Moyses beginneth, the first day of the eleuenth moneth and fourtith yeare after the children of Israel parted from Aegypt, to repete and explicate the Law; 6. first putting them in mind of Gods munisicence, his owne and other superiors care ouer them, their ingratitude, incredultie, murmuring, 34. and punishment for the same.
1These are the words, which Moses spoke to all Israel beyond the Jordan, in the plain wilderness, over against the Red Sea, between Pharan and Thophel and Laban and Haseroth, where there is very much gold.Queste sono le parole dette da Mosè a tutto Israele di là dal Giordano nella pianura del deserto dirimpetto al mar Rosso, tra Pharan e Tophel e Laban e Haseroth, dove si trova moltissimo oro.THESE are the wordes, which Moyses spake to al Israel beyond Iordan, in the champion wildernesse, against the Read sea, betwen Pharan and Thophel and Laban and Haseroth, where there is verie much gold:Hæc sunt verba quæ locutus est Moyses ad omnem Israël trans Jordanem in solitudine campestri, contra mare Rubrum, inter Pharan et Tophel et Laban et Haseroth, ubi auri est plurimum: 2Eleven days’ journey from Horeb by the way of mount Seir to Cadesbarne.In distanza di undici giornate da Horeb prendendo la strada del monte Seir fino a Cadesbarne,eleuen daies from Horeb by the way of mount Seir to Cadesbarne.undecim diebus de Horeb per viam montis Seir usque ad Cadesbarne. 3In the fortieth year, the eleventh month, the first day of the month, Moses spoke to the children of Israel all that the Lord had commanded him to say to them:Il quarantesimo anno, l'undecimo mese, il primo mese annunziò Mosè ai figliuoli d'Israele tutto quello che il Signore gli avea comandato di dire ad essi;The fourtith yeare, the eleuenth moneth, the first day of the moneth Moyses spake to the children of Israel al thinges that our Lord had commanded him to say vnto them:Quadragesimo anno, undecimo mense, prima die mensis, locutus est Moyses ad filios Israël omnia quæ præceperat illi Dominus, ut diceret eis, 4After that he had slain Sehon king of the Amorrhites, who dwelt in Hesebon: and Og king of Basan who abode in Astaroth, and in Edrai,Dopo la sconfitta di Sehon re degli Amorrhei, il quale abitava in Hesebon, e di Og re di Basan, il quale abitò in Astaroth, e in Edrai,after that he had stroke Sehon king of the Amorrheites, which dwelt in Hesebon: and Og the king of Basan which abode in Aseroth, and in Edrai,postquam percussit Sehon regem Amorrhæorum, qui habitabat in Hesebon, et Og regem Basan, qui mansit in Astaroth, et in Edrai, 5Beyond the Jordan in the land of Moab. And Moses began to expound the law, and to say:Di là dal Giordano nella terra di Moab. E prese Mosè a spiegar la legge, e disse:beyond Iordan in the Land of Moab. And Moyses began to expound the law, and to say:trans Jordanem in terra Moab. Cœpitque Moyses explanare legem, et dicere:
6The Lord our God spoke to us in Horeb, saying: You have stayed long enough in this mountain:Il Signore Dio nostro ha parlato a noi sull'Horeb, dicendo: Assai tempo avete voi fatto dimora presso a questa montagna:The Lord our God spake to vs in Horeb, saying: It is sufficient for you that you haue stayed in this mountaine:Dominus Deus noster locutus est ad nos in Horeb, dicens: Sufficit vobis quod in hoc monte mansistis: 7Turn you, and come to the mountain of the Amorrhites, and to the other places that are next to it, the plains and the hills and the vales towards the south, and by the sea shore, the land of the Chanaanites, and of Libanus, as far as the great river Euphrates.Movetevi, e venite al monte degli Amorrhei, e agli altri luoghi vicini alle pianure, e alle colline, e alle valli verso mezzodì, e lungo il lido del mare, alla terra de' Cananei, e del Libano sino al gran fiume Eufrate.returne, and come to the mountaine of the Amorrheites, and to the rest that are next to it champion and hillie and lower places against the South, and beside the shore of the sea, the Land of the Chananeites, and of Libanus vnto the greate riuer Euphrates.revertimini, et venite ad montem Amorrhæorum, et ad cetera quæ ei proxima sunt campestria atque montana et humiliora loca contra meridiem, et juxta littus maris, terram Chananæorum, et Libani usque ad flumen magnum Euphraten. 8Behold, said he, I have delivered it to you: go in and possess it, concerning which the Lord swore to your fathers Abraham, Isaac, and Jacob, that he would give it to them, and to their seed after them.Ecco (diss'egli), ch'io l'ho data a voi: entratevi, e occupatela: ella è quella che il Signore promise con giuramento a' padri vostri Abramo, Isacco, e Giacobbe di dare a loro, e a' loro discendenti dopo di essi.Behold (quoth he) I haue deliuered it to you: enter in and possesse it, vpon the which our Lord sware to your fathers Abraham, Isaac, and Iacob, that he would geue it to them, and to their seede after them.En, inquit, tradidi vobis: ingredimini et possidete eam, super qua juravit Dominus patribus vestris Abraham, Isaac, et Jacob, ut daret illam eis, et semini eorum post eos. 9And I said to you at that time:E io in quel tempo vi dissi:And I said to you at that time:Dixique vobis illo in tempore: 10I alone am not able to bear you: for the Lord your God hath multiplied you, and you are this day as the stars of heaven, for multitude.Non posso io solo reggervi: perché il Signore Dio vostro vi ha moltiplicati, e siete in oggi in numero grande, come le stelle del cielo.I alone can not susteyne you: because the Lord your God hath multiplied you, and you are this day as the starres of heauen, verie manie.Non possum solus sustinere vos: quia Dominus Deus vester multiplicavit vos, et estis hodie sicut stellæ cæli, plurimi.
11(The Lord God of your fathers add to this number many thousands, and bless you as he hath spoken.)(Il Signore Dio dei padri vostri aggiunga a questo numero molte migliaia, e vi benedica, come ho già detto).(The Lord God of your fathers adde to this number manie thousandes, and blesse you as he hath spoken.)(Dominus Deus patrum vestrorum addat ad hunc numerum multa millia, et benedicat vobis sicut locutus est.) 12I alone am not able to bear your business, and the charge of you and your differences.Non posso io solo reggere a' vostri affari, e alla fatica, e alle dispute.I alone am not able to susteyne your businesses, and the charge of you and your quareles.Non valeo solus negotia vestra sustinere, et pondus ac jurgia. 13Let me have from among you wise and understanding men, and such whose conversation is approved among your tribes, that I may appoint them your rulers.Scegliete tra voi degli uomini saggi, e di esperienza, e la vita de' quali sia lodata nelle vostre tribù, affinché io ve li dia per vostri capi.Geue from among you wise and skilful men, and such whose conuersation is approued in your tribes, that I may appoint them your princes.Date ex vobis viros sapientes et gnaros, et quorum conversatio sit probata in tribubus vestris, ut ponam eos vobis principes. 14Then you answered me: The thing is good which thou meanest to do.Allora voi mi rispondeste: Buona cosa è quella che tu vuoi fare.Then you answered me: The thing is good which thou meanest to do.Tunc respondistis mihi: Bona res est, quam vis facere. 15And I took out of your tribes men wise and honourable, and appointed them rulers, tribunes, and centurions, and officers over fifties, and over tens, who might teach you all things.E io presi uomini saggi e nobili delle vostre tribù, e li dichiarai principi, e tribuni, e capi di cento, e di cinquanta, e di dieci uomini, affinché v'istruissero di tutte le cose.And I tooke of your tribes men wise and noble, and appointed them princes, tribunes, and centurions, and quinquagenarians, and deanes, that might teach you al thinges.Tulique de tribubus vestris viros sapientes et nobiles, et constitui eos principes, tribunos, et centuriones, et quinquagenarios ac decanos, qui docerent vos singula. 16And I commanded them, saying: Hear them, and judge that which is just: whether he be one of your country, or a stranger.E gli avvertii, e dissi loro: Ascoltateli, e giudicate secondo il giusto, o si tratti d'un cittadino, o d'un forestiere:And I commanded them, saying: Heare them, and iudge that which is iust: whether he be the same countrie man, or a stranger.Præcepique eis, dicens: Audite illos, et quod justum est judicate: sive civis sit ille, sive peregrinus.
17There shall be no difference of persons, you shall hear the little as well as the great: neither shall you respect any man’s person, because it is the judgment of God. And if any thing seem hard to you, refer it to me, and I will hear it.Non si farà differenza di persone; ascoltate il piccolo come il grande: e non sarete accettatori di persone; perocché in luogo di Dio giudicate voi. Che se alcuna cosa vi parrà difficile, datene parte a me, e io la sentirò.There shal be no difference of persons, so shal you heare the litle as the great: neither shal you accept any mans person, because it is the iudgement of God. And if any thing seme hard to you, referre it to me, and I wil heare it.Nulla erit distantia personarum: ita parvum audietis ut magnum, nec accipietis cujusquam personam, quia Dei judicium est. Quod si difficile vobis visum aliquid fuerit, referte ad me, et ego audiam. 18And I commanded you all things that you were to do.E ordinai tutto quello che far dovevate.And I commanded al thinges that you ought to do.Præcepique omnia quæ facere deberetis. 19And departing from Horeb, we passed through the terrible and vast wilderness, which you saw, by the way of the mountain of the Amorrhite, as the Lord our God had commanded us. And when we were come into Cadesbarne,Partiti poi da Horeb passammo per un deserto terribile e grandissimo, qual voi lo vedeste, andando verso il monte degli Amorrhei, come il Signore Dio nostro ci avea comandato. E giunti a Cadesbarne,And departing from Horeb, we passed through the terrible and huge wildernesse, which you saw, by the way of the mountaine of the Amorrheite, as the Lord our God had commanded vs. And when we were come into Cadesbarne,Profecti autem de Horeb, transivimus per eremum terribilem et maximam, quam vidistis, per viam montis Amorrhæi, sicut præceperat Dominus Deus noster nobis. Cumque venissemus in Cadesbarne, 20I said to you: You are come to the mountain of the Amorrhite, which the Lord our God will give to us.Io vi dissi: Voi siete giunti al monte degli Amorrhei, di cui il Signore Dio nostro ci farà padroni.I said to you: You are come to the mountaine of the Amorrheite, which the Lord our God wil geue to vs.dixi vobis: Venistis ad montem Amorrhæi, quem Dominus Deus noster daturus est nobis: 21See the land which the Lord thy God giveth thee: go up and possess it, as the Lord our God hath spoken to thy fathers: fear not, nor be any way discouraged.Mira la terra, che dà a te il Signore Dio tuo: entravi, e prendine il possesso, come disse il Signore Dio nostro a' padri tuoi: non temere, e non paventare di nulla.See the Land which the Lord thy God geueth thee: goe vp and possesse it, as the Lord our God hath spoken to thy fathers: feare not, neither dread you any thing.vide terram, quam Dominus Deus tuus dat tibi: ascende et posside eam, sicut locutus est Dominus Deus noster patribus tuis: noli timere, nec quidquam paveas.
22And you came all to me, and said: Let us send men who may view the land, and bring us word what way we shall go up, and to what cities we shall go.E veniste da me tutti, e diceste: Mandiamo gente a visitare la terra, affinché ci riferiscano, per quale strada dobbiamo entrarvi, e verso quali città dobbiamo incamminarci.And you came al vnto me, and said: Let vs send men that may view the Land: and may bring vs word what way we shal ascend, and to what cities to goe.Et accessistis ad me omnes, atque dixistis: Mittamus viros qui considerent terram: et renuntient per quod iter debeamus ascendere, et ad quas pergere civitates. 23And because the saying pleased me, I sent of you twelve men, one of every tribe:E io avendo acconsentito, mandai dodici de' vostri, uno per ogni tribù.And because the saying pleased me, I sent of you twelue men, one of euerie tribe.Cumque mihi sermo placuisset, misi ex vobis duodecim viros, singulos de tribubus suis. 24Who, when they had set forward and had gone up to the mountains, came as far as the valley of the cluster: and having viewed the land,I quali essendo andati, e avendo valicati i monti, arrivarono fino alla valle del Grappolo, e disaminata la terra,Who when they had gone, and were ascended into the mountaines, they came as farre as the Valley of cluster: and the Land being viewed,Qui cum perrexissent, et ascendissent in montana, venerunt usque ad Vallem botri: et considerata terra, 25Taking of the fruits thereof, to shew its fertility, they brought them to us, and said: The land is good, which the Lord our God will give us.Presero de' suoi frutti, e per mostrarne la fecondità, li portarono a noi, e dissero: Buona terra è quella che il Signore Dio nostro vuol dare a noi.taking of the fruites therof, to shew the fruitfulnesse, they brought vnto vs, and said: The Land is good, which the Lord our God wil geue vs.sumentes de fructibus ejus, ut ostenderent ubertatem, attulerunt ad nos, atque dixerunt: Bona est terra, quam Dominus Deus noster daturus est nobis. 26And you would not go up, but being incredulous to the word of the Lord our God,Ma voi non voleste andarvi, ma increduli alle parole del Signore Dio nostro,And you would not goe vp, but being incredulous at the word of the Lord our God,Et noluistis ascendere, sed increduli ad sermonem Domini Dei nostri, 27You murmured in your tents, and said: The Lord hateth us, and therefore he hath brought us out of the land of Egypt, that he might deliver us into the hand of the Amorrhite, and destroy us.Mormoravate nelle vostre tende, e dicevate: Il Signore ci vuol male, e per questo ci ha tratti dalla terra d'Egitto per darci nelle mani degli Amorrhei, e sterminarci.you murmured in your tabernacles, and said: Our Lord hateth vs, and therfore hath brought vs out of the Land of Aegypt, that he might deliuer vs into the hand of the Amorrheite, and destroy vs.murmurastis in tabernaculis vestris, atque dixisitis: Odit nos Dominus, et idcirco eduxit nos de terra Ægypti, ut traderet nos in manu Amorrhæi, atque deleret.
28Whither shall we go up? the messengers have terrified our hearts, saying: The multitude is very great, and taller than we: the cities are great, and walled up to the sky, we have seen the sons of the Enacims there.Dove andremo noi? gli esploratori ci hanno sbigottiti dicendo: La moltitudine è grande, e di statura più alta della nostra: città grandi e fortificate sino al cielo: noi vi abbiam veduto de' figliuoli di Enacim.Whither shal we goe vp? the messengers haue feared our hart, saying: The multitude is verie great, and taller of stature then we: the cities greate, and fensed euen vnto heauen, the sonnes of the Enacims we haue seene there.Quo ascendemus ? nuntii terruerunt cor nostrum, dicentes: Maxima multitudo est, et nobis statura procerior; urbes magnæ, et ad cælum usque munitæ: filios Enacim vidimus ibi. 29And I said to you: Fear not, neither be ye afraid of them:E io vi dissi: Non temete, e non abbiate paura di loro:And I said to you: Feare not, neither be ye afrayd of them:Et dixi vobis: Nolite metuere, nec timeatis eos: 30The Lord God, who is your leader, himself will fight for you, as he did in Egypt in the sight of all.Il Signore Dio, che è vostro condottiere, combatterà egli stesso per voi, come fece in Egitto a vista di tutti.Our Lord God, which is your conductour, him self wil fight for you, as he did in Aegypt in the sight of al. And in the wildernesse (thy selfe haste seene)Dominus Deus, qui ductor est vester, pro vobis ipse pugnabit, sicut fecit in Ægypto cunctis videntibus. 31And in the wilderness (as thou hast seen) the Lord thy God hath carried thee, as a man is wont to carry his little son, all the way that you have come, until you came to this place.E nella solitudine (tu l'hai veduto) il Signore Dio tuo ti ha portato per tutto il tuo viaggio fino all'arrivo in questo luogo, come suole un uomo portare il piccolo suo fanciullo.the Lord thy God hath caried thee, as a man is wont to beare his litle sonne, al the way, that you haue walked, vntil you came to this place.Et in solitudine (ipse vidisti) portavit te Dominus Deus tuus, ut solet homo gestare parvulum filium suum, in omni via per quam ambulastis, donec veniretis ad locum istum. 32And yet for all this you did not believe the Lord your God,E nemmeno con tutto questo voi credeste al Signore Dio vostro,And neither so did you beleue the Lord your God,Et nec sic quidem credidistis Domino Deo vestro, 33Who went before you in the way, and marked out the place, wherein you should pitch your tents, in the night shewing you the way by fire, and in the day by the pillar of a cloud.Il quale è venuto innanzi a voi nel cammino, e ha misurati i luoghi, ove dovevate piantar le tende, mostrandovi di notte la strada col fuoco, e di giorno colla colonna della nuvola.who went before you in the way, and marked out the place, wherein you should pitch your tentes, in the night shewing you the way by fyre, and in the day by the piller of a clowde.qui præcessit vos in via, et metatus est locum in quo tentoria figere deberetis, nocte ostendens vobis iter per ignem, et die per columnam nubis.
34And when the Lord had heard the voice of your words, he was angry and swore, and said:E avendo il Signore udito il rumor di vostre parole, sdegnato giurò, e disse:And when our Lord had heard the voice of your wordes, being wrath he sware and said: There shal not anyCumque audisset Dominus vocem sermonum vestrorum, iratus juravit, et ait: 35Not one of the men of this wicked generation shall see the good land, which I promised with an oath to your fathers:Nissuno degli uomini di questa generazione pessima vedrà quella terra buona, la quale io con giuramento promisi a' padri vostri,of the men of this wicked generation see the good Land, which by oath I promised to your fathers:Non videbit quispiam de hominibus generationis hujus pessimæ terram bonam, quam sub juramento pollicitus sum patribus vestris, 36Except Caleb the son of Jephone: for he shall see it, and to him I will give the land that he hath trodden upon, and to his children, because he hath followed the Lord.Eccetto Caleb figliuolo di Jephone: perocché egli la vedrà, e a lui, e a' suoi figliuoli darò la terra, che egli ha calcato, perché egli ha seguito il Signore.beside Caleb the sonne of Iephone. For he shal see it, and to him I wil geue the Land, that he hath troden, and to his children, because he hath folowed the Lord.præter Caleb filium Jephone: ipse enim videbit eam, et ipsi dabo terram, quam calcavit, et filiis ejus, quia secutus est Dominum. 37Neither is his indignation against the people to be wondered at, since the Lord was angry with me also on your account, and said: Neither shalt thou go in thither.Né dee far meraviglia lo sdegno di lui contro il popolo, mentre con me ancora sdegnato per cagion vostra il Signore disse: Neppur tu vi entrerai:Neither is his indignation against the people to be merueiled at, wheras our Lord being angrie with me also for you, said: Neither shalt thou enter in thither.Nec miranda indignatio in populum, cum mihi quoque iratus Dominus propter vos dixerit: Nec tu ingredieris illuc: 38But Josue the son of Nun, thy minister, he shall go in for thee: exhort and encourage him, and he shall divide the land by lot to Israel.Ma Giosuè figliuolo di Nun, tuo ministro, vi entrerà egli in tuo luogo: ammoniscilo, e fagli coraggio, ed egli dividerà a sorte la terra ad Israele.But Iosue the sonne of Nun thy minister, he shal enter for thee: exhort and strenghen him, and he shal by lotte diuide the Land to Israel.sed Josue filius Nun minister tuus, ipse intrabit pro te. Hunc exhortare et robora, et ipse sorte terram dividet Israëli.
39Your children, of whom you said that they should be led away captives, and your sons who know not this day the difference of good and evil, they shall go in: and to them I will give the land, and they shall possess it.I vostri fanciulli, dei quali avete detto, che sarebbero menati schiavi, e i vostri figliuoli, che oggi ignorano la differenza dal bene al male, eglino vi entreranno: e ad essi darò la terra, ed ei la possederanno.Your litle ones, of whom you said that they should be ledde captiues, and your sonnes that this day know not the difference of good and euil, they shal enter in: and to them I wil geue the Land, and they shal possesse it.Parvuli vestri, de quibus dixistis quod captivi ducerentur, et filii qui hodie boni ac mali ignorant distantiam, ipsi ingredientur: et ipsis dabo terram, et possidebunt eam. 40But return you and go into the wilderness by the way of the Red Sea.Ma voi tornale indietro, e andatevene nel deserto per la strada, che mena al mar Rosso.But returne you and goe into the wildernesse by the way of the Reddesea.Vos autem revertimini, et abite in solitudinem per viam maris Rubri. 41And you answered me: We have sinned against the Lord: we will go up and fight, as the Lord our God hath commanded. And when you went ready armed unto the mountain,E voi mi rispondeste: Abbiam peccato contro il Signore: noi anderemo, e combatteremo, come ordinò il Signore Dio nostro. E mentre voi armati di tutto punto v'incamminavate verso il monte,And you answered me: We haue sinned to our Lord: we wil goe vp and fight, as the Lord our God hath commanded. And when you readie armed went vnto the mountaine,Et respondistis mihi: Peccavimus Domino: ascendemus et pugnabimus, sicut præcepit Dominus Deus noster. Cumque instructi armis pergeretis in montem, 42The Lord said to me: Say to them: Go not up, and fight not, for I am not with you: lest you fall before your enemies.Il Signore mi disse: Fa' lor sapere, che non vadano e non combattano, perocché io non sono con essi, affinché non restino abbattuti appiè de' loro nemici.our Lord said to me: Say to them: Goe not vp, and fight not, for I am not with you: lest you fal before your enemies.ait mihi Dominus: Dic ad eos: Nolite ascendere, neque pugnetis: non enim sum vobiscum: ne cadatis coram inimicis vestris. 43I spoke, and you hearkened not: but resisting the commandment of the Lord, and swelling with pride, you went up into the mountain.Io parlai, e voi non mi ascoltaste: ma andando contro al comando del Signore, e gonfi di superbia saliste al monte.I spake, and you heard not: but resisting the commandement of our Lord, and swelling with pride you went vp into the mountaine.Locutus sum, et non audistis: sed adversantes imperio Domini, et tumentes superbia, ascendistis in montem.
44And the Amorrhite that dwelt in the mountains coming out, and meeting you, chased you, as bees do: and made slaughter of you from Seir as far as Horma.Allora l'Amorrheo, che abitava nella montagna, vi venne incontro, e vi assaltò, come sogliono assaltare le api: e fece strage di voi da Seir fino ad Horma.Therfore the Amorrheite that dwelt in the mountaines issuing forth, and coming to meete you, pursewed you, as bees are wont to pursew: and smote you from Seir as farre as Horma.Itaque egressus Amorrhæus, qui habitabat in montibus, et obviam veniens, persecutus est vos, sicut solent apes persequi: et cecidit de Seir usque Horma. 45And when you returned and wept before the Lord, he heard you not, neither would he yield to your voice.E al vostro ritorno piangendo voi dinanzi al Signore, egli non vi ascoltò, né volle esaudire le voci vostre.And when returning you went before our Lord, he heard you not, neither would he condescend to your voice.Cumque reversi ploraretis coram Domino, non audivit vos, nec voci vestræ voluit acquiescere. 46So you abode in Cadesbarne a long time.Steste dunque a sedere per lungo tempo a Cadesbarne.You abode therfore in Cadesbarne a great time.Sedistis ergo in Cadesbarne multo tempore.
1:1
Menochius
Beyond. The eastern side of the Jordan is so called in Scripture, with reference to the promised land. (Menochius)
Haydock
Hebrew may mean also, "on this side, or at the passage" about Bethabara, "the house of passage," near which the Hebrews were encamped, and where Josue probably crossed over the Jordan, as it was the usual ford. Calmet seems to think that these two first verses have been inverted by Esdras, etc., or interpolated, as he says Moses never crossed the Jordan, and certainly addressed the Hebrews near that river, at a great distance from the Red Sea: but the text does not assert the contrary. It only determines that the place where he harangued them, was a part of the wilderness, or the plains of Moab, over-against the Red Sea, which they had left when they came from Asiongaber, unless the term Suph, which signifies red, may be a proper name of the station Supha, near the torrent Zared, (Numbers 21:14,) as Calmet maintains. If this be admitted, this difficulty vanishes, for the camp of Israel was certainly over-against, and not even remote from this place. The other cities may have been in the environs, or Moses may have referred to the stations and places in the desert of Pharan, at Tophel, Laban, or Lebna, Haseroth, (Numbers 33:17,) where there is very much gold, (Septuagint, "gold mines;" Hebrew, "dizahab,") and Cades-barne. Lebna, Haseroth, and Cades-barne, were in the territory of the Idumeans, who dwelt to the south-west of the plains of Moab. Tophel and Dizahab are unknown (Calmet) as well as Laban, Haseroth, and Pharan, if they be not the names of encampments. Geographers vary so much in their descriptions of the road, which the Hebrews followed, and in maps of the adjacent countries, that it is now impossible to decide. (Haydock)
1:2
Calmet
Cades-barne. All the distance between Horeb and the Jordan, by Mount Seir, on the road to Cades-barne, might have been travelled in eleven days' time, being about 300 miles; or the Hebrews were so long in going thither, Numbers 33:17. (Calmet)
Du Hamel
It was to punish the Israelites for their frequent rebellions, that they were condemned to wander in that wilderness forty years. (Du Hamel)
Haydock
They might have entered the promised land, when they first came to Cades-barne, from Mount Horeb, (Numbers 13:1, 27,) which, even by the circuitous road of Mount Seir, would not have taken them above eleven days. He mentions this to remind them of their folly. Perhaps all the aforesaid places may have been between Horeb and Cades-barne, as Bonfrere maintains that Laban was in the neighbourhood of Sinai, where Moses first received the law which he is now going to explain. His discourse turns upon the chief occurrences of the forty years' journey; and hence, these are the words, (ver. 1,) may refer not only to what he was going to say, but also to the commands which he had already notified to the Israelites, from the passage of the Red Sea till the station Abelsetim, upon the banks of the Jordan, Numbers 36:13. (Haydock)
Tirinus
Deuteronomy contains a recapitulation of the law, and therefore it was to be read aloud to all the people on the feast of tabernacles, every seventh year; and the new kings, or rulers of the Hebrews, were commanded to transcribe it, and every day read some part for the rule of their conduct, chap. 17:18., and 31:10. (Tirinus)
1:3
Year of the World 2553, Year before Christ 1451.
Du Hamel
Month, corresponding with our January, if the ecclesiastical calculation be followed; but if we date from Tisri, this eleventh month will be our July or August. Moses died on the 7th of the following month. (Du Hamel)
1:4
Haydock
Astaroth signifies "sheep," particularly ewes, with their dugs distended with milk. Hence the Sidonians formed the idea of their Astarte, 1 Kings 11:5. (Haydock)
Eusebio † 339 d.C.
The Rabbins say, that Astaroth denotes large mountains, generally covered with sheep. Astaroth-Carnaim, was the city. (Eusebius)
Calmet
Here the famous Og resided, though he was defeated at Edrai, as the Hebrew intimates. (Calmet)
1:5
Calmet
Expound. He begins, as usual, with commemorating the wonders of God, in favour of an ungrateful people. This book may be considered as a supplement to the other four books. (Calmet)
Watson
We need not wonder, therefore, if we find some new observations. The reason why the sabbath is to be kept, is here said to be in the memory of the law being given to the Hebrews, and their liberation from slavery; (chap. 5:15,) whereas in Exodus, it seems to be designed to remind people that God rested on the seventh day. But here is no contradiction. (Watson)
1:7
Calmet
Turn you. The Hebrews, after the passage of the Red Sea, seemed to turn their backs upon the promised land, to go southward. Now, therefore, they are ordered to bend their course to the north, and to enter Chanaan, (Haydock) on the western side of the lake of Sodom, where the Amorrhites dwelt. (Calmet)
Haydock
Their mountain, and the other hills, and plains, and vales, (Hebrew sephela, mentioned [in] 1 Machabees 12:38,) as far as the Nile and the Mediterranean, were the southern limits of the Chanaanites, whose country extended to Libanus. See Numbers xxxiv. (Haydock)
Tirinus
God promises also to deliver the country as far as the Euphrates to the Hebrews, provided they continue faithful to him, chap. 19:8. As they neglected this condition, they never possessed the whole country, not even that of Chanaan, unmolested. Yet the whole was tributary to them, in the days of David and Solomon. (St. Augustine, q. 21. in Jos.) (Masius) (Tirinus)
1:9
I said, following the advice of Jethro, Exodus 18:18.
1:15
Calmet
Who, etc. Hebrew, "and shoterim (officers like our serjeants, designed to publish and execute the sentence of the judges) over or among your tribes." The Persians still call such officers chaters. The Rabbins say, that the shoterim were generally selected from among the Cinites, the descendants of Jethro, 1 Paralipomenon 2:55. But we find that the Levites were also chosen, 2 Paralipomenon 19:11. They seem to have had sometimes the authority of judges, princes, or doctors for the instruction of the people, as the Vulgate here expresses it. (Calmet)
1:17
Menochius
Respect. Hebrew, "fear." (Menochius)
Those who judge ought to be quite impartial, and never suffer their sentence to be dictated either by love or by fear. (Haydock) (Ecclesiasticus 7:6.)
Calmet
Of God, to whom you must give an account of your conduct, Wisdom 6:4. Speak therefore in his name, and imitate his justice and other perfections. See Psalm 81:1. (Calmet)
If any one absolve an oppressor because he is rich, that judge is guilty of partiality. (Du Hamel) (Isaias 1:23.)
Menochius
Hear it, as the supreme judge. (Menochius)
Salien
The people selected such as might be most proper, out of whom Moses made his choice. (Salien)
Abulensis
An appeal might be made to himself. (Abulensis, q. 11.)
1:23
Calmet
Pleased me. Even Moses was deceived by the appearance of prudence: and God permitted the people to follow the directions of their cowardice, ver. 26, 32. (Chap. 9:29., and Numbers 13:1.) (Calmet)
1:26
Calmet
Being. Hebrew, "but rebelled against, irritated, or rendered useless," etc. (Calmet)
1:27
Du Hamel
Hateth us. Such an opinion, can bring nothing but destruction. (Du Hamel)
1:30
St. Augustine
For you. Septuagint, "he will defeat them along with you." For man must do something. (St. Augustine, q. 1.)
1:37
Haydock
Neither, etc. Hebrew simply, "The Lord was also angry with me on your account," etc. Moses had been so long witness to the rebellions of the Hebrews, that at last he gave way to a certain diffidence, when he was ordered by God to give them water out of the rock. He was afraid the Lord would not bear any longer with their repeated acts of ingratitude, nor work a miracle on this occasion, chap. 3:26., and Numbers 20:12. (Haydock)
He had also consented to the sending of the 12 spies imprudently. (Du Hamel) (Ver. 23.)
1:39
Haydock
Evil. These words were spoken to by God to the Hebrews, after they had refused to go from Cades-barne, to take immediate possession of the land of Chanaan, and not after Moses had offended at the waters of contradiction, which happened only a short time before his death. (Haydock)
Haydock
Those who were not come to the use of reason at the former period, (Menochius) or who had not arrived at 20 years of age, were now permitted to enter. (Haydock)
1:40
Calmet
Sea. This they deferred complying with for a long time, (ver. 46,) and then they directed their course along Mount Seir, towards the west, and encamped at Hesmona. (Calmet)
Haydock
Many years after, they arrived at a different branch of the Red Sea from that which they had crossed, (Numbers 33:30-35.) (Haydock)
1:41
Calmet
Armed. Septuagint, "in crowds." Arabic, "quickly." Syriac, "encouraging one another." Chaldean, "impiously." (Calmet)
Haydock
The conduct of these people might seem to authorize all these interpretations. The Hebrew term occurs no where else. (Haydock)
1:44
Bees do. This similitude shews the vivacity, courage, and numbers of those who pursued the Hebrews from Seir to Horma. See )Numbers 21:3.; Psalm 107:12.; and Isaias 7:18.)
1:46
Calmet
Time. Hebrew adds, "according to the days that you abode." All the time that the Hebrews spent in that neighbourhood, they remained at Cades-barne. The Rabbins say 38 years; but Moses informs us, that they were so long in coming thence to the torrent of Zared, (Deuteronomy 2:14.) (Calmet)
1:28
Walled up to the sky.... A figurative expression, signifying the walls to be very high.
1:29
God so helpeth his seruantes, that they also must cooperate. S. Aug. q. 1. in Deut.
1:37
Difference of sinnes.
God is also angrie with his good seruantes, and punisheth thē temporally, for smal sinnes. S. Aug. q. 1. in Iosue.
1:7
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 4.15.17
17. But there was such a tumult in the stadium that not many heard a voice from heaven, which came to Polycarp as he was entering the place: ‘Be strong, Polycarp, and play the man.’
1:10
Origene † 254 d.C. Origen Against Celsus 5.10
… For it was said to them: “The Lord our God hath multiplied us; and, behold, ye are this day as the stars of heaven for multitude.”
1:16
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 146
… I only charge those who have been influenced by the false accusations uttered against me to keep one ear for the accused, and not to give both to the accusers. In this manner they will fulfil the divine law which lays down “Thou shalt not raise a false report,” and “Judge righteously between every man and his brother.”
1:17
san Basilio † 379 d.C. The Letters 244.1
… So truly have you suffered the fate of all those who omit to enquire into the nature of circumstances, and give heed to the men who are being discussed; of all who do not examine into the truth, but judge by the distinction of persons, in forgetfulness of the exhortion “Ye shall not respect persons in judgment.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 16
… “Thou shalt not accept,” says He, “the person, neither shalt thou judge according to the least nor according to the greatest.”
1:31
Origene † 254 d.C. Origen Against Celsus 4.71
… And, generally, with regard to such a style of speaking about God, we find in the book of Deuteronomy the following: “The Lord thy God bare with your manners, as a man would bear with the manners of his son.”
1:1
HAEC SUNT VERBA QUAE LOCUTUS EST MOYSES AD OMNEM ISRAEL. — Hinc miraculo factum videtur, ut Mosis vox a toto Israele, id est a duobus vel tribus hominum millionibus audiretur, inquit Abulensis. Idem colligitur clarius ex cap. xxix, 10: « Vos, ait, statis hodie cuncti coram Domino Deo vestro, etc. Omnis populus Israel, liberi et uxores vestrae, et advenae qui tecum morantur in castris, exceptis lignorum caesoribus, et his qui comportant aquas. » Ita vox S. Antonii de Padua, S. Vincentii Fererii, et aliorum praeconum Apostolicorum ad plures leucas, non tantum audita, sed et intellecta fuit a gentibus exteris, et illorum linguae imperitis.
Trans Jordanem TRANS JORDANEM. — Moses non transierat Jordanem, sed citra eum consistebat; dicitur tamen trans Jordanem haec locutus, quia respectu terrae promissae (juxta quam Scriptura solet consignare plagas et situs locorum) regio haec trans Jordanem erat. Hinc Scriptura eam trans Jordanem vocat, ut patet Numer. xxxii, 32; Deuter. iv, 46. Forte Moses scripsit, cis Jordanem; sed Josue, vel quisquis haec Mosis diaria digessit, in Chanaan jam consistens, pro eo substituit, trans Jordanem. Secundo, quia mare Rubrum fuit initium, campestria vero Moab fuerunt terminus peregrinationis Hebraeorum: utrumque ergo hic consignat Moses. Hebraice est contra mare סוף suph, id est junci, per quod accipi posset mare Mortuum, quod terminat terram sanctam ab Oriente, illique vicina et opposita sunt campestria Moab. Verum mare suph alibi passim significat mare Rubrum, quod Aegyptum ab Arabia disterminat, et ita hic vertunt Chaldaeus et Septuaginta.
Contra Mare Rubrum CONTRA MARE RUBRUM. — Hoc enim mare arcuatur: unde Hebraei vagando et gyrando per desertum, saepius ad illud accesserunt, inquit Abulensis. Hinc Septuaginta vertunt, prope mare Rubrum. Verum ex tabulis cosmographicis patet campestria Moab (in quibus haec dicta sunt) longissime distare a mari Rubro. Melius ergo respondet Pererius, τὸ contra, vel e regione, dici de loco etiam longe dissito, modo alteri sit oppositus: sicut hic mare Rubrum obversum erat Hebraeis, consistentibus in campestribus Moab. Meminit Moses maris Rubri, ut injiciat Hebraeis memoriam transitus miraculosi maris Rubri, itaque eos impellat, ad haec Dei sui tam benefici mandata observanda.
Inter Pharan et Thophel et Laban INTER PHARAN, ET THOPHEL, ET LABAN. — Chaldaeus, et ex eo Rupertus, Thophel accipit, non ut proprium, sed ut appellativum, ut sit idem quod murmuratio; sic et Laban, id est album, significare manna. Unde vertit: « Corripuit, eo quod peccarunt in deserto; et quia irritaverunt Deum in campestribus, contra mare Rubrum; et in Pharan, ubi murmurati sunt adversus manna; et in Haseroth, ubi irritaverunt Deum super carnes, et in eo quod fecerunt vitulum aureum. » Simili enim modo Jacob sub mortem corripuit et increpavit Ruben, Simeon et Levi, Gen. XLIX, et Josue Israelitas, Josue ult., et Samuel populum, I Reg. XII. Verum patet hic non materiam, sed locum locutionis Mosis describi, ac proinde Thophel et Laban, aeque ac Pharan et Haseroth, esse propria locorum nomina, uti docent Septuaginta: quare paraphrastice haec addidit Chaldaeus, uti et illud de vitulo aureo: illius enim hic in Hebraeo nulla est mentio; Hebraeus enim tantum dicit in Haseroth esse sufficientiam, id est abundantiam, auri, hoc est, ut Noster vertit, auri plurimum. Unde Septuaginta vertunt, auri fodinas.
1:2
Vers. 2. Undecim diebus, — scilicet locutus est haec Moses. Ita aliqui, sed obstant sequentia, « per viam montis Seir; » nec enim in via ambulando et proficiscendo, tantae multitudini loqui poterat Moses. Secundo, Cajetanus et Oleaster explicant, q. d. Undecim dierum iter est ab Horeb usque ad Cadesbarne, quod vicinum est Chananaae; sed Hebraei ob murmur ab ejus ingressu dilati et circumducti sunt per quadraginta annos. Verum haec expositio nec vera est, nec ad propositum. Quid enim hoc facit ad locum vel tempus, quo haec locutus est Moses? Insulsius est quod fingit R. Salomon apud Lyranum, iter ab Horeb ad Cadesbarne esse undecim dierum, sed Hebraeos illud triduo confecisse; hoc enim tridui figmentum multis hic confutat Abulensis. Dico ergo haec, uti et praecedentia, designare locum in quo sequentia locutus est Moses, q. d. Campestria Moab, ubi Deuteronomium promulgavit Moses, distant ab Horeb sive Sina, undecim diebus, eundo per viam montis Seir, qua scilicet itur versus Idumaeam, progrediendo usque ad Cadesbarne, et inde circum Idumaeam pergendo ad campestria Moab. Nam a Sina usque ad Cadesbarne sunt 17 leucae unius horae; a Cadesbarne usque ad campestria Moab sunt 34 leucae; ut patet ex tabulis Adrichomii; a Sina ergo ad Moab sunt 51 leucae: quare si quolibet die conficias quatuor leucas cum dimidia, undecim diebus venies a Sina usque ad haec campestria Moab. Ita Abulensis. Tropologice S. Gregorius, lib. II Moral. cap. 1: « Israel, ait, verba Dei in monte audire non potuit, sed praecepta in campestribus accepit: subsequentem nimirum infirmitatem populi indicans, qui ascendere ad summa non valuit, sed semetipsum in infimis neglecte vivendo laxavit. »
1:3
Vers. 3. Undecimo mense, prima die mensis. — Deuteronomium ergo promulgavit Moses primo die mensis Sebeth, qui nostro januario respondet. Primus enim Hebraeorum mensis erat Nisan, puta martius; ac consequenter undecimus erat januarius, duodecimus februarius. Sic Christus prima die januarii, circumcisione sua, nomineque Jesu legem novam condere, eamque suo sanguine sancire coepit, ut merito hoc novi anni et vitae Christianis sit exordium, quod hic portendit et praefiguravit Moses, dum eodem mense et die promulgavit Deuteronomium.
1:7
Vers. 7. VENITE AD MONTEM AMORRHAEORUM, — ad montem Galaad et regnum Og; hoc enim eo caeso occuparunt Hebraei, Numer. XXI, 35.
1:8
Vers. 8. UT DARET ILLAM EIS ET SEMINI EORUM. — Τὸ et significat id est; nec enim Abraham, Isaac et Jacob unquam per se possederunt terram promissam, sed tantum in filiis et posteris suis. Sic et alibi sumitur τὸ et, uti ostendi Levit. VI, 2.
1:10
Vers. 10. Non possum solus sustinere vos. — Septuaginta, ferre vos, q. d. Regimen vestrum, vestrique curam, puta totius populi onus, solus sustinere non valeo. Erat enim Moses non tantum judex populi, sed et pater, paedagogus et mater, quae filios suos in sinu portat, ut patet Numer. XI, 11 et 12.
1:11
Vers. 11. Dominus, etc., benedicat vobis, — dando scilicet cum prolibus copiam bonorum temporalium et spiritualium; Dei enim benedicere est benefacere, quia efficax est Dei verbum.
1:15
Vers. 15. TULIQUE, etc., NOBILES, — Hebraice, tuli capita tribuum vestrarum. Hebraei in eo qui gerit magistratum septem virtutes requirunt: primo, sapientiam; secundo, humilitatem; tertio, timorem Dei; quarto, odium avaritiae; quinto, amorem veritatis; sexto, philanthropiam; septimo, bonum nomen.
1:17
Vers. 17. NULLA ERIT DISTANTIA PERSONARUM (Hebraice, non agnoscetis facies in judicio, id est, personam non considerabitis, an dives sit, an pauper); ITA PARVUM AUDIETIS UT MAGNUM, NEC ACCIPIETIS CUJUSQUAM PERSONAM, QUIA DEI JUDICIUM EST, — q. d. Quia cum judicatis, Dei vices geritis; Deus autem in judicio aequissimus est, nec personam respicit. Historia haec descripta et explicata est Exod. XVIII, 19. Audi S. Hieronymum in epist. ad Damas.: « Alienum te a personis omnium redde in judicio, ac propter justitiam in judicio pauperem defendas, nec propter gratiam diviti indecenter assistas, aut si non potes facere, cognitionem respice causarum. » Et Petrum Ravennatem in quadam epistola: « Nihil adeo gloriose lucet in judice, sicut amare et exhibere justitiam sine omni acceptione personae. Teste enim Cicerone, exuit personam judicis, quisquis amicum induit. Aequitas cui judex obsequitur, sinistram odii vel amoris dexteram nescit. Nam talis esse debet juris minister, ut in ejus manu nullius auctoritate personae titubet aut vacillet libra justitiae. » Rursum S. Hieronymus in Amos: « Quicumque, ait, consanguinitate aut amicitia, vel e converso hostili odio vel inimicitiis in judicando ducitur, pervertit judicium Christi, qui est justitia. » Et Innocentius III Pontifex, lib. De Vilitate conditionis humanae: « Vos, ait, non attenditis merita causarum, sed personarum; non jura, sed munera; non quid ratio dictet, sed quid voluntas affectet; non quid sentiat, sed quid mens cupiat; non quid liceat, sed quid libeat. » Et infra: « Pauperum causam cum mora negligitis, divitum cum instantia promovetis. In illis rigorem ostenditis, in istis ex mansuetudine dispensatis. Illos cum difficultate respicitis, istos cum facilitate tractatis. Illos negligenter auditis, istos subtiliter auscultatis. » Et infra: « Clamat pauper, et nullus exaudit; loquitur dives, et quilibet applaudit. Dives locutus est, et omnes tacuerunt; pauper locutus est, et dicunt: Quis est hic? et si offenderit, subvertent eum. Clamat vim patiens, et nullus exaudit; vociferatur, et non est qui judicet. Diviti dicunt: Tu sede hic bene; pauperi vero: Tu sta illic, vel sede sub scabello pedum meorum. » Hinc Solon, teste Laertio, rogatus: « Quid est lex? » respondit: « Araneae tela; » quia si quid in eam inciderit debile, retinetur; grave autem pertransit tela rescissa; pauperes enim violantes legem plectuntur, divites impune agunt quod libet. Et Ovidius: Curia pauperibus clausa est; dat census honores, Census amicitias: pauper ubique jacet. Vis exempla non accipientium personas? Elias libere increpavit Achab regem, Elisaeus Joram, Nathan Davidem, Isaias Manassen, Daniel Nabuchodonosor et Balthasarem, Jeremias Joakim et Sedeciam, Joannes Baptista Herodem, Christus scribas et Pharisaeos. Vis Gentilium? Papinianus jussus a Caracalla Imperatore parricidium, quo fratrem Getam occiderat, in senatu diluere, recusavit dicens, « non tam facile parricidium excusari posse quam patrari. » Epaminondas filium corona donatum, deinde securi feriri jussit, quod praecepti paterni contemptor cum hoste conflixisset, eumque vicisset. Brutus consul et M. Torquatus filios capite mulctarunt, quod cum Tarquiniis contra patriam conspirassent. Zaleucus Locrensis cum legem tulisset de adultero excaecando, ejusque filius in adulterio deprehensus esset, se uno, filium altero privavit oculo, ne ob acceptionem personae lex lata violaretur. Ita Valerius Maximus, lib. VI, cap. v.
1:19
Vers. 19, 20 et 21. CUMQUE VENISSEMUS IN CADESBARNE, DIXI VOBIS: VENISTIS AD MONTEM AMORRHAEI, etc., VIDE TERRAM QUAM DOMINUS DEUS TUUS DAT TIBI, — quia Cadesbarne est juxta Chanaan; tantum enim interest mons Idumaeae. Unde ex Cadesbarne missi sunt exploratores in Chanaan, ad eam statim invadendam.
1:22
Vers. 22. DIXISTIS: MITTAMUS VIROS, QUI CONSIDERENT TERRAM. — Hinc patet ipsos Hebraeos petiisse mitti exploratores, qui, eis annuente Deo et Mose, missi sunt Num. XIV.
1:28
Vers. 28. URBES MAGNAE, ET AD CAELUM USQUE MUNITAE, — id est, muris altissimis vallatae et munitae; et, ut Septuaginta vertunt, τετειχισμέναι, id est muratae: est hyperbole; similis est cap. IX, vers. 1. Filios Enacim (id est, filios gigantum, puta gigantes ex posteris Enac gigantis) vidimus ibi. — Haec historia explicata est Num. XIII.
1:31
Vers. 31. PORTAVIT TE DOMINUS DEUS TUUS, UT SOLET HOMO GESTARE PARVULUM FILIUM SUUM. — « Portavit, » id est deduxit, direxit, fovit, protexit, scilicet primo, per columnam nubis et ignis; secundo, dando manna; tertio, protegendo te ab hostibus, eosque debellando; quarto, conservando tuas vires et sanitatem, item vestes, et calceos singulorum. Unde cap. II, vers. 7, dicitur Deus habitasse cum Hebraeis 40 annis.
1:33
Vers. 33. METATUS EST LOCUM (praecedens castra in columna nubis) IN QUO TENTORIA FIGERE DEBERETIS.
1:36
Vers. 36. Quia secutus est (Caleb) Dominum. — Hebraice, quia perfecit (scilicet ut iret) post Dominum, id est, perfecit mandata mea, sequendo me, mihique in omnibus plene et perfecte obsequendo.
1:39
Vers. 39. ET FILII, QUI HODIE BONI AC MALI IGNORANT DISTANTIAM, — puta parvuli vestri, qui nondum habent usum rationis, ut bonum a malo discernant.
1:43
Vers. 43. Adversantes imperio Domini. — Hebraice, exacerbastis os Domini, id est, repugnastis ejus verbis et jussis; itaque eum, ejusque os et vultum irritastis.
1:44
Vers. 44. AMORRHAEUS, etc., PERSECUTUS EST VOS, SICUT SOLENT APES PERSEQUI, — q. d. Sicut apes irritatae magno numero et furore persequuntur lacessentes se: ita et hostes vestri, scilicet Amorrhaei, vos persecuti sunt.
1:46
Vers. 46. SEDISTIS ERGO IN CADESBARNE MULTO TEMPORE. — In Hebraeo additur, secundum dies quibus mansistis. Quod Vatablus sic explicat, q. d. Tot diebus mansistis in Cadesbarne post regressum exploratorum, quot ibidem manseratis ante eorum regressum. Secundo, Hebraei in Seder Olam sic explicant, q. d. Mansistis in Cadesbarne tot diebus, quot mansistis deinceps in reliquis omnibus mansionibus simul videlicet annos 19: bis enim novemdecim faciunt 38; quibus adde duos annos elapsos, antequam venirent in Cadesbarne, habebis 40 annos peregrinationis in deserto. Verum nil tale ex nostra versione colligi potest, nec etiam ex Hebraeo: τὸ enim secundum dies quibus mansistis, non aliud est, quam repetitio et explicatio Hebraica ejus quod praecessit, scilicet multo tempore. Unde noster Interpres hanc repetitionem Hebraeam, quasi otiosam, et Latinis auribus inusitatam, omisit.
1:1
… La Bibbia cita una diecina di città come Petra (v.) o Sela, Phunon (Num. 33, 42), Bosra, Thophel (Deut. 1, 1), Elath e Aisongaber, insieme ad altre la cui identificazione è incerta. …
1:2
… Il deserto di Sin, a nord del deserto di Pharan (Badjet et-Tih), era «lungo il fianco di E.»; «occorrono undici giorni di cammino dall'Oreb fino a Cadesbarne per la via dei monti di Seir» (Deut. 1, 2). Ancora in questi paraggi ci porta la penetrazione dei simoniti nel Seir, a spese di Amaleo (I Par. 4, 12). Nei primi tempi, dunque, E. era situata ad ovest della 'Arabah. …
HOREB (EBR. HŌRĒB, «SICCITÀ», «DESOLAZIONE»)
… (Deut. 9, 8 sgg.; I Reg. 8, 9; I Par. 5, 10); la promulgazione della Legge (Mal. 4, 4); l'adorazione del vitello d'oro (Ps. 105[106], 19; Deut. 9, 8 sgg.); il lungo soggiorno degli Israeliti appena usciti dall'Egitto e il punto di partenza per Cadesbarne (Deut. 1, 2, 19, ecc.); ivi Mosè fece scaturire le acque da una roccia (Ex. 17, 6) e vi si rifugiò il profeta Elia (I Reg. 19, 8).
1:4
… Avendo il Re negato il passaggio agli Ebrei, questi decisero di aprirsi la via con le armi: in poche azioni S. rimase sopraffatto, fu ucciso, e i suoi territori rimasero conquista israelitica (Num. 21, 21 sgg.; 32, 33; Deut. 1, 4; 2, 24 sgg.; 3, 2-6; 4, 46; 29, 7; 31, 4; cf. Ios. 2, 10 ecc.).
1:5
… VI a. C.). Nel Deuteronomio, specie nella formula « questa t. » (Deut. 1, 5 a 32, 46: 19 volte), il termine indica talora il codice di leggi incorporato nel Deut., talora più genericamente l'esposizione sia parenetica sia legale dei doveri d'Israele, e in …
1:7
… Gli Ebrei trovarono i resti degli A. nella regione montagnosa del sud, a sud-ovest del Mar Morto e ad est del Giordano: Ios. (5, 1) li distingue così dai Cananei «delle contrade sul mare grande» (cf. Deut. 1,44; Ios. 10,6; 11,3); onde «montagna degli A.» era il massiccio palestinese del sud (Deut. 1,7,19,20; cf. Num. 13,30). All'ingresso d'Israele, i regni transgiordanici di Hesebon e di Basan sono amorriti (Num. 21, 21 sgg.). …
… abitanti preisraelitici della Transgiordania (cf. Num. 21, 13, 31; Deut. 3, 8; 4, 47 sg.; 31, 4; Ios. 2, 10; 9, 10; 12, 2; 13, 10; Iudc. 10, 8), ma anche una parte degli abitanti della Palestina propriamente detta, cioè quella che dimora nella montagna (Deut. 1, 7.19.20.44: popolo dimorante nel sud della Palestina; Ios. 10, 5 sg.), mentre ai Cananei si attribuiscono la pianura e la valle del Giordano (Num. 13, 29; Ios. 11, 3). Non di rado la Bibbia chiama …
… Secondo la promessa fatta ad Abramo (Gen. 15, 18; cf. Ex. 23, 31; Deut. 1, 7; 11, 24; Ios. 1, 4 ecc.) il limite settentrionale del dominio ebraico sarebbe segnato da detto fiume. …
SEPHELA (EBR. HAŠ-ŠEPHĒLAH « BASSOPIANO »)
SEPHELA (ebr. haš-Šephēlah « bassopiano »). - Termine (spesso tradotto dai Settanta ἡ πεδινὴ [τῆ] = Volgata campestris [terra], o τὸ πεδίον = campus), che designa nella geografia della Palestina (Deut. 1,7; Ios. 11,2; I Mach. 3,24) la zona di colline che si estende dal sud, Lachis e Eglon, sino alla piana di
1:17
… Vien detto « deserto terribile e vasto » (Deut. 1, 17), in cui sono « serpenti di fuoco, scorpioni, terreno arido, privo di acque » (ibid. 8, 15).
1:19
Numerosi testi ci descrivono con sufficiente precisione il sito di C.: essa trovavasi sulla via che dal Horeb (Sinai) conduce al monte degli Amorrei (Deut. 1, 19), ossia alla terra di Canaan (Num. 13, 30), al sud del Nēgebh (Num. 13, 17), nel deserto di Pharan, l'attuale Badjed et-Tih, o «deserto della solitudine» (Num. 13, 4), o anche nel …
1:24
ESCHOL ('ESHŌL «GRAPPOLO D'UVA»)
… Gli esploratori israeliti vi trovarono l'uva meravigliosa che portarono come saggio della fertilità della Terra Promessa (Num. 13, 24 sg.; 32,9; Deut. 1,24).
1:28
… Gli E. vengono considerati « giganti » (Num. 13, 22, 28, 33; Deut. 1, 28; 2, 10 sg.; 21; 9, 2).
Enacim (Num. 13, 13, 28; Deut. 1, 28; 2, 10 sg. 21;
1:34
… Essa parla spessissimo del g.; talvolta ne riferisce anche la formula (cf. Num. 33, 10; Deut. 1, 34; II Reg. 19, 8; Ier. 22, 3); tutto questo senza mai indicare o lasciare intendere che si tratta di atto moralmente illecito. …
1:44
… Gli Ebrei trovarono i resti degli A. nella regione montagnosa del sud, a sud-ovest del Mar Morto e ad est del Giordano: Ios. (5, 1) li distingue così dai Cananei «delle contrade sul mare grande» (cf. Deut. 1,44; Ios. 10,6; 11,3); onde «montagna degli A.» era il massiccio palestinese del sud (Deut. 1,7,19,20; cf. Num. 13,30). All'ingresso d'Israele, i regni transgiordanici di Hesebon e di …
1:46
… Già celebre al tempo del patriarca Abramo (Gen. 14, 7; 16, 14; 20, 1), C. divenne il luogo d'accampamento degli Israeliti, all'uscita dall'Egitto, per lo spazio di 38 anni (Num. 20, 1; Deut. 1, 46; 2, 14); di là partirono i dodici esploratori per visitare la Terra promessa (Num. 13); là il popolo litigò con Mosè e Aronne per la mancanza d'acqua (da cui il nome di Mē Mēribhath …
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.