The silver trumpets and their use. They march from Sinai.
Trumpets are sounded by the priestes, diuersly for diuerse purposes. 11. The campe marcheth from the desert of Sinai. 29. Moyses intreateth Hobab the Madianite to remaine with them. 35. His prayer when the arke is taken vp, and sette downe.
1And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:AND our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 2Make thee two trumpets of beaten silver, wherewith thou mayest call together the multitude when the camp is to be removed.Fatti due trombe di argento battuto al martello, colle quali tu possa avvisare tutta la moltitudine, quando dee muoversi il campo.Make thee two trumpettes of beaten siluer, wherwith thou maiest cal togeather the multitude when the campe is to be remoued.Fac tibi duas tubas argenteas ductiles, quibus convocare possis multitudinem quando movenda sunt castra. 3And when thou shalt sound the trumpets, all the multitude shall gather unto thee to the door of the tabernacle of the covenant.E quando suonerai le trombe, si raunerà da te tutta la moltitudine alla porta del tabernacolo dell'alleanza.And when thou shalt sound with the trumpettes, al the multitude shal gather vnto thee to the doore of the tabernacle of couenant.Cumque increpueris tubis, congregabitur ad te omnis turba ad ostium tabernaculi fœderis. 4If thou sound but once, the princes and the heads of the multitude of Israel shall come to thee.Se suonerai una sola volta, verranno a te i principi, e i capi del popolo d'Israele.If thou sound but once, the princes shal come to thee, and the heades of the multitude of Israel.Si semel clangueris, venient ad te principes, et capita multitudinis Israël. 5But if the sound of the trumpets be longer, and with interruptions, they that are on the east side, shall first go forward.Se il suono sarà più lungo, e rotto, si metteranno in via i primi, quelli che sono dalla parte d'oriente.But if the trumpeting sound in length and with a broken tune, they shal moue their campe first that are on the east side.Si autem prolixior atque concisus clangor increpuerit, movebunt castra primi qui sunt ad orientalem plagam. 6And at the second sounding and like noise of the trumpet, they who lie on the south side shall take up their tents. And after this manner shall the rest do, when the trumpets shall sound for a march.E ad un simile secondo suono, e grido della tromba, ripiegheranno le tende quelli che abitano a mezzo giorno: e nella stessa guisa faranno gli altri, ululando le trombe per la partenza.And at the second sound and the like noyse of the trumpet, they shal take vp their tentes that dwel toward the south. and after this maner shal the rest doe, when the trumpettes shal sound to the marching.In secundo autem sonitu et pari ululatu tubæ, levabunt tentoria qui habitant ad meridiem; et juxta hunc modum reliqui facient, ululantibus tubis in profectionem.
7But when the people is to be gathered together, the sound of the trumpets shall be plain, and they shall not make a broken sound.Quando poi dee raunarsi il popolo, il suono delle trombe sarà semplice, e non interrotto.But when the people is to be gathered together, the sound of the trumpet shal be plaine, and they shal not make a broken sound.Quando autem congregandus est populus, simplex tubarum clangor erit, et non concise ululabunt. 8And the sons of Aaron the priest shall sound the trumpets: and this shall be an ordinance for ever in your generations.Suonatori delle trombe saranno i sacerdoti figliuoli d'Aronne: questa sarà legge perpetua per tutta la vostra posterità.And the sonnes of Aaron the priestes shal sound with the trumpettes: and this shal be an ordinance for euer in your generations.Filii autem Aaron sacerdotes clangent tubis: eritque hoc legitimum sempiternum in generationibus vestris. 9If you go forth to war out of your land against the enemies that fight against you, you shall sound aloud with the trumpets, and there shall be a remembrance of you before the Lord your God, that you may be delivered out of the hands of your enemies.Se uscirete del vostro paese per andare contro i nemici che vi fanno guerra, suonerete le trombe, e il Signore Dio vostro ricorderassi di voi per sottrarvi dalle mani de' vostri nemiciIf you goe forth to warre out of your land against the enimies that fight against you, you shal sound with trumpettes in length, and there shal be a remembrance of you before the Lord your God, that you may be deliuered out of the handes of your enemies.Si exieritis ad bellum de terra vestra contra hostes qui dimicant adversum vos, clangetis ululantibus tubis, et erit recordatio vestri coram Domino Deo vestro, ut eruamini de manibus inimicorum vestrorum. 10If at any time you shall have a banquet, and on your festival days, and on the first days of your months, you shall sound the trumpets over the holocausts, and the sacrifices of peace offerings, that they may be to you for a remembrance of your God. I am the Lord your God.Quando farete banchetto, e ne' giorni festivi, e nelle calende suonerete le trombe nel tempo degli olocausti, e delle vittime pacifiche, affinché faccian memore di voi il vostro Dio. Io il Signore Dio vostro.If at anie time you shal haue a banket, and festiual daies, and Calendes, you shal sound with trumpettes ouer the holocaustes, and pacifique victimes, that they may be vnto you for a remembrance of your God. I the Lord your God.Siquando habebitis epulum, et dies festos, et calendas, canetis tubis super holocaustis, et pacificis victimis, ut sint vobis in recordationem Dei vestri. Ego Dominus Deus vester.
11The second year, in the second month, the twentieth day of the month, the cloud was taken up from the tabernacle of the covenant.L'anno secondo, il secondo mese, a' venti del mese la nuvola si tolse di sopra il tabernacolo dell'alleanza:The second yeare, in the second moneth, the twentith day of the moneth was the cloude lifted vp from the tabernacle of couenant.Anno secundo, mense secundo, vigesima die mensis, elevata est nubes de tabernaculo fœderis: 12And the children of Israel marched by their troops from the desert of Sinai, and the cloud rested in the wilderness of Pharan.E i figliuoli d'Israele divisi nelle loro schiere si partirono dal deserto del Sinai, e la nuvola si arrestò nella solitudine di Pharan.and the children of Israel marched by their troupes from the desert of Sinai, and the cloud rested in the wildernesse of Pharan.profectique sunt filii Israël per turmas suas de deserto Sinai, et recubuit nubes in solitudine Pharan. 13And the first went forward according to the commandment of the Lord by the hand of Moses.E i primi a movere il campo secondo l'ordine dato dal Signore per mezzo di Mosè furonoAnd the first moued their campe according to the cōmandement of our Lord by the hand of Moyses.Moveruntque castra primi juxta imperium Domini in manu Moysi. 14The sons of Juda by their troops: whose prince was Nahasson the son of Aminadab.I figliuoli di Giuda divisi nelle loro schiere: dei quali era principe Nahasson figliuolo di Aminadab.The sonnes of Iudas by their troupes: whose prince was Nahasson the sonne of Aminadab.Filii Juda per turmas suas: quorum princeps erat Nahasson filius Aminadab. 15In the tribe of the sons of Issachar, the prince was Nathanael the son of Suar.Nella tribù de' figliuoli d'Issachar fu principe Nathanael figliuolo di Suar.In the tribe of the sonnes of Issachar, the prince was Nathanael the sonne of Suar.In tribu filiorum Issachar fuit princeps Nathanaël filius Suar. 16In the tribe of Zabulon, the prince was Eliab the son of Helon.Nella tribù di Zabulon era principe Eliab figliuolo di Helon.In the tribe of Zabulon, the prince was Eliab the sonne of Helon.In tribu Zabulon erat princeps Eliab filius Helon. 17And the tabernacle was taken down, and the sons of Gerson and Merari set forward, bearing it.E fu disfatto il tabernacolo, e vennero a portarlo i figliuoli di Gerson e di Merari.And the tabernacle was taken downe, which the sonnes of Gerson and Metari carying, marched.Depositumque est tabernaculum, quod portantes egressi sunt filii Gerson et Merari.
18And the sons of Ruben also marched, by their troops and ranks, whose prince was Helisur the son of Sedeur.Partirono poi i figliuoli di Ruben divisi nelle loro schiere al loro luogo: di questi era principe Helisur figliuolo di Sedeur.And the sonnes of Ruben also marched, by their troupes and order, whose prince was Helisur the sonne of Sedeur.Profectique sunt et filii Ruben, per turmas et ordinem suum: quorum princeps erat Helisur filius Sedeur. 19And in the tribe of Simeon, the prince was Salamiel the son of Surisaddai.Nella tribù de' figliuoli di Simeon il principe fu Salamiel figliuolo di Surisaddai.And in the tribe of Simeon, the prince was Salamiel the sonne of Surisaddai.In tribu autem filiorum Simeon, princeps fuit Salamiel filius Surisaddai. 20And in the tribe of Gad, the prince was Eliasaph the son of Duel.Nella tribù di Gad era principe Eliasaph figliuolo di Duel.Moreouer in the tribe of Gad, the prince was Eliasaph the sonne of Duel.Porro in tribu Gad erat princeps Eliasaph filius Duel. 21Then the Caathites also marched carrying the sanctuary. So long was the tabernacle carried, till they came to the place of setting it up.Partirono poi i Caathiti portando le cose sante. Si portava il tabernacolo fino a tanto che non si giungeva al luogo, in cui doveasi erigerlo,And the Caathites also marched carying the Sanctuarie. So long was the tabernacle caried, til they came to the place of erecting it.Profectique sunt et Caathitæ portantes sanctuarium. Tamdiu tabernaculum portabatur, donec venirent ad erectionis locum. 22The sons of Ephraim also moved their camp by their troops, in whose army the prince was Elisama the son of Ammiud.Mossero poi il campo i figliuoli di Ephraim divisi nelle loro schiere, nell'esercito de' quali era principe Elisama figliuolo di Ammiud.The sonnes of Ephraim also moued their campe by their troupes, in whose hoste the prince was Elisama the sonne of Ammiud.Moverunt castra et filii Ephraim per turmas suas, in quorum exercitu princeps erat Elisama filius Ammiud. 23And in the tribe of the sons of Manasses, the prince was Gamaliel the son of Phadassur.Nella tribù de' figliuoli di Manasse era principe Gamaliel figliuolo di Phadassur.And in the tribe of the sonnes of Manasses, the prince was Gamaliel the sonne of Phadassur.In tribu autem filiorum Manasse princeps fuit Gamaliel filius Phadassur. 24And in the tribe of Benjamin, the prince was Abidan the son of Gedeon.E nella tribù di Beniamin era capo Abidan figliuolo di Gedeone.And in the tribe of Beniamin the prince was Abidan the sonne of Gedeon.Et in tribu Benjamin erat dux Abidan filius Gedeonis.
25The last of all the camp marched the sons of Dan by their troops, in whose army the prince was Ahiezer the son of Ammisaddai.Gli ultimi a muovere il campo furono i figliuoli di Dan divisi nelle loro schiere, nell'esercito de' quali era principe Ahiezer figliuolo di Ammisaddai.The last of al the campe marched the sonnes of Dan by their troupes, in whose hoste the prince was Ahiezer the onne of Ammisaddai.Novissimi castrorum omnium profecti sunt filii Dan per turmas suas, in quorum exercitu princeps fuit Ahiezer filius Ammisaddai. 26And in the tribe of the sons of Aser, the prince was Phegiel the son of Ochran.Nella tribù de' figliuoli di Aser era principe Phegiel figliuolo di Ochran.And in the tribe of the sonnes of Aser, the prince was Phegiel the sonne of Ochran.In tribu autem filiorum Aser erat princeps Phegiel filius Ochran. 27And in the tribe of the sons of Nephtali, the prince was Ahira the son of Enan.E nella tribù de' figliuoli di Nepthali era principe Ahira figliuolo di Enan.And in the tribe of the sonnes of Nephthali the prince was Ahira the sonne of Enan.Et in tribu filiorum Nephthali princeps fuit Ahira filius Enan. 28This was the order of the camps, and marches of the children of Israel by their troops, when they set forward.Questo è l'ordine, col quale si metteva in viaggio il campo de' figliuoli d'Israele diviso nelle sue schiere ogni volta che si movea.These are the campes, and the marchinges of the children of Israel by their troupes when they marchedHæc sunt castra, et profectiones filiorum Israël per turmas suas quando egrediebantur. 29And Moses said to Hobab the son of Raguel the Madianite, his kinsman: We are going towards the place which the Lord will give us: come with us, that we may do thee good: for the Lord hath promised good things to Israel.E disse Mosè a Hobab figliuolo di Raguel Madianita, suo parente: Noi c'incamminiamo verso il luogo, del quale il Signore ci darà il dominio; vieni. con noi, e ti faremo del bene; perocché il Signore ha promesso del bene a Israele.And Moyses said to Hobab the sonne of Raguel the Madianite, his allied: We march toward the place, which our Lord wil geue vs: come with vs, that we may do thee good: for our Lord hath promised good thinges to Israel.Dixitque Moyses Hobab filio Raguel Madianitæ, cognato suo: Proficiscimur ad locum quem Dominus daturus est nobis: veni nobiscum, ut benefaciamus tibi, quia Dominus bona promisit Israëli. 30But he answered him: I will not go with thee, but I will return to my country, wherein I was born.Ma quegli rispose a lui: Non verrò teco, ma tornerò nel mio paese, dove son nato.To whom he answered: I wil not goe with thee, but I wil returne to my countrie, wherein I was borne.Cui ille respondit: Non vadam tecum, sed revertar in terram meam, in qua natus sum.
31And he said: Do not leave us: for thou knowest in what places we should encamp in the wilderness, and thou shalt be our guide.E Mosè: Non volere, gli disse, ritirarti da noi, perocché tu sei pratico dei luoghi, nei quali dobbiamo posare il campo nel deserto, e tu sarai nostra guida.And he said: Doe not forsake vs: for thou knowest in what places through the desert we may campe, and thou shalt be our guide.Et ille: Noli, inquit, nos relinquere: tu enim nosti in quibus locis per desertum castra ponere debeamus, et eris ductor noster. 32And if thou comest with us, we will give thee what is the best of the riches which the Lord shall deliver to us.E se vieni con noi, daremo a te il meglio che si troverà tra le ricchezze, le quali il Signore darà a noi,And when thou comest with vs, whatsoeuer shal be best of the riches, which our Lord shal deliuer vs, we wil geue thee.Cumque nobiscum veneris, quidquid optimum fuerit ex opibus, quas nobis traditurus est Dominus, dabimus tibi. 33So they marched from the mount of the Lord three days’ journey, and the ark of the covenant of the Lord went before them, for three days providing a place for the camp.Partirono adunque dal monte del Signore, e camminaron tre giorni, e l'arca dell'alleanza del Signore andava innanzi ad essi, segnando loro ne' tre giorni il luogo da posarvi il campo.They marched therfore from the Mount of our Lord three daies iourney, and the arke of the couenant of out Lord went before them, for three daies prouiding a place for the campe.Profecti sunt ergo de monte Domini viam trium dierum, arcaque fœderis Domini præcedebat eos, per dies tres providens castrorum locum. 34The cloud also of the Lord was over them by day when they marched.E parimente la nuvola del Signore stava sopra di essi di giorno, mentre camminavano.The cloude also of our Lord was ouer them by day when they marched.Nubes quoque Domini super eos erat per diem cum incederent. 35And when the ark was lifted up, Moses said: Arise, O Lord, and let thy enemies be scattered, and let them that hate thee, flee from before thy face.E quando l'arca si alzava, Mosè diceva: Sorgi, o Signore, e sieno dispersi i tuoi nimici, e fuggano dal tuo cospetto coloro, che ti odiano.And when the arke was lifted vp, Moyses said: Arise Lord, and be thyne enemies dispersed, and let them flee that hate thee, from thy face.Cumque elevaretur arca, dicebat Moyses: Surge, Domine, et dissipentur inimici tui, et fugiant qui oderunt te, a facie tua. 36And when it was set down, he said: Return, O Lord, to the multitude of the host of Israel.E quando ella si posava, diceva: Torna, o Signore, alla moltitudine dell'esercito d'Israele.And when it was sette downe, he said: Returne Lord to the multitude of the hoste of Israel.Cum autem deponeretur, aiebat: Revertere, Domine, ad multitudinem exercitus Israël.
10:1
Year of the World 2514.
10:2
Tirinus
Two trumpets. These were probably deemed sufficient at first, though in the days of Josue there were seven, (Calmet) and in those of Solomon 20,000. (Josephus, [Antiquities?] 8:2.) (Tirinus)
Calmet
They were used for all public assemblies. Josephus (III. 11,) says, one was sounded to call the princes together, and the other to collect the people, which is not quite conformable to the Scripture. (Calmet)
10:4
Once. Hebrew, "with one trumpet." If both sounded together uniformly, the people assembled, ver. 7.
10:5
Haydock
Longer, and with interruptions. Hebrew teruha, "a signal," an alarm. Septuagint, "a loud cry of victory." Chaldean, "the taratantara," as Montanus translates, in allusion to the sound of the Hebrew word, (Calmet) or of the trumpets. When they were sounded with a variety of notes, or at different intervals, all knew that the camp was to break up, even though they had not been attentive to the motions of the cloud. Then Juda led the van, (Numbers 2:9.; Numbers 2:50) (Haydock)
10:6
Haydock
And, etc. Hebrew, "they shall blow an alarm for their marches." This must be referred to the camps on the west, which proceeded forward at the third sounding, as those on the north did at the fourth, according to the Septuagint. (Haydock)
10:7
Worthington
Sound. High mysteries must be reserved for the more learned. (Theodoret, q. 15.) (Worthington)
10:8
Priests. God's officers and heralds. Curtius (3) observes, that among the Persians at day-break, the signal was given from the king's tent by sound of trumpet.
10:9
Your God, who will reward your obedience with victory.
10:10
Haydock
And on. This serves to explain what kind of banquet is meant. On the festivals of religion, peace-offerings were made, of which those who were pure, might partake. (Haydock)
Calmet
On solemn and extraordinary occasions, holocausts were also presented to God by the whole nation; and the trumpets announced those public rejoicings, 2 Paralipomenon 5:12., and 29:26. (Calmet)
Months. The day when the moon first appeared, was a festival day among the Jews, (Menochius) or the first day of the month, while they observed the solar year.
10:11
Calmet
The second. The Samaritan copy here places what we read, Deuteronomy 1:7, 8; and it is certain that those words were addressed to Moses on this occasion, though it be not so certain, that they were written by him in this place. (Calmet)
Calmet
Of the month Jiar. The Hebrews had continued near Sinai a year and 20 days. Thence they went to the desert of Pharan, encamping first at the sepulchres of concupiscence, and at Haseroth, which were probably in that desert. Moses only specifies those encampments, where something memorable took place. He mentions none between Asiongaber and Cades, though the length of the journey required many, Numbers 11:34., and 13:1. (Calmet)
Perhaps he only reckons those among the stations where the people continued a considerable time.
10:17
Tirinus
It. Hence it would appear, that part of the Levites followed Juda's division, which was preceded by the priests bearing the ark, (ver. 33,) while the Caathites bore the sacred vessels after Ruben, (ver. 21,) and were followed by Ephraim and Gad. But Calmet observes, that the Levites, and the whole camp of the Lord, came in the middle of the four great divisions, immediately after Ruben, (Numbers 2:9, 17.) Salien thinks, that the ark and cloud led the way, and returned to the middle at the end of the journey, ver. 36. (Haydock) (Tirinus)
10:21
Haydock
Sanctuary, or holy vessels. They never set them down, till they arrived at the place where the tabernacle was to be fixed. Hebrew may be, "the sons of Caath set forward, bearing the vessels of the sanctuary, (Calmet) and they (the other Levites, ver. 17,) set up the boards and curtains of the tabernacle till they arrived;" that so both the vessels and the ark might be placed in proper order. If the ark had to return into the middle of the camp from leading the way, as Salien insinuates; while it passed between the ranks of Juda, the Levites would have time to arrange every thing. (Haydock)
10:29
10:31
Tirinus
Guide, being well acquainted with the country, and consequently able to point out the best places for pasturage and for water, and to inform us what sort of people we are near. Hebrew, "thou shalt serve us for eyes." Septuagint, "as a senator." The Persians had officers who had the title of eyes and ears of the king. (Brisson 1.) Some suppose that Moses stood in no need of Hobab, having lived himself in that country 40 years, with Jethro; and that he only wished to keep his kinsman with him, that he might observe the true religion. He supposed at that time that they would presently obtain possession of Chanaan. But the sins of the people caused almost all to perish in the desert. Hobab probably accepted of the proposal, as we find the Cineans, descendants of Jethro, holding a portion of the land, Judges 1:16. (Calmet) His posterity, the Rechabites, were noted for more than usual piety; and were the same with the Essenes, according to Serarius, and the first authors of a monastic life, Jeremias xxxv. (Tirinus)
10:33
Menochius
Journey. During this time, we know not where they encamped. The first place that is specified is Tabera, or "the burning," (Numbers 11:3.) (Calmet) which St. Jerome believes is the same place, which was also called the sepulchres of concupiscence, (ver. 34,) the 13th station, (Haydock) which is described above as the desert of Pharan. (Menochius)
Haydock
Before them. See ver. 17. (Haydock)
Drusius
The Rabbins assert that there were two arks; one containing the writings of Moses going before, with the lawgiver, at the head of the army; and the other, carried by the Levites, in the centre. (Drusius)
Calmet
Calmet would rather translate "went in their presence;" that is, in the midst. The kings of Persia always marched in the centre, for greater safety, and that they might communicate their orders with more expedition, as well as to keep all in order, and observe what was doing. (Xenophon.; Cyrop. 4:and VIII.; Arian 2:and iii.) (Calmet)
But the ark of God would probably go before the people, with the cloud, which hung over it.
10:36
Calmet
Host. Septuagint, "Bring, or turn back, (Haydock) O Lord, the thousands, the myriads in Israel." Some give the same sense to the Hebrew. (Calmet)
Worthington
Prayers are composed, not only for the obtaining of good in general, but also for particular purposes. (Worthington)
10:7
Before the whole multitude, plaine and necessarie pointes of doctrine must only be vttered, but before the lerned and wiser sorte.
10:9
higher mysteries may be treated and taught. Theod. •. 〈◊〉. in Num.
10:29
Either this Hobab was otherwise called Raguel, 〈◊〉 2. and also I••••o, Exo. 3. and was father in law to Moyses, or els he was sonne of the same Raguel, and brother in law to Moyses.
cognat• vel affe n•.
10:31
Moyses meaneth, that whē by the cloud and piller of fire (their special guides) the people should come to new places, this Madianite his allied might direct them where to finde best pasture, water and like commodities, nere to them.
10:35
Besides general prayers for al purposes, some are composed, and applied for special times and occasions.
10:1
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… And this ought to be learned not merely from me, but from the divine Scriptures, when God was revealed to Moses, and said, as it is written in the book of Numbers; ‘And the Lord spake unto Moses, saying, Make to thee two trumpets; of silver shalt thou make them, and they shall be for thee to call the congregation
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.107
… Also in the days of your gladness, and on your feast days, and on your new moons, ye shall blow with the trumpets, and at your whole burnt sacrifices and at your peace-offerings, and it shall be for you for your memorial before the Lord, saith the Lord.”
10:8
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… as the holy Psalmist commanded, saying, ‘Blow with the trumpet in the new moon, on the [solemn] day of your feast
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.111
111. Yet it is not every one’s business to sound each trumpet, nor every one’s business to call together the whole assembly, but that prerogative is granted to the priests alone,
10:9
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… So that we may know that these things had reference to the time of Moses—yea, were to be observed so long as the shadow lasted, the whole being appointed for use, ‘till the time of reformation .’ ‘For’ (said He) ‘if ye shall go out to battle in your land against your enemies that rise up against you
10:10
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… Hear him again, going on to say, ‘And in the day of your gladness, and in your feasts, and your new moons, ye shall blow with the trumpets
10:29
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… For great, yea, very great, is the fruit of hospitality. ( Luke xi. 41 .) Thus too Jethro, and that though he was a foreigner, gained for a relation him who with so great power commanded the sea. ( Dan. iv. 27 ; Ex. iii. 1 .) For his daughters too drew into his net this honorable prey. (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.17
… Come with us, and we will do thee good; for the Lord hath spoken good concerning Israel. And when the other had replied to him, I will not go with thee, but will return to my own land in which I was born; he straightway added, Leave us not, I pray thee; for thou knowest in what places we should encamp in the wilderness, and thou shalt be our guide (
10:2
2. MAKE THEE TWO SILVER TRUMPETS BEATEN OUT, - that thou mayest call together the people by them: first, for moving the camp; second, for feasts; third, for sacrifices; fourth, for wars; but God commands only two trumpets to be made, lest it burden the Hebrews with expense in providing them, not however because he forbids more to be made. Whence it is clear that more were made, if not trumpets, certainly horns, either now or later, from Joshua VI, 4, where seven horns are numbered, by the sounding of which the walls of Jericho were cast down. Note: God commands them to be made of silver, both on account of reverence for divine worship, and so that they might be more sonorous. Josephus describes the form of these trumpets, lib. III Antiquities cap. XI: "The reed," he says, "was a pipe somewhat thicker, in length somewhat less than a cubit, the opening of which was just wide enough for blowing, and it ended in a bell-shaped extremity, like a trumpet." Moreover it was the duty of the priests to sound these trumpets, as is clear from verse 8.
Allegorically, Rupertus understands by the two trumpets the two comings of Christ, namely the first in the flesh, the second unto judgment. For first Christ sounded forth: "Do penance, the kingdom of heaven is at hand." Secondly He will sound forth: "Depart from me, ye cursed, into everlasting fire." Whence others understand by the trumpets the threats, for example of hell; and the promises, for example of heaven, which preachers ought continually to sound forth to the people, so that by the fear and hope of eternity they may strike and pierce the hearts of men. Thus did St. Chrysostom, St. Antoninus, St. Dominic, St. Vincent, and other greatest preachers, who had not ornate, but efficacious sermons by which they converted men. For the greatest stupor of men, and among all the insanities of the world the greatest is, that almost all pursue temporal and fleeting things with all study and effort, but neglect divine and eternal things, and scarcely think of them, although all their eternal good depends upon them. Whence St. Hilarius says that preachers ought to be "sowers of eternity." Such a preacher was St. John the Baptist: "O generation of vipers," said he, "who hath shewed you to flee from the wrath to come?" etc. "His fan is in his hand, and he will thoroughly cleanse his floor; and will gather his wheat into the barn, but the chaff he will burn with unquenchable fire." See his sermon, Matt. III, which is wholly directed to this end. Such was the voice of one crying in the wilderness, which broke in pieces rocks and stones, and from them drew forth waters of tears, by which he prepared them for the grace and justice of Christ. Such a preacher was Christ: "Do penance, for the kingdom of heaven is at hand;" Matt. IV; and in cap. XXIV and XXV his whole sermon is concerning the consummation of the world, the signs preceding judgment, the judgment, eternal life for the pious, and hell to be inflicted upon the impious. Such was St. Peter: "The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord come. Save yourselves from this perverse generation," Acts II, 20 and 40. Such were James and John, who for this reason were called by Christ "Boanerges," that is, "sons of thunder," Mark III. The Psalmist, describing this voice, namely this thunder, Psalm XXVIII: "The voice of the Lord, saith he, upon the waters, God of majesty hath thundered: the voice of the Lord in power, the voice of the Lord in magnificence: the voice of the Lord breaking the cedars: the voice of the Lord dividing the flame of fire: the voice of the Lord shaking the wilderness: the voice of the Lord preparing the hinds," so that the womb being dilated by fear of thunder they may bring forth more easily; "and in his temple all shall speak his glory." For this preaching of the last things, like thunder upon the waters, that is upon many peoples, moved them to penance and tears: broke the cedars, that is the proud: divided the fire, that is charity and fiery tongues distributed at Pentecost: shook the desert regions of the Gentiles: prepared the hinds, that is the timid and slow to bring forth the fruits of virtue, by fear of the judgment of God: brought a flood, both of baptism and of contrition, by which sins are drowned. Thus there explain it St. Basil, Theodoret, Augustine, Didymus and Origen. Such was St. Paul, who, as St. Jerome says, was "the trumpet of the Gospel, the thunder of the Gentiles, the roar of a lion." Hear him in the Areopagus: "God now declareth to all men, that all everywhere should do penance, forasmuch as he hath appointed a day wherein he will judge the world in equity, by the man in whom he hath appointed it, giving faith to all by raising him from the dead," Acts XVII, 30; and Acts XXIV, 25: "As he (Paul) disputed of justice and chastity, and of judgment to come, Felix being terrified," etc. And cap. XXVI, 24, preaching the resurrection of the dead, he heard from Festus the governor: "Thou art beside thyself, Paul: much learning doth make thee mad. And Paul: I am not mad, said he, most excellent Festus, but I speak the words of truth and soberness." Such was St. Francis, whose constant sermon was: "Small labour, eternal pleasure; small pleasure, perpetual punishment; many are called, few are chosen, all shall receive their reward."
Tropologically Cyril, lib. V De Adorat., pag. 97, by these two ductile trumpets understands a twofold kind of preaching used in the Church: the first, which strengthens and expands faith; the second, which corrects morals. They are of silver on account of their splendour, and in short the sincerity thereof. They are ductile, because it is necessary that those who preach the life to come should grow by the beatings and drawings of present tribulations, as St. Gregory says, lib. XXX Moral. cap. VII. Thus also Procopius: One, said he, trumpet is doctrinal, the second is moral.
Symbolically, in place of the Jewish trumpets the Church uses bells, which are larger, stronger, and more sonorous and durable, and therefore signify the evangelical preaching resounding throughout the whole world, and enduring until the end of the world, whereas Judaism was confined to one corner of Judaea. Thus Amalarius, Bishop of Trier, in the year of Christ 820, book III On Ecclesiastical Offices, chapter I. Moreover, bells are said to be named from Nola, a city of Campania, where larger bells were first made: thus Walafrid Strabo, book On Ecclesiastical Matters, chapter V. Furthermore, the manifold uses of bells a Poet has comprised in these verses: I praise the true God; I call the people; I convoke the assembly; I mourn the dead; I put to flight the plague; I adorn the feasts. See Jodocus Coccius in the Catholic Treasury, part II, book III, article 6.
WHEN THE CAMPS ARE TO BE MOVED. - In Hebrew, and when the camps are to be moved; whence in the Hebrew two offices of the trumpets appear to be signified here, namely first, to gather together the assembly of the people; second, to move the camps. But our Interpreter did not take it and copulatively, but expositively and determinatively, as if to say: To convoke the multitude, so that each man in his ordered rank under his own standard, stirred by its blast, may move the camps.
10:4
4. IF THOU SHALT BLOW ONCE, - that is, if thou shalt blow one trumpet, as the Hebrew, Chaldean, Septuagint and Josephus have it, who says and adds: Moses made two trumpets, by one of which the people were called to assembly, by the other the princes were stirred to deliberate concerning the commonwealth; but when both were blown, the whole people were convoked. Just as therefore when both were blown there was a double blast, and they could be said to blow twice, so when one was blown, they are said to blow once. Finally, if they should blow תרועה terua, that is with a broken and fractured sound (which our Interpreter calls a howling), they moved the camps; for otherwise the sound of these trumpets was plain and even. But whether in the moving of the camps they blew one or two trumpets is not clear.
10:6
6. AND IN LIKE MANNER THE REST SHALL DO, - namely, that just as by the first blast of the trumpet the camps moved, and Judah, Issachar and Zebulun, who were on the East of the tabernacle, set forth; by the second blast Reuben, Simeon and Gad, who were on the South of the tabernacle, set forth: so by the third blast let the camps of Ephraim, Manasseh and Benjamin, who were on the West, move; and by the fourth blast let the camps of Dan, Asher and Naphtali, who were on the North, move: it is evident from what has been said in chapter II. HOWLING (that is, blowing in a broken manner) TRUMPETS, - as is the howling of beasts broken off.
10:9
9. IF YOU SHALL GO FORTH TO WAR, etc., YOU SHALL BLOW, etc., AND IT SHALL BE A REMEMBRANCE OF YOU BEFORE THE LORD, - as if to say: The Lord will remember you in battles, when you blow according to this His commandment, so that He may snatch you from your enemies and give you victory.
10:10
10. IF YOU SHALL HAVE A FEAST, - a solemn and sacred one from peace offerings, or a feast which is held with a preceding sacrifice, and which it concludes, such as was at the consecration of kings, then you shall blow these trumpets. Likewise also on the Calends, that is on the new moon or the first day of the lunar month, namely the first day of the month; for this day was a feast day for the Jews. THAT IT MAY BE A REMEMBRANCE OF YOU BEFORE YOUR GOD, - so that God, or rather your obedience, which you render by this blowing, being stirred, may remember you, that is, may think of you, may graciously accept your sacrifices, and may be present to you with His aid, as those who remember are accustomed to do. For God is said to remember anthropopathically, not properly. For in God, to whom all things are stable and present, there is no memory, but a perpetual vision and intuition of all things, both past and future, and present.
10:11
11. In the second year (from the departure of the Hebrews from Egypt), IN THE SECOND MONTH, ON THE TWENTIETH DAY OF THE MONTH THE CLOUD WAS LIFTED UP. - "Cloud," that is, the pillar of cloud, began to move and go before the camps, which accordingly were moved. Hence it is evident that the Hebrews remained in Sinai (which was the twelfth encampment of the Hebrews in the desert) for a whole year, except for thirteen days. For they came to Sinai on the third day of the third month of the first year, as is evident from Exodus XIX, 1; but they departed from Sinai on the twentieth day of the second month of the second year. Therefore all things which are narrated from Exodus XIX up to this point were done and said in Sinai. Wherefore first all the moral, judicial and ceremonial laws were given in Sinai. Second, the tabernacle was made there as a temple. Third, the priests and Levites were consecrated there. Fourth, the camps were ordered there, and thus both the commonwealth and the old Church of the Hebrews were instituted and formed, just as in Zion the new law was promulgated, and the commonwealth and Church of Christians began, Acts II, 1, and Hebrews XII, 22. Torniellus notes that in this second year from the departure of the Hebrews from Egypt, St. Job died; and this is to be said, if we hold what he and many others teach, that St. Job lived 217 years: for there are that many from the year 130 of Jacob, in which St. Job appears to have been born, up to this second year, as I said in Genesis XXXVI, 33.
10:12
12. AND THE CHILDREN OF ISRAEL DEPARTED, etc., FROM THE DESERT OF SINAI, AND THE CLOUD RESTED IN THE WILDERNESS OF PHARAN,—namely in a place which was afterwards called The Graves of Lust. In this place therefore was the thirteenth encampment of the Hebrews, which was in that vast desert of Pharan, which is one in itself, but comprises many partial regions: for the desert of Sin is a part of this desert Pharan, in which was the thirty-third encampment, concerning which cap. XXXIII, vers. 36 (although St. Jerome, in his tract On the 42 Encampments, terminates Pharan in Sin, and places in Pharan only the following eighteen encampments, which were up to Sin and Cades). Here observe, marvel at and celebrate the wonderful providence of God towards His own, in that He led the Hebrews wandering through this desert for thirty-eight years, during which time, first, manna and water never failed them. Second, the pillar of cloud always went before them on the way. Third, their garments and shoes were never worn out, indeed they grew with the little ones as they grew; for they did not change or renew their garments in the desert. Fourth, here they received quails from heaven, and water from the rock, and all the wonders which are afterwards recounted in Numbers, happened here. Fifth, in this desert all who had departed from Egypt, namely more than six hundred thousand, perished and died on account of murmuring. Those who have carefully explored this desert report it to be, first, a most vast solitude: for it extends from Mount Sinai to Cadesbarne, a journey of eleven days; second, to be impassable and without water; third, to be barren and untillable; fourth, to be uninhabited by men as well as by beasts; fifth, to lack herbs and trees: yet here and there it has them, as will appear vers. 33. Sixth, to be rough with steep cliffs and mountains. Seventh, to be most dry and most burning on account of the heat of the sun. Eighth, that one must continually struggle in it with most tenacious sand, which is very deep and yielding under the feet, and greatly impedes and hinders passage. Through this desert nevertheless the Hebrews, even the little ones, under God's guidance, walked conveniently for thirty-eight years: see Adrichomius, Borchardt, Ziegler and others on Pharan.
10:13
13 and 14. AND THE CHILDREN OF JUDA REMOVED THEIR CAMP. - Concerning the order of the individual tribes and the battle line of these camps, I have spoken in Numbers II. From this place, namely from verse 17, it is clear that the Gersonites and Merarites marched after the first battle line of Juda; but the Caathites after the second, that of Ruben, as I have said in chapter II; although others think differently and suppose there to be a hysteron proteron here. But this is not correct; for the entire battle line, both of the people and of the Levites, is described here distinctly and in order.
Note here: God willed the Hebrews to live for forty years in the desert, in arms and camps, so that, placed among enemies, they might keep perpetual watch and be prepared for battle, lest they should waste away in idleness and sloth. Thus Epaminondas, wishing to keep the Boeotians, dissolved by idleness, always under arms, when they chose him as their Boeotarch, that is, their leader, was accustomed to exhort them to deliberate anew; for if they appointed him general, he said, they would have to make war, and he called their region supine and open, a theatre of war, because they could not hold it unless with hand grasping the handle of the shield. Thus Plutarch in the Laconian [Lives]. Tropologically, these camps signified that the life of the faithful is a warfare, as St. Job says, from which armed and constantly fighting we tend toward the heavenly fatherland. "For our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spiritual forces of wickedness in the heavenly places," Ephes. VI, 12. ACCORDING TO THE COMMAND OF THE LORD IN THE HAND OF MOSES,—namely, which He gave or decreed through Moses, His minister and instrument; for the hand is the symbol of this.
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21. THE CAATHITES CARRYING THE SANCTUARY, - namely the holy vessels of the Sanctuary, that is of the Holy Place and the Holy of Holies. THE TABERNACLE WAS CARRIED UNTIL THEY CAME TO THE PLACE OF ERECTION. - In Hebrew it is, they erected the tabernacle (the Gersonites and Merarites), until they (the Caathites) came to bring the sacred vessels into it. Whence it appears again that the Gersonites and Merarites went before, and followed the first line, so that they might erect the boards and curtains of the tabernacle, namely the Holy Place and the Holy of Holies, so that the Caathites following the second line, arriving would find the tabernacle already erected, into which they might bring their vessels; for this arrangement and order was required by the fitting providence of all things.
10:29
29. AND MOSES SAID TO HOBAB THE SON OF RAGUEL THE MADIANITE, HIS KINSMAN. - It is asked whether this Hobab was the same as Jethro the father-in-law of Moses, or rather the son of Jethro? The Septuagint assert that Hobab is the same as Jethro; so also Abulensis. Therefore Jethro had four names: first he was called Jethro; second, Raguel; third, Hobab; fourth, Cinaeus, as is evident from Judges I, 16. For Jethro with his daughter Sephora, the wife of Moses, came to Moses in Sinai, Exodus XVIII, 1. If you say: Hobab here is called the son of Raguel, therefore he was not the same as Raguel. They respond that Hobab was the son of the elder Raguel, but was himself the younger Raguel, who is also called Jethro; for the father's name was given to the son, either as a proper name or as a patronymic, as is done among the Dutch and English: for they call their descendants Robertsons, that is, sons of Robert; Petersons, that is, sons of Peter; Jansons, Andersons, etc. Others, such as Paul of Burgos, Cajetan and Oleaster, more probably think that this Hobab is the son of Jethro or Raguel. For first, he is expressly called thus here: for Raguel here seems to be the same as he who was so named in Exodus II, 18: and he was Jethro, the father-in-law of Moses; nor is Scripture accustomed to recount the fathers or grandfathers of Gentiles (such as Jethro was). Second, because Jethro returned to Midian, as is evident from Exodus XVIII, at the end; but this Hobab, persuaded by Moses, seems to have remained with him and to have gone forth into Chanaan, as is gathered from verse 31; and this is further confirmed by the fact that all the Madianites, a little later, namely in the year 38 from this time, which was the fortieth and last year of the wandering in the desert, were utterly destroyed by the Hebrews as they were about to enter Chanaan. If therefore Hobab had returned to Midian, he would likewise have been destroyed there with his family; but this is false, as I shall soon show. For what some respond, that Moses, when about to wage war against the Madianites, first called Hobab forth from there with his family, is said gratuitously and without an author or witness. Therefore Jethro alone, being an old man of a hundred years (for Moses his son-in-law was already 81 years old), returned to Midian, and died there shortly after, before the Madianites were destroyed. Third, because the Hebrew is best translated thus: And Moses said to Hobab the son of Raguel, his father-in-law, and thus perhaps the Septuagint translated it, not "to his father-in-law," as the Greek codices now have. Our Interpreter, however, translated it "kinsman," that is "relative," because the Hebrew choten signifies both father-in-law and kinsman, that is relative; for both Hobab and Raguel or Jethro were relatives of Moses. For Hobab was his brother-in-law, and Raguel was the father-in-law of Moses. It appears therefore that when Jethro returned from Sinai to neighboring Midian, Hobab his son remained with his sister Sephora with Moses, and went forth with him into Chanaan: for there he received a fertile portion of the fields of Jericho as his inheritance; and thence afterwards, with the connivance of the Hebrews, he migrated to the best portion of the tribe of Judah, as is evident from Judges I, 16, where it is said: "The sons of Cinaeus (that is, of Jethro) the kinsman (that is, father-in-law) of Moses went up from the city of Palms (that is, Jericho) with the children of Judah into the wilderness of his lot, and dwelt with him;" and that some of them also migrated to the portion of Nephtali is evident from Judges IV, 10 and 11, where Haber the Cinaeus (whose wife Jael slew Sisara the prince) is said to have dwelt near Cedes, which was in the portion of Nephtali, as is evident from Joshua XIX, 36. Mention is also made of these Cinaeus in I Kings XV, 6, who were finally in the common captivity by the Assyrians, namely by Salmanasar, laid waste and taken captive. For this was predicted by Balaam, Numbers XXIV, 22: "Assur," he says, "shall take thee," O Cinaeus.
Finally, from this Jethro and Hobab was descended Rechab, whose son was the pious Jonadab, who with Jehu overthrew Baal and the Baalites, IV Kings X, 23. From this Jonadab were born the Rechabites, whom Jeremiah so greatly praises for abstinence, obedience and holiness, chapter XXV; for it is evident that the Rechabites were Cinaeus from I Paralipomenon II, 25. The Rechabites therefore were not Jews, but Madianites, namely descendants of Jethro. Again, the descendants of the Rechabites were the Essenes, whom Philo, Eusebius and others commend for temperance and continence, says Suidas. Behold here a holy lineage, and holy sons of holy parents: this is what pious education of parents and association with the good effects and brings about.
10:30
30. I WILL RETURN INTO THE LAND OF MADIAN. 31. Do not, he says, leave us: for thou knowest IN WHAT PLACES THROUGH THE DESERT WE OUGHT TO PITCH OUR TENTS. - For Madian was near Mount Sinai, and near this desert; whence Moses dwelling with Jethro in Madian, was feeding his sheep in this desert. But Moses said this to Hobab, not as though he needed his works and guidance, since he was being instructed by the pillar of cloud from without, and from within by God, or by an angel speaking, and was learning in what place the tents ought to be pitched; and he who, feeding sheep in that region, namely in this desert, for 40 years, was versed in it as much, or more, than Hobab. Moses therefore wished to retain Hobab with him, so that he, being his brother-in-law, a Gentile, might instruct him in the religion and worship of the true God, and might lead him from gentilism to Judaism. Note here the charity and prudence of Moses in persuading Hobab: for, as Rabanus and Rupertus say: "A provident man (Moses) speaking to a haughty listener (Hobab), sought comfort that he might give, required a guide in the way that he might be a guide to him unto life; for we can often persuade the haughty of useful things better, if we say that their profit will benefit us rather than them, and if we ask that what we request be expended for us rather than for themselves." For when Hobab was unwilling to acquiesce to Moses saying: "Come with us, that we may do well by thee;" Moses presses that he remain, as though he needed him, saying: "Do not leave us." THOU SHALT BE OUR GUIDE, - in Hebrew, thou shalt be to us as eyes, that is, thou shalt be our guide, so that thou mayest show us where the fountains are, where pastures for our flocks, where wood, etc. Hobab is silent: whence it is likely that he acquiesced and remained with Moses, as I said in verse 29.
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33. THEY DEPARTED THEREFORE FROM THE MOUNT OF THE LORD (from Sinai) THE SPACE OF THREE DAYS' JOURNEY, AND THE ARK OF THE COVENANT OF THE LORD WENT BEFORE THEM, - as if to say, They departed for three days, nor did they pitch camp before: on which days the ark in which were the tables of the covenant, namely the tables of the decalogue, went before them, and upon the ark rested the pillar of cloud, which was the guide of the journey, and this to commend to the people the religion of the ark, and the observance of the decalogue, contained in the ark. But whether the ark always thereafter preceded the camp is not entirely clear. Abulensis from Josephus affirms: if indeed it preceded here, why not also elsewhere thereafter? But the ark was carried by four Levites of the Caathites, as is evident from cap. III and IV, and I Paralipomenon XV, 15. For although the ark was sometimes, in a grave matter, carried by the priests, as in the crossing of the Jordan and in the demolition of the walls of Jericho, Joshua VI, 6, yet ordinarily it was carried by the Levites: nor could the priests have carried it continually and always, since there were then only two, namely Eleazar and Ithamar, with their father Aaron the high priest, who ought to superintend the ark, and all the Levites, and the sacred vessels. PROVIDING A PLACE FOR THE CAMP, - in Hebrew, to search out, or to investigate for them rest, that is, a place in which they might rest comfortably and pitch their camp, where namely there was grass and fodder for sheep, oxen and beasts of burden, where there were fountains and waters, wholesome air, etc. The pillar of cloud did this, as the guide of the journey, and consequently the ark, upon which the cloud rested. Secondly, the ark provided a place for the camp, because by going before it removed serpents, beasts and other inconveniences of the way, says Abulensis. But the former sense is the genuine one, and the Hebrew word tur, which properly means to search out, not to remove, demands it.
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35. And when the ark was lifted up, - to carry it in the movement of the camps. The Rabbis in this verse 35, and in the following chapter, verse 1, have written two inverted letters nun in the Hebrew text, namely one in the word binsoa, that is when he set forth, the other in the word kemitonenim, that is when they murmured. By the first inverted nun they signify God's benevolent turning toward the people, on account of the prayers of Moses; by the latter, the impiety and ingratitude of the people, wishing to return to Egypt. This is rabbinical and cabalistic. MOSES SAID: ARISE, O LORD, AND LET THY ENEMIES BE SCATTERED. - Note: God of old represented himself most especially through the ark: therefore Moses prays here that, the ark rising up, God also may rise up, as if he who until now had rested with the Hebrews in the ark, and now is asked to rise up to go before and to prepare the way, and to scatter his enemies, that is the neighboring nations, which were the enemies of his people, from before his face, so that namely before the ark of the Lord, or seeing it, seized with fear they might flee in terror. Hence the Israelites had such confidence in the ark of the Lord, that they brought it forth to the camps at the time of war, and with great fear of the enemies, and then believed God to be present with them, and to be helping them, as is evident from the deeds both of Joshua in chapter VI, and of Heli, I Kings IV, 3. From these words and the prayer of Moses, says Abulensis, there began in the Church the custom, that at the beginning of the Canonical Hours should be said: "O God, come to my assistance," namely to help us and to direct us in the singing of psalms. Again, Abbot Marcellus in the Spiritual Meadow, chapter CLV, says that nothing is so useful and nothing so distresses demons, as to sing psalms. For "when we sing, he says, partly we pray to God, praising him, partly we assail the demon with curses, as when we say: Let God arise, and let his enemies be scattered." More wonderful, and more to be reduced to practice, is what St. Athanasius writes to Antiochus, Question XIV: "There does not exist, he says, in all the Old Testament as well as the New Testament, a word more terrible, and more destroying our power (that is the devil), than the beginning of Psalm LXVII (which is taken from these words and prayers of Moses): for as soon as the word is spoken: Let God arise, and let his enemies be scattered; immediately howling the devil vanishes and disappears, showing the virtue and operation of this prayer." Hence an Angel appearing, and singing with the interjection of prayers, taught monks the manner of singing; and from this the twelve Psalms are sung in the nocturnal and diurnal Hours throughout all Egypt, says Cassian, book II of the Institutes, chapter V. Just as the angels singing alternately, seen by St. Ignatius, taught the choir to sing alternately, which the Greeks call ἀντιφώνως ψάλλειν; whence the name and origin of Antiphons, as I have shown elsewhere from ancient historians. Thus night and day sang without ceasing Isidore the Presbyter in the Lives of the Fathers, book V, title XI, number 17.
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36. And when it was set down (the ark) he said: Return, O Lord, - to the camps namely, which followed the ark and the Lord. For when the pillar of cloud stood still, and the ark was set down, there the camps were pitched round about: for in the midst of the fixed camps was the ark. Moses therefore prays that the Lord return to the midst of the camps, to protect all the camps. TO THE MULTITUDE OF THE ARMY OF ISRAEL. - In Hebrew, to the myriads of thousands of Israel. For the Hebrews relate that three millions of men went forth with Moses from Egypt, and journeyed through the desert toward Chanaan.
Machine translation from the Latin, not reviewed.
10:10
Among the ancient Hebrews the beginning of the month was established not by astronomical calculations but by the appearance of the first crescent of the moon, and it was greeted with the sound of trumpets (Num. 10:10), during the celebration of particular sacrifices, more abundant than those of the Sabbath, equal to those for Passover and for the feast of weeks (Pentecost), that is, two young bulls, …
10:11
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
Having carried out the first prescriptions for worship, among them the construction of the Sanctuary and the Ark, M. gave the order to depart, this time heading directly for Canaan: about a year had passed since the arrival at Sinai (cf. ibid. 19, 1 and Num. 10, 11). The new period is narrated in Num. 10 ff., in the form of episodes and notes, for the most part in chronological order.
10:14
The tribe of J. is the most numerous (Num. 1:26 ff.; 26:19-21); its principal families are listed in Num. 26:19-21; I Chron. 2. In the desert it holds the first place in the arrangement of the camp and of the march (Num. 2:3-9; 10:14) and in the offering of sacrifices (Num. 7:12-17). It receives the first and most important lot in the division of the Promised Land (Josh. 15; cf. 14:6-15). After the death of …
10:15
The name occurs in the Old Testament (Heb. Nēthān'ēl, Septuagint Nēthān'ēl), where it designates a chief of the tribe of Issachar at the time of the exodus (Num. 1:8; 2:5; 7:18-23; 10:15) and ten other personages, who appear only once, in the books of Chronicles, in Esth. 10:22; Neh. 12:21; Jud. 8:1 (Vulgate Nathanias). …
10:16
Eliab (Heb. "Il My God Is Father")
1. Son of Helon and chief of the tribe of Zebulun at the time of the census in the desert of Sinai (Num. 1:9; 2:7; 10:16). Like the other tribal chiefs he offered rich gifts to Yahweh (Num. 7:24-29).
10:22
Elisama (Heb. 'Elīlāmā' "God Hears")
1. A leader of the tribe of Ephraim (Num. 1:10; 2:18; 7:48; 10:22); the grandfather of Joshua (I Chr. 7:20).
10:25
… They camped to the north of the tabernacle with Asher and Naphtali; on the journey through the desert they held the last place (Num. 2:25; 10:25). In the division of the Palestinian territory it received a small territory among the tribes of Judah, Benjamin and Ephraim. …
10:29
Jethro (Hebrew Jithro'; Ex. 4:18 Jether)
In Ex. 2:18 and Num. 10:29 he is called Raguel (Rè'ù'ël). …
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… With one of their priestly chiefs, of the family of the Kenites (Iud. 1, 16; 4, 11), named Jethro and Hobab (or Reuel: Ex. 2, 18; Num. 10, 29), he found welcome: he even obtained in marriage his daughter Zipporah, by whom he had two sons, Gershom and Eliezer.
Hobab, Moses' brother-in-law, who led the Hebrews through the desert, was a Kenite (Num. 10:29-32). After the entry into the Promised Land, they obtained, as a reward, the right to settle partly in the Negeb, south of Arad, as attached to the tribe of Judah, and partly in the north …
10:35
Ark (of the Covenant), Ark of the Testimony
… The Ark was therefore felt not as a representation of God, but as his throne, the place of his presence, "the footstool of his feet" (Ps. 98:5); which explains how, since Yahweh was certainly quite distinct from the Ark (II Kings 6:12; I Kings 8:10, etc.), in its presence Yahweh was acclaimed (Num. 10:35 ff.; I Sam. 4:7; 6:20, etc.). …
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.