tam euntes, quam vecti a Deo iter egerunt » (Cat.). Quibus factis illustrabatur Dei omnipotentia et in populum hebraeum pietas; quarum memoria inducendus is erat, ut cui iam aliunde adstrictus erat , foedus religiosius etiam servaret. Illud de pinnis aquilarum (1^3N : non pennae, humeri vel similia, sed pinnae i. e. alarum pennae robustiores, quibus potissimum inest ad volandum robur) fusius explicatur Deut. 32,11 : Sicut aquila excitans nidum suum, super pullos suos suspensa extendit alas suas, prehendit eum et attollit eum super pinnas suas. Quibus plures putavere exprimi fabulam de aquila pullos alis vel humeris imponente atque ita per aera deferente. Cf. Bochart. Hieroz. P. II Lib. II cap. 3 pag. 176. Cum [non Sit auctoris inspirati eiusmodi de rebus naturalibus errores corrigere, neque repugnare videtur eum h. l. ad eam fabulam alludere. Tamen Chald. Syr. Deut. 32,11 ov interpretantur sensu instrumenti : in fortitudine pinnarum suarum; quem sensum aliquando ea praepositio induere videtur; cf. Ps. 14 (15), 3 : « qui non calumniatus est in (y) lingua sua ». Reapse effectus instrumento veluti imponitur, innititur.
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v. 5 « Si ergo audieritis vocem meam, et custodieritis pactum meum », hoc quippe pactum proclamatura est vox in Sinai, « eres mhz in peculium de cunctis populis ». n»3o est peculium i.e. possessio peculiaris, maxime propria, privata; hinc sane etiam pretiosior (LXX z«- ewóateg , Symm. &Ealossoy). « Mea est enim omnis terra » ; e&ideo , suggerit Ca?., mihi licet, quem libuerit, eligere. Verius Israelis in mediis populis dignitas iis verbis describitur : non solus Israel, cum reliquis gentibus nihil habens commune, ad Deum pertinet; sed po-- pulorum frater veluti primogenitus principem inter illos locum obtinet. Ratio redditur, cur in populorum familia et Israeli primatus, et reliquis secundus locus tribuatur.
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v. 6 « Ef vos eritis mihi in regnum sacerdotale, et gens sancta ». Hebr. Ag. regnum sacerdotum, quod bene cum LXX vertit S. Petrus (1 Petr. 9,9) regale sacerdotium , GacO.etev ísodsveopa. Syr. regnum et sacerdotes. Symm. Theod. regnum sacerdotes (?). Infelieius Chald. reges et sacerdotes, quasi singuli futuri sint et reges et sacerdotes. Regnum n2»202 edicit regiam dignitatem; ergo « la royauté », non vero « le royaume » ; « das Kónigtum », non vero « das Kónigreich ». Regnum sacerdotum primum edicit adesse verum regnum, rem publicam cui unus imperet iure proprio, non delegato, 1. e. rex. Secundo edicit, hoc regnum esse penes sacerdotes, aut ut rex semper sumatur ex ordine iam exsistente sacerdotum, aut ut eiusmodi ordine, si qui ante exstitisset , sublato iam idem semper et rex sit et pontifex. Hic est expressionis sensus obvius, à quo recedendi nulla nobis est ratio. Memineris i ipsum Melibisedach. et regem fuisse et sacerdotem. Ergo si Hebraei pacto fidehter stent, Iahve illis vicissim promittit , et brevi quidem efficiendum promittit, ut reges habeant qui zidem sint sacerdotes. Sicut Deus primum decreverat Hebraeos cito in terram promissam traducere, sed ob eorum peccata quadraginta annorum itinere eos per desertum eireumduxit : ita volebat illico eorum rem publicam ad perfectionem perducere, concesso rege qui idem esset sacerdos; at ob eorum, et maxime antiqui ordinis sacerdotum peccata concessit primum solum sacerdotium aaronicum, necnisi post aliqua saecula regnum non sacerdotale attribuit. Erat etiam sic Israel gens sancta, i. e. a reliquis gentibus segregata. « Haec sunt verba, quue loqueris ad filios Israel ». Quibus verbis Israelis inter populos principatus deseribitur efficaciterque Israel allicitur, ut vocem Dei audiat pactumque custodiat. | v. "1 « Venit Moyses et, convocatis maioribus natu populi , exposuit omnes sermones, quos mandaverat Dominus ». Per senes loquitur ad populum (v. 8), uti alias etiam : cf. 12,91.
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27 (Cai.). v. 8 « Responditque omnis populus simul : Cuncta, quae locutus est Dominus, faciemus » ; vocem audiemus et foedus custodiemus. « Cumque retulisset Moyses verba populi ad Dominum »,
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v. 9 « ait ei Dominus : |Iam nunc] veniam ad te in caligine nubis », — pro 3v Sam. *ày , caliginibus, qui pluralis densitatem caliginis exprimere videtur; liberius sane LXX EX T079 «00. 7 191 sxUAo. « Ideirco autem per eiusmodi nubem praesentia Dei designatur, ut intelligamus, nullam esse mentis aciem tam acutam et perspicacem, quae possit illum intueri » (Sy/vc.) — « «t audiat me populus loguentem ad te, et credat tibi in perpetuum ». Suavitatem Domini commendat Ca?., novum hoe fidei praestandae argumentum populo concedentis, sapienter utique, cum ageretur de Moysis apud populum auetoritate permanenter stabilienda tamquam legislatoris (Lap.). « Nuntiavit ergo Moyses verba populi ad Dominum ». Ultima sententia h. 1. videtur abundare, cum v. 8 nihil eiusmodi verborum nuntiandum reliquerit. Gratis adstruit Lap. Deum interrupisse Moysen, cum v. 8 iamiam esset verba populi relaturus, ideoque Moysen eadem verba post Dei v. 9 effatum tandem nuntiasse. Tost. affirmat, idem v. 8 et v. 9 factum bis enuntiari : quod verissimum est. Quomodo vero id acciderit, explicat Hugo suggerens sententiam v. 8 mendose repeti v. 9. Probabiliter duae exstabant ultimae v. 8 sententiae lectiones, solis verbis 3991 et 731 inter se distinctae. Altera e margine aliquando in textum irrepsit, et quidem in v. 9.
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v. 10 « Qui dizit ei : Vade ad populum , et sanctifica illos hodie et cras, laventque vestimenta sua ». Sanctificatio videtur constitisse eo, ut matrimonii usu abstinerent (v. 15) et utique corpora abluerent. Cuiusmodi sanctificationem iam adhibuerat Iacob Gen. 35,2 : « Mundamini et mutate vestimenta vestra »; eaque suggerebat, multo magis expurgari oportere animas (TAeodoret.). Loquitur hic Deus ad Moysen de illa sanctificatione externa quasi de re nota, non nunc primum introducenda; quare suggerebat Bonfr., fuisse eam consuetudinem iam ante Moysen apud Hebraeos receptam. Reapse plura, quae legis mosaicae sunt, iam ante usu vigebant et lege humana.
Arg. — Indicitur triduum sanctificationis, quo homines matrimonii usu abstineant et abluantur, mons neque hominis neque iumenti pede contingatur.
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v. 11 « Et sint parati in diem tertium : in die enim tertia descendet Dominus coram omni plebe super montem Sinai » . v. 12 sq., uti praecedentia, respicit triduum ante divinam manifestationem : pendet quippe a verbis v. 10 « et dixit Iahve ad Moysen » , quae monita pro illo triduo introdueunt. Igitur pro illo triduo accessu totius montis interdicitur populus : sicut. sanctificantur v. 10 ipsi, ita sanctificandus est v. 12 sq. etiam mons, in quem descendet Dominus et ascendet populus ad Dominum. Hine :
19:12
v. 12 « Constituesque terminos populo per circuitum », delimitabis, circumseribes, probabilius erectis pertieis quibusdam , caulis vel similibus. Sam. hie similiter atque v. 23 legit : delimitabis montem n circuitu et ad populum loqueris. Sive populus delimitetur respectu montis, sive mons respectu populi, vox 2*2» non est ita premenda, quasi totus mons fuerit caulis cingendus, neque quod Dschebel Musa ita cingi nequeat, sequitur (Robinson Biblia sacra IV. 384 ff., May 1849) eundem non esseSinai biblicum. Sufficit, ut delimitatio faeta sit eatenus, quatenus populusobiectum montem habebat. « Et dices ad eos : Cavete, ne ascendatis in montem, nec tangatis fines illius ». Kadices montis v. 17 n'nnn audiunt; aliunde nsp /inis ad. significationem totus descendit (cf. Gen. 17,2), quando quippe res ad suos usque fines habetur, habetur tota res. Apte igitur h. l. verti potest : nec tangatis montem omnino , LXX «v abzoó. « Omnis, qui tetigerit montem , morte morietur ».
19:13
v. 13 « Manus non tanget eum » ; non irruetis ultra terminos ad illum apprehendendum, qui tetigerit montem (Tost.), « sed lapidibus opprimetur, aut confodietur iaculis. Sive iumentum. fuerit sive homo, non vivet. Cum coeperit clangere buccina , tunc ascendant in montem ». Eadem vox bis in eodem contextu adhibita eundem utrobique sensum habeat oportet : ergo, sicut v. 12 populus prohibebatur ipsum montem ascendere, ita v. 13 affirmatur ipsum montem esse aliquando ascensurus, non solum « versus » montem (Sylv.). Sane, si populo non sola tonitrua audienda erant, sed vox Dei in cacumine montis (v. 20) cum Moyse loquentis (v. 9), non satis erat populum ad radices montis subsistere, sed oportebat eum ascendere. qua significat trahere, etiam protrahere, nunquam cessare. Ergo falso LXX : quando voces, tubae et nebula recesserint a monte, i. e. quando tota divina manifestatio finita erit. Verbum, quando de tuba vel cornu praedicatur, semper sensum induit clangere : cf. Ios. 6,4. 8.9. 13.16.20. Habetur Ios. 6,5 expressio 5213 np qua : clangere cornu st unde confirmatur, 54 esse nomen animalis, secundum Rabbinos arietis, secundum Corpus Inscr. Semit. (P. I tom. I p. 224 sqq., Paris. 1881) arietis aut hirci. 533 "V2 non est necessario idem, atque v. 16. 19 32v op; quomodovis igitur hanc postea expressionem interpreteris, clangorem cornus v. 13 potempore per tonitrua etc. Deus suam praesentiam esset annuntiaturus; eo tempore, signo cornibus dato, Hebraeis fas erit terminos transgredi Deoque appropinquare. Sed cf. dicenda ad v. 21 sqq. Arg. — Dei praesentia manifestatur tonitru, clangore et fumo. Iubet Deus, ne vulgus in nubem penetret, sacerdotes vero ut, antequam id faciant, specialius sanctificentur. Tamen neque vulgus neque sacerdotes ultra terminos progrediuntur; sed Moyses ad Iahven defert excusationem aliquam, quasi is v. 12 sq. non pro solo triduo praevio, sed pro ipsa item theophania prohibuisset, ne quis terminos transgrederetur. Quam excusationem TIahve nihil contra dicens admittit, tam vulgus quam sacerdotes intra terminos se continere iubet, solos Moysen et Aaron terminos transgredi, solum Moysen (cf. 25,2) nubem intrare.
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v. 16 « Jamque advenerat tertius dies et mane inclaruerat », Hebraeis somno adhuc oppressis (Tos£.), « et [ecce coeperunt audiri] tonirua, ac [micare] fulgura, et nubes densissima [operire] montem, clangorque buccinae vehementius [perstrepebat| »; « non quod ibi esset aliqua buccina talis, qualem nos habemus, sed. sonabat ibi vox talis, qualis in buceinis nostris formatur » (Tost.). Qui sonus videtur omnino fuisse portentosus, neque cum Ebers p. ^31 sqq. ex solo tempestatis rugitu repeti potest. « Et timuit populus, qui erat in castris »,
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v. 11 « Cumque eduaisset eos Moyses in occursum. Dei de loco castrorum, steterunt ad radices montis », intra terminos, quod patet ex v. 23; .« Steterunt procul » 20,18. 21; 24,11.
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v. 18 « Totus autem mons Sinai fumabat, eo quod descendisset Dominus super eum in igne » (cf. Deut. h,11; 33,2), « et ascenderet. fumus ex eo quasi de fornace; eratque omnis mons terribilis ». Cum expressio similis sit eius, quae extremo v. 16 habetur, LXX etiam hie azn substituunt pro n, sed vertendum est : et contremuit totus mons valde.
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v. 19 « Etsonitus bucctinae paulalim crescebat in maius, [et prolizius tendebatur]. Moyses loquebatur, et Deus respondebat ei » — 5x2 addunt textus reliqui omnes. Quae vox etiam verti potest : in tonitru. Tamen versiones significationem vocis praetulere; intelligitque Ps. Jon. « vocem iucundam », alii « vocem sensibilem », qua excludi Ca?. censet phantasmata et visiones, dum Bonfr., Men., Calm. vocem interpretantur, quae a populo audiri posset; cf. v. 9. Praeplacet sistere in nuda nominis significatione : voce seu, ut, contextus docet, voce humana. Duo in hac theophania populi movebant admirationem : portenta, quae numinis maiestatem exprimebant, et affabilitas, qua Moysen alloquentem patiebatur Deus eique voce humana respondebat. Quare etiam scribitur non nomen Dei proprium /aAve, sed nomen naturae Deus : illud profecto erat mirabile, ut numen conversaretur cum omne, quo plurimum confirmabatur Moysis apud populum auctoritas. sisque sermones referantur, v. 20 more Hebraeorum aliqua ad priora spectantia supplentur, locus sc. habiti colloquii demonstratur (Hugo).
19:20
v. 90 « Descenditque Dominus super montem Sinai in ipso montis verlice, et vocavit Moysen in cacumen etus. Quo cum ascendisset »,
19:21
v. 94 « dixit ad eun : Descende et contestare populum, ne forte velit transcendere |terminos| ad videndum Dominum , et pereat ez eis plurima multitudo ». Obscurum reddidit textum Vw/g. inserens vocem £erminos : at aliam v. 21 (itemque v. 24, sed alio nexu) habebat vocem "bo, loco v. 19. 23 523. Illa significat perrumpere , non necessario terminos, sed nubem ad videndum Iahve. Ergo, si textus inde a v. 19 supponatur omnino genuinus, res concipienda erit ita. Termini v. 19. 23 constituebantur pro triduo ante divinam manifestationem, qua incipiente v. 13 decreverat Deus, ut populus terminos transgressus montem conscenderet. Neque vero indiseriminatim omnes ad secretiorem Dei praesentiam erant admittendi, sed de periculo v. 21 admonentur, si audeant perrumpere ad lIahove ad videndum eum, seu nubem ingredi.
19:22
v. 92 « Sacerdotes quoque, qui accedunt ad Dominum, sanctificentur, ne percutiat eos ». Intelligi nequeunt per antieipationem (Aug.; M. 3^1. 685) sacerdotes aaroniei. Sed eum interpretibus plerisque catholicis agnoscendum est h. 1l. sacerdotium ad religionem primitivam pertinens. Speciale privilegium post specialem purificationem sacerdotibus conferebatur accedendi ad Iahve, propius sane quam vulgus, ergo intrandae nubis et videndi Iahve (cf. 24,10). Iam ad eam narrationis partem pervenimus, de qua dicebamus p. 3 voluisse Moysen facta quaedam innuere, non enarrare. Caute ac veluti tentando procedemus. Promiserat populo Iahve v. 6 insigne beneficium regnum sacerdotale, cuius tamen promissionis duplex poterat esse sensus, ut ei quod ante iam exstiterat sacerdotio regia etiam dignitas conferretur, vel ut hoe sacerdotio abrogato novum sacerdotium , quod - simul esset regnum , institueretur. Illud antiqui ordinis sacerdotibus perquam honorifieum, hoc vix non exitiale. Non fidebant illi Moysi, non fidebant Iahve, ideo a promissis v. 8 resilire cupiebant. Attende etiam montis fumantis, trementis, tonitrua edentis terrores. Per medios terrores invitabantur 1lli sacerdotes nubem Zntrare. Manebat eos certa mors, si propius ad Iahven in nube accederent (v. 21 sq.); annon ingressus quilibet periculi plenus erat? Quid, si non ipsis sed Moysi, inviso prophetae, obtingeret regnum 1llud sacerdotale? Quid, si semel ingressis nullus concederetur egressus, tollendis e medio, con-. sumendis, imo honesta sepultura carituris? Non ita mirandum, eos circumspexisse viam a promissis v. 8 resiliendis. Timebat item populus vel terminos transire : cf. portentorum descriptionem v. 16. 18. 19, interitus comminationem v. 21. Et nunc excusationem ad Deum defert Moyses
19:23
v. 23 : « Dixitque Moyses ad Domznum - Non poterit vulgus ascendere in montem Sinai, tu enim testificatus es |et ussisti| dicens : Pone terminos circa montem, et sanctifica illum ». Excusationis sensus non est hic, prohibitione divina v. 129 sq. cohiberi populum, quominus elapso triduo montem conscendat. Etenim ea prohibitio ferebatur pro eo triduo tantum, pro tempore vero post elapsum triduum diserte sanxerat Deus : « tunc ascendant ».. Sed illa prohibitione manifestabatur montis sanctitas : cuius intuitu sanctitatis vulgus nunc per Moysen suam profitetur indignitatem : « non potest vulgus ascendere ». Eorum sensus interpretatur, eorum excusationem ad Iahven defert Moyses. Sed, nonne ficta erat excusatio, fucatus indignitatis sensus? Nonne sufficienter digni erant 1, qui ritu v. 10 ab ipso Iahve praescripto se sanctificaverant? Praetextu reverentiae et indignitatis celant timorem, pusillanimitatem, diffidentiam. Excusationem inanem acceptat Iahve
19:24
v. 24 : « Cuzait Dominus : Vade, descende », ut meum illos placitum edoceas, « ascendesque tu et Aaron tecum ; sacerdotes autem et populus ne transeant [terminos], nec ascendant ad Dominum, ne forte interficiat illos ». Hebr. : non perrumpant ad ascendendum ad Iahve. Est quidem *9?^ eadem vox, quae v. 21 de perrumpenda zube adhibebatur; sed hic copulatur voci n5y5, quae in hoc contextu semper ascensum ntis ultra terminos exprimit. Ergo vere h. l. Vulg. vocem term?nos supplevit. Porro verbis v. 24 primum veteris ordinis sacerdotibus antefertur Aaron. Cuius adhuc v. 22 1gnorabat nomen, solis sacerdotibus specialem praescribens sanctificationem, quippe qui propius ad Iahven essent accessuri. Sed v. 24 solus cum Moyse Aaron iubetur ascendere, sacerdotes illi in laicorum veluti ordinem relegantur. 24,5 sacerdotes iidem a sacrificio excluduntur, solis « iuvenibus » quibusdam Moysen adiuvantibus; 24,9 ad Iahven aliquo modo videndum cum Moyse et Aaron ascendunt Nadab et Abiu et septuaginta seniores, non vero sacerdotes; Deut. 5,23 non hi, sed « prineipes tribuum et seniores » populum Moysi et Deo reconciliant. Latent his locis sub litera quaedam, quae narrator sacer maluit indicare quam enuntiare, quaeque interpreti sunt indaganda. Nonne, qui cum vulgo confunduntur sacerdotes, a Iahve sine dubio reprobantur? Quid deliquerant isti sacerdotes, quo a Iahve reprobarentur? Inde a cap. 19 e sacra narratione eliminantur ipsi, sacerdotio in alios translato; an cerdotes utique decebat plebi in eo eventu exemplo anteire, agmen per media tonitrua in montem deducere : id illi non praestitere, imo fortasse populum ne procederet cohibuere. Inobedientiae poenam lahve /wum non exegit, sed reservavit : non tam dimittere.
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v. 25 « Descenditque Moyses ad populum et [omnia] narravit eis ». Populus quoque diffidentiae poenam tulit eo, quod regno ad longum tempus sit privatus, neque tum nactus sit regnum sacerdotale. Iniquiore etiam in foedere mosaico loco semper fuit populus eo, qui sibi 19,6 offerebatur. Non est permissus 25,9. 9 ultra terminos ascendere, neque post magnam illam theophaniam Iahve vocem ipse audire, prohibitus perpetuo ingressu non sancti sanctorum tantum, sed vel ipsius saneti. Mandatorum duo sunt positiva et formae absolutae (cf. p. 99), illud sc. de sabbati religione et alterum de parentum obsequio. Observationem sabbati nonnisi per Moysen Deus praecepto iniunxit (cf. nostrum Comment. in Gen. p. 79); non traditur h.1. nudum praeceptum, sed praecepti tota fuse ratio adseribitur. Parentum obsequium ipsa utique natura veteres homines edocuerat, sed adiecta h. 1. specialis Jahve promissio sine dubio nova est. Reliqua mandata sunt formae negativae, et quinque postrema quidem sunt brevissima (v. 13-17; sola partium enumeratione nonnihil producitur v. 17), sunt iuris naturae tota quanta, et fere debuere hac simplicissima forma 1am ante Moysen circumferri. Brevissimum item est primum v. 3 mandatum Movseque antiquius (cf. Gen. 35,2.5), sed nune prima persona a Iahve enuntiatur : « Non hábebis deos alienos praeter me ». Restant manamorpho, quem lege humana ante Moysen praeceptum fuisse nullo argumento evincitur, et alterum desanctitate nominis Iahve. Haec duo mandata descripta sunt stilo multo eloquentiore quam v. 3.13-17 : habet se. v. 7 additam comminationem; prohibitio autem v. ^ sq. tribus membris negativis enuntiatur, et v. 5 sq. adnexam habet poenam neglecturis et praemium observaturis. Maátth.; M. 56. 871), qui sola priora duo mandata describunt; item Theophil. Antioch. (ad Autol. II. 50; M, 6. 1108), Clem. Alez. (Strom. VI. p. 687), Tert. (Adv. Marcion. II. 17; Adv. Iudaeos 2; M. 2. 305. 599), unicum de SORORE HE statuentes mandatum. Accedunt Graeci, Calvinistae , Anglicani, Paraschas et accentus textus hebraei vix certi quidquam ad solutionem huius quaestionis conferre, vide apud Dillm. lectionem Dei, posteriora homines seu dilectionem proximi. Et Philo quidem duas discernit pentadas et, quo mandata Deum spectantia demonstret quinque, in parentibus ait honorari auctoritatem Dei summi parentis. Quod, licet vere et pulchre sit dictum, violentius tamen mandatorum divisioni adhibetur. Illud negari nequit, inter. mandata homines spectantia mandatum de parentibus colendis principem veluti locum obtinere. Unde Proc. : « Deus, qui omnia producit et creat, post leges, quae ad ipsum pertinent, merito secundas tribuit parentibus, qui post Deum secunda, ut simus, causa sunt. Post Deum et venerandos parentes tertium locum habent reliqui mortales, quibus quoque debetur benevolentia et amor ». Praestat vero cum Ps. Ambr. affirmare, quatuor priora mandata respicere Deum, sex posteriora homines. Priora proscribunt polytheismum , superstitionem, irreverentiam, et cultum sabbati commendant. Posteriora, parentum honore inculcato, proximi iniuriam vetant aut actu (caede, adulterio, furto) aut verbis inferendam, aut etiam solo desiderio appetendam. Disquisitio de raandatoruid ordine connectitur cum altera de iisdem inscriptis duabus tabulis lapideis. Ubi Philo singulis tabulis unam tribuit pentaden, dum Ps. Ambr. uni tabulae quatuor, alteri sex mandata assignat. Quaestio facti meris coniecturis definiri nequit. Ne illud quidem in comperto est, fuerintne mandata tabulis insculpta totidem verbis, quot primitus Exodus a Deo pronuntiata referebat. Poterant mandata omnia summario in illas tabulas referri, ad instar v. 13-16 (et. Bonfr. ad 25,16). Tabulae quippe illae, quas unus Moyses de monte detulit, non videntur tàntae molis fuisse, neque singulae literae tam minutae, textus vero Ex. 20 est sat prolixus. Etiam haee quaestio prudentius in medio relinquitur. Cap. XX
19:1
1. Scripture. — A few of the more characteristic testimonies of Scripture suffice: in the Old Testament: the call and the promises made to Abraham (Gen. 12:1-3; 15:1-21; 17:1-22), the revelation of the burning bush and of Sinai (Ex. 3:1-17; 19:1 ff.; 24:1), the call and the teaching of the prophets (1 Kings 3:1-21; Is. 1:2; 2:1; Jer. 1:4-19). In the New Testament the existence of a divine revelation is clearly taught by Jesus …
SINAI. - Mountainous region, also called Horeb (v.), where the Israelites, three months after their departure from Egypt (Ex. 19:1), encamped for about a year (Num. 1:10), receiving there from Moses, their leader, their religious and civil organization.
19:2
… This plain, over which Jebel Musa rises by only 644 m., traversed by wadis and watered by springs, about 1200 m. long and about 900 m. wide, with great possibilities for pasture, is identified with the midhbar Sinaj (Ex. 19:2; Num. 1:1; 35:15), from where the people witnessed the divine proclamation of the Law. Steep cliffs prevent the ascent of the mountain (Ex. 19:72, 93); at two-thirds of its height …
19:5
DECALOGUE. - The ten commandments (δέκα λόγοι "the ten words", Ex. 34:28), given by God to Moses on Sinai, as obligations of the covenant (Ex. 19:5 ff.) ratified between God himself and the people of Israel, which had become
… Christians celebrated the new P. on the day of Christ's Resurrection, with which the mystery of their Redemption was accomplished, that is, of their acquisition by God as his people, just as the people in the liberation from Egypt became his own by God (cf. Ex. 19:5).
… M. At Sinai the nation arises as "the particular portion of Yahweh," "his royal reserve"; and with the covenant, which takes up and specifies that with Abraham, the mission of Israel is sanctioned: a people and worshiper of the one true God, Yahweh (Ex. 19:5 f.; 20:1-17; cf. L. Cerfaux, Regale sacerdotium, in Revue des sciences philos. et théol., 28 [1939], pp. 5-39). The temporary character of the covenant is indicated in the sanction …
19:6
… Twice there appears the Anointed par excellence, the ideal King indissolubly united to Yahweh (Ps. 2:2; Dan. 9:25 ff.; cf. Is. 61:1), in whom the flourishing of the Davidic line will culminate (cf. Is. 11:1). His reign will imply the priesthood (cf. Ex. 19:6); his kingship will have a charismatic-prophetic character, as for the first "anointed" one, Saul (I Sam. 10:6-13). When later, out of reverence, the divine name is omitted, māfiah …
All the sons of Israel were consecrated to divine worship; they are therefore called "a kingdom of priests (mamīšēhēh bōhānîm: Ex. 19:6). Among all, Yahweh "chose" the tribe of Levi and within it the family of Aaron (Num. 3:10), to which he assigned the hereditary priesthood. …
… In fact the phrase of v. 9 regale sacerdotium (ἐξάττευμα) taken from Ex. 19:6 (according to the Septuagint) is to be understood in the sense of a kingdom belonging to the priests, in which the priests have the power of government. …
… Until that time sacrifice in Israel was an act of private and voluntary worship; but when Israel was chosen to be the priestly and holy people of the true God (Ex. 19:6), it became the perennial and essential act of official worship, and as such it had its ritual norms in the Sinaitic legislation. …
19:9
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… Mosaic Israel was not simply nomadic: agriculture is spoken of already in connection with the Patriarchs (Gen. 26, 12; 27, 7 etc.); also in Egypt, besides sheep and goats, the Hebrews had cattle (ibid. 45, 10; Ex. 19, 9, 24) and worked the land (Deut. 11, 10). That the prescriptions remained very far from practice shows that it is truly a programmatic code, one may even say ideal, which does not result …
19:12
… It contains Ex. 19:12-39:29 with small lacunae. …
19:16
1. Simplicity and spirituality. – God is the subsistent Being (Ex. 3, 12 ff.), invisible (Ex. 19, 16-19; Job 38, 1) who searches and weighs spirits (Prov. 16, 2 and 21, 2), who infuses into Adam's body a spiritual soul that must return to him after death (Gen. 2, 7; Eccl. 12, …
The mountain, eleven days' journey from Qadesh Barnea (= 'Ajn Qudejs) by way of Mount Seir (Deut. 2:9), had at its feet a plain capable of containing the Israelite assembly (Ex. 19:16, 18), from which the summit of the mountain could be seen. …
19:18
Horeb (Hebrew Hōrēb, «Drought», «Desolation»)
… In fact, Horeb and Sinai have in common the vision of the burning bush, the divine command to Moses to return there to offer sacrifice after the departure from Egypt (Ex. 3:2-12; Acts 7:30 ff.); the assembly of the people of Israel with the terrible theophany and the so-called Sinaitic covenant (Ex. 19:18 ff.; Deut. 4:10, 15; 5:20; 18:16); the delivery of the tablets of the Law and their placement in the Ark (Deut. 9:8 ff.; 1 Kings 8:9; 1 Chron. 5:10); the promulgation of the Law (Mal. …
19:22
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
At the holocaust offered by Moses in the ratification of the Sinaitic covenant, young first-born sons acted with him as representatives of the "priestly people" (Ex. 24:5), perhaps as assistants to the priests, who are not named here but appear already to exist (Ex. 19:22-24). These functions were later replaced (cf. Num. 3:12-13; hence the prescriptions concerning the "redemption" in Num. 3:40-51; cf. vv. 14-39) by members of the Levite tribe (Num. …
… The prerogative of the priests was "to draw near to Yahweh" (Ex. 19:22); God calls them "those who draw near to me" (qērōbhaj: Lev. 10:3; qērōbhim: Ex. 42:13); God has chosen them to bring them near to himself (Num. 16:5; Ex. 44:13) and to …
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.