The Arke is sent backe with siue emeroids and fiue mise of gold, vpon a new wayne drawne by two milch kyne. 13. which coming directly to Bethsames are sacrificed, the wayne seruing for fire, the Leuites kepe the Arke. 19. Many others are slaine looking of curiositie into it.
1Now the ark of God was in the land of the Philistines seven months.Stette adunque l'arca del Signore nel paese de' Filistei sette mesi.THEREFORE the arke of God was in the country of the Philisthijms seuen monethes.Fuit ergo arca Domini in regione Philisthinorum septem mensibus. 2And the Philistines called for the priests and the diviners, saying: What shall we do with the ark of the Lord? tell us how we are to send it back to its place. And they said:E i Filistei convocarono i sacerdoti e gl'indovini, e dissero: Che dobbiam noi fare dell'arca del Signore? Insegnateci il modo di rimandarla al suo luogo. E quelli dissero:And the Philisthijms called the priestes and soothsaiers, saying: What shal we doe with the arke of the Lord? tel vs how we may send it backe into his place. Who said:Et vocaverunt Philisthiim sacerdotes et divinos, dicentes: Quid faciemus de arca Domini ? indicate nobis quomodo remittamus eam in locum suum. Qui dixerunt: 3If you send back the ark of the God of Israel, send it not away empty, but render unto him what you owe for sin, and then you shall be healed: and you shall know why his hand departeth not from you.Se voi rimandate l'arca del Dio d'Israele, non la rimandate senza nulla, ma rendete a lui quel che dovete per lo peccato, e allora sarete risanati e conoscerete il perchè la mano di lui non cessi di flagellarvi.If you send back the arke of the God of Israel, send it not away emptie, but that which you owe render vnto it for sinne, and then you shal be cured: and you shal know why his hand departeth not from you.Si remittitis arcam Dei Israël, nolite dimittere eam vacuam, sed quod debetis, reddite ei pro peccato, et tunc curabimini: et scietis quare non recedat manus ejus a vobis. 4They answered: What is it we ought to render unto him for sin? and they answered:E quelli dissero: Che dobbiam noi rendergli per lo peccato? Essi risposero:Who answered: What is that which we ought to render vnto it for sinne? And they answered:Qui dixerunt: Quid est quod pro delicto reddere debeamus ei ? Responderuntque illi: 5According to the number of the provinces of the Philistines you shall make five golden emerods, and five golden mice: for the same plague hath been upon you all, and upon your lords. And you shall make the likeness of your emerods, and the likeness of the mice, that have destroyed the land, and you shall give glory to the God of Israel: to see if he will take off his hand from you, and from your gods, and from your land.Farete cinque ani di oro, e cinque topi di oro, secondo il numero delle provincie dei Filistei: perocché una stessa piaga avete sofferta tutti voi, e i vostri satrapi. E voi farete la figura degli ani vostri, e la figura de' topi, i quali han devastata la terra, e darete gloria al Dio d'Israele: e forse egli ritirerà di sopra voi la sua mano, e di sopra gli dei vostri, e le vostre terre.According to the number of the prouinces of the Philisthijms you shal make siue golden emroides, and fiue golden mise because there hath bene one plague to you, and to your princes. And you shal make the similitudes of your emeroides, and the similitudes of the mise, that haue destroied the land, and you shal geue glorie to the God of Israel: if perhaps he wil lighten his hand from you, and from your goddes and from your land.Juxta numerum provinciarum Philisthinorum quinque anos aureos facietis, et quinque mures aureos: quia plaga una fuit omnibus vobis, et satrapis vestris. Facietisque similitudines anorum vestrorum, et similitudines murium, qui demoliti sunt terram: et dabitis Deo Israël gloriam, si forte relevet manum suam a vobis, et a diis vestris, et a terra vestra.
6Why do you harden your hearts, as Egypt and Pharao hardened their hearts? did not he, after he was struck, then let them go, and they departed?Per qual ragione v'indurate voi in cuor vostro, come s'indurò l'Egitto, e Faraone in cuor suo? Non è egli vero, che questi dopo che fu flagellato, allora diede libertà a coloro, ed essi se n'andarono?Why doe you harden your hartes, as Aegypt and Pharao did harden their hart? did not he after he was striken, then dimisse them, and they departed?Quare aggravatis corda vestra, sicut aggravavit Ægyptus et Pharao cor suum ? nonne postquam percussus est, tunc dimisit eos, et abierunt ? 7Now, therefore, take and make a new cart: and two kine that have calved, on which there hath come no yoke, tie to the cart, and shut up their calves at home.Adesso pertanto date di mano all'opera: e fate un carro nuovo, e mettete al carro due vacche che dieno il latte, e che non abbian mai tirato giogo, e chiudete nella stalla le loro rede.Now therfore take and make one new wayne: and two kine hauing calued, on which there hath no yoke beene put, couple in the wayne, and shut vp their calues at home.Nunc ergo arripite et facite plaustrum novum unum: et duas vaccas fœtas, quibus non est impositum jugum, jungite in plaustro, et recludite vitulos earum domi. 8And you shall take the ark of the Lord, and lay it on the cart, and the vessels of gold, which you have paid him for sin, you shall put into a little box at the side thereof: and send it away, that it may go.E prenderete l'arca del Signore, e la metterete sul carro, e le figure d'oro offerte da voi per lo peccato le metterete in una cassetta accanto ad essa, e poi lasciatela andare.And you shal take the arke of the Lord, and put it in the wayne, and the vessels of gold, which you haue payed him for sinne, you shal put into a litle casket at the side thereof: and dimisse it that it may goe.Tolletisque arcam Domini, et ponetis in plaustro, et vasa aurea quæ exsolvistis ei pro delicto, ponetis in capsellam ad latus ejus: et dimittite eam ut vadat. 9And you shall look: and if it go up by the way of his own coasts, towards Bethsames, then he hath done us this great evil: but if not, we shall know that it is not his hand hath touched us, but it hath happened by chance.E starete osservando: e se prenderà la strada che mena al suo paese, e andrà verso Bethsames, egli è che ha fatto a noi male sì grande: se no, la cosa sarà altrimenti, e noi conosceremo che non la sua mano ci ha percossi, ma è stato un accidente.And you shal looke: and if so be that it shal goe vp by the way of his coastes against Bethsames, he hath donne vs this great euil: but if not: we shal know that his hand hath not touched vs, but it hath happened by chance.Et aspicietis: et si quidem per viam finium suorum ascenderit contra Bethsames, ipse fecit nobis hoc malum grande: sin autem, minime: sciemus quia nequaquam manus ejus tetigit nos, sed casu accidit.
10They did therefore in this manner: and taking two kine, that had sucking calves, they yoked them to the cart, and shut up their calves at home.Quelli adunque fecero in tal guisa: e prese due vacche, che allattavano i loro vitelli, le misero al carro, e chiusero nella stalla i vitelli.They therefore did in this maner: and taking two kine, that had sucking calues, yoked them to the wayne, and shut vp their calues at home.Fecerunt ergo illi hoc modo: et tollentes duas vaccas quæ lactabant vitulos, junxerunt ad plaustrum, vitulosque earum concluserunt domi. 11And they laid the ark of God upon the cart, and the little box that had in it the golden mice, and the likeness of the emerods.E misero l'arca di Dio sul carro, e la cassetta contenente i topi d'oro, e le figure degli ani.And they layd the arke of God vpon the wayne, and the litle casket, that had the golden mise and the similitudes of emeroides.Et posuerunt arcam Dei super plaustrum, et capsellam quæ habebat mures aureos et similitudines anorum. 12And the kine took the straight way, that leadeth to Bethsames, and they went along the way, lowing as they went: and turned not aside neither to the right hand nor to the left: and the lords of the Philistines followed them as far as the borders of Bethsames.Or le vacche andavano dirittamente per la strada che conduce a Bethsames, e seguivano lo stesso cammino, andando avanti, e muggendo; e non piegavano nè a destra, nè a sinistra; e i satrapi dei Filistei eglino pure andavano lor dietro sino a' confini di Bethsames.And the kine went directly by the way, that leadeth to Bethsames, and they went one way, going forward and lowing: and they declined not neither to the right hand nor to the left: but the princes also of the Philistijms folowed vnto the borders of Bethsames.Ibant autem in directum vaccæ per viam quæ ducit Bethsames, et itinere uno gradiebantur, pergentes et mugientes: et non declinabant neque ad dextram neque ad sinistram: sed et satrapæ Philisthiim sequebantur usque ad terminos Bethsames. 13Now the Bethsamites were reaping wheat in the valley: and lifting up their eyes, they saw the ark, and rejoiced to see it.Or i Bethsamiti mietevano il grano nella valle, e alzando gli occhi videro l'arca, ed ebbero gran consolazione in vederla.Moreouer the Bethsamites reaped wheat in the valley: and lifting vp their eies, they saw the arke, and were gladde when they had seene it.Porro Bethsamitæ metebant triticum in valle: et elevantes oculos suos, viderunt arcam, et gavisi sunt cum vidissent.
14And the cart came into the field of Josue, a Bethsamite, and stood there. And there was a great stone, and they cut in pieces the wood of the cart, and laid the kine upon it a holocaust to the Lord.E il carro andò nel campo di Giosuè di Bethsames, e ivi si fermò. E ivi era una gran pietra; e (i Bethsamiti) spezzarono il carro, e sopra il legname di esso misero le vacche in olocausto al Signore.And the wayne came into the field of Iosue the Bethsamite, and stoode there. And there was a great stone, and they did cut the wood of the wayne, and layed the kine vpon it an holocaust to our Lord.Et plaustrum venit in agrum Josue Bethsamitæ, et stetit ibi. Erat autem ibi lapis magnus, et conciderunt ligna plaustri, vaccasque imposuerunt super ea holocaustum Domino. 15And the Levites took down the ark of God, and the little box that was at the side of it, wherein were the vessels of gold, and they put them upon the great stone. The men also of Bethsames offered holocausts, and sacrificed victims that day to the Lord.E i Leviti deposero l'arca di Dio, e la cassetta che erale accanto, nella quale erano le figure d'oro, e la collocarono sopra quella gran pietra. E quelli di Bethsames offerirono quel dì degli olocausti, e immolarono vittime al Signore.And the Leuites tooke downe the arke of God, and the litle casket, that was at the side of it, wherin were the vessels of gold, and they put it vpon the great stone. The men also of Bethsames offered holocaustes, and immolated victimes that day to our Lord.Levitæ autem deposuerunt arcam Dei, et capsellam quæ erat juxta eam, in qua erant vasa aurea, et posuerunt super lapidem grandem. Viri autem Bethsamitæ obtulerunt holocausta, et immolaverunt victimas in die illa Domino. 16And the five princes of the Philistines saw, and they returned to Accaron the same day.E i cinque satrapi dei Filistei videro, e tornaron lo stesso dì ad Accaron.And the fiue princes of the Philistijms saw, and returned into Accaron that day.Et quinque satrapæ Philisthinorum viderunt, et reversi sunt in Accaron in die illa. 17And these are the golden emerods, which the Philistines returned for sin to the Lord: For Azotus one, for Gaza one, for Ascalon one, for Geth one, for Accaron one:Or questi sono gli ani d'oro offerti da' Filistei al Signore per lo peccato; uno per Azoto, uno per Gaza, uno per Ascalon, uno per Geth, uno per Accaron.And these are the golden emeroides, which the Philistijms rendred for sinne to our Lord: Azotus one, Gaza one, Ascalon one, Geth one, Accaron one:Hi sunt autem ani aurei quos reddiderunt Philisthiim pro delicto, Domino: Azotus unum, Gaza unum, Ascalon unum, Geth unum, Accaron unum:
18And the golden mice, according to the number of the cities of the Philistines, of the five provinces, from the fenced city to the village that was without wall, and to the great Abel (the stone) whereon they set down the ark of the Lord, which was till that day in the field of Josue the Bethsamite.E tanti topi d'oro quante erano le città delle cinque provincie de' Filistei, cominciando dalle città murate sino a' borghi senza muro, e sino ad Abelgrande, sulla quale posarono l'arca del Signore, la quale era in quel giorno nel campo di Giosuè Bethsamita.and the golden mise according to the number of the cities of the Philistijms, of the fiue prouinces, from walled citie vnto towne that was without wal, and vnto Abel the great, wherupon they put the arke of our Lord, which was vntil that day in the field of Iosue the Bethsamite.et mures aureos secundum numerum urbium Philisthiim, quinque provinciarum, ab urbe murata usque ad villam quæ erat absque muro, et usque ad Abelmagnum, super quem posuerunt arcam Domini, quæ erat usque in illum diem in agro Josue Bethsamitis. 19But he slew of the men of Bethsames, because they had seen the ark of the Lord, and he slew of the people seventy men, and fifty thousand of the common people. And the people lamented, because the Lord had smitten the people with a great slaughter.Ma (il Signore) punì gli uomini di Bethsames, perchè aveano guardato l'arca del Signore: e mise a morte settanta uomini del popolo, e cinquanta mila della plebe. E il popolo pianse per avere il Signore percosso la plebe con gran flagello.But he stroke of the men of Bethsames, for that they had seene the arke of our Lord: and he stroke of the people seuentie men, and fiftie thousand of the common people. And the people mourned, because our Lord had striken the common people with a great plague.Percussit autem de viris Bethsamitibus, eo quod vidissent arcam Domini: et percussit de populo septuaginta viros, et quinquaginta millia plebis. Luxitque populus, eo quod Dominus percussisset plebem plaga magna. 20And the men of Bethsames said: Who shall be able to stand before the Lord this holy God? and to whom shall he go up from us?E gli uomini di Bethsames dissero: Chi potrà stare al cospetto del Signore, di questo Dio santo? E presso di chi andrà egli partendo da noi?And the men of Bethsames sayd: Who shal be able to stand in the sight of our Lord God this holie one? and to whom shal he goe vp from vs?Et dixerunt viri Bethsamitæ: Quis poterit stare in conspectu Domini Dei sancti hujus ? et ad quem ascendet a nobis ? 21And they sent messengers to the inhabitants of Cariathiarim, saying: The Philistines have brought back the ark of the Lord, come ye down and fetch it up to you.E spediron messi agli abitanti di Cariath-iarim, che dicesser loro: I Filistei han ricondotta l'arca del Signore: venite, e riportatela nel vostro paese.And they sent messengers to the inhabitantes of Caria Thiarim, saying: The Philistijms haue brought backe the arke of our Lord, come downe & fetch it backe vnto you.Miseruntque nuntios ad habitatores Cariathiarim, dicentes: Reduxerunt Philisthiim arcam Domini: descendite, et reducite eam ad vos.
6:1
Year of the World 2888.
6:2
Calmet
Diviners. The priests generally pretended to a knowledge of magic, among the pagans. (Calmet)
6:3
Haydock
If, etc. The lords were already determined to send back the ark. But the priests knew that some still would not believe that it was the cause of their affliction. To convince all, they try an experiment, which would decide the matter; and in case the ark went back, some suitable presents must accompany it, as a propitiation (Haydock) for the sin which they would not (Menochius) then doubt had been incurred. (Haydock)
Though God stands in need of nothing, all must acknowledge their dependence on him. The pagans always made some present, when they appeared before their idols or monarchs, and God requires the like testimony of submission, Exodus 23:15.
6:5
Provinces. Hebrew seranim, "lords."
Emerods. Theodoret observes, that the tombs of the martyrs were adorned with figures of eyes, etc., in gratitude for their having procured redress for the afflicted.
Calmet
Israel, whose ark you have treated in an improper manner. (Calmet)
Menochius
You shall thus confess that He chastises, and grants health. (Menochius)
Gods. Not only Dagon, but the other idols, were humbled, (Haydock) though the Hebrew word denotes also one god, or princes, etc.
6:6
Haydock
Hearts. Even these confess that obduracy proceeds from men; (Worthington) though Calvin would make God the author of it. (Haydock)
6:7
New cart. It would have been deemed irreverent to use one that had been employed for other profane purposes, 2 Kings 6:3.
Home. All these circumstances tended to prevent the ark from being conveyed home, (Calmet) unless Providence interfered.
6:8
Calmet
Box. Hebrew argaz, (which the Septuagint retain; Haydock) means also "a purse or basket." (Calmet)
Haydock
Josephus ([Antiquities?] 6:1,) says, "the box was placed upon the ark." (Haydock)
Calmet
We do not read what became of these presents afterwards: but it is supposed that they were kept in the sanctuary till the time of the captivity. (Calmet)
6:9
Calmet
Way. Josephus observes, that they stationed the kine at three lane ends; (Haydock) and, as we may infer from the Hebrew (ver. 12,) rather with their heads turned from Bethsames. But, by this conduct, did they not tempt God? Some believe that He inspired them on this occasion, (Estius) that even his enemies might be convinced, (Haydock) the grace of prophecy being frequently granted to wicked men, like Balaam: others believe that He gave success to their plan, though it was dictated by superstition. Even the devil sometimes speaks the truth. (Mendoza) (Calmet)
6:13
Menochius
Wheat, about Pentecost, in May; so that the ark must have been taken in November. (Menochius)
6:14
Calmet
Bethsamite, not the renowned general. (Calmet)
Menochius
Stone, which served instead of an altar. (Menochius)
Haydock
Lord. Some pretend that the lords of the Philistines followed so far, and offered this holocaust, as the cart belonged to them: but the Bethsamites might suppose that they had abandoned their property, as well as the golden figures; and, as the city belonged to the priests, it is most probable that they would perform this office. Males indeed were to be offered in the tabernacle. But this was an extraordinary case; so that, if there were no priests, the sacrifice might be lawful (Calmet) by dispensation, as we see Samuel and Elias did the like. (Haydock)
Calmet
The kine and cart being consecrated to God, it was thought that they could not be turned to a more suitable purpose. (Calmet)
Menochius
The ark was also present, on account of which, sacrifices were offered in the tabernacle. The arguments of Abulensis, (q. 19,) who accuses the Bethsamites of sin on this account, are not therefore satisfactory. (Menochius)
6:15
Haydock
Vessels. Protestants less properly, "jewels of gold." (Haydock)
6:16
Calmet
Day. It was distant about 18 miles. (Calmet)
Haydock
Provinces. Hebrew, "lords." Some think that only five images of each sort were inclosed in the box: others suppose that the people of each village presented a golden mouse, to satisfy their own devotion, and that they might not be infested with such vermin. Clarius thinks they also sent an equal number of the other images of the anus, 1 Kings 5. (Haydock)
6:18
Haydock
Abel. A stone or rock, on which the Jews say Abraham had offered sacrifice; (St. Jerome, Trad. T.[Tirinus?]) Hebrew, "or mourning," was so called afterwards, on account of so many being slain; (Menochius) so the place, to which the Egyptians accompanied the remains of Jacob, was styled "Abol," the mourning of Egypt, Genesis 50:11. (Haydock)
The Septuagint read Abon, "the stone." All the towns belonging to the Philistines, as far as this place, sent each their golden images, or contributed towards those which were presented by the five lords.
Calmet
Which, ark, according to the Vulgate, though some would explain it of the stone. The ark might remain here for some time, and would probably have continued longer, if the people had not been so much afflicted. In the mean time, this record may have been written, as it was afterwards inserted in this book. (Calmet)
Haydock
Which, though of the feminine gender, is referred to stone, because Abol is of that description, (Menochius) and we find several such allusions to the Hebrew in our version. Protestants, "unto the great stone of Abel, whereon they set down the ark of the Lord, which stone remaineth unto this day," etc. (Haydock; Vatable, etc.)
Calmet
Others think that the ark remained there till it was removed to Cariathiarim, 1 Kings 7:1. Malvenda says, the memory of the transaction was fresh till the author wrote; while others maintain, that the golden figures continued with the ark till that time. (Calmet)
Calmet
The Roman Septuagint omits the words till this day; and reads, "where they placed upon it (the stone) the ark....upon the stone in the field," etc. Then with the Alexandrian copy, and Procopius, etc., it subjoins 19. "And the sons of Jechonias did not approve, among the men of Bethsames, that they saw the ark of the Lord, and he slew of them 70 men, and 50,000 of the people." Theodoret suspects that they were more impious than the rest. But we might as well say that they shewed more (Calmet) reverence, as we may explain slew of them, to denote the two curious citizens, (Haydock) if any dependence could be had on this addition. (Calmet)
6:19
Challoner
Seen; and curiously looked into. It is likely this plague reached to all the neighbouring country, as well as the city of Bethsames. (Challoner)
Haydock
For we need not suppose that all these deaths took place in one day. The ark seems to have continued there for some time, ver. 18. Hebrew, "because they had looked into, or at the ark." (Haydock)
It was unlawful, even for the Levites, to touch or to look at the ark uncovered; (Tirinus; Numbers 4:15, 20,) and the Hebrew expression into, is often taken in this sense, Proverbs 7:15., and 11:4.
Tirinus
Men of rank. (St. Gregory, etc.) "Ancients," Chaldean. Some would suppose that only these 70 perished, and were of as much value as 50,000 of the common people: for they will not allow that the latter number was slain. Out of that number, 70 were made victims of the divine justice. (Tirinus; Sa)
Calmet
Bochart translates, "he slew 70 out of 50,000." The Syriac and Arabic read, "5070 men." Josephus only admits 70 who were slain, "because they dared to touch the ark with their profane hands, as they were not priests." Hebrew, "and he slew of the people 70 men, 50,000 men. (Calmet)
Haydock
Kennicott seems to suspect that a cipher has been added in the Hebrew at the end. Protestants, "50,000, and threescore and ten men." (Haydock)
Du Hamel
Some would insert aderant in the Vulgate, and 50,000 "were present." (Du Hamel)
Calmet
The Chaldean, Septuagint, etc., constantly retain these numbers, and we must not judge of God severity by our feeble reason. (Calmet)
Menochius
This decision is the most common. (Menochius)
Serarius
The people had indulged their curiosity, to see whether the Philistines had taken the tables of the law out of the ark, etc. (Serarius)
Worthington
As the ark was terrible to the infidels, so it was also to those true believers, who treated it with disrespect. (Worthington)
6:20
Calmet
Us. These words may denote that they thought God too severe, or else, that they judged themselves unworthy of his presence. There is no proportion between an offence of God, and what the creature can do to make him satisfaction. (Calmet)
6:21
Haydock
Up. This is the import of the Hebrew. The Vulgate reducite, "bring it back," insinuates, that the Bethsamites desired the people of Cariathiarim to convey the ark to their city, on the road to Silo, where they probably thought it ought to be placed, in the tabernacle. But it seems God ordered it otherwise, and the ark was never restored to its former splendid station, surrounded with all the vessels and ornaments of the tabernacle. David made something similar, and place an altar before it, while the Mosaic tabernacle and altar were removed from Silo to Nobe, (chap. 21:1.) and afterwards to Gabaon, 2 Paralipomenon 1:5. Salien (the year of the world 3030) doubts not but they were thence translated to Solomon's temple, during the octave of the dedication, along with those of David, from Mount Sion, 2 Paralipomenon 5:2., and 8:3. Why the ark was not placed in this most magnificent abode, but removed from the stone of Abel to the houses of Abinadab, of Obededom, of David in Sion, till all the original ornaments, prescribed by God to Moses, with a still more splendid apparatus, met to adorn the temple of Solomon, we cannot easily explain. Perhaps it might be to render that event more glorious, and to represent the troubled state of the Jewish Synagogue, immediately preceding the appearance of the great Redeemer, who would establish a church without spot or wrinkle, shining brighter than the sun, and replenished with all heavenly graces. (Haydock)
Calmet
Cariathiarim is the same place as Cariathbaal, and Baala, (Josue 15:9, 60.) Baalim Juda, (2 Kings 6:2.) and Sedeiarim, about ten miles from Jerusalem. Gabaa was "a hill," (Calmet) belonging to the same city, where the house of Abinadab stood; (Haydock) and Nobe was also in the vicinity, while Silo was much farther north. (Calmet)
Haydock
The priests still remained, and offered sacrifice in the tabernacle, though occasionally some of them might come to offer extraordinary victims before the ark, in those private houses which were thus converted, as it were, into the holy of holies. Salien, the year of the world 2941, where he observes from St. Jerome, that the tabernacle was removed to Nobe about the same time as the ark was deposited at Cariathiarim; and no doubt both the translations were in consequence of the divine command, signified by the mouth of his prophet Samuel. (Haydock)
6:19
Seen.... And curiously looked into. It is likely this plague reached to all the neighbouring country, as well as the city of Bethsames.
6:6
Obstinate sinners doe harden their owne hartes, not God, but by suffering them so to do. •ee Annot. •••d. 7.
6:19
As the arke was terrible to the infideles, (chap. 5.) so also to those that beleued right but vsed it not reuerently.
6:1
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.8
… These things be well assured, I will accept at your hands. To tread My courts ye shall not proceed, but the feet of the meek shall tread them, who have duly and sincerely acknowledged Me, and My only-begotten Word, and the Holy Spirit. How long will ye inherit My holy Mountain? How long shall My ark be among the heathen?
6:6
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 8
… when He had mocked them, did He not after that send forth His people, and they departed?”
6:9
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 6
… and having their first calves, and let them go their way, with no man to guide them, for so it would be evident whether the plague was from God or whether it was any accident which brought the disease;—(“for if,” it is said, “they break the yoke in pieces for want of practice, or turn where their calves are lowing, ‘it is a chance that hath happened;’
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 22
… the generality being wont to call these things evil. Thus, for example, the priests and prophets of those five lordships, when having yoked the kine to the ark, they let them go without their calves,
san Giovanni Crisostomo † 407 d.C. Homilies on Titus 3
… By a star. For as their art made them conversant with these, He made use of such means to guide them. So in the case of the oxen, that drew the ark. “If it goeth up by the way of his own coast, then He hath done us this great evil” (
6:12
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 2
… What of that? He that is not wicked, doth he of himself bestow upon thee these great benefits? By no means. Everything worketh according to thy faith. Not even the righteous man can benefit thee, if thou art unfaithful, nor the unrighteous harm thee, if thou art faithful. God, when He would save His people, wrought for the ark by Oxen.
6:14
san Giustino † 165 d.C. Dialogue with Trypho 132
… and when the cows had come into these fields they remained there, showing to you thereby that they were guided by the name of power;
6:1
1. Septem mensibus. — Ita Hebræa, Chaldæa et ceteri. Perperam ergo Josephus habet, quatuor mensibus. In regione Philist. Septuaginta, in agro, quod Theodoretus sic explicat: «Cum, inquit, nulla civitas auderet arcam excipere, eam foris reliquerunt sub dio; sic enim docuit Historiographus: Fuit enim, inquit, arca Domini in agro alienigenarum menses septem: postquam autem existimarunt foris manente arca se esse liberos a plagis a Deo immissis, intulit Deus supplicia etiam rebus inanimis. Immisit enim murium multitudinem in vites et segetes, qui omnes eorum fructus perdiderunt.» Sic et Procopius: quod sic intellige, non quod plaga murium tum cœperit, sed quod tum confirmata sit et aucta. Hinc colligitur arcam a Philistæis fuisse captam in septembri, qui mensis apud Hebræos erat solemnis et magna ex parte sacer. Eo enim præter festum Neomeniæ, celebrabant festum Tubarum, et Tabernaculorum per octo dies, item festum Expiationis, ac Cœtus sive Collectæ, ut patet Levit. XXIII. Quare illo mense omnia erant plena oblationibus et victimis, quas, quia violarant et profanarant filii Heli, ac multi e populo eos imitantes, hinc eodem mense voluit Deus capi arcam, ut eodem mense puniretur quo gravius in eam peccarunt. Id ita esse liquet ex eo quod arca capta fuerit in Philistæa per septem menses, quibus exactis remissa in Bethsames cum meteretur triticum, ut dicitur vers. 13. Hæc autem messis in Palæstina fit in fine aprilis: jam computa retrogrado ordine septem menses ab aprili, et incides in septembrem jam dictum. Tropologice docemur hic peccata nostra licet pudenda coram Deo confiteri, ut hac confessione quasi deaurentur. Audi S. Gregorium: «Quia ad pretium æternæ salutis peccatorum turpitudines atteruntur, flendo deaurantur.» Et post pauca: «Dum, inquit, commissa attentius lugemus, in justitiæ splendorem membra deauramus.» Et mox: «Membra, inquit, deaurantur, cum corpus terrenæ et cœnosæ concupiscentiarum fœditate deforme in splendorem commutatur æternæ vitæ; cum videlicet per sanctæ conversationis pulchritudinem radiat, quod in appetitum mundanæ dilectionis peccatorum fœtore sordebat,» juxta illud Apostoli: «Sicut exhibuistis membra vestra servire immunditiæ et iniquitati ad iniquitatem, ita nunc exhibeatis membra vestra servire justitiæ in sanctificationem.»
6:3
3. Quod debetis reddite ei pro peccato. — Peccatum intellige ablatæ arcæ, ideoque irreverentiæ Deo Hebræorum illatæ, præsertim in Philistinorum opinione et conscientia, ait Abulensis. Nam alioqui si Philistini justum contra Hebræos gerebant bellum, non erat grave peccatum, cum reliquis spoliis arcam quoque religiose transferre. Peccatum autem verum et grave, ob quod a Deo flagellabantur, erat, quod ipsi arcam cum suo idolo Dagon collocassent, imo eam Dagoni subjecissent, et quasi trophæum dicassent: sed ipsi, utpote idololatræ et cultores Dagon, non æstimabant hoc esse peccatum; ideoque Deus eos percussit, ut inde discerent hoc peccatum æstimare, arcamque esse majorem Dagone.
6:5
5. Quinque anos aureos, et quinque mures aureos, — quasi piaculum plagæ anorum et murium, quo Deus Israel vos percussit. Sic solent offerri sanctis effigies membrorum, quorum sanitatem ab eis recepimus, quasi anathemata. Si forte relevet manum suam a vobis et a diis vestris. — Hinc patet non solum Dagonem, sed et cæteros Philistinorum deos a Deo per arcam fuisse prostratos et afflictos.
6:7
7. Et recludite vitulos (adhuc lactentes) earum domi, — retrahentes eos a matribus, scilicet a vaccis in itinere, ac in stabulum recludentes, ut indicant Hebræa et Septuaginta, ut videatis an vaccæ ad vitulos suos lactentes recurrant, an vero cum arca pergant in Israel. Hinc vaccæ erant «mugientes,» eo quod a vitulis suis avellerentur.
6:11
11. Et posuerunt arcam Dei super plaustrum, — in trivio, ait Josephus, absque auriga, quinque satrapis Philistinorum spectantibus, et considerantibus quam viam sponte sua vaccæ inirent, an eam quæ ducebat in Israel, an aliam. Erant hæ sortes divinatoriæ, nec a Deo suggestæ, ideoque superstitiosæ et illicitæ (Philistini enim vacabant auguriis et sortilegiis, ut patet ex illo Isaiæ II, 6: «Augures habuerunt ut Philistiim»); sed Deus eas direxit, vel per angelos, vel per diabolos, ut ex Origene vult Mendoza, sortilegii hujus instigatores, incitavit vaccas ut viam in Israel caperent, ut Philistæi ex suis sortibus cognoscerent a Deo Israel sibi has plagas fuisse immissas. Sic Deus direxit necromantiam Pythonissæ suscitantis Samuelem, fecitque ut non dæmon ab ea invocatus, sed Samuel prodiret, et Sauli mortem meritam prænuntiaret, I Reg. XXVIII. Peccarunt ergo hic Philistæi, tum quia tentarunt Deum Israelis, quem ex tot plagis agnoscere et revereri debebant; tum quia utuntur augurio vaccarum, ut explorent an a Deo, an a casu hæ plagæ acciderint. Prius negat Abulensis, Quæst. XVIII, posterius silet: sed utrumque asserit Suarez, De Relig. tract. 3, lib. II, cap. x, § 11.
6:12
Legimus in Sanctorum historiis, eorum reliquias ab equis devectas certo quopiam loco constitisse, ut hoc signo indicarent se ibidem humari et coli velle; sed illa fiebant Dei ductu et instinctu. Mystice, vaccæ mugientes et vitulos suos relinquentes, ac portantes arcam recta versus Bethsames, id est, domum solis, significant prædicatores et Sanctos, qui spiritu Dei acti recta per mortificationem carnalis affectus erga filios et parentes, et bona opera in cœlum concorditer contendunt. Ita S. Gregorius, Eucherius, Rabanus, Rupertus, Hugo, Lyranus, Dionysius et alii. Audi S. Gregorium: «Pergunt vaccæ, quia sancti viri bona incessanter faciunt: mugiunt vero, quia carnalia desideria in seipsis extinguere sine magna quotidie tribulatione non possunt. Mugire namque ad laborem edomandæ carnis pertinet, pergere autem ad perseverantiam bonæ voluntatis. Nam dum contra naturam caro carnales motus comprimere cogitur, velut mugit, dum graditur, quia propria desideria adimplere prohibetur.» Et mox: «Bene, inquit, duo hæc in Sanctorum profectione describuntur, pergere et mugire; quia, etsi eis ad supernam patriam festinantibus magna est instantia desiderii, est nihilominus invincibilis patientia laboris.» Probat id exemplo Apostoli dicentis: «Ad destinatum persequor ad bravium supernæ vocationis,» Phil. III, 14. Et tamen mugiebat dicens: «Video aliam legem in membris meis repugnantem legi mentis meæ, et captivantem me in lege peccati. Infelix ego homo, quis me liberabit de corpore mortis hujus?» Rom. VII, vers. 23 et 24. Sic igitur ait S. Gregorius: Mugiunt vaccæ, sed pergunt; quia sancti viri, etsi magna sunt tentamenta, quæ perferunt, viam tamen supernæ patriæ non relinquunt. Plura in hanc rem congerit hic noster Mendoza. 12. Ibant autem in directum vaccæ per viam quæ ducit Bethsames. — Voluit Deus arcam Bethsames potius quam ad aliam urbem a vaccis duci, quia Bethsames erat vicina Philistæa, ex qua reducebatur arca (ut patet ex Chorographia Adrichomii) eratque urbs sacerdotalis: Sacerdotes autem decebat arcam custodire et curare. Bethsames Hebraice idem est quod domus, id est, sedes et civitas Solis. Fuit a Judæis ædificata instar Heliopoleos Ægypti. Sicut enim vitulos aureos quasi deos ab Ægyptiis, ita et cultum Solis Judæi acceperunt, ait noster Sanchez, Jerem. XLIII, in fine capitis. Porro Bethsames hæc non erat in tribu Benjamin, uti scribit S. Hieronymus in Locis Hebraic., nec in tribu Dan, ut vult Adrichomius, sed in tribu Juda, uti diserte dicitur IV Reg. XIV, vers. 11. Erat alia quoque Bethsames in tribu Nephtalim, ut patet Josue XIX, 38; et alia in tribu Issachar, ut liquet Josue XIX, 22. Vide dicta Jerem. XLIII, 13.
6:14
14. Et plaustrum venit in agrum Josue, — sive Jesu, qui erat typus Jesu Christi; hic enim est Bethsamita, id est incola domus Solis; quia ipse est Sol divinus radios suos sapientiæ et gratiæ in fideles suos circumquaque diffundit. Audi S. Justinum, Dialog. Contra Tryphon.: «Non ad eum venere locum, unde arca abrepta fuerat: sed in agrum hominis cujusdam Jesu, seu Josue dicti illi cognominis, qui Jesu nomine transnominatus fuerat, quique populum in terram introduxit, et hæreditario jure ipsis eam divisit: in quem agrum cum venissent, constiterunt. Quo facto indicatur, virtute nominis ductas esse: haud aliter quam prior populus per eum qui nomen Jesu recipit, in terram est deductus.» Vaccasque imposuerunt super ea holocaustum Domino. — Disputat hic Abulensis an hæc immolatio fuerit licita, multaque affert, quæ probant fuisse illicitam, scilicet primo, quod vaccas femineas sacrificarint, cum ex lege victima deberet esse mascula; secundo, quod extra tabernaculum, et sine altari; tertio, quod a laicis: verum extraordinarius hic casus tam mirabilis reductionis arcæ extraordinarium poscebat sacrificium et gaudium, ait Beda, ut vaccas arcæ bajulas Deo immolarent, idque coram arca, quæ tabernaculo erat sanctior; verum non nisi a sacerdotibus; erat enim Bethsames civitas Sacerdotalis. Porro altare erat hic lapis in quo sacrificasse Abrahamum tradunt Hebræi. Lapis autem erat typus Christi, qui est lapis angularis Ecclesiæ.
6:17
17. Hi sunt ani aurei. — Hos aureos anos et mures, ait Abulensis, Quæst. XIII, Hebræi vel in vasa quædam sacra conflaverunt; vel quasi anathemata, ad divinæ hujus potentiæ, justæque vindictæ memoriam conservarunt in tabernaculo, æque ac serpentem æneum Num. cap. XXI, et thuribula Core, Dathan et Abiron, Num. XVI.
6:18
18. Et mures aureos secundum numerum urbium de Philistiim, quinque provinciarum (quinque satrapiarum Philistinorum quæ porriguntur, seseque extendunt) ab urbe murata, usque ad villam quæ erat absque muro, et usque ad Abel magnum. — Sicut ergo quinque fuerunt duntaxat ani aurei, sic et totidem mures aurei duntaxat a Philistinis oblati: quia tot erant eorum Satrapæ et Satrapiæ. Minus recte ergo Hebræi apud S. Hieronymum, Cajetanus et Magister Hist. Scholast. sic interpretantur; quasi tot mures aureos obtulerint, quot erant urbes et vici in Philistæa. Unde Isidorus Clarius: «Aliarum, inquit, civitatum et locorum homines, audientes consilium sacerdotum, voluerunt et ipsi offerre Deo Israel anos et mures aureos, timentes quinque præcipuarum civitatum oblationem sibi minime suffragaturam.» Et usque ad Abel magnum, super quem posuerunt arcam. — «Abel magnus» erat lapis magnus, ut vertit Chaldæus et Septuaginta, et patet ex vers. 14 et 15. Hic lapis dictus est Abel, id est luctus, ex luctu Philistinorum, sicut area Atad cognominata est Abel ob luctum, quem ob mortem Jacob in ea fecerunt Hebræi, Genes. L, 11; ita Beda, Lyranus, Abulensis, Hugo, Dionysius, Vatablus, Serarius, Mariana, Salianus et alii. Secundo, Cajetanus ex R. David Abel magnum interpretatur planitiem magnam; sic enim Abel pro valle et planitie capitur Judic. VII, 23. Tertio, S. Hieronymus in Quæst., Procopius, Angelomus, Rupertus, per Abel magnum intelligunt civitatem magnam, puta Bethsames, de qua paulo ante actum est: hæc enim dicta est Abel, inquiunt, ob luctum cæsorum civium qui arcam inspexerant: prima sententia uti communior, ita et verior est.
6:19
19. Percussit (id est occidit) autem de viris Bethsamitibus, eo quod vidissent arcam Domini, — intectam et nudam: hoc enim sub pœna capitis vetitum erat Num. IV; ita Abulensis, Quæst. XXVI, imo quod introspexissent, ut viderent num Philistæi tabulas legis ex ea sustulissent, vel quid aliud ei imposuissent: unde ex Hebræo vertas, eo quod inspexissent in arcam. Ita Serarius, Vatablus, Clarius. R. Salomon asserit Bethsamitas arcam sprevisse; Hugo Victorinus, in agro reliquisse, nec in urbem invexisse; Lyranus tres alias causas addit: «Prima, quod inani lætitia gestierint; secunda, femellas sacrificarint; tertia, nullis arcam luminibus ante ipsam ardentibus venerati sint:» sed harum prima ficta est. Secunda, eorum tantum sacerdotum fuisset qui sacrificarunt. Tertia nulla est, cum nec in deserto lumina hujusmodi prælata sint, tantumque in tabernaculo candelabrum fuerit, Exod. XXVI, 27. Vera ergo causa percussionis fuit, quod Bethsamitæ arcam quæ ex Philistæa redierat velamentis suis cooperta, iis nudarint, nudamque intuiti sint; quod ne Levitis quidem licebat sub pœna mortis, ut patet Num. cap. IV, vers. 5 et 20. Tanta erat arcæ religio, quia ipsa erat Dei quasi sedes et solium, qui in ea quasi invisibilis degere et occultari volebat. Allegorice, arca continens manna repræsentabat Eucharistiam, quam qui irreverenter aspiciunt et indigne sumunt, morte præsenti sæpe puniti, et semper æterna punientur, uti docet Apostolus, I Cor. XI, 30. Ita Dionysius. Hac de causa sacerdos in Missa extremas digitorum partes abluit: «Ut qui jam antea lotus est, ait S. Dionysius Eccl. Hierar. cap. III., nullam aliam nisi tantum summitatum extremitatumque suarum lotionem adhibeat. Per quam profecto supremam munditiam illud consequitur, ut castissimo in habitu divinæ speciei constitutus, ad divinæ bonitatis imaginem prodeat, vinculis omnibus mortalium affectionum liber atque expeditus.» Et paulo post: «Eos, inquit, qui ad sacramenta cœlestia conficienda accedunt, ea oportet esse munditia, ut ipsas quoque animæ extremas imagines purgatas habeant.» Audi Chrysostomum, hom. 60 ad Popul.: «Quo non oportet esse puriorem tali fruentem sacrificio? quo solari radio non splendidiorem manum, carnem hanc dividentem? Os quod igne spirituali repletur? Linguam quæ tremendo nimis sanguine rubescit? Cogita quali sis insignitus honore; quali mensa fruaris: quod angeli videntes horrescunt, neque libere audent intueri, propter emicantem inde splendorem; hoc nos pascimur; huic nos unimur, et facti sumus unum Christi corpus et una caro.» Et percussit de populo septuaginta viros, — primarios, eo quod septem mensibus reliquissent arcam in potestate hostium, nec quid periculi bellici, ait Theodoretus et Procopius, pro ea suscipere voluissent. Hoc incertum est: certiorem causam jam dedi. S. Gregorius, Angelomus et Rabbini dicunt eos fuisse Judices, vel Nobiles; Chaldæus, senes populi. Et quinquaginta millia plebis. — Ita et Septuaginta et Chaldæa. Sed cur ob tam levem aspectum et culpam, tot millia percussa? Josephus, Hebræi, S. Hieronymus in Quæst., Rupertus, Dionysius, Isidorus, Clarius, Lyranus et Abulensis aiunt septuaginta tantum fuisse percussos: quare hic mendum irrepsisse, ac tollendum «et quinquaginta millia plebis,» ait Abulensis, vel ita exponendum quasi dicat illos septuaginta viros adeo eximios fuisse, ut æquipararentur quinquaginta millibus plebis, ait Lyranus. Sicut lib. II, cap. XVIII, unus David dicitur esse instar decem millium. Denique ex Hebræo sic vertas: Et percussit de populo septuaginta viros ex quinquaginta millibus virorum, qui præsentes erant, ut quod Noster vertit, «et quinquaginta millia plebis,» explices in nominativo, q. d. et quinquaginta millia plebis aderant, videbantque hanc septuaginta stragem. Ita Serarius. Rursum disce hic qua veneratione et cautela sacra vasa tractare debeamus.
6:21
21. Miseruntque nuntios ad habitatores Cariathiarim, — sive quia erant viciniores, ad quos proinde citius posset arca transferri: sive quia fortiores, qui proinde arcam a Philistinis, si eam repetere vellent, facilius tuerentur: sive quia nobiliores, apud quos proinde arca majori cultu et veneratione servaretur. Ita Mendoza.
6:7
I principali particolari del rito alludono a un dono di vita in opposizione alla morte: il sesso femminile dell'animale, datore di vita; l'immunità dal giogo, simbolo di freschezza di forze (cf. Deut. 31,3; I Sam. 6, 7); il rosso dell'animale e dei cordoncini, allusione al sangue, in cui circola la vita. …
6:14
… forma primitiva sembra fosse un blocco roccioso o un ammasso di pietre non squadrate; poi la Legge mosaica sancì l'uso di adoperare pietre grezze, vietando di apporvi gradini (Ex. 20, 24-26); fuori del centro del culto, si adoperava un masso erratico (I Sam. 6, 14; 14, 33-35). Intimamente legato al sacrificio con combustione, fu minutamente regolato nella forma e struttura da
… di vino, offerta di farina intrisa con olio, Num. 15, 4-11). Spesso insieme con l'olocausto veniva offerto un s. pacifico: rito di festosa intimità che seguiva l'atto di pura adorazione a Jahweh (cf. Ex. 18, 12; 24, 5; Ios. 8, 31; Iudc. 20, 26; 21, 4; I Sam. 6, 14 sgg., ecc.).
6:16
ACCARON (EBR. EGRÂN; ASIR. AMQARRÂNA)
Occupata Caruso dagli Israeliti, A. segnò dapprima il confine nord-ovest della tribù di Giuda (Ios. 15, 45) che l'aveva espugnata (Iudc. 1, 18); ma poco dopo fu ceduta alla vicina tribù di Dan (Ios. 19, 43). Al tempo di Samuele, A. era di nuovo in potere dei Filistei (I Sam. 5, 10; 6, 16 sg.; 17, 52), sotto cui rimase all'epoca della monarchia. …
GALGAL, GALGALA (EBR. HAG-GILGÂL «IL CERCHIO»)
… Samuele ogni anno, nelle grandi adunanze, ne visitava il santuario (I Sam. 6, 16); Saul vi fu proclamato re e vi perse poi il regno e la discendenza (I Sam. 10, 8; 11, 15; 13, 5; 15, 12). David vi fu accolto festosamente dalla tribù di Giuda nel ritorno dalla …
MICHOL (EBR. MIKHĀL: « CHI È POTENTE ? » [?]; « L'ONNIPOTENTE » [?]; « CHI COME DIO ? » [?])
… La si vede infatti sfrecciare amari sarcasmi contro David per aver egli danzato dinanzi all'arca durante la traslazione a Gerusalemme (ibid. 6, 16-22).
6:17
GETH (EBR. GATH, ACCAD. GIMTU, « PRESSOIO »)
… filistee (Ios. 13, 3). Era stata dimora degli Enacim e dei Rephaim (v. DIGANTI NELLA BIBLIA): Ios. 11, 22; I Sam. 17, 4; II Sam. 21, 19 sgg.; I Par. 20, 6. Fu punita per aver tenuto l'arca di Jahweh, che vi seminò la morte (I Sam. 5, 7-10; 6, 17). Vi si rifugiò due volte David perseguitato da Saul (I Sam. 21, 11-16; 27, 2-11), presso il re Achis (v.).
6:18
ABEL (EBR. ABHÈL «PRATO»; FORSE PERÒ È ARAMAIZZAZIONE DAL CANANEO ABIL «CANALE»)
L'Abel magnus (della Volgata) in I Sam. 6, 18 corrisponde all'ebr. …
6:20
ARCA (DELL'ALLEANZA), ARCA DELLA TESTIMONIANZA
… (II Reg. 6, 12; I Reg. 8, 10, ecc.), alla presenza di questa si acclamasse Jahweh (Num. 10, 35 sg.; I Sam. 4, 7; 6, 20, ecc.). …
6:21
CARIATHIARIM (EBR. QIRJĀTH JĀ 'ĀRIM)
… Per diversi anni ospitò nella casa di Abinadab l'arca dell'alleanza, quando fu restituita ai Giudei dai Filistei che l'avevano presa nella battaglia presso Alek (I Sam. 6, 21; 7, 1 sg.), finché David la fece trasportare in Sion
6:23
MICHOL (EBR. MIKHĀL: « CHI È POTENTE ? » [?]; « L'ONNIPOTENTE » [?]; « CHI COME DIO ? » [?])
Morì senza lasciar figli (ibid. 6, 23). Forse la sua sterilità, causa di tanta inferiorità rispetto alle altre mogli del Re, influì assai a renderla suscettibile e scontroso.
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.