The people murmur. God threateneth to destroy them. He is appeased by Moses, yet so as to exclude the murmurers from entering the promised land. The authors of the sedition are struck dead. The rest going to fight against the will of God are beaten.
The mutinous murmuring people being vnplacable, 11. God expostulateth their ingratitude, threatneth to destroy them. 13. Yet Moyses pacifieth his wrath, 22. but so that al which were numbered coming from Aegypt, except Caleb and Iosue, shal die in the wildernes. 31. and their children shal possesse the promised land. 40. Then fighting contrarie to Moyses admonition are beaten, and manie slaine by their enimies.
1Therefore the whole multitude crying wept that night.Per le quali cose tutta la moltitudine alzò le strida, e pianse tutta quella notte,THERFORE al the multitude crying out wept that night,Igitur vociferans omnis turba flevit nocte illa, 2And all the children of Israel murmured against Moses and Aaron, saying:E tutti i figliuoli d'Israele mormorarono contro Mosè ed Aronne, dicendo:and al the children of Israel murmured against Moyses and Aaron, saying:et murmurati sunt contra Moysen et Aaron cuncti filii Israël, dicentes: 3Would God that we had died in Egypt: and would God we may die in this vast wilderness, and that the Lord may not bring us into this land, lest we fall by the sword, and our wives and children be led away captives. Is it not better to return into Egypt?Piacesse al cielo che noi fossimo morti in Egitto: e piaccia al cielo, che noi ci struggiamo in questa vasta solitudine, e che il Signore non c'introduca in quel paese, dove noi cadiamo sotto la spada, e le nostre mogli, e i nostri figliuoli sieno menati schiavi. Non sarebb'egli meglio di tornare in Egitto?Would God we had died in Aegypt: and in this vaste wildernesse would God we might die, and that our Lord would not bring vs into this Land, lest we fal by the sword, and our wiues and children be ledde captiue. Is it not better to returne into Aegypt?Utinam mortui essemus in Ægypto: et in hac vasta solitudine utinam pereamus, et non inducat nos Dominus in terram istam, ne cadamus gladio, et uxores ac liberi nostri ducantur captivi. Nonne melius est reverti in Ægyptum ? 4And they said one to another: Let us appoint a captain, and let us return into Egypt.E diceva l'uno all'altro: Eleggiamoci un condottiere, e torniamo in Egitto.And one said to an other: Let vs appoint a captaine, and let vs returne into Aegypt.Dixeruntque alter ad alterum: Constituamus nobis ducem, et revertamur in Ægyptum. 5And when Moses and Aaron heard this, they fell down flat upon the ground before the multitude of the children of Israel.Ciò avendo udito Mosè ed Aronne si prostrarono bocconi per terra dinanzi a tutta la moltitudine de' figliuoli d'Israele.Which Moyses and Aaron hearing fel flatte vpon the ground before al the multitude of the children o• Israel.Quo audito, Moyses et Aaron ceciderunt proni in terram coram omni multitudine filiorum Israël. 6But Josue the son of Nun, and Caleb the son of Jephone, who themselves also had viewed the land, rent their garments,Ma Giosuè figliuolo di Nun, e Caleb figliuolo di Jephone, che erano stati anch'essi a visitare la terra, si stracciaron le loro vesti,But Iosue the sonne of Nun, and Caleb the sonne of Iephone, who them selues also had viewed the land, rent their garmentes,At vero Josue filius Nun et Caleb filius Jephone, qui et ipsi lustraverant terram, sciderunt vestimenta sua, 7And said to all the multitude of the children of Israel: The land which we have gone round is very good:E dissero a tutto il popolo de' figliuoli d'Israele: La terra, che noi abbiamo scorsa, è buona assai:and spake to al the multitude of the children of Israel: The Land, which we haue circuted, is very good.et ad omnem multitudinem filiorum Israël locuti sunt: Terra, quam circuivimus, valde bona est.
8If the Lord be favourable, he will bring us into it, and give us a land flowing with milk and honey.Se il Signore ci sarà propizio, c'introdurrà in essa, e ci darà un paese, che scorre latte e miele.If our Lord be propitious, he shal bring vs into it, and deliuer vs a ground flowing with milke and honie.Si propitius fuerit Dominus, inducet nos in eam, et tradet humum lacte et melle manantem. 9Be not rebellious against the Lord: and fear ye not the people of this land, for we are able to eat them up as bread. All aid is gone from them: the Lord is with us, fear ye not.Non vi ribellate contro il Signore: e non temete il popolo di quella terra; perocché noi lo possiamo divorare come il pane: ei sono rimasi senza difesa: il Signore è con noi, non temete.Be not rebellious against our Lord: neither feare ye the people of this land, for euen as bread so we may deuoure them. al aide is gone from them: our Lord is with vs, feare ye not.Nolite rebelles esse contra Dominum: neque timeatis populum terræ hujus, quia sicut panem ita eos possumus devorare. Recessit ab eis omne præsidium: Dominus nobiscum est, nolite metuere. 10And when all the multitude cried out, and would have stoned them, the glory of the Lord appeared over the tabernacle of the covenant to all the children of Israel.E schiamazzando tutto il popolo, e volendo lapidarli, la maestà del Signore si fe' vedere a tutti i figliuoli d'Israele sul tabernacolo dell'alleanza.And when al the multitude cried, and would haue stoned them, the glorie of our Lord appeared ouer the roofe of couenant in the sight of al the children of Israel.Cumque clamaret omnis multitudo, et lapidibus eos vellet opprimere, apparuit gloria Domini super tectum fœderis cunctis filiis Israël. 11And the Lord said to Moses: How long will this people detract me? how long will they not believe me for all the signs that I have wrought before them?E il Signore disse a Mosè: sino a quando mi oltraggerà questa popolo? sino a quando non avran fede a me dopo tutti i prodigi, che ho fatto sugli occhi loro?And our Lord said to Moyses: How long wil this people detract me? How long wil they not beleue me in al the signes, that I haue done before them?Et dixit Dominus ad Moysen: Usquequo detrahet mihi populus iste ? quousque non credent mihi, in omnibus signis quæ feci coram eis ? 12I will strike them therefore with pestilence, and will consume them: but thee I will make a ruler over a great nation, and a mightier than this is.Io adunque li ferirò colla pestilenza, e li consumerò: te poi io farò principe d'una nazione grande, e più forte di questa.I wil strike them therfore with pestilence, and wil consume them: but thee I wil make prince ouer a great nation, and a stronger then this is.Feriam igitur eos pestilentia, atque consumam: te autem faciam principem super gentem magnam, et fortiorem quam hæc est.
13And Moses said to the Lord: That the Egyptians, from the midst of whom thou hast brought forth this people,E Mosè disse al Signore: Affinché giunga la nuova agli Egiziani, di mezzo a' quali tu hai cavato questo popolo,And Moyses said to our Lord: That the Aegyptians, from the middes of whom thou hast brought forth this people,Et ait Moyses ad Dominum: Ut audiant Ægyptii, de quorum medio eduxisti populum istum, 14And the inhabitants of this land, (who have heard that thou, O Lord, art among this people, and art seen face to face, and thy cloud protecteth them, and thou goest before them in a pillar of a cloud by day, and in a pillar of fire by night,)E agli abitatori di questa terra, i quali han sentito, come tu, o Signore, sei con questo popolo, e ti fai vedere faccia a faccia, e li proteggi colla tua nuvola, e colla colonna di nuvola vai loro innanzi di giorno, e colla colonna di fuoco la notte:and the inhabitantes of this Land, which haue heard that thou Lord art among this people, and art sene face to face, and thy cloude protecteth them, and in a piller of a cloude thou goest before them by day, and in a piller of fire by night:)et habitatores terræ hujus, qui audierunt quod tu, Domine, in populo isto sis, et facie videaris ad faciem, et nubes tua protegat illos, et in columna nubis præcedas eos per diem, et in columna ignis per noctem: 15May hear that thou hast killed so great a multitude as it were one man and may say:Come tu avrai fatto morire tanta gente, come un sol uomo, e dicano:may heare that thou hast killed so great a multitude as it were one man, and may say:quod occideris tantam multitudinem quasi unum hominem, et dicant: 16He could not bring the people into the land for which he had sworn, therefore did he kill them in the wilderness.Ei non avea possanza per introdurli nella terra, che avea loro promessa con giuramento: per questo nel deserto gli ha uccisi.He could not bring in the people into the Land, for which he had sworne: therfore did he kil them in the wildernesse.Non poterat introducere populum in terram pro qua juraverat: idcirco occidit eos in solitudine ? 17Let then the strength of the Lord be magnified, as thou hast sworn, saying:Si glorifichi adunque la fortezza del Signore, come tu giurasti, dicendo:Let therfore the strength of our Lord be magnified as thou hast sworne, saying:Magnificetur ergo fortitudo Domini sicut jurasti, dicens: 18The Lord is patient and full of mercy, by taking away iniquity and wickedness, and leaving no man clear, who visitest the sins of the fathers upon the children unto the third and fourth generation.Il Signore paziente, e di molta misericordia, che toglie le iniquità, e le scelleraggini, e nissuno lascia impunito: tu, che visiti i peccati de' padri sopra i figliuoli sino alla terza e quarta generazione,The Lord is patient and ful of mercie, taking away iniquitie and wicked deedes, & leauing no man innocent, which visitest the sinnes of the fathers vpon the children vnto the third and fourth generation.Dominus patiens et multæ misericordiæ, auferens iniquitatem et scelera, nullumque innoxium derelinquens, qui visitas peccata patrum in filios in tertiam et quartam generationem.
19Forgive, I beseech thee, the sins of this people, according to the greatness of thy mercy, as thou hast been merciful to them from their going out of Egypt unto this place.Perdona, ti prego, secondo la misericordia tua grande, il peccato di questo popolo, come fosti propizio a costoro, dacché uscirono dall'Egitto fino a questo luogo.Forgeue, I besech thee, the sinne of this thy people, according to the greatnes of thy mercie, as thou hast bene propitious to them since their going out of Aegypt vnto this place.Dimitte, obsecro, peccatum populi hujus secundum magnitudinem misericordiæ tuæ, sicut propitius fuisti egredientibus de Ægypto usque ad locum istum. 20And the Lord said: I have forgiven according to thy word.E il Signore disse: Ho perdonato secondo la tua parola.And our Lord said: I haue forgeuen it according to thy word.Dixitque Dominus: Dimisi juxta verbum tuum. 21As I live: and the whole earth shall be filled with the glory of the Lord.Io giuro, che della gloria del Signore sarà ripiena tutta quanta la terra.Liue I: and the whole earth shal be replenished with the glorie of the Lord.Vivo ego: et implebitur gloria Domini universa terra. 22But yet all the men that have seen my majesty, and the signs that I have done in Egypt, and in the wilderness, and have tempted me now ten times, and have not obeyed my voice,Tutti però quegli uomini, i quali hanno veduto la mia maestà, e i prodigi fatti da me nell'Egitto, e nel deserto, e mi hanno a quest'ora tentato per dieci volte, e non hanno obbedito alla mia voce,But yet al the men that haue sene my maiestie, and the signes that I haue done in Aegypt, and in the wildernesse, and haue tempred me now ten times, neither haue obeied my voice,Attamen omnes homines qui viderunt majestatem meam, et signa quæ feci in Ægypto et in solitudine, et tentaverunt me jam per decem vices, nec obedierunt voci meæ, 23Shall not see the land for which I swore to their fathers, neither shall any one of them that hath detracted me behold it.Non vedranno la terra promessa da me con giuramento a' padri loro, né alcuno di quelli che mi hanno oltraggiato, la mirerà.they shal not see the Land for the which I sware to their fathers, neither shal any of them that hath detracted me, behold it.non videbunt terram pro qua juravi patribus eorum, nec quisquam ex illis qui detraxit mihi, intuebitur eam. 24My servant Caleb, who being full of another spirit hath followed me, I will bring into this land which he hath gone round: and his seed shall possess it.Il servo mio Caleb, il quale pieno d'altro spirito mi ha seguitato, lo introdurrò io nella terra, che egli ha scorsa: e la discendenza di lui ne avrà il dominio.My seruant Caleb, who being ful of an other spirit hath folowed me, wil I bring in vnto this Land which he hath circuted: and his seede shal possesse it.Servum meum Caleb, qui plenus alio spiritu secutus est me, inducam in terram hanc, quam circuivit; et semen ejus possidebit eam.
25For the Amalecite and the Chanaanite dwell in the valleys. To morrow remove the camp, and return into the wilderness by the way of the Red Sea.Perché gli Amaleciti, e i Cananei stanno nelle valli, domani movete il campo, e tornate nella solitudine verso il mar Rosso.Because the Amalecite and the Cananeite dwel in the valleis. To morrow remoue the campe, and returne into the wildernesse by the way of the Redde sea.Quoniam Amalecites et Chananæus habitant in vallibus. Cras movete castra, et revertimini in solitudinem per viam maris Rubri. 26And the Lord spoke to Moses and Aaron, saying:E il Signore parlò a Mosè ed Aronne e disse:And our Lord spake to Moyses and Aaron, saying:Locutusque est Dominus ad Moysen et Aaron, dicens: 27How long doth this wicked multitude murmur against me? I have heard the murmurings of the children of Israel.Fino a quando questa gente pessima mormorerà contro di me? io ho, udito le querele de' figliuoli d'Israele.How long doth this vngratious multitude murmur against me? I haue heard the complaintes of the children of Israel.Usquequo multitudo hæc pessima murmurat contra me ? querelas filiorum Israël audivi. 28Say therefore to them: As I live, saith the Lord: According as you have spoken in my hearing, so will I do to you.Di' loro adunque: Io giuro, dice il Signore: io farò a voi quello appuntino, che ho sentito dire da voi.Say therfore to them: liue I, sayeth our Lord: According as you haue spoken I hearing it, so wil I do to you.Dic ergo eis: Vivo ego, ait Dominus: sicut locuti estis audiente me, sic faciam vobis. 29In the wilderness shall your carcasses lie. All you that were numbered from twenty years old and upward, and have murmured against me,In questo deserto giaceranno i vostri cadaveri. Tutti voi, i quali siete stati contati dal ventesimo anno in poi, e avete mormorato contro di me,In this wildernesse shal your carcasses lie. Al you that are numbered from twentie yeares & vpward, and haue murmured against me,In solitudine hac jacebunt cadavera vestra. Omnes qui numerati estis a viginti annis et supra, et murmurastis contra me, 30Shall not enter into the land, over which I lifted up my hand to make you dwell therein, except Caleb the son of Jephone, and Josue the son of Nun.Non entrerete nella terra, nella quale giurai di farvi abitare, eccettuato Caleb figliuolo di Jephone, e Giosuè figliuolo di Nun.you shal not enter into the Land, ouer the which I haue lifted vp my hand to make you inhabite it, except Caleb the sonne of Iephone, and Iosue the sonne of Nun.non intrabitis terram, super quam levavi manum meam ut habitare vos facerem, præter Caleb filium Jephone, et Josue filium Nun.
31But your children, of whom you said, that they should be a prey to the enemies, will I bring in: that they may see the land which you have despised.Ma io vi condurrò i vostri figliuoli, i quali avete detto, che sarebbono stati preda de' nemici, affinché veggano la terra, la quale è a voi dispiaciuta.But your litle ones, of whom you said, that they should be a pray to the enemies, wil I bring in: that they may see the Land, that hath misliked you.Parvulos autem vestros, de quibus dixistis quod prædæ hostibus forent, introducam, ut videant terram, quæ vobis displicuit. 32Your carcasses shall lie in the wilderness.I vostri cadaveri giaceranno nella solitudine.Your carcasses shal lie in the wildernesse.Vestra cadavera jacebunt in solitudine. 33Your children shall wander in the desert forty years, and shall bear your fornication, until the carcasses of their fathers be consumed in the desert,I vostri figliuoli saran raminghi per quarant'anni nel deserto, e pagheranno il fio della vostra infedeltà, fino a tanto che sieno nel deserto consunti i cadaveri de' genitori,Your children shal wander in the desert fourtie yeares, and shal beare your fornication, vntil the carcasses of their fathers be consumed in the desert,Filii vestri erunt vagi in deserto annis quadraginta, et portabunt fornicationem vestram, donec consumantur cadavera patrum in deserto, 34According to the number of the forty days, wherein you viewed the land: a year shall be counted for a day. And forty years you shall receive your iniquities, and shall know my revenge:Secondo il numero dei quaranta giorni impiegati a considerare quella terra: si conterà un anno per un giorno. E per quaranta anni pagherete il fio delle vostre iniquità, e vedrete la mia vendetta:according to the number of the fourtie daies, wherin you viewed the Land: a yeare shal be reputed for a day. And fourtie yeares you shal receiue your iniquities, and shal know my reuenge:juxta numerum quadraginta dierum, quibus considerastis terram: annus pro die imputabitur. Et quadraginta annis recipietis iniquitates vestras, et scietis ultionem meam: 35For as I have spoken, so will I do to all this wicked multitude, that hath risen up together against me: in this wilderness shall it faint away and die.Perocché nel modo, che ho detto, tratterò io questa pessima generazione, la quale si è inalberata contro di me: verrà meno, e perirà in questo deserto.for as I haue spoken, so wil I doe to al this wicked multitude, that hath risen togeather against me: in this wildernesse shal it faile, and die.quoniam sicut locutus sum, ita faciam omni multitudini huic pessimæ, quæ consurrexit adversum me: in solitudine hac deficiet, et morietur.
36Therefore all the men, whom Moses had sent to view the land, and who at their return had made the whole multitude to murmur against him, speaking ill of the land that it was naught,Quindi è, che tutti quegli, i quali erano stati spediti da Mosè a contemplar quella terra, ei quali dopo il ritorno erano stati causa, che tutta la moltitudine mormorasse contro Mosè, perché aveano screditata la terra, come cattiva,Therfore al the men, whom Moyses had sent to view the Land, and which returning had made al the multitude to murmur against him, detracting from the Land that it was naught,Igitur omnes viri, quos miserat Moyses ad contemplandam terram, et qui reversi murmurare fecerant contra eum omnem multitudinem, detrahentes terræ quod esset mala, 37Died and were struck in the sight of the Lord.Perirono flagellati immantinente dal Signore.died and were stroken in the sight of our Lord.mortui sunt atque percussi in conspectu Domini. 38But Josue the son of Nun, and Caleb the son of Jephone lived, of all them that had gone to view the land.E Giosuè figliuolo di Nun, e Caleb figliuolo di Jephone rimasero vivi tra tutti quelli che erano andati a visitare la terra.But Iosue the sonne of Nun, and Caleb the sonne of Iephone liued of al them, that had gone to view the Land.Josue autem filius Nun, et Caleb filius Jephone, vixerunt ex omnibus qui perrexerant ad considerandam terram. 39And Moses spoke all these words to all the children of Israel, and the people mourned exceedingly.E Mosè riferì tutte quelle parole a tutti i figliuoli d'Israele, e il popolo pianse inconsolabilmente.And Moyses spake al these wordes to al the children of Israel, and the people mourned excedingly.Locutusque est Moyses universa verba hæc ad omnes filios Israël, et luxit populus nimis. 40And behold rising up very early in the morning, they went up to the top of the mountain, and said: We are ready to go up to the place, of which the Lord hath spoken: for we have sinned.Ed ecco che il dì seguente al primo albore salirono sulla cima del monte, e dissero: Noi siamo pronti di andare al luogo, di cui ha parlato il Signore: perché noi abbiam peccato.And behold very early in the morning rising they went vp to the toppe of the mountaine, and said: We are readie to goe vp to the place, wherof our Lord hath spoken: for we haue sinned.Et ecce mane primo surgentes ascenderunt verticem montis, atque dixerunt: Parati sumus ascendere ad locum, de quo Dominus locutus est: quia peccavimus. 41And Moses said to them: Why transgress you the word of the Lord, which shall not succeed prosperously with you?Mosè disse loro: Perché trasgredite voi la parola del Signore, la qual cosa non vi riuscirà bene?To whom Moyses said: Why transgresse you the word of our Lord, which shal not suceede prosperousely with you?Quibus Moyses: Cur, inquit, transgredimini verbum Domini, quod vobis non cedet in prosperum ?
42Go not up, for the Lord is not with you: lest you fall before your enemies.Guardatevi dall'andare: perché il Signore non è con voi: affinché non cadiate per terra al cospetto dei vostri nemici.Goe not vp, for our Lord is not with you: lest you fal before your enemies.nolite ascendere: non enim est Dominus vobiscum: ne corruatis coram inimicis vestris. 43The Amalecite and the Chanaanite are before you, and by their sword you shall fall, because you would not consent to the Lord, neither will the Lord be with you.Voi avete a fronte l'Amalecita, e il Cananeo, la spada de' quali vi abbatterà, perché non avete voluto obbedire al Signore e il Signore non sarà con voi.The Amalecite and the Chananeite are before you, by whose sword you shal fal, for that you would not consent to our Lord, neither wil our Lord be with you.Amalecites et Chananæus ante vos sunt, quorum gladio corruetis, eo quod nolueritis acquiescere Domino: nec erit Dominus vobiscum. 44But they being blinded went up to the top of the mountain. But the ark of the testament of the Lord and Moses departed not from the camp.Ma quegli, essendo accecati, salirono sulla cima del monte. Ma l'arca del testamento del Signore, e Mosè non partirono dagli alloggiamenti.But they being blinded went vp to the toppe of the mountaine. But the arke of the testament of our Lord & Moyses departed not from the campe.At illi contenebrati ascenderunt in verticem montis. Arca autem testamenti Domini et Moyses non recesserunt de castris. 45And the Amalecite came down, and the Chanaanite that dwelt in the mountain: and smiting and slaying them pursued them as far as Horma.E si mosse l'Amalecita, e il Cananeo, che abitava la montagna: e avendogli assaliti, e messia fil di spada, gl'inseguì alle spalle insino ad Horma.And the Amalecite came downe and the Cananeite, that dwelt in the mountaine: and striking and hewing them, pursewed them as farre as Horma.Descenditque Amalecites et Chananæus, qui habitabat in monte: et percutiens eos atque concidens, persecutus est eos usque Horma.
14:3
Calmet
We may. The Latin manuscripts and Bibles before Sixtus V read, "in Egypt, and not in this," etc. But the present translation agrees with the Hebrew, Septuagint, and Chaldean. (Calmet)
Worthington
They obtained what they said they wished for, ver. 28; chap. 14:29; 26:64. (Worthington)
Calmet
And that. Hebrew, etc., "and wherefore hath God brought us into this land, that we may fall," etc. In a rage they attribute a malicious design to God. (Calmet)
Menochius
Better. And who would have given them food in the wilderness? (Menochius)
14:4
Haydock
Captain, instead of Moses, whom they could not bring over to their criminal design, no more than Aaron, Josue, Caleb, etc. (Haydock)
Drusius
Some imagine the rebels wanted to choose themselves a king, (Calmet) or even another god. (Drusius)
Worthington
Every community acknowledges the necessity of having one at the head. (Worthington)
14:5
14:6
Calmet
Garments, in testimony of their disapprobation and zeal; to make these insolent people reflect upon the evils into which they are throwing themselves. (Calmet)
14:9
To eat, or consume them, as easily as we devour a piece of bread. The expression is proverbial, Psalm 13:4.
Cornelius a Lapide
All aid. Hebrew, "their shadow," which is taken in the same sense. Septuagint, "their time or opportunity is gone." The Rabbins refer this to holy Job, who, they say, died at this time. (Cornelius a Lapide)
14:10
Cried out, etc. Hebrew, "said stone them."
14:11
14:13
Haydock
That the. The sentence is left imperfect, to signify the agitation and distress with which Moses was oppressed, as if he had said, Thou wilt thus afford a pretext, that the Egyptians and Chanaanites may say to one another, that thou couldst not perform what thou hadst promised; and therefore, that in vexation thou hadst destroyed thy people. (Haydock)
Calmet
Hebrew, "Then the Egyptians shall hear it....and will tell it to the inhabitants of this land....because the Lord could not," etc., ver. 16. (Calmet)
Menochius
Thus they will blaspheme thy holy name. (Menochius)
14:15
Vatable
One man. All at once, (Calmet) entirely, without sparing so much as one. (Vatable)
14:16
14:17
Lord, in overcoming all difficulties, raised either by the enemy, or by thy rebellious people.
14:18
Haydock
Mercy. Septuagint, "merciful and true," as Exodus 34:6, 7. On that occasion, it is not written that God swore. (Haydock)
Menochius
But equal credit is to be given to his word, as to an oath. (Menochius)
Calmet
Clear, or, as St. Jerome expresses it in Exodus, and no man of himself is innocent before thee. (Calmet)
Menochius
By these titles God will be addressed; and therefore Moses mentions them all, though some of them might seem to obstruct his petition of pardon. (Menochius)
Haydock
He knew that none of God's perfections were contrary to one another, or to his nature of consummate goodness; and he sued for the pardon of his people, with all due submission to the dictates of his justice. (Haydock)
14:20
Haydock
Forgiven the sins to those who repent; but the punishment due to them must be undergone, though not so soon as I had threatened, ver. 12, 19. How happy is that nation, which has one like Moses to intercede for them! (Haydock)
14:21
Lord. I will surely punish the guilty; and all the earth shall know that their own crimes, and not my imbecility, prevented their taking possession of Chanaan. My glory shall shine both in my long-suffering, and in the effects of my justice. Let me pass for a dead god, like the idols, if I do not perform what I say.
14:22
The men, above 20 years of age, ver. 29.
Haydock
Majesty, manifested by the signs, etc. (Haydock)
Calmet
Ten times; very often. It is not necessary to specify the number of the rebellions, as some have done, placing the first on the other side of the Red Sea, (Exodus 14:11,) and the tenth here. The expression is often used to express a great but indefinite number. (Ecclesiastes 7:20.) (Calmet)
14:23
Calmet
It. None of those who murmured ever entered the land of promise. Origen (hom. 27,) believes that the Levites behaved with fidelity, and were not comprised in the punishment. In effect, Eleazar certainly entered Chanaan, Josue 14:1. Salmon also, who espoused Rahab, had seen the wonders of God, but had not joined with the rest; so that, when it is said (ver. 2,) that all murmured, we must explain it by St. Jerome's rule, of the greatest part; as, no doubt, many would abhor the conduct of the seditious. (Calmet)
St. Jerome
Omnia non ad totum referenda esse sed ad partem maximam. (St. Jerome, ep. 146. ad Dam.)
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Menochius
Spirit. The spirit of obedience and of courage. (Menochius)
Vatable
Followed me, as a guide, and hath fulfilled all my desires. (Vatable)
Worthington
This he was enabled to do by God's free grace. But his co-operation merited a reward. See St. Augustine, de Grat. et. Lib. vi.) (Worthington)
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Haydock
For. Hebrew, "Now," etc. The enemy is ready to attack you in the defiles, and I will not expose you at present to their fury, as you shall not enter the land for many years. Wherefore to-morrow, etc. (Haydock)
Calmet
It seems they complied reluctantly, for they probably encamped in that neighbourhood about a year. (Calmet)
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Hand, the posture of one taking an oath, Genesis 15:18.
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Years. Within five days from the departure out of Egypt, (Menochius) and above 38 from this time. Hebrew, "they shall be shepherds," without any fixed dwelling, like the shepherds of that country.
Calmet
Consumed. They had complained that Chanaan consumed or devoured its inhabitants. (Calmet)
Worthington
Their children underwent a temporal, but salutary, punishment for their sin. (St. Augustine, ep. 75.) (Worthington)
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Calmet
Revenge. Hebrew, "my breach of promise, or if my threats be vain," etc. Septuagint, "you shall know the fury of my anger." (Calmet)
I will convince you by the severity with which I shall execute this sentence, that you had no reason to distrust my former promises. St. Jerome (in Ezec. xx.) entertains hopes of the eternal salvation of many of these Hebrews, who had time to do penance for their sins.
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Haydock
Which conduct shall not, etc. They had been ordered to return: now they will advance, and, though admonished that the Lord will not assist them, they depend upon their own efforts, being ever full of themselves, and distrustful of God, the two sources of all spiritual misfortunes. (Haydock)
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Calmet
Blinded, with presumption, as the Hebrew yahpilu, insinuates. "Their heart was puffed up with pride, and they ascended," Deuteronomy 1:43. (Calmet)
Haydock
The enemy was ready to receive them, and easily routed this rabble, abandoned by God, and by Moses, Aaron and his sons, Josue, and other men of virtue and sense. They who before lay lurking in the valleys, (ver. 25,) assume fresh courage, when they become the executioners of God's vengeance, and come pouring down from their mountains, with irresistible fury; nor do they stop till they had made a dreadful carnage of the Hebrews. The same place was again deluged with blood, (Numbers 21:3.) and was called Horma, or "the Curse." The Samaritan and Septuagint add, and they returned into the camp. Thus, by their own woeful experience, they began to feel that God would keep his word in punishing the common people, as well as the leaders, ver. 37. (Haydock)
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Clear.... i. e., who deserves punishment.
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Shall bear your fornication.... That is, shall bear the punishment of your disloyalty to God, which in the scripture language is here called a fornication, in a spiritual sense.
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These murmurers had their wish, to their owne punishmēt. chap. 14. v. 29. 26. v. 64.
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It is so absolutly necessarie in euerie communitie to haue one Superiors fal, that verie •u••e•s themselues do euer choose such a one, & cal him, the Electo.
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After the sinne is forgeuen, yet punishment remaineth to be inflicted.
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Although grace be first geuē without desert: yet good workes done by grace do merite reward. S. Aug. de ••at. & lib. arb. c. 6.
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Temporal punishment laid vpon the children for their fathers sinnes, is for their owne spiritual good. S. Aug. Epist. 〈◊〉. ad. A••tum.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.8
… they chose rather to be stoned, which is what the people threatened, than to recede from their virtuous standpoint. The others kept dissuading, the people exclaimed against it, saying they would have to fight against cruel and terrible nations; that they would fall in battle, and their wives and children would be left for a prey.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… [when they ought, I say, to have remembered this,] and to have trusted in God, they considered none of these things, but being struck with terror, just as if nothing had been done, they said, we wish to go back again into Egypt, “for God hath brought us out thither” (it is said) “to slay us, with our children and wives.” (Cf.
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St Jerome † AD 420 Against the Pelagians 1.28
xiv. 7, vii. 28, 29 . Offerings for imploring God’s Mercy.
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.32
… The fathers who saw the glory of Moses, did not obey Moses; nor did the sons who saw the blindness of Paul believe Paul. But three times in the desert they threatened to stone Moses and his house with stones as dogs. For all congregation bade stone them with stones .
St John Chrysostom † AD 407 Homilies on First Corinthians 5
… But how, unless they worked miracles, did they convince? For if such they really wrought, (and work them they did,) it was the result of God’s power. If on the other hand they wrought none and prevailed, much more wonderful was the event. Knew they not the Jews—tell me—and their evil practice, and their soul full of grudgings? For they stoned even Moses, (
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.8
… So the bodies of those of twenty years old and upwards fell in the desert. The punishment of the rest was put aside. But they who had gone up with Joshua, and had thought fit to dissuade the people, died forthwith of a great plague. Joshua and Caleb entered the land of promise together with those who were innocent by reason of age or sex.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.12
… Therefore it is not always every promise that is to be fulfilled. Nay, the Lord Himself often alters His determination, as the Scriptures point out. For in the book called Numbers He had declared that He would punish the people with death and destroy them,
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St Jerome † AD 420 The Letters of St. Jerome 130.8
… Be wary and vow a vow unto the Lord: “let them not have dominion over me: then shall I be upright and I shall be innocent from the great transgression.” For elsewhere also the scripture testifies, “I will visit the iniquity of the fathers upon the children unto the third and fourth generation.”
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.16
106. Moreover, how can there be any created nature in God? In truth, God is of an uncompounded nature; nothing can be added to Him, and that alone which is Divine hath He in His nature; filling all things,
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.8
… for they murmuring, fastidiously loathed the manna, longing for victuals of flesh, and those things on which they had been accustomed to live in Egypt. … Lastly, all those men in the desert were stricken down, nor were any of them except two found worthy to go into the land of promise.
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Tertullian † AD 220 The Five Books Against Marcion 4.24
… The form of it which He uses—“He that despiseth you, despiseth me” —the Creator had also addressed to Moses: “Not against thee have they murmured, but against me.”
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Origen † AD 254 Origen's Commentary on the Gospel of John 2.10
… He is not God of the dead but of the living.” And “Before Thee shall no living being be justified.” But why need we speak about God Himself or the Saviour? For it is disputed to which of them the voice belongs which says in the prophets,
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.8
55. The anger of the Lord burst forth, so that He would kill all, but at the prayer of Moses He softened His judgment and put off His vengeance, knowing that He had already sufficiently punished those who were faithless, even if He spared them meanwhile and did not slay the unbelievers. However, He said
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… Above all things indeed, he says, “let there not be an evil heart of unbelief.” ( c. iii. 12 .) But even suppose there should be, let no man despair, but let him recover himself; for as long as we are in this world, the “To-day” is in season. But here he means not unbelief only, but also murmurings: “whose carcasses,” he says, “fell’ in the wilderness.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.57
… “God indeed knoweth the ways on the right hand,” even He who alone is without sin, and is able to blot out our sins; “but the ways on the left hand are perverse,” in friendship with sins. Of such inflexibility were those youths of twenty years,
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St Irenaeus of Lyons † AD 202 Against Heresies 4.28.3
… And who are they that did even then give themselves over to death? Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance? Those, doubtless, who do believe God, and who have continued in His love; as did Caleb [the son] of Jephunneh and Joshua [the son] of Nun,
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.8
… So the bodies of those of twenty years old and upwards fell in the desert. The punishment of the rest was put aside. But they who had gone up with Joshua, and had thought fit to dissuade the people, died forthwith of a great plague.
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2. THEY MURMURED, — they murmured. In Deuteronomy chapter 1, verse 27, it is added that they said: "The Lord hateth us, and therefore hath He brought us out of the land of Egypt, to deliver us into the hand of the Amorrhite, and to destroy us."
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3. IN THIS VAST WILDERNESS WOULD THAT WE MIGHT PERISH! — Thus the Hebrew, Chaldean, Septuagint and Roman Latin texts read and connect this passage. Therefore the negation "not" must be removed, and the distinction which the Plantin Bibles have must be set aside. For the Hebrews wished to die here in the desert: whence the Lord, hearing their wish, inflicted upon them the very same punishment which they requested, in verse 28, and destroyed and buried all of them in the desert. And He disposed it thus, because all these mortal Hebrews had been nourished in Egypt, where they served as slaves, and therefore were timid and faint-hearted, not having the courage to wage wars with the Canaanites: whence He reserved this for their sons, whom He instructed in the desert and educated generously. Thus Abulensis.
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4. LET US RETURN INTO EGYPT. — Note the stupidity of the murmuring Hebrews. For to return into Egypt was impossible for them, both on account of the lack of provisions in the desert: for God would have withdrawn His manna from the rebels; and also because they would have had to cross the Red Sea again, or certainly go around it through hostile nations, which would not have permitted the Hebrews to pass through their territories. Thus Abulensis. Wherefore that elder, in Sophronius in the Spiritual Meadow, chapter CCVIII, when speaking to a brother who was being assailed by sadness, saying: What shall I do? for my thoughts rise up against me and say: Uselessly and inopportunely have you renounced the world, you cannot be saved; prudently answered: "You know, brother, that although we cannot enter the promised land, it is better for us to fall in the desert than to return into Egypt." For, as Cassian says, book X, chapter XXV, "it has been proven by experience that the assault of acedia is not to be overcome by fleeing (for if you flee, it will follow and assail you more grievously), but by resisting."
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8. IF THE LORD BE PROPITIOUS, HE WILL BRING US INTO IT. — The particle "if" is not that of one doubting, but of one asserting the reason and manner of victory, namely that God would give it to the Hebrews, if they themselves would follow God and rely upon Him: for God had certainly promised them this victory, indeed the possession of Canaan. Again, the Hebrews could easily see that God was propitious to them through the manna, which He continually gave, and through the pillar which led them; for if God freely bestowed these upon them, He would certainly have bestowed also the entrance into Canaan, which He had promised.
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9. ALL PROTECTION HAS DEPARTED FROM THEM. — In Hebrew, their shadow has departed from them; shadow, that is protection, and, as the Chaldean translates it, strength: for just as a shadow protects us from the sun in the heat, so also protection protects from dangers and enemies. God therefore, who had hitherto preserved the Canaanites, now at the coming of the Hebrews withdrew His protection from them, that they might fall before the Hebrews. The Septuagint translates it, the time has departed from them, which namely was given to the impious Canaanites to reign and flourish, says St. Augustine. Thus the time was numbered and taken away from Belshazzar, and from the Chaldean monarchy, Dan. V, 26. St. Augustine notes here that Joshua does not say: "Time has departed from them, and ours has succeeded"; but "The Lord is with us": the Lord, namely, who is the creator, ordainer and dispenser of all times.
The Hebrews relate that at this time St. Job died in Canaan, by whose prayers, while he lived, God was appeased and spared the Canaanites; but now that he was dead, the shadow protecting them had departed, namely the merits and prayers of St. Job, and all protection: whence St. Jerome in the Hebrew Places says it is related that the house of St. Job was in Carnea beyond the Jordan; and Abulensis: "The sepulcher," he says, "of St. Job, built high in the plain of the Jordan, remains in great honor among the Greek nations even to this day." Thus also Bredenbach, Saligniac, Borchard, Adrichomius, from whom Pineda in Job chapter 1, verse 1, number 27, relate that the land of Uz, or Ausitis, in which Job dwelt, was in the borders of Arabia and Idumea in the region of Trachonitis, near the Jordan, in the portion which was afterwards assigned to Manasseh, and there a pyramid erected at the sepulcher of St. Job, after the manner of the ancients, is still shown near the city of Sueta. Again, St. Job died a little before the departure of the Hebrews from Egypt, as is shown in Gen. chapter XXXVI, 33; indeed others wish him to have died in this very year, as I said in chapter X, 11.
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10. AND WOULD HAVE WISHED TO CRUSH THEM (namely Caleb and Joshua, who resisted the murmurers) WITH STONES, THE GLORY OF THE LORD APPEARED, — namely a bright and glorious cloud, signifying the presence and majesty of God: thus the Septuagint and Josephus. OVER THE ROOF OF THE COVENANT, — over the tabernacle of the covenant: this is a synecdoche.
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11. HOW LONG WILL THIS PEOPLE REVILE ME (revile, that is, provoke me; for this is the Hebrew word niets)? HOW LONG WILL THEY NOT BELIEVE IN ME IN ALL THE SIGNS? — In, that is, by, or on account of all the signs and wonders which I exhibited to them: for in Hebrew beth, that is, in, often signifies by.
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12. BUT THEE I WILL MAKE A PRINCE OVER A GREAT NATION. — In Hebrew it is simply: I will make thee into a great nation, namely that a great nation may be born from thee; for thus Abraham is said to have been made into a great nation. Secondly, and properly: "I will make thee into a great nation," that is, I will establish thee as a leader over a great multitude of Gentiles, who shall be better and stronger than these Hebrews of thine; for thus our Interpreter renders it.
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13. THAT THE EGYPTIANS MAY HEAR, — as if to say: If, as thou threatenest, O Lord, thou dost destroy the Hebrews, it will follow that the Egyptians, hearing this, will blaspheme thy name; whence the Septuagint and the Chaldean render for that, and: it is an aposiopesis, to signify both the wrath of God and of Moses, Moses softening the wrath of God by this brief and gentle suggestion. For those who burn with anger pour forth torrents of words and threats, against which a prudent man will not directly oppose himself; but rather will gently interject some word here and there which may be able to mitigate it.
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14. THAT THOU, O LORD, ART IN THIS PEOPLE, AND FACE TO FACE (in Hebrew it is, eye to eye) ART SEEN, — namely that the Hebrews may clearly enjoy thee and thy presence, while they continually behold the pillar of cloud, which represents thee, by which thou also showest them the way, and overshadowest their camps when they depart, and protectest them from the heat, as I showed in Exodus XIII, 21.
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17. LET THE STRENGTH OF THE LORD THEREFORE BE MAGNIFIED. — To be magnified signifies two things: first, to become great; secondly, to appear great. The strength of God cannot become greater: for it possesses in itself all possible and imaginable strength, nay more than anyone can imagine, because in itself it is immense and infinite: therefore the strength of God is magnified only when it appears great, or greater to us; as if he said: Show, O Lord, to us and to the whole world thy great strength, by leading thy people into the land of Chanaan, with the Chanaanites expelled; secondly, strength here can be taken for clemency, as Abulensis says. For he who conquers anger, and who forgives an offense to an enemy whom he is able to punish, and whom he has in his hand, is of great, strong and lion-like spirit; this sense seems to be required by what follows: "As thou hast sworn saying, The Lord is patient, and of much mercy," etc. But it is better to expound these very things, according to the former and proper sense, by aposiopesis thus, so that these words are understood: "And therefore show thyself to us merciful and propitious;"; as if he said: Show, O Lord, thy strength, by leading us into Chanaan, and therefore be not angry and destroy us; but show thyself such as thou didst once say thou wast, nay didst swear, saying in Exodus XXXIV, 6: "The Lord is patient, and of much mercy," etc. For in pathetic prayers, much is said concisely from emotion, and much is left unsaid and retained in the heart, while emotion carries away the speaker, which things are to be supplied by the hearer.
Let Princes and Prelates learn here from Moses how often the people subject to them are ungrateful, fickle and rash, and how much they ought to tolerate and excuse their vices. Scipio Africanus, who defeated Hannibal, was at length driven into exile by his own Romans on account of calumnies, and when asked "how one ought to conduct himself toward an ungrateful fatherland," he replied: "As a son conducts himself toward a sick mother." Themistocles, expelled by his own Athenians, fled to Artaxerxes whom he had previously opposed, and said to him: "Make use of my misfortune rather to prove thy virtue than to satisfy thy anger: for thou wilt preserve thy suppliant, and destroy the enemy of Greece." And when Artaxerxes sent him against the Greeks, he himself, lest he attack his fatherland, preferred to meet death by drinking bull's blood, having been born sixty-five years. Epaminondas, who raised Thebes to empire, when he had kept the army and command beyond the time decreed to him, the republic so requiring, was accused and condemned to death by his own people: "Kill me," said he, "but inscribe on my tomb what I have accomplished for my country both at other times and in this very cause;"; Plutarch is witness in their Life. The faithful were more illustrious. The Emperor Theodosius never avenged himself on any of those by whom he had been injured; when someone marveled at this, he said: "Would that I could recall to life those who have long since died!" To another who related something nearly the same, he said: "There is nothing new if a man, being human, departs from life; but it is the work of God alone to recall to eternal life through penance one who has once died." Thus Nicephorus, book XIV, chapter III. St. Bernard, struck by a blow from one of his own men, when others wished to rush upon him, forbade it, saying: "He ought to forgive others, to whom God so often forgives." The author of his Life is witness, book III, chapter VI.
AS THOU HAST SWORN, — as thou hast testified, as thou hast certainly and firmly affirmed: for God is not properly said to have sworn, but only to have spoken, Exodus chapter XXXIV, 6. For God's speaking is to swear by virtue and implicitly: because swearing is nothing other than to call God, who is infallible and the first truth, as a witness. But this first truth speaks when God speaks: when therefore God speaks, then he himself in fact bears witness to his words, and thus calls himself as it were as a witness, and consequently swears implicitly, because he is the witness of his words, nay the author and confirmer of them. Thus to swear is taken for to assert and promise constantly, Psalm LXXXVIII, 4: "I have sworn to David my servant, I will prepare thy seed for ever:"; for neither in the books of Kings or Paralipomenon is God said to have sworn this, but only to have promised to David; and Psalm CXVIII, 106: "I have sworn, and (that is) I have determined, to keep the judgments of thy justice."
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18. AND LEAVING NONE INNOCENT, — as if to say, All men are guilty and sinners, and are so accounted before thee: all therefore have need of thy mercy. Secondly, innocent here might, as also in Exodus XX, 7, signify unpunished, so that the Hebrew letter here, as elsewhere, might have a twofold literal sense, and the former might have been expressed by the Interpreter of Exodus chapter XXXIV, verse 6, the latter here. See the remarks on Exodus XXXIV, 6. WHO VISITEST THE SINS OF THE FATHERS UPON THE CHILDREN. — Not that Moses wishes this, since he asks for the contrary; but because God in Exodus XXXIV, 6, gave these epithets to himself, and wished to be named by them when invoked, and this to press down, humble, and strike with the fear of God the hard-hearted people of the Jews.
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21. AS I LIVE (that is, I swear by my life): AND (that) THE GLORY OF THE LORD SHALL FILL ALL THE EARTH, — namely that the glory of God, which appeared in the wonderful and mighty bringing forth of you from Egypt, and in the continual governance and protection of the same in the wilderness, giving namely perpetual manna, and a perpetual pillar as guide of the journey; this glory, I say, of God shall henceforth not be diminished, but shall endure with you, until the entrance into the promised land: and thus all the earth hearing this shall glorify my name, namely my goodness in fulfilling promises, faithfulness, strength, etc., when namely this glory, namely this glorious guidance of mine, shall be spread throughout all the earth.
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22. YET; — In Hebrew it is ki; that is, that, because, for. Whence Vatablus joins these to the preceding, in this sense, as if to say, The glory of the Lord shall fill all the earth, which is, or rather will be, that all these, who have seen my signs, and yet murmured against me, shall die in the wilderness. But this is not glory, that is, the glorious clemency and benevolence of God toward the Hebrews, as is evident from verse 20, but rather terror, and the terrible vengeance of God. Therefore our author better renders it, yet. For the Hebrew ki is sometimes taken adversatively, and is a note of exception, as Forster proves in the Hebrew Lexicon. WHO HAVE SEEN MY MAJESTY, — not in itself, but through signs and wonders, which are indices and mirrors of my majesty. AND HAVE TEMPTED ME NOW TEN TIMES. — The Rabbis enumerate these ten temptations of God by the Hebrews thus, that the first was at the Red Sea, when Pharaoh pressed upon them, Exodus XIV, 11; the second was in Mara, on account of the lack of water, Exodus XV, 24; the third, in Sin, when food failed, Exodus XVI, 3; the fourth, when against the command of God they kept manna for the next day, ibid. verse 20; the fifth, when they sought manna on the sabbath, against the command of the Lord, ibid. verse 27; the sixth, when in thirst they asked for water in Raphidim, Exodus XVII, 2; the seventh, in Horeb, when they cast the golden calf, Exodus XXXII, 4; the eighth, when they murmured on account of the labour of the journey, Numbers XI, 1; the ninth, when they demanded flesh and the delights of Egypt in the Graves of Lust, ibid. verse 4; the tenth here, when they murmured on account of the report of the spies. But it can more easily and plainly be said that this is a manner of speaking familiar to Scripture, to put a certain number for an uncertain, as if to say, Ten times, that is, often, has this people now murmured.
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24. MY SERVANT CALEB, WHO IS FULL OF ANOTHER SPIRIT, — namely a good spirit of obedience, magnanimity, faith and hope, to hope for the promised land, and to trust in the goodness and power of God promising it; whereas others were full of an evil spirit of disobedience, pusillanimity, infidelity and despair. HAS FOLLOWED ME. — In Hebrew, has fulfilled after me, that is, has fully followed me, while he believed my promises in all things and trusted in them, and asserted and defended against all others the greatness of my power in destroying the Canaanites, and in leading the Hebrews into Chanaan. For by these acts of faith, hope and charity we worship and follow God, as St. Augustine testifies.
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25. BECAUSE THE AMALECITES AND THE CHANAANITE DWELL IN THE VALLEYS, TOMORROW REMOVE YOUR CAMP, AND RETURN. — Already before, in Exodus XVII, the Hebrews had encountered the Amalecites: but because the land of Amalec extends lengthwise from the land of Chanaan, toward the Red Sea, hence the Hebrews setting out from Egypt into Chanaan frequently encountered the Amalecites, or rather the Amalecites encountered the Hebrews; but the Chanaanite people, which is called here, was not from among the nations dwelling in Chanaan, but was different from them, dwelling for the most part in valleys, near the desert, in which the Hebrews were encamped, whose king was Arad, with whom the Hebrews fought in the desert, as will be evident in chapter XXI, 1. But God commands here that the Hebrews withdraw on account of the Amalecites and Chanaanites, because they themselves were about to invade the Hebrews and overcome them, as being unworthy of the help of God, and therefore about to fall before their enemies: that this happened thus is evident from verse 45. AND RETURN INTO THE WILDERNESS BY THE WAY OF THE RED SEA. — The Hebrews had already reached Rethma and Cades, and were near the promised land, and only the mountains of Idumaea stood between it and them. But because the Lord, punishing them for their murmuring, wished them to wander for forty years and to die in the desert, hence He commands them to return into the wilderness, by the way which would lead them by another route again to the Red Sea: whence in the thirty-second encampment they finally came to Asiongaber, at the Red Sea. Adrichomius describes this graphically in his maps and sets it before the eyes. This wilderness, as I said above, was most vast, impassable, without water, barren, untillable, rough, precipitous, torrid, and covered with deep, tenacious and slippery sand: in this, for their penance, inflicted by God on account of their murmuring, the Hebrews wandered for 38 years. See here what murmuring and rebellion deserve, and how displeasing it is to God; and fear lest, just as so many hundreds of thousands of Hebrews, on account of one murmuring, were shut out from the promised land, perished and were buried in this desert: so likewise you too, if you murmur and are disobedient to God and His vicars, may be shut out from heaven and buried in hell.
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29 and 30. ALL OF YOU WHO ARE NUMBERED (chapter 1, verse 2) FROM TWENTY YEARS AND UPWARD, AND HAVE MURMURED AGAINST ME, SHALL NOT ENTER INTO THE LAND. — Hence it is evident that all who were numbered, namely those who were twenty years old and upward, murmured, and therefore all here are punished with death in the desert. Thus Abulensis. By this sentence are not comprehended the Levites, and women, likewise children, who were not yet twenty years old. For these were not numbered, as is evident from chapter 1, verse 2, and chapter II, verse 33; these therefore are not punished by this sentence and penalty, and were able to enter the promised land. Some also gather that the Levites did not murmur with the rest, from the fact that no one from that tribe was sent as a scout: thus Andreas Masius, Joshua chapter last, verse 4. But note there: besides these numbered ones, all others, whether women or males under twenty years, who murmured, died in the desert, equally as these numbered ones: for this is what is said in verse 23: "Neither shall any one of them that detracted from me, behold it." Thus Abulensis. But this law is pronounced only upon males who were twenty years and upward: because this general sentence could designate and determine only these alone. Furthermore this sentence is understood of those who were twenty years old, not when this sentence was pronounced, but when the numbering was made in chapter 1, verse 2: for this is what "the numbered" signifies; thus Abulensis. Finally all these were condemned to temporal death, not to eternal; nay rather they redeemed the eternal by the present, whoever died penitent in grace in the desert, as is evident from Moses and Aaron, who were excluded from Chanaan, but for another reason, concerning which see chapter XX. 30. UPON WHICH I LIFTED UP MY HAND, — that is, for which, as if with hand raised on high, I swore that I would give it to you, Genesis XV, 18.
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EXCEPT CALEB THE SON OF JEPHONEE, AND JOSHUA THE SON OF NUN. — These two therefore, alone out of so many hundreds of thousands of armed men, entered Chanaan, because they followed God. Tropologically St. Gregory in Psalm VII of penance, in the exposition of the fifth verse, at the end: No one, he says, will come to heaven, "unless first through the love of the spirit, in the newness of life he has learned to walk. Two men, namely Caleb and Joshua, designate the head and body, Christ namely and the Church, who alone enter that land of the living." For Caleb in Hebrew signifies the whole heart, says Procopius. Jephonee signifies conversion, Jesus the Savior; for those who have a whole heart toward God are sons of conversion, through Jesus dwelling in them.
Allegorically, just as out of so many hundreds of thousands only Josue and Caleb entered the promised land, so out of so many hundreds of thousands of men few are saved and go to heaven. When St. Bernard, Abbot of Clairvaux, departed from this life, which happened in the year of the Lord 1153, in the first indiction, on the twelfth day before the calends of September, in the sixty-fourth year of his age, a terrible vision was made to the Bishop of Langres. For there appeared to him a certain dead Hermit, whom he had known while living, who, being moved by divine fear, some years before, when he was a rich and renowned Dean, despising all things, had entered a hermitage for the love of Christ. When he asked him concerning his state and the strictness of divine judgment, he answered: "In that hour in which I departed from the body, thirty thousand men passed from this light. Of whom Bernard, Abbot of Clairvaux, who died in that same hour, flew up to the heavens with me; three others were sent to Purgatory; all the rest, by the sentence of the just judge, were condemned to descend perpetually to hell to be tormented." St. Simeon, and from him St. Nilus the Abbot, according to Baronius, vol. X, in the year of Christ 976, assert that out of ten thousand scarcely one soul is saved. From the annals of the Franciscans our Platus relates, in book I On the Good of the Religious State, chapter V, that a certain Franciscan named Berthold, a distinguished preacher, by the force and spirit of his speaking drove a sinful woman to such contrition that she fell dead in the sermon; being afterwards resuscitated by his prayers, she said: "When I appeared at God's tribunal, sixty thousand souls were brought there, which had departed from life throughout the whole world, and of these only three were assigned to Purgatory, all the rest were condemned to eternal fire;" and he asserted that one of the Franciscan Brothers who died at that same moment passed through the place of Purgatory indeed, but did not remain there not only for a long time, but also took with him to heaven a number of souls who had been joined to him in special friendship. How densely snowflakes fall from the air in winter, so densely does a crowd of men descend daily to Tartarus. O wonderful thing! O stupor of men! Who reading these things would not be terrified? Who would not tremble in his whole body? Who would not determine to live holily and piously, and to provide for his own salvation, and to secure for himself, as much as he can, the entrance to heaven? especially when he hears that word of Christ: "Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. How narrow is the gate, and strait is the way that leadeth to life, and few there are that find it!" Matthew VII, 13; and again: "Many are called, but few are chosen;" think on this, think again on this, meditate on this continually.
14:33
33. YOUR SONS SHALL BE WANDERERS IN THE DESERT FOR FORTY YEARS. — The innocent sons of guilty parents are here punished as if by exile of forty years on account of the sin and guilt of their parents. Yet this punishment of the little ones was not so much a penalty as an advantage: for it served, first, so that in the meantime they themselves might grow to a just age and strength, by which they could fight with the Canaanites; second, so that in the meantime they might increase in number, by which they could succeed their parents who were about to die, and fill Canaan. Thus Abulensis. FOR FORTY YEARS. — Note first: From the departure of the Hebrews from Egypt until their entry into Canaan, there elapsed not 42 years, as the Septuagint has it, Joshua V, 6, and from these St. Augustine, but only 40, as is evident from Joshua III, 6, in the Hebrew, Chaldean and Latin text. And this is again entirely confirmed from Exodus VII, 7, compared with Numbers XXXIII, 38, and Deuteronomy, last chapter, 7; indeed these 40 years were not entirely complete. For the Hebrews departed from Egypt on the 15th day of the first month, as is evident from Numbers XXXIII, 3. But they crossed the Jordan, and entered Canaan, on the tenth day of the first month of the forty-first year from their departure, as is evident from Joshua IV, 19: therefore 5 days are lacking to complete 40 years. Whence note second: From this murmuring the Hebrews wandered through the desert for only thirty-eight years and a half, or thereabouts. For this exploration, on account of which they murmured, occurred in the second year from their departure, in June, as I said at chapter XIII, verse 21. You will say: How then are not 38, nor 39, but 40 years reckoned here? Some answer that these years are to be computed from the departure from Egypt. But I say they are to be computed from the sending of the explorers, and this murmuring, as is sufficiently clear in this place, and Psalm XCIV, 10: from that point there were 38 complete years, and 39 begun, which by the manner of Scripture are called 40, because Scripture is accustomed to express a perfect number, even if the number is somewhat greater or less in the matter itself. Thus the 70 disciples of Christ are called so, when they were 72. See Ribera on Amos V, number 64. Add that there were precisely 40 years at least begun, if you take the year not sacred but profane, which began from Tishri, that is, from September. For there were 38 complete years, with seven or eight months. Now these months are fractional: for the first two preceded the first Tishri; for this murmuring occurred in July, namely on the fortieth day from the sending of the explorers: but these were sent in June; whence the first two months up to Tishri belong to the first year, and constitute it in this reckoning: from one Tishri to another, there flowed continuously 38 complete years. Again after these 38 years, there flowed from the last Tishri until March, when they entered Canaan, six months, which belong to the new year, namely the fortieth: thus therefore there were 40 years, but fractional both at the beginning and at the end, according to the reckoning of the common or profane year. R. Solomon thinks these 40 years were fixed beforehand to complete the age of those who were about to die in the desert. For he holds that none of them died before completing the age of sixty years, so that whoever had sooner completed the sixtieth year would sooner die: and therefore here 40 years are fixed, so that those who had departed from Egypt at the age of twenty years would die in the fortieth year from their departure from Egypt (and this was their sixtieth year), namely shortly before the other younger ones would enter Canaan. But these are his customary fabrications, which rest on no foundation: whence Abulensis refutes these in many ways. AND SHALL BEAR YOUR FORNICATION, — that is to say, Your sons shall bear the penalty of your fornication, that is, of your transgression, and of your turning away from God and the law of God. For just as a woman, departing from her husband to an adulterer, is said to fornicate: so also the soul fornicates, if it departs from God and the law of God, to which it is bound by a right more than marital, especially if this is done through idolatry. For an idol is as it were another husband, and therefore as it were an adulterer to the soul. A similar phrase is in the following chapter, verse 39.
14:34
34. INIQUITIES, — the penalty of iniquities. A YEAR SHALL BE IMPUTED FOR A DAY, — shall be reckoned, that is to say, Just as the explorers remained for 40 days in Canaan, surveying it, so proportionally you Hebrews shall remain 40 years in the desert, because they caused you to murmur: although not in all these 40 days did they themselves murmur, or sin. For this proportion is in the number 40, not of the days of guilt to the years of penalty, but there is a certain congruity of the number giving occasion for guilt to the number inflicting penalty; thus Abulensis. Morally the Gloss from Origen: "I fear," he says, "to discuss this mystery; for I see that in this is comprehended the reason of sins and penalties: for if to each sinner is assigned a year for a penalty, for one day's sin, I fear lest perhaps to us, who sin daily, not even the ages of ages might suffice to pay the penalties."
14:36
36 and 37. THEREFORE ALL THE MEN, etc., WHO BEING RETURNED CAUSED THE MULTITUDE TO MURMUR, etc., DIED AND WERE STRUCK DOWN IN THE SIGHT OF THE LORD. — All the spies, except Joshua and Caleb, were punished by sudden death, before the Lord, that is, by a sentence from God pronounced against them and a plague sent upon them by Him, so that all might see the judgment and vengeance of God upon them. Some assert that a pestilence was sent upon them. R. Solomon says that their tongues, by which they had spoken ill of the promised land, were swollen, and dripped venom, and they themselves died suddenly. Whether this happened thus, or whether they were struck by another plague, God knows. This history corresponds to the threat, and for this reason it is inserted here by anticipation, before Moses had reported God's threats to the people.
14:39
39. AND MOSES SPOKE ALL THESE WORDS TO ALL THE CHILDREN OF ISRAEL. — "Words," namely the sentence of death from God pronounced against all the murmurers from the twentieth year and upward, verse 29. AND THE PEOPLE MOURNED EXCEEDINGLY, — greatly, in a remarkable manner, both on account of this sentence of death pronounced against them, and on account of the miserable death of the spies, which they had witnessed with their own eyes.
14:40
40. AND BEHOLD EARLY IN THE MORNING RISING UP, THEY WENT UP TO THE TOP OF THE MOUNTAIN — of Idumaea, so that they might thus immediately penetrate into Chanaan. Behold how foolish they are: while fleeing vices, they rush into their opposites. The Hebrews, formerly turned away from Chanaan, now hurl themselves headlong into it without counsel, without the nod and aid of God, and therefore are disobedient in both cases, and are punished and struck down in both. Cleobulus relates a fitting fable to this among Plutarch in the Banquet of the Seven Sages: The Moon, he says, asked her mother to weave her a tunic suited to her. To which her mother replied: How can I do this, when I see you now full, now half-full, now crescent-shaped? Thus for a foolish and vicious man there is no measure: for the fool changes like the moon: now he is most courageous, now most timid; now he obeys, now he rebels. Valerian Maximus truly said, book I: "In the counsel of the leader is placed the virtue of soldiers." And Archidamus, seeing his son fighting too rashly against the Athenians, said: "Either your strength must be increased, or your boldness diminished." And Phocion, about to fight against the Macedonians, when many young men running up urged him to place his camp on a hill, said: "O Hercules, how many leaders, but how few soldiers!" noting the youthful rashness which tried to go before the leader, when it is the soldier's part not to give counsel, but to execute it; as Plutarch testifies in the Apophthegms. Among the Macedonians it was strictly forbidden by military law to take up arms without the command of the leader, to go into ranks, or to attack the enemy, as Alexander ab Alexandro says, book III, chapter XX. King Philip punished Archidamus with death, because when he had ordered him to persist with arms, he had laid them down; Aelianus testifies to this, book XIV. Under Lysander, the prefect of the Lacedaemonian fleet, Dercyllides, accused of not maintaining ranks, was ordered to stand in disgrace bearing his shield before him. For this is the punishment of not maintaining ranks, says Xenophon. WE ARE READY TO GO UP TO THE PLACE OF WHICH THE LORD SPOKE, BECAUSE WE HAVE SINNED. — As if they said: We were disobedient to the Lord, now we repent of what we have done, we desire to obey God, and do not think of returning to Egypt, but immediately to penetrate through the mountains into the promised land. But again they sin by disobedience: for the Lord had commanded them to return by the way of the Red Sea.
14:44
44. BUT THEY WENT UP DARKENED (blinded by disobedience and desire to penetrate into Chanaan, unwilling to acquiesce in the judgment of Moses) TO THE TOP OF THE MOUNTAIN, — in which the Chanaanites and Amalecites dwelt, who attacking the Hebrews struck them down. For it was easy for them, being placed in a high place, to cast down and scatter the Hebrews as they climbed with difficulty. Hence prudent commanders of war seize and preoccupy high places, likewise the direction of the wind, the sun and the dust. This was done by C. Marius, a distinguished Roman general, who defeated the Cimbri: hence when Popidius Silo, the leader of the enemy, signified to Marius: "If you are, O Marius, a great Commander, come and decide the battle;" Marius replied: "Rather, if you are a great Commander, force me to fight against my will." Thus Plutarch in his Life of Marius.
14:45
45. HE PURSUED THEM EVEN TO HORMA. — This is a prolepsis: for Horma, that is anathema, is called here the land, which afterwards from the slaughter made there by the Hebrews, was called Horma, Numbers chapter XXI, 3; Horma therefore signifies here the boundary and limits of the land, afterwards struck by the Hebrews. Thus Abulensis. Others think that this Horma is another place, which equally as that in chapter XXI, verse 3, was called Horma, from this slaughter and anathema of the Hebrews.
Machine translation from the Latin, not reviewed.
14:6
… such as the war against the Amalekites, while Moses prayed on the mountain (Ex. 17:9-13), and the exploration of Canaan (Num. 13); he took him with him onto Sinai when he received the Tablets of the Law (Ex. 24:13) and always held him dear (Num. 11:29; 14:6 ff.). …
14:13
is also a dogma of faith proposed by the ordinary magisterium and widely attested by Scripture, both of the Old Testament (e.g., Gen. 18:22-32; 20:7: Abraham intercedes for Sodom and will intercede for Abimelech; Ex. 32:11-14; Num. 14:13-20: Moses intercedes for the people; 1 Sam. 7:8 ff.; Samuel; Job 42:8: Job), and of the New (e.g., the plural form in the petitions of the Pater; Acts 7:60; 12:5; Rom. 15:30; Eph. 1:15; …
14:18
… el-Amarna texts abûti) takes on many derived meanings, based on the notions of origin, nurture and authority, semantically connected with fatherhood: 1) Grandfather (Gen. 28, 13), ancestor (I Reg. 15, 11, 24; in the plural it is frequent: Gen. 15, 15; Num. 14, 18; etc.), whence 'abbôthêm' "our fathers" (Eccli. 44, 1), frequent in the prayers of the Jews (cf. Berachoth, IX, 1), is equivalent to "Israel." 2) Progenitor of a people (Gen. 10, 21; …
14:23
Hebron (Hebrew: Hebrōn «Union, league»; Septuagint: Χέβρων)
According to Num. 14:23, H. was rebuilt 7 years before Tanis, one of the capitals of Lower Egypt. …
14:36
… In his exegetical works on the Song of Songs (Hēleq Šēlōmōh "The Desire of Solomon", cf. I Kings 9:1) and on the Pentateuch ('Ēnē hā-'ēdāh: "The Eyes of the Synagogue", cf. Num. 14:36) allegory for philosophical purposes prevails. …
14:38
… But he did not succeed in instilling the optimism of his faith into the demoralized and tumultuous people, who were therefore entirely excluded from entering the Promised Land; only C. was exempted, together with Joshua, from this punishment, as a reward for his faith (Num. 13:2; 14:38).
14:39
… First, in the Israelites' attempt to penetrate the land of Canaan from the south, which failed because of the resistance of the Amalekites and Canaanites, who drove them back as far as H. (Num. 14:39-45). Then in the new attempt, presented as a revenge for the first defeat (Num. 21:1-3), but which was not followed by occupation, unless one should see in it the same episode where …
14:40
Amalecites (Heb. Amaleq; Vulgate [Septuagint] Amalec and Amalecites)
… 17:8-16). The following year, when, against Moses' prohibition, the Israelites wished to cross the territory of the A. in order to enter Palestine directly from Kadesh, the A. together with the Canaanites defeated them and pursued them as far as Hormah (Num. 14:40-45).
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.