The slaughter of the firstborn in Egypt: the efficacy of Aaron’s intercession, in the sedition on occasion of Core.
In the Aegyptian darknes, the Israelites saw clerly, and were not sene of their enimies. 5. For the Aegyptians crueltie against the Hebrewes infants, al their owne first borne were slaine, and their whole armie drowned in the redsea. 20. But fire deuouring the rebellions in Chores schisme, was quenched by Aarons intercession.
1But thy saints had a very great light, and they heard their voice indeed, but did not see their shape. And because they also did not suffer the same things, they glorified thee:Ma i tuoi santi godevano splendidissima luce, e le voci di quelli ascoltavano, ma non li vedevano in, faccia, e a te davan gloria, perché non pativano quelle medesime cose.BVT to thy saincts there was very great light, and their voyce in deede they heard, but figure they saw not. And because themselues also did not suffer by the same thinges, they magnified thee:Sanctis autem tuis maxima erat lux, / et horum quidem vocem audiebant, sed figuram non videbant. / Et quia non et ipsi eadem passi erant, magnificabant te; 2And they that before had been wronged, gave thanks, because they were not hurt now: and asked this gift, that there might be a difference.E grazie rendevano, perché dopo di essere stati maltrattati, non io erano più, e la grazia chiedevano di tal divario.and they that before had bene hurt, because they were not hurt, gaue thankes: and that there might be a difference, they asked a gift.et qui ante læsi erant, quia non lædebantur, gratias agebant, / et ut esset differentia, donum petebant. 3Therefore they received a burning pillar of fire for a guide of the way which they knew not, and thou gavest them a harmless sun of a good entertainment.Quindi nell'ignoto cammino ebber per guida una ardente colonna di fuoco, e un sole, che non li offendesse desti loro nel buon pellegrinaggio.For the which cause they had a burning pillar of fyre for a guide of the vnknowen way, and thou gauest them the sunne without hurt of a good harbour.Propter quod ignis ardentem columnam / ducem habuerunt ignotæ viæ, / et solem sine læsura boni hospitii præstitisti. 4The others indeed were worthy to be deprived of light, and imprisoned in darkness, who kept thy children shut up, by whom the pure light of the law was to be given to the world.E ben meritavan quelli di restar privi di luce, e di soffrire una prigione di tenebre come quelli, che chiusi tenevano i tuoi figliuoli, per mezzo de' quali la luce incorrotta della legge doveva al mondo comunicarsi.They in deede worthie to lacke light, and to suffer the prison of darkenes, which kept thy children shut vp, by whom the vncorrupt light of the law began to be geuen to the world.Digni quidem illi carere luce, / et pati carcerem tenebrarum, / qui inclusos custodiebant filios tuos, / per quos incipiebat incorruptum legis lumen sæculo dari. 5And whereas they thought to kill the babes of the just: one child being cast forth, and saved to reprove them, thou tookest away a multitude of their children, and destroyedst them altogether in a mighty water.E quando quelli ebbero risoluto uccidere i pargoletti; ed esposto uno di que' figliuoli, fu per loro sciagura salvato, tu li privasti de' molti loro figliuoli, e tutti insieme gli sterminasti sotto la mole dell'acque.When they decreed to kil the infantes of the iust: and one child being layd forth, and deliuered, thou to the reprouing of them, didst take away a multitude of children, and destroyedst them together in the mightie water.Cum cogitarent justorum occidere infantes, / et uno exposito filio et liberato, / in traductionem illorum, multitudinem filiorum abstulisti, / et pariter illos perdidisti in aqua valida.
6For that night was known before by our fathers, that assuredly knowing what oaths they had trusted to, they might be of better courage.Conciossiaché quella notte fu anticipatamente notificata a' padri nostri, affinchè con certezza veggendo a quali giurate promesse avesser prestata fede, fossero più tranquilli.For that night was knowen before of our fathers, that they knowing in deede what othes they had credited, might be of better comfort.Illa enim nox ante cognita est a patribus nostris, / ut vere scientes quibus juramentis crediderunt, / animæquiores essent. 7So thy people received the salvation of the just, and destruction of the unjust.E il popol tuo osservò quindi la salvazione de' giusti, indi lo sterminio de' malvagi.And by thy people in deede the health of the iust, was receiued, but destruction by the vniust.Suscepta est autem a populo tuo sanitas quidem justorum, / injustorum autem exterminatio. 8For as thou didst punish the adversaries so thou didst also encourage and glorify us.Perocché siccome gastigasti i nemici, così noi esaltasti chiamandoci a te.For as thou didst hurt the aduersaries: so vs also thou didst magnifie, prouoking vs.Sicut enim læsisti adversarios, / sic et nos provocans magnificasti. 9For the just children of good men were offering sacrifice secretly, and they unanimously ordered a law of justice: that the just should receive both good and evil alike, singing now the praises of the fathers.Imperocché i giusti figliuoli de' santi di nascosto offerivano il sagrifizio, e di unanime consentimento stabilirono questa legge di giustizia, che i giusti avrebbon del pari avuto parte ai beni, e ai mali; e cantavan già gli inni de' padri.For the iust children of the good sacrificed secretly, and disposed the law of iustice in concorde: that the iust should receiue both good & euil alike, singing now the prayses of the fathers.Absconse enim sacrificabant justi pueri bonorum, / et justitiæ legem in concordia disposuerunt; / similiter et bona et mala recepturos justos, / patrum jam decantantes laudes. 10But on the other side there sounded an ill according cry of the enemies, and a lamentable mourning was heard for the children that were bewailed.Rimbombavan però le stuonate voci de' nemici, e flebili lamenti si udivano sopra i morti fanciulli.But there sounded a disagreing voyce of the enemies, and a lamentable moorning was heard for the bewayled infants.Resonabat autem inconveniens inimicorum vox, / et flebilis audiebatur planctus ploratorum infantium.
11And the servant suffered the same punishment as the master, and a common man suffered in like manner as the king.E la stessa pena soffrì lo schiavo, e il padrone, e l'uomo plebeo, ed il re furon del pari nel gastigo.And the seruant with the master was afflicted with like punishment, and a man of the vulgar sort suffered the like thinges to the king.Simili autem pœna servus cum domino afflictus est, / et popularis homo regi similia passus. 12So all alike had innumerable dead, with one kind of death. Neither were the living sufficient to bury them: for in one moment the noblest offspring of them was destroyed.Così tutti allo stesso modo si trovavano con numero infinito di morti, periti dello stesso genere di morte; né i vivi sopperivano a dar sepoltura; perocché in un momento il meglio della lor progenie fa sterminato.Al therfore alike by one name of death had dead ones innumerable. For neitheir did the liuing suffice to burie them: because in one moment, that which was the nobler nation of them, was destroyed.Similiter ergo omnes, uno nomine mortis, / mortuos habebant innumerabiles: / nec enim ad sepeliendum vivi sufficiebant, / quoniam uno momento quæ erat præclarior / natio illorum exterminata est. 13For whereas they would not believe any thing before by reason of the enchantments, then first upon the destruction of the firstborn, they acknowledged the people to be of God.E quelli, che a nissuna cosa crederono (a motivo degli incantesimi), allora per la prima volta, quando segui lo sterminio de' primogeniti, riconobbero, che quello era il popol di Dio.For concerning al thinges being incredulous because of the inchantments, but then first when there was destruction of the first begotten, they promised to be the people of God.De omnibus enim non credentes, propter veneficia; / tunc vero primum cum fuit exterminium primogenitorum, / spoponderunt populum Dei esse. 14For while all things were in quiet silence, and the night was in the midst of her course,Imperocché mentre un tranquillo silenzio le cose tutte occupava, e la notte facendo suo corso era alla metà del viaggio.For when quiet silence conteyned al thinges, and the night was in the midde way of her course,Cum enim quietum silentium contineret omnia, / et nox in suo cursu medium iter haberet, 15Thy Almighty word leaped down from heaven from thy royal throne, as a fierce conqueror into the midst of the land of destruction,La onnipotente partita tua, o Signore, dal ciclo, dal trono reale, (qual) terribil campione discese in mezzo alla terra destinata all'esterminio,thy omnipent word salying out of heauen from the royal seates, lighted as a seuere conquerour vpon the middes of the land of destruction,omnipotens sermo tuus de cælo, a regalibus sedibus, / durus debellator in mediam exterminii terram prosilivit, 16With a sharp sword carrying thy unfeigned commandment, and he stood and filled all things with death, and standing on the earth, reached even to heaven.Ella (come) acuta spada portante il tuo irresistibil comando, al suo venire empiè tutto di morte, e stando sopra la terra insino al cielo arrivava.a sharpe sword carying thy vnfeyned commandment, and standing filled al with death, and reached euen to heauen standing on the earth.gladius acutus insimulatum imperium tuum portans: / et stans, replevit omnia morte, / et usque ad cælum attingebat stans in terra.
17Then suddenly visions of evil dreams troubled them, and fears unlooked for came upon them.Allora quelli furon subitamente turbati da visioni di tetri sogni, e furon presi da repentine paure.Then incontinent the visions of naughtie dreames trubled them, and feares vnlooked for came vpon them.Tunc continuo visus somniorum malorum turbaverunt illos, / et timores supervenerunt insperati. 18And one thrown here, another there, half dead, shewed the cause of his death.E gettati semivivi chi in questa, e chi in quella parte indicavano la causa della loro morte;And one here an other there, cast forth halfe aliue, shewed for what cause of death he died.Et alius alibi projectus semivivus, / propter quam moriebatur causam demonstrabat mortis. 19For the visions that troubled them foreshewed these things, lest they should perish, and not know why they suffered these evils.Imperocché le visioni stesse, ond'erano stati agitati, gli aveano di ciò avvertiti, affinché non perissero senza sapere la ragion del gastigo.For the visions, that trubled them, forewarned these thinges, that they might not perish as ignorant why they suffered euils.Visiones enim quæ illos turbaverunt hæc præmonebant, / ne inscii quare mala patiebantur perirent. 20But the just also were afterwards touched by an assault of death, and there was a disturbance of the multitude in the wilderness: but thy wrath did not long continue;Furono allora anche i giusti in pericolo di morte, e la moltitudine sofferse calamità nel deserto; ma non lungo tempo durò il tuo sdegno.But then there touched the iust also a tentation of death, and a disturbance of the multitude was made in the wildernes: but thy wrath did not long continew.Tetigit autem tunc et justos tentatio mortis, / et commotio in eremo facta est multitudinis: / sed non diu permansit ira tua. 21For a blameless man made haste to pry for the people, bringing forth the shield of his ministry, prayer, and by incense making supplication, withstood the wrath, and put an end to the calamity, shewing that he was thy servant.Perocché quell'uomo irreprensibile si mosse subito ad intercedere a favore del popolo, e dato di mano allo scudo del suo ministero, la orazione, e coll'incenso le preghiere offerendo, si oppose all'ira, e pose fine al disastro, facendosi conoscere tuo servo.For a man without blame hasting to pray for the people, bringing forth the shilde of his ministerie prayer, and by incense alleaging supplication, resisted the wrath, and made an end of the necessitie, shewing that he is thy seruant.Prosperans enim homo sine querela deprecari pro populis, / proferens servitutis suæ scutum, / orationem et per incensum deprecationem allegans, / restitit iræ, et finem imposuit necessitati, / ostendens quoniam tuus est famulus.
22And he overcame the disturbance, not by strength of body nor with force of arms, but with a word he subdued him that punished them, alleging the oath and covenant made with the fathers.Ed egli calmò lo scompiglio non col valore del corpo, né col potere delle armi, ma colla parola disarmò colui, che lo affliggeva, rammentando i giuramenti fatti a' padri, e l'alleanza;And he ouercame the multitudes, not in strength of bodie, nor with might of armour, but with a word subdewed he him, that vexed him, rehearsing the oathes of the parents, and the testament.Vicit autem turbas non in virtute corporis, / nec armaturæ potentia: / sed verbo illum qui se vexabat subjecit, / juramenta parentum et testamentum commemorans. 23For when they were now fallen down dead by heaps one upon another, he stood between and stayed the assault, and cut off the way to the living.Perocché quando già a masse cadevano i morti l'un sopra l'altro, egli si pose di mezzo, e fece argine all'ira, tagliò a lei la strada, che menava verso dei vivi.For when they were now fallen dead by heapes one vpon an other, he stood betwen, and cut of the violence, and seperated that way which leadeth to the liuing.Cum enim jam acervatim cecidissent super alterutrum mortui, / interstitit, et amputavit impetum, / et divisit illam quæ ad vivos ducebat viam. 24For in the priestly robe which he wore, was the whole world: and in the four rows of the stones, the glory of the fathers was graven, and thy majesty was written upon the diadem of his head.Conciossiachè nella veste talare, che egli portava, tutto il mondo era rappresentato, e i gloriosi nomi de' Padri ne' quattro ordini di pietre erano scolpiti; e sul diadema, ch'egli portava in testa era scolpito il nome tuo grande.For in the vesture downe to the foote, which he had, was al the world: and the glorious thinges of the fathers were grauen in the foure iewels of stones & thy magnificence was written in the diademe of his head.In veste enim poderis quam habebat, totus erat orbis terrarum; / et parentum magnalia in quatuor ordinibus lapidum erant sculpta, / et magnificientia tua in diademate capitis illius sculpta erat. 25And to these the destroyer gave place, and was afraid of them: for the proof only of wrath was enough.A tali cose cede lo sterminatore, e a queste portò rispetto: perocché bastava il solo aver dato saggio dell'ira.And to these he that destroyed gaue place, & these did he feare: for the proofe onlie of wrath was sufficient.His autem cessit qui exterminabat, et hæc extimuit: / erat enim sola tentatio iræ sufficiens.
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Worthington
Their. The Hebrews' (Menochius) or rather the Egyptians' voice. The land of Gossen was preserved from these horrors, (Calmet) though such Egyptians as might be found there, were exposed to them; and their dismal lamentations made the people of God appreciate their own happiness. They are styled saints, (Haydock) as the Church is holy, and has always some saints in her society. Out of it there is no sanctity. (Worthington)
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Therefore. "Instead of those things, " (Greek) darkness and complaints, (Haydock) God led away his people in triumph. (Habacuc 3:3.)
Menochius
A harmless sun. A light that should not hurt or molest them; but that should be an agreeable guest to them; (Challoner) or the desert should receive them, where they should be provided with food. (Menochius)
18:4
Haydock
Was. Literally, "began." (Haydock)
Calmet
In Egypt, the Hebrews themselves were unacquainted with the law, which was given at their arrival at Sinai, and by means of the Greek version, and the propagation of the gospel, it was more divulged. (Calmet)
Haydock
The unwritten law was, however, better preserved in that nation, than in any other: and the Jews were selected, in order that they might communicate the treasure to all. (Haydock)
18:5
Challoner
One child. Viz., Moses. (Challoner)
Menochius
He was preserved to be the leader of the Hebrews, when the Egyptians were drowned (Worthington) in the Red Sea. (Menochius)
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Calmet
Fathers. God had assured the patriarchs, that he would visit his people, and Moses had told them what would take place, during the night of their deliverance, Exodus 4:22., and 11:4. (Calmet)
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Challoner
Men. The patriarchs. Their children, the Israelites, offered in private the sacrifice of the paschal lamb; and were regulating what they were to do in their journey, when that last and most dreadful plague was coming upon their enemies. (Challoner)
Haydock
Alike. The feast was a bond of union with God and their neighbour, (Calmet) and the Hebrews resolved to be always true to one another both in prosperity and adversity. (Haydock)
Calmet
Fathers. Abraham, etc. Songs usually accompanied feasts, and the promises made to the patriarchs filled the Hebrews with confidence that they would shortly take possession of Chanaan. (Calmet)
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Calmet
Noblest. The first-born (Challoner) of Pharao, and those of slaves and cattle, were slain, Exodus xii. (Calmet)
18:14
Calmet
Course. This description of the decree, or angel of the Lord, is most magnificent. The Church applies it to Christ's nativity, who is thought to have been born at midnight. (Calmet)
Worthington
It insinuated his coming, when the world should enjoy a profound peace, though buried in the darkness of ignorance. (Worthington)
18:17
Visions. These informed the Egyptians, that their miseries were not to be attributed to any natural cause. The dying proclaimed the same, as Moses had done, Exodus 11:4.
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Calmet
Living. Whom the angel was prevented from attacking, Numbers 16:47. (Calmet)
18:24
Calmet
Priestly. Literally, robe of the poderis, (Haydock) "reaching down to the feet," and made of sky-blue linen, with pomegranates and bells at the bottom. (Calmet)
Haydock
The colours represented the four elements. (Haydock)
Fathers. The twelve descendants of Jacob, whose names appeared in the stones of the breast-plate, Exodus 28:17.
Calmet
Majesty. On a golden plate worn by the high priest on his forehead, was inscribed "Holiness to the Lord." (Ibid.[Exodus?] xxxvi.) (Calmet)
Menochius
Sanctitas Jehova. (Menochius)
18:25
Haydock
Afraid. Or shewed a regard for them. (Haydock)
Menochius
Great is the power of a saint, of holy vestments, and of prayer. (Menochius)
Calmet
Enough. God did not intend to exterminate his people, as he had done the first-born of Egypt. (Calmet)
18:3
A harmless sun.... A light that should not hurt or molest them; but that should be an agreeable guest to them.
18:5
One child.... Viz., Moses.
18:9
Of good men.... Viz., of the patriarchs. Their children, the Israelites, offered in private the sacrifice of the paschal lamb; and were regulating what they were to do in their journey, when that last and most dreadful plague was coming upon their enemies.
18:12
The noblest offspring.... That is, the firstborn.
18:1
The Church is called holie because it professeth holines and hath alwayes some holie men, & without the Church there is no sanctitie.
18:5
VVhen the Aegyptians drowned the Hebrews children, Moyses was saued, and reserued to guide the Israelites, when the Aegyptians were drowned.
18:14
A prophecie of Christ, comming into this world when there was temporal peace, but extreme darkenes of ignorance.
18:20
An other example of difference in Gods punishing his people for their amendment, and of the obstinate vnto their ruine. Exo. 14. •. •8. Num. 16. •. 46.
Concordance Num 10
18:15
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 2
… nay, thou wouldest not prefer either drink or meat to this history. But if that kind of narrative be welcome, much more this. For consider what a thing it is to hear, how on the one side God from Heaven, arising “out of the royal thrones, leaped down
18:24
Origen † AD 254 Origen De Principiis 2.3.6
… For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where he says, “For in the long garment was the whole world.”
18:1
Add that for the Hebrews, exulting in this disparity, this light was the greatest, just as when by the same means through Esther, cap. VIII, vers. 16, they were freed from death, to them "a new light seemed to arise, joy, honor, and exultation:" see the sayings at Exod. X, 23. The Hebrews were therefore worshippers of God, children of light, but the Egyptians were idolaters, children of darkness. AND THEY HEARD THE VOICE OF THESE: - some add enemies, but the Roman and Greek texts delete it: for it is likely that from the commentary of some it crept into the text; for many refer these things to the Egyptians, as if to say: They, namely the Hebrews exulting in light, heard the voice of jubilation of their enemies, namely the Egyptians, but because of the darkness by which they were enveloped, they did not see their form. their enemies, namely the Egyptians, but because of the darkness by which they were enveloped, they did not see their form: wherefore they, because they themselves had not suffered the same things, namely the same darkness, phantoms and terrors which the Egyptians suffered, magnified thee, in Greek beatified, that is, proclaimed thee blessed: thus St. Bonaventure, Dionysius, Cantacuzenus and others. Yet others equally aptly refer these things to the Hebrews, as if to say: They, namely the Egyptians, in darkness heard the mournful voice, groans and sighs of the Hebrews; but because of the density of darkness they did not see their form: wherefore they proclaimed themselves blessed, and magnified thee, O Lord, because they did not suffer the darkness which the Egyptians suffered. Either sense is true and apt; the second, however, more closely corresponds to the Vulgate, which has, magnified thee: for the Hebrews exulting magnified God, while the Egyptians most miserably lamented their afflictions. The Vatican codex reads affirmatively, because indeed they themselves, namely the Egyptians, had suffered. But the Complutensian and Vulgate read more forcefully negatively, because not even they themselves, namely the Hebrews, suffered the same things which the Egyptians suffered. For magnified thee, in Greek it is, ἐμακάριζον, that is, beatified, that is, proclaimed blessed, both Israel and its leader God. For the blessedness of God is situated in this, that He Himself so abounds in the abundance of all goods, that He pours forth the same into creatures, especially men and angels, and can receive nothing from them; which is signified in Hebrew by the name of God Shaddai, that is, sufficiency, abundance, plenty: this is what the Psalmist says, Psalm. XV, 1: "I said to the Lord: Thou art my God, for Thou hast no need of my goods;" hence "it is more blessed to give than to receive:" for to give is of God abounding, but to receive is of men in need, Acts XX, 35. See the sayings there.
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Moreover St. Bonaventure, Lyra, Hugo and Dionysius read thus, that it was a gift of difference, thee God (Holcot thee Lord) they sought as a gift: in Greek for difference is, διενεχθῆναι, that is of differing, which Vatable and Nannius take for dissenting, whence commonly we call the differences of one from another dissensions; hence he translates, they begged the grace or pardon of enmities, for χάρις indeed signifies both gift and grace; or word for word, as our man from Castro rightly says, and that they had been enemies, or that they had conducted themselves in an hostile manner toward them, or that they had exercised differences, that is contentions and enmities against them, they begged grace, namely they sought, lest the Israelites treat them as enemies, as they could: for they did not wish the Israelites to have enemies, whom they feared. They saw them to have the utmost faculty of avenging, there was lacking only the will, which exists in an offended and hostile mind. For this reason they demanded this grace from them, lest they exercise enmities toward them, which the Vulgate said, that it might be a difference, that is, that they might withdraw further, and depart from themselves, they sought: for often afflicted by plagues, and distressed by calamities on account of them, they compelled them to depart; whence Exodus X, 7: "The servants of Pharao said to him: How long will we suffer this evil? Let the men go, that they may sacrifice to the Lord their God. Seest thou not that Egypt is destroyed?" and cap. XII, vers. 33: "The Egyptians urged the people to go out of the land speedily, saying: We shall all die." This from Castro, who by these words hints at a third sense, whereby difference is taken for distance and departure: for the Egyptians sought that the Hebrews, on account of whom they were afflicted by so many plagues by Moses, should be dismissed by Pharao, and thus should depart from Egypt, and should differ and be distant in place from themselves, lest they suffer anything further from them; but the former sense is clearer and fuller.
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Secondly and genuinely, τὸ (that which) you refer to that which immediately preceded, and so that there would be a difference, they asked for a gift, that is to say: Because the Hebrews differed by the greatest light, and excelled the Egyptians placed in dense darkness, and they asked that this difference and excellence be continued and perpetuated to them by God's gift, for this reason God hearing their prayers, continued to them this difference of light and condition, giving them a pillar of fire most bright, which would provide to the Hebrews at night the clearest light, when the Egyptians were wrapped in nocturnal darkness; and thus this pillar of fire by a certain extension opposing itself to the darkness of Egypt. Thirdly, our Castro, insisting on the explanation of the third difference given a little before: Because the Egyptians, he says, demanded that the Israelites depart, and recede far from them, constrained by the anguish of the plagues with which they were afflicted, therefore you, O Lord, led them out of Egypt, and provided yourself as the guide of their journey through the pillar of fire and cloud. Fourthly, the same τὸ ἀνθ᾽ ὧν (for which things) refers to the Hebrews, for whom, O Lord, you provided those aids of the journey to be led and protected, which are related in Exodus XIII, 21, in those words: "And the Lord went before them to show the way, by day in a pillar of cloud, and by night in a pillar of fire: that he might be the guide of their journey at both times. The pillar of cloud never failed by day, nor the pillar of fire by night before the people." Fifthly, our Lorinus, for which reason, namely because the Hebrews being injured were unwilling to avenge themselves, and to harm the Egyptians; or because they were grateful to God and gave thanks: This, he says, is written to have been a reward, either of the kindness of the Hebrews not avenging themselves, when they could, upon the Egyptians, whom darkness had oppressed; or rather of a grateful mind toward God: for a grateful mind is accustomed to provoke the benefactor to conferring new benefits. A similar thing occurred, chapter X, verse 20, when after the famine of Egypt he subjoins by antithesis: "For which things you nourished your people with the food of angels." THEY HAD A PILLAR OF BURNING FIRE AS THEIR GUIDE. - For "pillar of burning fire" in Greek is one word, πυριφλεγῆ, that is, fire-burning, ignited, fire-flaming, because it had the appearance of flame, so that it would dispel the cold of night by its heat, but so moderated that it would not burn the Hebrews: add that burning, by catachresis is the same as shining, flashing like fire: thus we call burning camps, that is, flashing; and Virgil, in the fourth book of the Aeneid: "Burning" (that is, shining) "purple cloak." They had: this word is not in the Greek, where τὸ (the pillar), and the other accusatives depend on and are governed by the verb "you provided," but in this verb τὸ "they had" is understood; whence our author expressed it for the sake of clarity. A SUN WITHOUT HARM, - that is, not harming, not burning: in Greek ἀβλαβῆ, that is, harmless, thus he calls the pillar of fire by apposition, that is to say: The pillar of fire, which was the guide of the Hebrews and went before them in the desert, at night shone forth with the clearest light over all the camps of the Hebrews, so that it seemed to be a certain nocturnal sun and the brightness of the sun, yet so that it would not scorch or harm the Hebrews: a sun, I say, of good hospitality, in Greek φιλοτίμου ξενιτείας, that is, of honorable sojourning, of magnificent and precious hospitality, because namely this pillar as a heavenly star magnificently shone forth to the Hebrews for their continuous sojourning in the Promised Land, and indicated good lodgings, that is, convenient stations in the desert for 40 years to them. Moreover by day it covered them like the roof of a lodging, with its cloud against the heat of the sun: for the pillar's guide, president, charioteer and mover was an angel, who so tempered the fire of the pillar at night that it illuminated the Hebrews, but did not burn them, and by day so expanded the cloud of the pillar that it covered all the camps of the Hebrews, and protected them from the heat of the sun like a shelter from above. Hence the pillar is called a pillar of cloud by day and of fire by night, because by day it was opaque like a cloud, by night bright like fire. It itself therefore was, as it were, a sun of magnificent sojourning, that is, a light and guide of the magnificent army of the Hebrews sojourning in the Holy Land: for this army proceeded like a most orderly heavenly host, and like the whole Church of Israel warring for God, and therefore invincible, to which nothing could resist, but it subdued all things to itself; for God through the angel, the president of the pillar, led it, governed it, protected it, and fought for it. He alludes to the sun, which, just as it gives signs of times and seasons, so also of places and dwellings, of conveniences or inconveniences, and indeed as it were produces that very cause itself. For when the sun changes its color in its face, it also changes the fortunes of times and places, as Virgil says in the first Georgic: The blue sun announces rain, the fiery the east winds. But if spots begin to be mixed into the ruddy fire, Then you will see all things alike seething with wind and clouds. And after a few lines: But if, when it brings back the day and hides what it has brought back, the bright orb will be clear, you will be terrified in vain by clouds. The sun will give you signs. Who would dare to say the sun lies? It also often warns of blind tumults approaching, and of fraud and hidden wars swelling. It also, having pitied Rome with Caesar extinguished, When it covered the bright head with dark rust, And impious ages feared eternal night. And Claudian in Rufinus: O sun, who with flaming reins embrace the world; You turn the returning ages with inexhaustible motion, Scatter the day with a better radiance. Hence dwellings are joyful where the suns are bright; sad and mournful where they are dark and cloudy: for the sun by its light breathes joy and life into all places. Allegorically, in a similar way the star leading the Magi to Christ was for them and for the nations the sun of a magnificent pilgrimage; whence Prudentius sings of it: Star, which surpasses the wheel of the sun in beauty and light. Tropologically, faith is likewise such, and the illumination and calling of the Holy Spirit, by which He calls and impels this one to martyrdom, that one to religion, another to priesthood, etc.: see what is said in Exodus XIII, and Numbers VI, 15 and following.
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Our Lorinus explains it somewhat differently, that is to say, The people conceived hope from those divine promises confirmed by oath that they would indeed obtain salvation, but their adversaries destruction; or they afterwards discovered in reality the truth of the promises, although they had sometimes doubted.
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AND OF JUSTICE (in Greek, θεοσεβείας, that is, of divinity) THE LAW. - You will ask, what is the law of divinity? First, some understand the law concerning the immolation of the paschal lamb sanctioned by God: thus the Gloss, St. Bonaventure and Hugh. Second, others understand the law given by Moses to the Hebrews for preparing themselves for the exodus from Egypt, and although another law was to be prescribed by God at Sinai, Exod. XIX: thus Lyran. Third, more precisely our Castro understands the law of legal justice, or of the concord of citizens, which the Wise Man subjects, by which all Hebrews before Moses and Aaron bound themselves to the worship of God, and for that purpose to the communion of all things, and in the exodus, and in the journey, and in the entrance into the Promised Land they call it the law of divinity, because being obedient to the precept of God commanding that all should depart together, they determined with one consent to go both unto death and unto life, so that as one people they might become sharers alike of their goods and their dangers: thus also Jansenius and Vatable. Cantacuzenus adds, who asserts that the Hebrews on the paschal night while sacrificing promised that they would keep the laws of God, or whatever God should command; and Osorius: The law, he says, of justice and divinity was, that they should direct the duties of life to the law of holiness, or to the eternal reasons of justice and holiness, which are in the mind and will of God. For then the Hebrews, separating themselves from the idolatrous Egyptians, as if coming together into one people of God and one militant Church, in fact professed that they wished to serve the true God, and bound themselves in His religion and worship as it were by a military oath, namely that they would contend unanimously for the law of God even unto death. For this was the Old Testament, or the covenant made with God by the Hebrews, just as the New Testament, or covenant, is that which Christ instituted with the apostles and the faithful, especially at the last supper, and which He sanctioned by the sacrifice of His body in the Eucharist. LIKEWISE BOTH GOOD AND EVIL THE JUST WERE TO RECEIVE. - Vatable, that the saints were to be sharers alike of their goods and dangers, just as allies in war promise and swear fidelity to one another, and all things good and evil are to be common to each, so that all undergo the same perils and adversities even unto death: for thus in this holy covenant the Hebrews conspired, and as it were swore together in the worship and obedience of the true God, and in mutual society, so that they would unanimously undergo all sorrows equally as joys; which was to be confederated in divine society in the Church, and as it were to be bound together. OF THE FATHERS NOW SINGING FORTH PRAISES. - Less correctly Lyran reads, of the father of all, that is, God; and Bonaventure and Hugh, paternal praises: for the Greek and Roman texts have the praises of the fathers; in Greek it is, πατράσιν ἤδη προαναμέλποντας ὕμνους, that is, the fathers now singing forth praises, that is the fathers beginning hymns, which the sons would then continue, as happened after the crossing of the Red Sea, Exod. XV, 1. Vatable, referring this clause to their subsequent lamentations and opposing them by antithesis, thus translates, and the fathers now singing forth hymns in response the confused clamor of enemies was becoming clear, and the miserable wailing of the children was arising; and this will be more evident in the following verse, where for resounded, in Greek it is ἀντήχει, that is, from the other side, and as it were from the other choir it sounded and responded. Furthermore the praises of the fathers can be understood, first, the praises by which the Hebrews praised their fathers, who had foretold this liberation of their descendants from Egypt, indeed by their holiness had merited it: thus Cantacuzenus. of the same house on the following day men would perish, and then by revelation it was said to someone that the plague would not cease before an altar of St. Sebastian the martyr should be placed in the Basilica of St. Peter in Chains: but when this was done the plague immediately ceased. Thus he. Now that very altar remains there intact to this day, and also an image of the same holy martyr expressed in mosaic work: but also from this a religion was propagated to posterity, so that in time of plague, for the sake of a vow, an image of the same St. Sebastian was accustomed to be painted in various places, and altars erected in his memory and churches built. The Complutensian editors and the Vulgate read, προαναμέλποντας, that is, singing forth, where τὸ before indicates that the Hebrews began to sing these praises before the Egyptians began their lamentations over the slaughter of the firstborn; whence Vatable, referring this clause to their subsequent lamentations and opposing them by antithesis, thus translates, and the fathers now singing forth hymns in response the confused clamor of enemies was becoming clear, and the miserable wailing of the children was arising; and this will be more evident in the following verse, where for resounded, in Greek it is ἀντήχει, that is, from the other side, and as it were from the other choir it sounded and responded. Moreover, the praises of the fathers can be understood, first, as the praises by which the Hebrews praised their fathers, who had foretold this liberation of their descendants from Egypt, or rather had merited it by their sanctity: thus Cantacuzenus, meaning that the Hebrews, celebrating the feast of the lamb, so that after it was completed they would depart from Egypt, having seen the slaughter of the firstborn of Egypt and finding themselves immune from it, praised their fathers Abraham, Isaac and Jacob, to whom this departure from God had been promised; and so they pronounced one another blessed, because they had had such fathers, who were worthy of all praise. Whence, congratulating one another on these matters and on their prophecy, which they now saw being fulfilled, exulting they modulated a hymn of thanksgiving to God. Second, by the praises of the fathers can be understood hymns composed by the fathers for praising God, and handed down to their descendants through the hands of their ancestors, so that they too, like their fathers, would praise God. Third, by the praises of the fathers can be understood hymns composed by Moses and Aaron, so that the Hebrews would praise God by means of them during the sacrifice and the feast of the lamb, and would themselves give thanks; such hymns and doxologies still exist among the Hebrews in the ritual of Passover, and are sung by them in the celebration of the paschal lamb; whence also Christ, Matthew XXVI, 30, having celebrated Passover, "and having sung a hymn, went out with his disciples to the Mount of Olives." Here he graphically depicts the last plague of the Egyptians, namely the slaughter of the firstborn both of men and of other animals, which plainly distinguished and separated the Hebrews from the Egyptians: for the avenging angel, passing over and leaping over the houses of the Hebrews, whom, as the people of God, he reverenced and did not dare to touch, would leap into the houses of the Egyptians and slay all their firstborn; and from this the feast of Passover was instituted and named: for Passover in Hebrew is the same as passage or leaping over, namely of the avenging angel: for the root פסח pasach means to pass over, or rather to leap over. A similar passage and striking of the angel occurred at Rome under Pope Agatho, in the year of the Lord 680, concerning which Paul the Deacon, book VI of the Deeds of the Lombards, chapter V, writes that a good and evil angel visibly appeared to many at Rome, passing through the city at night, and as often as the evil angel, at the command of the good angel, struck with a spear, which he was seen to carry in his hand, the door of some house, so many men from that same house died on the following day.
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With one name of death, - that is, by the same kind of death, namely by the same plague inflicted by the angel: for because the guilt of all the Egyptians was the same, namely the oppression of the Hebrews, and especially the slaying of infants, hence the punishment of all was likewise the same, and fitting to the crime, namely the slaughter of the firstborn. Thus name is taken for kind or species in Virgil, when he says: I could go through all the names of punishments (that is, kinds). And: A thousand names for you, A thousand arts of harm. Again, names are called debts, and their written agreements, as Budaeus says; whence to exact names is to recover debts in Cicero: wherefore in the name, that is in the guilt and debt of death: for, as I said, all Egyptians were guilty of death on account of the oppression of the Hebrews. Finally, properly with one name, that is by the same cause, namely on account of the same crime: for name is often used for cause. NOR WERE THE LIVING SUFFICIENT TO BURY THEM: - for there was no house in which there was not a dead person to be buried, indeed in the same house there were often several firstborn, for example the firstborn sons of brothers, sisters, maidservants, who were all slain by the angel: it is added that the Egyptians in burying, anointing, and the rest of the pomp of funeral and burial were slow, lengthy and elaborate beyond other nations, as is evident from Genesis L, 2. Moreover, the angel slew the firstborn of animals equally as of men, as is evident from Exodus XI, 5, and these they ought to have buried, lest they infect the air with corruption. WHICH WAS THE MORE NOBLE NATION OF THEIRS, - that is, the more honored offspring: for such are the firstborn, who are preferred to the rest of the offspring.
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They acknowledged—in Greek, ὡμολόγησαν, that is, they confessed "that the people were God's people,"—as if to say, whereas Pharao and the Egyptians before were unwilling to believe Moses and God, because they saw their magicians doing certain wonderful things by sorceries and incantations similar to those which Moses performed, yet afterwards, seeing so great and so universal and uniform a slaughter of the firstborn, they were so astounded and struck down that they confessed and openly professed that Israel was the people of God, and this so certainly and firmly that they dared to pledge themselves for it and exhibited themselves as sureties and sponsors; especially since on that same night in which Israel went forth from Egypt, all the temples of Egypt were overthrown, either by thunderbolts or by earthquakes, as the Hebrews relate, and from them St. Jerome, Epistle 127 to Fabiola: wherefore the Egyptians not only permitted the Hebrews to go forth from Egypt, but also urged and compelled them. 14, 15 and 16. FOR WHEN ALL THINGS WERE IN QUIET SILENCE, AND THE NIGHT WAS IN THE MIDST OF HER SWIFT COURSE, THY ALMIGHTY WORD LEAPT DOWN FROM HEAVEN FROM THY ROYAL THRONE, A STERN WARRIOR, INTO THE MIDST OF THE LAND OF DESTRUCTION, CARRYING THY SHARP SWORD, THY COMMANDMENT, AND STANDING IT FILLED ALL THINGS WITH DEATH, AND STANDING ON THE EARTH IT REACHED EVEN TO HEAVEN;—The Syriac: for silence and quiet held all things, and in the middle of the night there came amazement, thy word which can do all things, came from heaven from the throne of the admirable kingdom, the warriors in the midst of destruction it overthrew upon the earth: a sharp sword bearing thy commandment, which accepteth not persons, it brought, and accomplished every commandment, and it reached to heaven, and stood upon the earth. The Arabic: because water seized all creatures in the silence of quiet, and that night was made in equilibrium; thy word, mighty in war, terrible, almighty, conquered from the heavens to the midst of enemies having kingdoms, to their destruction, from the earth girded with thy commandment commanding, lacking deceit, with a terrifying sword. It proceeds to exaggerate the last plague of Egypt, namely the slaughter of all the firstborn, both in animals and in men, which happened on the Paschal night, namely the 14th moon, or the 14th day of the first month, which is called Nisan, at the middle of the night, as is related in Exodus XII, 29. The sense therefore is, as if to say, In the middle of the Paschal night, when the night was deep, and hence quiet and silence, when namely the Egyptians were sleeping soundly in their beds, behold thy word, that is thy command, or thy edict, thy severe and warring sentence and mandate, leapt down into Egypt destined for destruction by thee, a sharp sword, I say, bearing not a feigned but a sincere commandment of thine, which filled all things with the slaughter and death of all the firstborn, so that it seemed to stretch from heaven over the whole land of Egypt. That this is the sense is clear from the very words of Scripture, and from what precedes and follows. According to the letter therefore it speaks of the slaughter of the firstborn of Egypt inflicted by God through Moses, not of the nativity of Christ; yet the Church accommodates all these things allegorically to it in the ecclesiastical Office of the nativity of Christ (and of the Epiphany), which therefore happened immediately after the middle of the night, on the 25th of December already beginning, is the common sense of the doctors and of the Church: for which reason the Church itself begins Mass immediately after midnight on the Feast of the Nativity of Christ, by decree of St. Telesphorus the Pope in his Decretal Epistle, cap. II, which also Damasus the Pontiff noted in the Life of Telesphorus: see Suarez, III part. Question XXXV, near the end. The same thing is sufficiently gathered from that passage in Luke II, 8: "And there were shepherds in the same region watching and keeping the watches of the night over their flock." Namely, Christ is born at night, because there had come the night of the infidelity and sins of the world, which he was to dispel and illuminate by the holy splendor of his nativity. Moreover this allegory is apt and fitting: for just as of old God by his word, or word, that is by his command, or word, that is through his avenging Wisdom, and through his Son, delivered the Hebrews from Egypt, slaying the firstborn of the Egyptians, and through this operation and vengeance is said to have descended from heaven into Egypt: so likewise in the nativity of Christ properly the Word of God descended to hypostatic union with flesh and humanity assumed by him on earth, namely in the womb of the Blessed Virgin, that he might free men through his redemption, passion, cross and grace, destroying and vanquishing sin, death and the devil: thus St. Anselm in the Elucidarium; Idacius, Against Varimadum; Peter of Blois, Sermon 6 On the Nativity of the Lord; indeed Tertullian, Book V Against Marcion, cap. IX, and St. Augustine on Psalm CIX: they prove the same from that verse 3: "From the womb before the daystar (that is before the dawn) I begot thee." Add the incarnation of the Word, which was as it were the first nativity of Christ, by which He properly descended from the royal seats of the heavens into the womb of the Blessed Virgin, made man, which happened on the Paschal night, namely on the 23rd of March, on which day the Church celebrates the Feast of the Annunciation of the Blessed Virgin in memory of so great a mystery: for on the 25th day of March, just as the world was once created by God, so after four thousand years on the same day it was recreated through the incarnation of the Word, and the same crucifixion and death of the same on the same day after 34 years. For I have taught that these three mysteries happened on the 25th of March in the Preface to the Acts of the Apostles, at the beginning of the Chronotaxis. For this reason the ancient rabbis in the books of Cabala, which Estella cites in Exodus XVIII, 11, disp. 2, write thus: "On the same day (the 15th of Nisan, namely at Passover) Israel is to be redeemed in the days of the Messiah, just as they were redeemed on the same day of which it is written: In the days of thy going out I will shew thee wonders," which note, for confuting the Jews by the sayings of their own rabbis. Hence the Church in the blessing of the Paschal candle, singing these praises to the Paschal night, partly literal, partly mystical: "For these are the Paschal feasts, in which that true Lamb is slain, by whose blood the doorposts of the faithful are consecrated. This is the night in which Thou didst first bring out our fathers, the children of Israel, from Egypt, and didst make them pass through the Red Sea with dry feet. This therefore is the night which purged the darkness of sins by the illumination of the pillar. This is the night which even now throughout the world sets apart from the vices of the world and the darkness of sins those who believe in Christ, and restores them to grace, unites them to holiness. This is the night in which, the bonds of death being destroyed, Christ ascended from hell a conqueror. For it profited us nothing to be born, unless it had profited us to be redeemed." Whence marveling and exulting in these paradoxes, it breaks forth exclaiming: "O admirable condescension of Thy mercy towards us! O inestimable love of charity! that Thou mightest redeem a servant, Thou didst deliver up Thy Son. O truly necessary sin of Adam, which was blotted out by the death of Christ. O happy fault, which merited to have such and so great a Redeemer. O truly blessed night, which alone merited to know the time and hour in which Christ rose from the dead. This is the night of which it is written: And the night shall be light as the day: and the night is my illumination in my delights. Therefore the sanctification of this night puts to flight crimes, washes away faults, and restores innocence to the fallen, and joy to the sorrowful, puts to flight hatreds, prepares concord, subdues empires, etc. O truly blessed night, which despoiled the Egyptians, enriched the Hebrews." Anagogically, from this type of the firstborn of Egypt slain in the middle of the Paschal night, St. Chrysostom, Theophylactus and St. Jerome (who says this is an apostolic tradition) assert that Christ will come at the same time of midnight for judgment, to the greater terror of the reprobate, that He may destroy them and cast them down into Tartarus; others however think He will come at the break of dawn. Now let us weigh each word. WHEN SILENCE HELD ALL THINGS QUIET: (thus the Roman and Greek; others read held: both are true, for quiet and silence occupy all things by night, and conversely are occupied by all things), and the night in its course had the middle of its journey; - in Greek, and the night in its own swiftness divided, that is at midnight or shortly after the middle of the night: for then was made by the angel the slaughter of the firstborn of Egypt, Exodus XII, 29. The reason was, that the slaughter might be the more terrible, the more it was unforeseen, dark and nocturnal, so that the Egyptians, struck with this terror, might shake off their obstinacy, and let the Hebrews go; whence Peter of Blois calls this silence conticinium, which is the time of midnight after the cock-crow. The tropological reason was to represent the mysterious power and efficacy of divine majesty: namely, it is fitting that the works of God, who is secret and invisible, should be secret and obscure. Again, all creatures ought to be silent when God speaks, according to that passage in Zephaniah I, 7: "Let all the earth be silent at the presence of the Lord;" Habakkuk II, 22: "Be silent at the presence of my Lord;" and Zechariah II, 13: "Let all flesh be silent at the presence of the Lord." Hence the Syriac translator renders it, in the middle of the night a stupor was made. Morally, learn here that the works of God and of divine men ought not to display themselves, but to be carried out in quiet and silence: thus the divine generation of Christ, by which He is begotten of the Father, is supremely secret; and His human generation, by which He was conceived and born of the Blessed Virgin, was most secret. Wherefore Christ is compared to the waters of Siloe "which go with silence," Isaiah VIII, 6: where I have said much concerning the fruit of silence, and more ibid. XXX, 15, on those words: "In hope and in silence shall your strength be." Hence the silent are of profound heart. "The deepest rivers flow with the least sound," says Curtius. On the contrary, the talkative are light of heart, namely Ecclesiasticus XXI, 29: "In the mouth of the foolish is their heart, and in the heart of the wise is their mouth:" see the remarks there. THY ALMIGHTY WORD FROM THE ROYAL THRONES OF HEAVEN, A HARSH WARRIOR, LEAPED INTO THE MIDST OF THE DOOMED LAND. - Almighty word: the Greek λόγος signifies both word and utterance, namely the command and sentence of God, as if to say, A harsh and severe sentence pronounced by God on the heavenly throne, by an angel warrior in the middle of the night commanded to execution and leaped down from heaven, thus according to Castro: allegorically, this word is the Word Incarnate itself. From heaven; the Complutensian editors add "leaping forth," but the Roman and Greek editors rightly delete this: for immediately follows "leaped." Harsh, ἀπότομος, that is, severe, cruel; the Arabic, terrible. Warrior, in Greek πολεμιστής, that is, fighter; the Arabic, mighty in war, because, as the Syriac translator renders it, he overthrew the warriors (Pharaoh and the Egyptians) in the middle of the night, according to that passage in Exodus XV, 3: "The Lord breaking wars," that is, enemy warriors; the Chaldean, The Lord victor of wars. Into the midst of the doomed land leaped, namely into Egypt devoted to destruction by God; in Greek it is ὀλεθρίας, that is, of a destructive or pernicious land, as Vatablus translates it, and therefore devoted to destruction: the word "leaped," or as Vatablus has it, "leaped down," denotes the velocity, force, wrath, assault and inevitable efficacy of God the avenger invading the Egyptians. Allegorically, Christ with a great leap of power and love leaped down from heaven to earth, becoming man, according to that passage in the Song of Songs II, 8: "Behold, he cometh leaping upon the mountains, skipping over the hills;" on which words St. Bernard commenting, sermon 53 in the Song of Songs, says: "Behold what a leap, he says, he made from the highest heaven to the earth:" for he leaped with a great leap, jumping down from heaven to mire, from mire to the cross, from the cross to hell, thence he leaped back to earth, and from earth to heaven. A SHARP SWORD BEARING THY UNFEIGNED COMMAND, - in Greek, thy almighty word, etc., a sharp sword (namely) bearing thy unfeigned command: for ξίφος, since it is masculine, ought to be referred to λόγος, that is, word, not to ξίφος, that is, sword, since it is of neuter gender: our author seems to have read ξίφος in the neuter, and therefore referred it to sword, but the sense comes to the same thing, as if to say, Thy word, O Lord, was like a sharp sword, which bore thy unfeigned command, in Greek ἀνυπόκριτον, that is, not hypocritical, not feigned, not fictitious, not merely threatening, but true, sincere, open, certain and efficacious, and plainly to be carried out in execution (for the angel striking did not pretend that he was unwilling to strike, when in reality he was striking, but what he did, he showed openly; nor did he merely threaten that he wished to kill, but in fact he killed) and carried into Egypt. Moreover, the sword in Scripture signifies any instrument, and any manner of slaughter, namely any plague and destruction. For, as Varro says, lib. IV On the Latin Language, sword is called from slaughter, because it is for the slaughter of enemies, while it strikes, cuts and kills them, for all bodily pain consists in cutting, or division of continuity: nor did the angel striking the firstborn of Egypt use a sword, or have need of one, but by himself immediately suffocating, tearing, or otherwise harming the firstborn of Egypt, he killed them: whence it is called sharp, because, as the Apostle says in Hebrews IV, 12, "the word of God is living and effectual, and more piercing than any two-edged sword." AND STANDING. - Namely λόγος, that is, word, for in Greek it is στάς, masculine, which ought to be referred to λόγος, masculine, not to ξίφος, that is, sword, which is neuter: this standing signifies the irrevocable and immobile decretal command of God, equally as the unfeigned command of the same authority, says St. Bonaventure. HE FILLED ALL THINGS WITH DEATH (namely with the slaughter of the firstborn of Egypt), AND IT REACHED EVEN TO HEAVEN STANDING ON THE EARTH,—in Greek, and indeed it reached to heaven, but it descended, or rather it entered into the earth, that is to say, This slaughter and vengeance was great and mighty, heavenly and flowing from heaven, and therefore this slaughter and vengeance was immense and unavoidable: wherefore although it was carried out on the earth, it nevertheless derived its force from heaven, indeed it began in heaven: for the Word of God commanded the angel in heaven, that immediately descending into the earth he should strike the firstborn of the Egyptians, wherefore he displayed his almighty power, both in heaven and on earth. Otherwise Dionysius, that is to say, The angel executing divine vengeance extended his power even to the aerial heaven, namely as far as the extent of his active virtue could reach. Otherwise also our Lorinus, that is to say, Scarcely had God spoken this in heaven, scarcely had the sound of divine command resounded in heaven, when in fact it was accomplished; at the same time he willed that as soon as he spoke, immediately what he commanded was done; which we commonly say: "Said and done;" and Scripture concerning other divine works, Psalm 148, 5: "He said, and they were made: he commanded, and they were created." Thus also from Castro: He notes, he says, by this phrase the swiftness of the fulfillment of God's Word, so swift was the angel striker in striking the firstborn, and in fulfilling God's precepts, that not yet having left the heaven from which he was sent, he already trod the earth with his foot and executed the command. Furthermore Vatablus translates, and standing filled all things with death, touching heaven partly, resting partly on the ground: by which words he indicates that this angel, in order to show the dominion of God his Lord over heaven and earth, was seen by some to place one foot on the earth, the other in heaven, that is in the air, as the angel was seen by St. John, Apocalypse 10, 2 and 6: "And he set his right foot upon the sea, and his left foot upon the earth, etc., and he swore by him that liveth for ever and ever, that time shall be no more." This allegorically fits well with the incarnate Word, which as God touches heaven and God, as man is fixed to the earth; whence its type was the ladder of Jacob, stretched from earth to heaven, upon which God leaned: for Christ, like a ladder, by which God touches heaven, by which man touches earth: for in himself he joined heaven to clay, the Word to flesh, God to man. In a similar manner in the time of St. Gregory, as he himself relates, book IV of the Dialogues, chapter 36, arrows fallen from heaven inflicted a plague upon Rome, which he himself allayed by Litanies and public procession, bearing the image of the Blessed Virgin painted by St. Luke: for when he had proceeded to the mole of Hadrian (which was thenceforth called the Castle of St. Angelo), an angel was seen as a sign of reconciled divinity, putting back his drawn sword into its sheath, and by that symbol the plague ceased, as Baronius relates from ancient monuments, vol. VIII, in the year of Christ 590. A similar thing happened to David offering sacrifice to stop the plague, inflicted by an angel striking because of the people of Israel numbered by David, III Kings 16: for he saw God saying to the angel: "It is enough, stay thy hand." specters in dreams, and thence fears and anguishes to the Egyptians, especially to some of the firstborn, whom he did not immediately kill, but left half-alive, and revealed to them in dreams the cause of such death and slaughter of the firstborn, so that they themselves might indicate the same to their parents, namely that they were being killed, because they themselves had oppressed the Hebrews, and had killed their male infants: for Israel, or Israel, was the firstborn people of God: By right therefore the Egyptians lost their firstborn, who a little before had lost the firstborn people of God: hear Moses, Exodus 4, 22: "Thus saith the Lord (to thee, O Pharao): Israel is my son, my firstborn. I said to thee: Let my son go, that he may serve me, and thou wouldst not let him go: behold I will kill thy son, thy firstborn:" this meaning is plainly signified by τὸ it showed the cause of death: for the visions which had troubled them foretold this, lest they perish ignorant of why they were suffering evils, lest namely they should attribute this slaughter to chance, to epidemic, to plague, or to some other natural cause, but to God avenging on account of the afflicted Israel, and therefore they should permit him to go free from Egypt into Chanaan, as indeed knowing the cause from their firstborn they did permit him to go. For God intended to extort this very thing from them by this plague: moreover Moses is silent on this, Exodus 12, but Wisdom here supplies it, as also many other things, which he received either from the tradition of the ancients, or from the revelation of God. Hence learn morally that God, when He punishes and chastises someone, is accustomed not rarely to indicate to that same person the cause and fault on account of which He chastises him: just as a judge, when he condemns a criminal to the gallows, assigns to him a theft or some other crime committed by him, on account of which he condemns him, so that he himself and others may know what crime is being punished, and thus may henceforth beware of it. Thus Antiochus, afflicted with lethal diseases, God indicating it, confessed that he was being punished on account of the unjust calamities inflicted upon the Hebrews, II Maccabees IX, 11. Thus the brothers of Joseph, God suggesting it, recognized the cause of their affliction to be that they themselves had previously afflicted Joseph, Genesis XLII, 21: "Deservedly," they say, "do we suffer these things, because we sinned against our brother, seeing the anguish of his soul, while he besought us, and we heard him not: therefore hath this tribulation come upon us." Thus Moses, Exodus VII, VIII and IX, by the command of God inflicting ten plagues upon Pharaoh and Egypt, revealed to him the cause, namely that he was unwilling to let the Hebrews go. Thus Samuel, threatening Saul from God with the deprivation of kingdom and life, added the cause, that he had not obeyed God commanding him to destroy the Amalecites, I Kings XV, 19 and following. Thus throughout the book of Judges, God assigns the cause of the oppression of the Hebrews carried out by the Philistines, Midianites, Moabites, etc., to be the worship of Baal, Astaroth and idols. The Egyptians therefore, seeing their firstborn slain, partly from the prediction of Moses, partly from the revelation and confession of the firstborn as they were being slain, knew that they were being punished by this plague, because they themselves had afflicted and slain the firstborn of God's people, namely Israel. Note the vision of evil dreams troubled them: for Hippocrates in the book On Dreams teaches that "dreams of the night corresponding to the exercises of the day are good and signify health, because the soul perseveres in the counsels of the day, and is not overcome by repletion, nor by any evacuation, or by any other thing coming from without. But when dreams are contrary to the actions of the day, and a struggle arises from them, when this has happened, it signifies a disturbance in the body, and if it be strong, it is a serious evil; but if it be slight, a lighter one." Moreover, turbid imaginings and daytime fears beget turbid dreams of the night, according to that saying of Seneca in the Octavia: Whatever the mind troubled by vigor thinks, That through rest the sacred and secret power reports, And swift sense.
18:20
Just: - thus he calls the faithful Hebrews, as worshippers of God, and called to justice, as I said above. TEMPTATION OF DEATH. - Therefore this temptation was not an enticement to sin, but a punishment of sin, namely the invasion of death, by which death invaded and seized by the command of God Korah, Dathan and Abiron with their associates, and was destined to invade the other Hebrews: to whom this temptation was a threat, and a danger of death threatened by the avenging angel. Whence Nannius: Temptation, he says, in Greek πεῖρα, is the same as danger of death: for thus we are said to be tempted by fever, catarrh, stone, that is to be in danger, to be harassed, to be tormented by fever, etc., according to that saying of Horace: When the side or kidneys are tempted by acute disease, that is are in danger, are tormented. Therefore there is a threefold tempter and temptation: for the demon tempts man, that he may allure him to sin; God tempts, that he may prove the soul, faith and virtue of man; death tempts, that it may kill and cause to perish: whence from perishing is derived danger. "Temptation of death" therefore is the deadly plague of Korah with his associates, and of the Hebrews murmuring, sent by God. Commotion; - in Greek θραῦσις, that is fracture, concussion, shaking, by which name the Septuagint calls this plague in Numbers XVI and Psalm CV, 36, thus is called the plague sent upon the people on account of the worship of Beelphegor, whom Phinees, zealously slaying the prince and leader of the crime, appeased, Numbers XXV, 1.
18:21
AND BY INCENSE OFFERING A SUPPLICATION, HE STOOD AGAINST THE WRATH, AND PUT AN END TO THE NECESSITY, SHOWING THAT THOU ART HIS SERVANT. - Some read incorrectly "binding." "Offering," in Greek κράζων, that is bringing, bearing, offering and sending to God; in Greek it is, and bearing the propitiation or placation of incense; hence was sought the ancient blessing of the censer, which is found in the old Roman order: for thus it reads: "Lord God, who when Thou wouldst have devastated the children of Israel murmuring in the desert, on account of their rebellious boldness, with a harsh fire, didst deign to hear Aaron the priest then praying, taking up the censer from the fire of the altar and placing incense therein for Thee, and to free them from the fire, we beseech Thee bless this censer, and grant that as often as incense shall be burned therein, Thou mayest make the vow of Thy people a good odor unto Thee, and let it be a flight of demons, a repulsion of phantasms, and a cutting off of unclean thoughts. Through the Lord," etc. He stood against the wrath of God, in Greek ἀντέστη τῷ θυμῷ, that is stood opposite, contended, opposed himself to the wrath of God, and conquered and restrained it; such therefore let the priest be, and of such virtue and merit, that he may be able to interpose himself in the midst and oppose himself to the wrath of God raging upon the people, and restrain it. He put an end to the necessity, in Greek τὴν ἀνάγκην ἀπέκοψε, that is to the calamity and plague of the fire. Thus Noe in Ecclesiasticus XLIV, 17: "In the time of wrath he was made a reconciliation," because namely by his sanctity and prayer he stood against the flood sent upon the whole world: thus St. Leo turned away Attila the scourge of God from Italy by his merits; St. Gregory allayed a most severe plague by his litanies; St. Sylvester restrained the infidelity and persecutions of ten emperors, while he healed, converted and baptized Constantine the Great. See in what manner Moses stood against the wrath of God, willing to destroy the Hebrews on account of the adoration of the golden calf, Exodus XXXII, 10 and following. On the contrary, God complains gravely concerning false prophets through Ezekiel, cap. XIII, 5, saying: "You did not go up against the enemy, neither did you build up a wall for the house of Israel, that you might stand in battle in the day of the Lord:" see the sayings there. Most excellently St. Gregory Nazianzen, oration 1, describing the dignity of the priest: "Who is he," says he, "who shall stand with the angels, who shall glorify with the archangels, who shall send sacrifices to the heavenly altar, who shall exercise the priesthood with Christ, who shall restore the creature, who shall exhibit the image, who shall act as maker to the heavenly world, and to say what is greater, shall be god, and shall make others gods?" moved the people: Cantacuzenus adds that Aaron, having made a grave prayer to the people, restrained their tumult. Secondly, by tumults understand the plague of fire, which was disturbing the people; this indeed Aaron repressed by the force of prayer. Thirdly, by tumults understand the angel disturbing, that is punishing and vexing the people by the fire sent by him; whence the Greeks have ὀλοθρεύοντα, that is the destroyer; and this he soon expresses by adding, him who was vexing, as if to say, Aaron by his λόγῳ, that is discourse, which he poured forth praying from the depths of his heart affection to God, restrained the angel's devastation and the plague of fire, by which he, that is his people, was vexing and punishing: for in Greek it is κολάζοντα, that is punishing: thus Jacob, Genesis XXXII, 28, wrestling with the angel, bent and conquered him by tears and prayer, and from this was called Israel, that is ruling over God, that is over the angel of God as His vicar. It can also happen that Aaron with the ardor of faith turned himself boldly toward the angel, and the fire itself, and commanded it in the name of God that it cease from the plague, just as St. Michael contending with the demon over the body of Moses, commanded him silence, saying, as Jude says in his Epistle 1, 9: "May the Lord command thee." This angel was either good, for God is accustomed to execute His commands through good ones both of wrath and vengeance, and of grace and beneficence, as is evident throughout from Daniel, Zechariah and the Apocalypse, especially cap. V and XVI; or rather was evil and a demon, both because he is called destroyer, vexer, exterminator, whom Aaron conquered and subjected to himself; and because in the last verse it is said that Aaron the priest feared him; and because God uses demons as it were as lictors frequently to punish the wicked, rather than good angels, according to that Psalm LXXVII, 49: "Sendings through evil angels." Morally learn here that the weapons of the priest are prayer and sacrifice, and these most powerful; wherefore by these Moses conquered Amalec, Exodus XVII: for which reason Paul arms the Christian soldier with full armor, that is with all armor from head to feet: "Take, he says, the helmet of salvation, and the sword of the spirit (which is the word of God) by all prayer and supplication praying at all times in the spirit: and in the same watching with all instance and supplication for all the saints and for me, that speech may be given to me in the opening of my mouth, with confidence to make known the mystery of the gospel, for which I am an ambassador in a chain, so that in the same I may dare to speak as I ought." Thus St. Ambrose in the tract On Basilicas Not to be Surrendered asserts that his and the priest's weapons against invading soldiers are prayers with tears; and St. Ephrem, in the sermon On the Spiritual Armor, calls prayer a bow, by which we shoot arrows of burning desires to God, by which we pierce the enemies. Whence Origen, homily 11 on Exodus, where he adapts to prayer what Balac said of the Hebrews, according to the Septuagint, chapter XXII, verse 4: "Now this Synagogue shall lick up all that are round about us, as the ox licketh up the green herbs of the field," so that to lick denotes prayer formed by the tongue, by which, he says, as we have received from the ancients, it is indicated that the people of God fight not so much by hand and arms as by voice and tongue, that is by pouring forth prayer to God. To this pertains that Psalm XIX, 8: "Some trust in chariots, and some in horses: but we will call upon the name of the Lord our God," as if to say, Our horsemen, our scythed chariots, our weapons are invocations of God and prayers, which we hurl like fiery darts against the enemies. Nothing conquers demons equally as temptations and prayer; whence St. Cyprian, epistle 57: "Let us apply ourselves, he says, to constant groans and frequent supplications: for these are heavenly weapons for us, which make us stand and persevere strongly; these are spiritual fortifications and divine darts, which protect." The Church itself is as it were an armory, to which the just run swiftly when they wish to fight against vices and sins: nay, it is as it were a certain general workshop, in which spiritual life finds whatever it needs for preserving, increasing and defending itself," thus our Lorinus: for which reason Cassian, Collation IV, chapter 1: "Every, he says, end of a monk and perfection of heart tends to constant and unbroken perseverance in prayer, and as much as is granted to human frailty, strives toward immovable tranquility of mind and perpetual purity." Finally prayer is the reason of the mouth, says St. Jerome, epistle 139 to Cyprian, because reason shows itself through the speech of the mouth, much more through prayer poured forth to God: for prayer has been given to man by God in place of reason, because what reason obscured by sin does not attain, this prayer poured forth to God obtains. HIM WHO TORMENTED HIMSELF HE SUBDUED, REMEMBERING THE OATHS OF THE PARENTS AND THE TESTAMENT. - Him who tormented himself, in Greek τὸν κολάζοντα, that is punishing, tormenting, chastising, namely fire, or rather an angel through fire, himself, that is them, namely the Hebrews; or himself, that is his people, whose plague he felt in the depths of his heart with sorrow through compassion, and Aaron the high priest arrogated to himself, equally as Paul saying II Corinthians XI, 29: "Who is weak, and I am not weak? who is scandalized, and I am not on fire?" Remembering the oaths of the parents and the testament (in Greek διαθηκῶν, that is covenant) as if to say Aaron praying to God for pardon alleged the covenants made by God with the fathers, Abraham, Isaac and Jacob, by which God had promised to be their God and that of their posterity, protector, liberator, provider, etc., he therefore bound God by his own covenants and oaths, by which he conquered him, and obtained pardon for the people.
18:24
Vatablus translates less aptly, since all manner of ornament was contained in the tunic which he wore: for he gives the reason why Aaron the high priest stood in the midst between the living and the dead, and why God permitted himself to be entreated by him to stop the plague of fire. The reason was that God had constituted Aaron as high priest, that is as mediator and intercessor between himself and the people, so that he himself might stay the wrath of God and reconcile the people to God; and, in order to signify this to the visible people, he had commanded that in the poderes, that is in his priestly vestment, there be placed symbols of all the elements and of the whole world, so that he might remember that he was a mediator between God and the world. Again he had commanded that he wear in the rational twelve gems, and that he have their names inscribed severally, the names of the twelve tribes of Israel, so that by this sign he might be reminded that he ought to bear all the tribes in his breast, that is in his heart and care, and ought to intercede with God for them continually. Poderes: is a long robe reaching down to the feet and ankles, and it was twofold for the high priest, one of linen common to all priests, the other of hyacinthine colour proper to the high priest, and it is this latter which is understood here, and through it all the other priestly vestments. It is a synecdoche: thus St. Bonaventure, Hugh, Holcot, and Dionysius. It is called poderes, from the foot and to bear, as if to say adapted to the foot, because it extended down to the feet. You will ask, how was the whole world represented in the poderes, that is in the vestment of the high priest? It is answered that the poderes was this tunic woven from hyacinthine wool, or of violet colour, so that the high priest, looking upon his vestment, might be reminded that his thought and life ought to be heavenly; hence on the hem it had seventy-two bells, and as many pomegranates alternately inserted. Again upon this tunic was placed the ephod, to which was attached at the breast the rational, in which were twelve gems, on which were inscribed the names of the twelve tribes of Israel. Moreover the five primary vestments of the high priest were: first, he put on linen breeches; second, a linen tunic, which he girded with a girdle; third, a hyacinthine tunic with a similar girdle; fourth, the ephod with the rational, Urim and Thummim, that is doctrine and truth; fifth, the tiara, to which was affixed a golden plate inscribed with: "Holiness to the Lord." These represented the whole world. For first, the linen breeches figured the earth, from which linen is born. Second, the girdle figured the ocean, which as it were girdles the earth. Third, the hyacinthine tunic figured the air, in which are pomegranates, that is lightnings; and bells, that is thunders. Fourth, the variegated ephod figured the starry heaven: the two onyx stones in the ephod were the two hemispheres, or the sun and moon; the twelve gems on the breast were the twelve signs in the zodiac. Fifth, the tiara figured the empyrean heaven; the golden plate of the tiara having inscribed the name of the tetragrammaton, figured God presiding over all; and this first, so that by this his vestment and ornament the high priest might show that he was a minister of the creator of the world, and might indicate that every creature needs God's mercy, and he himself for it both by his vestment and dress, and by voice and mind should pray; second, so that, having considered the image of the universe which he bore, he might conduct his life not degenerate from nature, but as the elements and other created things obey God in all things, so he himself should obey, thus Philo; third, so that in performing sacred rites for the whole world, which he bore as it were in his vestment, he might allege himself as an intercessor with God. St. Jerome has almost all these things from Josephus and Philo, and most briefly St. Thomas, II-II, Question CII, article 5, to 9, who also adds the tropological sense with equal brevity: The breeches, he says, signify chastity; the linen tunic signifies the purity and innocence of the whole life; the girdle, the moderation of discretion; the tiara, right intention: and these are common to all priests. But for the high priest first, proper to him was the golden plate with the name of the Lord, signifying the continual remembrance of God in contemplation, which the high priest ought to have; second, the ephod, that is compassion, by which he might bear as it were on his shoulders the infirmities of the people; third, the hyacinthine tunic, that is heavenly conversation; fourth, the rational, that is care and the bowels of charity toward his subjects. Note here that the whole world is as it were a certain most holy temple, and worthy of God, as Diogenes and Philo said, in the second book On Monarchy, and Lactantius in the book On the Wrath of God, chapter XIV. Hence also Baruch says in chapter III, 24: "O Israel, how great is the house of God!" namely this world, in which man is constituted as it were the high priest of the divine temple about to function in his priesthood for all creatures: and therefore the high priest of the Hebrews represented the whole world in his vestment. The high priest therefore was as it were a legate of the whole world to God, according to that saying of Paul in II Corinthians V, 20: "For Christ therefore we execute the office of legates, as God exhorting through us. We beseech you for Christ, be reconciled to God." Indeed Philo in the place cited asserts that for this reason the high priest of the whole world bore in his vestments the image of the world, so that he might know himself to be the mediator of the whole world before God, and ought to pray, not for necessities only and friends, but for the whole human race, for all parts of nature, heaven and the elements, and to give thanks, and to offer supplications for all to the creator of all: furthermore to express in himself by life, doctrine, and virtues the order, adornment, and harmony of the universe, so that he might be a microcosm, thus representing in his conduct the image of the greater world, as he bears it in his vestments. "By this worship," says Philo, "the high priest uses the whole world bearing wonderful adornment, either to the mind or to the eyes: for it admonishes the high priest, so that having considered the image of the universe which he bears, he might present a life not degenerate from nature; then, so that working in sacred things he might allege the whole world as an intercessor: for it is fitting that the priest of the father should employ this his son, the world, for prayers and vows." The same Philo in the book On Dreams, thinks that for this reason the high priest bears in his vestment the likeness of heaven and the world, so that the world together with the priest might work, and man with this universality of things might make vows and sacred rites more efficaciously: see the things said in Exodus XXVIII, 4, where I have explained these vestments at length allegorically and tropologically. Tropologically the priest ought to clothe himself with the orb of vestments, that is with the orb of virtues, so that he might be adorned for all, and thus be girt and crowned by their circle as it were by a crown, as I said a little before; hence the priest and religious, observing his dark habit, his tonsure and sacred vestments, ought to feel himself admonished by them, so that he might exhibit gravity, mourning, contempt of riches, desire of heavenly things, and every composure of morals. Hence our Alvarez de Paz, On the Spiritual Life, book I, part III, chapter XXVI: In the vestment of Aaron, he says, the whole world was contained, because a man consecrated to God through the religious state, ought, as far as external conduct is concerned, to accommodate himself to all, as far as it shall be possible, so that he might draw all to Christ, and invite them to the love of virtue. Thus he will be clothed with many colors, that is with a certain vestment, which although it is one, supplies the necessity of many virtues, and bears their diverse beauties. Thus after the example of Paul he became all things to all men, not by deceiving in act (as Anselm says), but by compassionate affection: not by deceitfully doing the evils of others, but by procuring for all the evils of all others, as if they were his own, the diligence of merciful medicine. THE MAGNALIA OF THE FATHERS WERE SCULPTED IN FOUR ORDERS OF STONES; — in Greek, πατέρων δόξαι ἐπὶ τετραστίχων λίθων γλυφῆς, that is, the glories of the fathers, or the honors in the sculpture of four orders of stones. In the breastplate of judgment there were four orders of stones: in the first row sardius, topaz, emerald; in the second carbuncle, sapphire, jasper; in the third ligure, agate, amethyst; in the fourth chrysolite, onyx, beryl: all enclosed in gold, and having the names of the sons of Israel, but of the twelve tribes. For magnalia, in Greek it is δόξαι, that is glories, excellences, victories, trophies, insignia of nobility, the coats of arms of the fathers, of which the sons and posterity justly gloried. Therefore the sacred and hieroglyphic signs of the Hebrews were engraved in each stone of the breastplate, but not the letters of the names of the patriarchs or of the tribes were inscribed, says our Jerome Prado, at the beginning of the Commentary on Ezekiel: for the coat of arms of Judah was a lion, of Benjamin a wolf, of Dan a serpent, of Joseph an ox, etc., which Jacob the father assigned to them individually in death blessing each one, Genesis XLIX, 5. But in Exodus XXVIII, 21, I have shown that not the coats of arms, but the very names of the tribes were engraved in the gems, and for this purpose, so that the high priest by his very vestment and by the names might show himself to be the legate of the twelve tribes, that is of the whole people, and for it as a mediator before God to intercede and supplicate. These therefore names are called δόξαι, because they were magnificently engraved in magnificent gems in the vestment, namely in the breastplate of the high priest, which was their great glory, praise and honor. THY MAGNIFICENCE WAS ENGRAVED IN THE DIADEM OF HIS HEAD. - Vatablus, thy majesty in the diadem of his head; the Syriac, and the crown of majesty upon his head: for the tiara was round like a crown, that is to say, the High Priest wore on his head a tiara with a golden plate, on which was inscribed the holiness of Jehovah, so that he might remember that he was the High Priest of God and of divine majesty, and that he ought to represent His holiness in life and word. Symbolically, this tiara with the plate represented the empyrean heaven, over which God presides, and from which He wisely and holily governs all things subject to Him; by which in turn was signified the dignity and power of the High Priest, as God's vicar on earth, to surpass all the dignity of men, even of kings and emperors: see what is said in Exodus XXVIII, 4.
18:25
FOR IT WAS A TRIAL OF WRATH SUFFICIENT. - For trial, in Greek it is not πειρασμός, that is, temptation, but πεῖρα, that is, experience; thy wrath sufficed for correction, that is to say, it was enough for the Hebrews that they had experienced thy wrath, so that those who survived the plague and fire might correct themselves and repent of their murmuring. Trial therefore here is the same as trial, experiment, danger, assault, invasion: for πεῖρα signifies all these things, that is to say, it sufficed for the Hebrews to have experienced danger, and to have felt the assault of divine wrath: for soon they ceased and repented; hence they were unwilling to experience its force further, nor to feel its dominion raging unto utter destruction any longer. Wherefore Lyra explains it wrongly and contrarily, that is to say, the trial of the sedition of the people sufficed to destroy all with fire, unless Aaron the suppliant had interceded; and Hugo, that is to say, the plague of fire sufficed to destroy the Hebrews; and Holcot, that is to say, the fear and terror struck into the people by the plague of fire was enough to destroy the crime of murmuring: for all these things are secondary matters in this place.
Machine translation from the Latin, not reviewed.
18:3
Following the example of Abraham (Gen. 21:23; 23:4), of Moses (Ex. 2:22; Acts 7:29), of Israel drawn by God away from the pagan world (Wis. 18:3; Hab. 3:16: παρενία is a synonym of x.), every Christian is and must feel himself a "stranger" (ξένος) and a "foreigner" (παρενός): 1 Pt. 1:1; 2:11; Heb. 11:13; 13:14); his homeland …
18:4
… of whom Elijah (v.) is the type, "will turn the heart of the fathers toward the children" and vice versa (Mal. 4, 5 f. = Lk. 1, 16 f.; Mt. 11, 10; 17, 10-13). There is no lack of allusions to the messianic hope in Sir. 36, 6-22; 45, 22, etc.; and in Wis. 18, 4; 14, 11-14.
18:9
… In Num. 9:7-13 too there is mention of a sacrificial offering: the word qorbān is used and the verb qārabh in the hiph'il form (hiqribh). Wis. 18:9, alluding to the paschal lamb, says that "the children of the good in secret offered sacrifice." The slaughtering of the victim was the duty of the fathers of families (Ex. 12:3-6); …
It seems that it was already sung in the time of King Josiah (II Par. 35:15) and also of King Hezekiah (II Par. 30:21). Sap. 18:9 then alludes to this use, where aḫvouç (laudes) is a translation of h. Jesus and his Apostles also sang the h. at the Last Supper (Mt. 26:30; Mc. 14:26; iṣuṣiṣavruç, [hymno …
18:14
… The "word of God," under the title of λόγος, is personified more strongly in Sap. 18:14 ff.: "When... the night was midway in its course, thy almighty Word (λόγος) leaped from Heaven, from thy royal throne, as a relentless warrior."
18:20
… In the ideological struggle God intervened directly in favor of Moses, causing the earth to open and swallow the rebels (Num. 16:25-34). The episode remained famous in Jewish tradition (besides the detailed account of Num. 16:1-50, cf. Ps. 105:17; Deut. 11:6; Ecclus. 45:22; Wis. 18:20-25; Jude 11).
18:24
… Meticulous and bold is the cosmic allegorism (cf. Wis. 18:24) set forth by Philo (De vita Mos., III, etc.), followed by Flavius Josephus (Antiq. …
18:25
… the six "angels of destruction." It seems that A. is identified with the fallen star of Rev. 9:1, perhaps also with the beast from the abyss (Rev. 11:7), with the dragon (Rev. 12:3-4) and with Satan (Rev. 20:7). A similar personification is in Wis. 18:25 (ὁ Ὀλοθρεύων; cf. I Cor. 10:10).
… "A murderer from the beginning" (Io. 8:44), S. kills those whose master he is (cf. II Cor. 2:11); this death-dealing function of his, annulled by the Crucified One (Hebr. 2:14), is perhaps connected with that of the destroying angel (Ex. 12:23; II Sam. 24:16; II Reg. 19:35; Sap. 18:25; I Cor. 10:10 ff.). …
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.