A Canticle of the Law, wherin the people are exhorted to serue God, for his perfect goodnes, for his singular benefites, for their former ingratitude, and for his mercie stil mixed with his punishmentes. 44. Al which being earnestly commended to them to remember and teach their children, 48. Moyses is commanded to goe into a mountaine, whence he shal see the promised land, but not enter into it.
1Hear, O ye heavens, the things I speak, let the earth give ear to the words of my mouth.Udite, o cieli, il mio parlare; e ponga mente la terra alle parole della mia bocca.HEARE ye heauens what thinges I speake, the earth heare the wordes of my mouth.Audite, cæli, quæ loquor: / audiat terra verba oris mei. 2Let my doctrine gather as the rain, let my speech distil as the dew, as a shower upon the herb, and as drops upon the grass.Stillin qual pioggia i miei insegnamenti; scendan come rugiada i miei sermoni, come gli spruzzi sopra dell'erba, e come la pioggia sopra le piante.My doctrine grow together as raine, my speach flow as the dew, as it were a shower vpon the herbe, and as it were droppes vpon the grasse.Concrescat ut pluvia doctrina mea, / fluat ut ros eloquium meum, / quasi imber super herbam, / et quasi stillæ super gramina. 3Because I will invoke the name of the Lord: give ye magnificence to our God.Perocché io invocherò il nome del Signore: diasi gloria al nostro Dio.Because I wil inuocate the name of our Lord: geue magnificence to our God.Quia nomen Domini invocabo: / date magnificentiam Deo nostro. 4The works of God are perfect, and all his ways are judgments: God is faithful and without any iniquity, he is just and right.Perfette sono le opere di Dio, e tutte le vie di lui sono giustizia: Dio fedele, e scevro d'ogni iniquità, e giusto e retto.The workes of God be perfect, and al his waies iudgementes: God is faithful, and without any iniquitie, iust and right.Dei perfecta sunt opera, / et omnes viæ ejus judicia: / Deus fidelis, et absque ulla iniquitate, / justus et rectus. 5They have sinned against him, and are none of his children in their filth: they are a wicked and perverse generation.Peccaron contro di lui i non suoi figliuoli colle loro immondezze: generazione prava, e perversa,They haue sinned to him, and not his children in filthines: a froward and peruerse generation.Peccaverunt ei, et non filii ejus in sordibus: / generatio prava atque perversa. 6Is this the return thou makest to the Lord, O foolish and senseless people? Is not he thy father, that hath possessed thee, and made thee, and created thee?Questa è adunque la ricompensa, che tu rendi al Signore, popolo stolto, e mentecatto? Non è egli il padre tuo, il quale ti riscattò, e ti fece, e ti creò?These thinges doest thou render to our Lord thou foolish and vn wise people? Is not he thy father, that hath possessed thee, and made, and created thee?Hæccine reddis Domino, / popule stulte et insipiens ? / numquid non ipse est pater tuus, / qui possedit te, et fecit, et creavit te ?
7Remember the days of old, think upon every generation: ask thy father, and he will declare to thee: thy elders and they will tell thee.Ricordati de' giorni antichi: rammenta ad una ad una le età: interroga il padre tuo, e te ne darà novella: i tuoi avi, e tel diranno.Remember the old daies, thinke vpon euerie generation: aske thy father, and he wil declare to thee: thy elders, and they wil tel thee.Memento dierum antiquorum, cogita generationes singulas: / interroga patrem tuum, / et annuntiabit tibi: / majores tuos, et dicent tibi. 8When the Most High divided the nations: when he separated the sons of Adam, he appointed the bounds of people according to the number of the children of Israel.Allora quando l'Altissimo fece la divisione delle nazioni: allorché separò i figliuoli di Adamo, egli fissò i confini di questi popoli secondo il numero de' figliuoli d'Israele.When the highest diuided the nations: when he separated the sonnes of Adam, he appointed the limites of people according to the number of the children of Israel.Quando dividebat Altissimus gentes, / quando separabat filios Adam, / constituit terminos populorum / juxta numerum filiorum Israël. 9But the Lord’s portion is his people: Jacob the lot of his inheritance.Perocché la porzione del Signore egli è il suo popolo: Giacobbe egli è suo retaggio.But our Lords part, is his people: Iacob the corde of his inheritance.Pars autem Domini, populus ejus: / Jacob funiculus hæreditatis ejus. 10He found him in a desert land, in a place of horror, and of vast wilderness: he led him about, and taught him: and he kept him as the apple of his eye.Trovollo in un paese deserto, in un luogo d'orrore, in una vasta solitudine: lo fe' andar girando qua e là: e lo istruì, e lo custodì, come la pupilla dell'occhio suo.He found him in a desert land, in a place of horrour, and of wast wildernes: he ledde him about, and taught him: and kept him as the apple of his eye.Invenit eum in terra deserta, / in loco horroris, et vastæ solitudinis: / circumduxit eum, et docuit: / et custodivit quasi pupillam oculi sui. 11As the eagle enticing her young to fly, and hovering over them, he spread his wings, and hath taken him and carried him on his shoulders.Come aquila che al volo addestra i suoi parti, intorno ad essi svolazza, stese egli le ali sue, e sel prese sopra di sé, e portollo sulle sue spalle.As the eagle prouoking her young to flie, and houering ouer them, hath he spred his winges, and he hath taken him, and caried him on his shoulders.Sicut aquila provocans ad volandum pullos suos, / et super eos volitans, / expandit alas suas, et assumpsit eum, / atque portavit in humeris suis.
12The Lord alone was his leader: and there was no strange god with him.Il Signore solo fu suo condottiere: né fu con lui alcun dio straniero.Our Lord onlie was his guide: and there was not with him a strange God.Dominus solus dux ejus fuit, / et non erat cum eo deus alienus: 13He set him upon high land: that he might eat the fruits of the fields, that he might suck honey out of the rock, and oil out of the hardest stone,Egli lo ha fatto Signore di un paese elevato: affinché mangi de' frutti dei campi, e succhi il miele dalle pietre, e olio tragga da sassi durissimi:He placed him ouer an high land: that he might eate the fruites of the fieldes, that he might sucke honie out of the rocke, and oile out of the hardest stone.constituit eum super excelsam terram, / ut comederet fructus agrorum: / ut sugeret mel de petra, / oleumque de saxo durissimo; 14Butter of the herd, and milk of the sheep with the fat of lambs, and of the rams of the breed of Basan: and goats with the marrow of wheat, and might drink the purest blood of the grape.E il burro si goda delle mandre, e il latte delle pecore, e il grasso degli agnelli, e degli arieti nati in Basan, e i capri, e il fior di farina di grano, e beva il prettissimo sangue delle uve.Butter from the heard, and milke of the sheepe with the fatte of lambes, and of rammes the sonnes of Basan: and bucke goates with the marow of wheate, and might drinke the bloud of the grape most pure.butyrum de armento, et lac de ovibus / cum adipe agnorum, / et arietum filiorum Basan: et hircos / cum medulla tritici, / et sanguinem uvæ biberet meracissimum. 15The beloved grew fat, and kicked: he grew fat, and thick and gross, he forsook God who made him, and departed from God his saviour.Il diletto si è fatto grasso, e ha dati dei calci: ingrassato, ripieno, ridondante abbandonò Dio suo fattore, e si allontanò da Dio suo salvatore.The beloued was made grosse, and spurned: made grosse, fatted, dilated, he left God his maker, and departed from God his saluation.Incrassatus est dilectus, et recalcitravit: / incrassatus, impinguatus, dilatatus, / dereliquit Deum factorem suum, / et recessit a Deo salutari suo. 16They provoked him by strange gods, and stirred him up to anger, with their abominations.Lo irritarono per amore degli dei stranieri, e lo provocarono a sdegno colle loro abbominazioni.They prouoked him in strange goddes, and in abominations stirred him to anger.Provocaverunt eum in diis alienis, / et in abominationibus ad iracundiam concitaverunt. 17They sacrificed to devils and not to God: to gods whom they knew not: that were newly come up, whom their fathers worshipped not.Offeriron vittime non a Dio, ma a' demoni, agli dei non conosciuti da loro: ne venner de' nuovi, e moderni, non onorati da' padri loro.They immolated to diuels and not to God, to goddes, which they knew not: there came new & fresh ones, whom their fathers worshipped not.Immolaverunt dæmoniis et non Deo, / diis quos ignorabant: / novi recentesque venerunt, / quos non coluerunt patres eorum:
18Thou hast forsaken the God that begot thee, and hast forgotten the Lord that created thee.Hai abbandonato Dio, che ti generò, e ti sei scordato del Signore Dio tuo creatore.God that begatte thee thou hast forsaken, and hast forgotten our Lord thy creatour.Deum qui te genuit dereliquisti, / et oblitus es Domini creatoris tui. 19The Lord saw, and was moved to wrath: because his own sons and daughters provoked him.Il Signore vide tal cosa, e si accese di sdegno: perché lo irritarono i suoi figliuoli, e le figlie:Our Lord saw, and was moued to wrath: because his sonnes and daughters prouoked him.Vidit Dominus, et ad iracundiam concitatus est: / quia provocaverunt eum filii sui et filiæ. 20And he said: I will hide my face from them, and will consider what their last end shall be: for it is a perverse generation, and unfaithful children.E disse: Io nasconderò loro la mia faccia, e starò a vedere quel che ne sarà alla fine: perché una stirpe perversa ell'è questa, e figliuoli infedeli.And he said: I wil hide my face from them, and wil confider their last: for it is a peruerse generation, and vnfaithful children.Et ait: Abscondam faciem meam ab eis, / et considerabo novissima eorum: / generatio enim perversa est, / et infideles filii. 21They have provoked me with that which was no god, and have angered me with their vanities: and I will provoke them with that which is no people, and will vex them with a foolish nation.Eglino mi provocarono per amore di uno che Dio non era, e mi tentaron di gelosia colle loro vanità: e io li provocherò a invidia per mezzo di un popolo che non è popolo, e gl'irriterò per mezzo di una nazione insensata.They haue prouokedme in that, which was no God, and haue angred me in their vanities: and I wil prouoke them in that, which is no people, and in a foolish nation wil I anger them.Ipsi me provocaverunt in eo qui non erat Deus, / et irritaverunt in vanitatibus suis: / et ego provocabo eos in eo qui non est populus, / et in gente stulta irritabo illos. 22A fire is kindled in my wrath, and shall burn even to the lowest hell: and shall devour the earth with her increase, and shall burn the foundations of the mountains.Il mio furore ha acceso un fuoco che arderà sino al più cupo inferno, e divorerà la terra con tutti i suoi germi, e consumerà le fondamenta de' monti.A fyre is kindled in my wrath, and shal burne euen to the lowest partes of hel: and shal deuoure the earth with her spring, and shal burne the foundations of mountaines.Ignis succensus est in furore meo, / et ardebit usque ad inferni novissima: / devorabitque terram cum germine suo, / et montium fundamenta comburet.
23I will heap evils upon them, and will spend my arrows among them.Tutti i mali verserò insieme sopra di loro, e contro di essi scoccherò tutte le mie saette.I wil heape euils vpon them, and myne arrowes I wil spend in them.Congregabo super eos mala, / et sagittas meas complebo in eis. 24They shall be consumed with famine, and birds shall devour them with a most bitter bite: I will send the teeth of beasts upon them, with the fury of creatures that trail upon the ground, and of serpents.Saran consunti dalla fame, e divorati dagli uccelli di crudo rostro: contro di essi aguzzerò i denti delle fiere, e il furore delle bestie, che si strascinano, e serpeggiano sopra la terra.They shal be consumed with famine, and birdes shal deuoure them with most bitter biting: the teeth of beastes wil I send vpon them, with the furie of those that traile vpon the ground, and creepe.Consumentur fame, / et devorabunt eos aves morsu amarissimo: / dentes bestiarum immittam in eos, / cum furore trahentium super terram, atque serpentium. 25Without, the sword shall lay them waste, and terror within, both the young man and the virgin, the sucking child with the man in years.Li lacererà al di fuori la spada, al di dentro il terrore, i giovinetti insieme, e le vergini, i bambini di latte, e i vecchi.Without shal the sword deuoure them, & within fearefulnes, the young man and the virgin together, the sucking child with the old man.Foris vastabit eos gladius, / et intus pavor, / juvenem simul ac virginem, / lactentem cum homine sene. 26I said: Where are they? I will make the memory of them to cease from among men.Io dissi: Dove or sono eglino? Farò che non resti di lor memoria tra gli uomini.I said: Where are they? I wil make their memorie to cease from among men.Dixi: Ubinam sunt ? / cessare faciam ex hominibus memoriam eorum. 27But for the wrath of the enemies I have deferred it: lest perhaps their enemies might be proud, and should say: Our mighty hand, and not the Lord, hath done all these things.Ma pur differii a riguardo dell'arroganza dei loro nemici: perché questi nemici non s'insuperbissero, e non dicessero: Egli è il nostro braccio possente, e non il Signore, che ha fatte tali cose.But for the wrath of the enemies I haue differred: lest perhaps their enemies might be proude, and would say: Our mightie hand, and not the Lord, hath done al these thinges.Sed propter iram inimicorum distuli: / ne forte superbirent hostes eorum, / et dicerent: Manus nostra excelsa, / et non Dominus, fecit hæc omnia.
28They are a nation without counsel, and without wisdom.Ella è una nazione sconsigliata, e imprudente.A nation without counselis it, and without wisedome.Gens absque consilio est, / et sine prudentia. 29O that they would be wise and would understand, and would provide for their last end.Ah, se avesser prudenza, e intelligenza, e prevedesser la fine!O that they were wise, and vnderstoode, and would prouide for their last.Utinam saperent, et intelligerent, / ac novissima providerent. 30How should one pursue after a thousand, and two chase ten thousand? Was it not, because their God had sold them, and the Lord had shut them up?Come mai può un sol uomo metterne in fuga mille, e due sbaragliarne dieci mila? Non avvien egli questo, perché il loro Dio gli ha venduti, e il Signore gli ha stretti in catena?How should one pursew a thousand, and two put ten thousand to flight? was it not therfore, because their God sold them, and our Lord inclosed them?Quomodo persequatur unus mille, / et duo fugent decem millia ? / nonne ideo, quia Deus suus vendidit eos, / et Dominus conclusit illos ? 31For our God is not as their gods: our enemies themselves are judges.Imperocché non è il nostro Dio come gli dei loro; e ne sien pur giudici i nostri nemici.For our Lord is not as their goddes: our enemies also are iudges.Non enim est Deus noster ut dii eorum: / et inimici nostri sunt judices. 32Their vines are of the vineyard of Sodom, and of the suburbs of Gomorrha: their grapes are grapes of gall, and their clusters most bitter.Vigna di Sodoma, e delle vicinanze di Gomorra è diventata la loro vigna: la loro uva è uva di fiele, e di sugo amarissimo.Of the vineyard of Sodom, is their vineyard, and of the suburbes of Gomorrha: their grape the grape of gall, and the clusters most bitter.De vinea Sodomorum, vinea eorum, / et de suburbanis Gomorrhæ: / uva eorum, uva fellis, / et botri amarissimi. 33Their wine is the gall of dragons, and the venom of asps, which is incurable.Il loro vino è fiel di dragoni, e veleno di aspidi irremediabile.The gall of dragons their wine, and the venime of Aspes vncurable.Fel draconum vinum eorum, / et venenum aspidum insanabile. 34Are not these things stored up with me, and sealed up in my treasures?Non si fa egli conserva presso di me di tutto questo, e non è egli registrato ne' miei archivii?Are not these thinges laid vp with me, and signed in my treasures?Nonne hæc condita sunt apud me, / et signata in thesauris meis ? 35Revenge is mine, and I will repay them in due time, that their foot may slide: the day of destruction is at hand, and the time makes haste to come.A me si spetta il farne vendetta, e io renderò a suo tempo quel che lor è dovuto, e i piedi mancheran sotto ad essi: il giorno dello sterminio è imminente, e il tempo s'affretta a venire.Reuenge is myne, and I wil repay them in time, that their foote may slide: the day of perdition is at hand, and the times make hast to be present.Mea est ultio, et ego retribuam in tempore, / ut labatur pes eorum: / juxta est dies perditionis, / et adesse festinant tempora.
36The Lord will judge his people, and will have mercy on his servants: he shall see that their hand is weakened, and that they who were shut up have also failed, and they that remained are consumed.Il Signore giudicherà il suo popolo, e farà misericordia a' suoi servi, veggendo come è illanguidito ogni braccio, e che quelli pure che erano in luoghi muniti, son venuti meno, gli avanzi stessi sono periti.Our Lord wil iudge his people, and wil haue mercie on his seruantes: he shal see that their hand is weakened, and the shut vp also haue fayled, and the residew be consumed.Judicabit Dominus populum suum, / et in servis suis miserebitur: / videbit quod infirmata sit manus, / et clausi quoque defecerunt, / residuique consumpti sunt. 37And he shall say: Where are their gods, in whom they trusted?Ed ei dirà: Dove sono que' loro dei, nei quali ebber fidanza?And he shal say: Where are their goddes, in whom they had confidence.Et dicet: Ubi sunt dii eorum, / in quibus habebant fiduciam ? 38Of whose victims they ate the fat, and drank the wine of their drink offerings: let them arise and help you, and protect you in your distress.Delle vittime ad essi offerte ei mangiavano il grasso, e beveano il vino di libagione; or questi si sveglino, e vi porgano aiuto, e nelle necessità vi proteggano.Of whose victimes they did eate fatte, and dranke the wine of their libamentes: Let them arise, and help you, and protect you in necessitie.de quorum victimis comedebant adipes, / et bibebant vinum libaminum: / surgant, et opitulentur vobis, / et in necessitate vos protegant. 39See ye that I alone am, and there is no other God besides me: I will kill and I will make to live: I will strike, and I will heal, and there is none that can deliver out of my hand.Imparate che io solo son Dio, e altro non havvene fuor di me: io uccido, e io rendo la vita; ferisco, e risano, e non è chi possa sottrarre altrui alla mia podestà.See ye that I am onlie, and there is no other God besides me: I wil kil and I wil make to liue: I wil strike, and I wil heale, and there is none that can deliuer out of my hand.Videte quod ego sim solus, / et non sit alius deus præter me: / ego occidam, et ego vivere faciam: / percutiam, et ego sanabo, / et non est qui de manu mea possit eruere. 40I will lift up my hand to heaven, and I will say: I live for ever.Alzerò al cielo la mia mano, e dirò: Come io vivo in eterno,I wil lift vp my hand to heauen, and wil say: I liue for euer.Levabo ad cælum manum meam, / et dicam: Vivo ego in æternum. 41If I shall whet my sword as the lightning, and my hand take hold on judgment: I will render vengeance to my enemies, and repay them that hate me.Così quando io ruoterò qual folgore la mia spada, e quando la mano mia si armerà per far giudizio, farò vendetta de' miei nemici, e a coloro che mi odiano, renderò il contraccambio.If I shal whette my sword as the lightening, and my hand take iudgement: I wil repay vengeance to myne enemies, and them that hate me wil I requite.Si acuero ut fulgur gladium meum, / et arripuerit judicium manus mea: / reddam ultionem hostibus meis, / et his qui oderunt me retribuam.
42I will make my arrows drunk with blood, and my sword shall devour flesh, of the blood of the slain and of the captivity, of the bare head of the enemies.Inebrierò di sangue le mie saette, del sangue degli uccisi, e de' prigionieri che hanno il capo tosato, la mia spada divorerà le loro carni.I wil embrew my arrowes with bloud, and my sword shal deuoure flesh, of the bloud of the slaine and of captiuitie, of the bare head of the enemies.Inebriabo sagittas meas sanguine, / et gladius meus devorabit carnes; / de cruore occisorum, de captivitate, / nudati inimicorum capitis. 43Praise his people, ye nations, for he will revenge the blood of his servants: and will render vengeance to their enemies, and he will be merciful to the land of his people.Nazioni, date laude al popolo del Signore; perocché questi farà vendetta del sangue de' servi suoi, e farà pagare il fio a' loro nemici, e spanderà sua misericordia sopra la terra del popol suo.You gentiles prayse his people, because he wil reuenge the bloud of his seruantes: and wil repay vengeance vpon their enemies, and wil be propitious to the land of his people.Laudate, gentes, populum ejus, / quia sanguinem servorum suorum ulciscetur: / et vindictam retribuet in hostes eorum, / et propitius erit terræ populi sui. 44So Moses came and spoke all the words of this canticle in the ears of the people, and Josue the son of Nun.Mosè adunque, e con lui Giosuè figliuolo di Nun, annunziò tutte le parole di questo cantico dinanzi al popolo che ascoltava.Moyses therfore came and spake al the wordes of this canticle in the eares of the people, he and Iosue the sonne of Nun.Venit ergo Moyses, et locutus est omnia verba cantici hujus in auribus populi, ipse et Josue filius Nun. 45And he ended all these words, speaking to all Israel.E finì di spiegar tutte queste cose a tutto Israele.And he finished al these wordes, speaking to the children of Israel.Complevitque omnes sermones istos, loquens ad universum Israël, 46And he said to them: Set your hearts on all the words, which I testify to you this day: which you shall command your children to observe and to do, and to fulfil all that is written in this law:E disse loro: Ponete mente a tutte le parole che io vi ho oggi intimato, affinché raccomandiate a' vostri figliuoli di osservare, e fare, e adempire tutte quante le cose prescritte in questa legge:and he said to them: Sette your hartes on al the wordes, which I testifie to you this day: that you command them to your children to keepe and to doe, and to fulfil al thinges of this law that are written:et dixit ad eos: Ponite corda vestra in omnia verba, quæ ego testificor vobis hodie: ut mandetis ea filiis vestris custodire et facere, et implere universa quæ scripta sunt legis hujus:
47For they are not commanded you in vain, but that every one should live in them, and that doing them you may continue a long time in the land whither you are going over the Jordan to possess it.Perocché non a caso sono state comandate, ma affinché ognun di voi per esse abbia vita: e ponendole in esecuzione dimoriate per lungo tempo nella terra, di cui, valicato il Giordano, entrerete in possesso.for not in vaine are they commanded you, but that euerie one should liue in them: which doing you may continew a long time in the Land, which passing ouer Iordan you enter to possesse.quia non incassum præcepta sunt vobis, sed ut singuli in eis viverent: quæ facientes longo perseveretis tempore in terra, ad quam, Jordane transmisso, ingredimini possidendam. 48And the Lord spoke to Moses the same day, saying:E il Signore parlò in quello stesso giorno a Mosè, e disse:And our Lord spake to Moyses in the same day, saying:Locutusque est Dominus ad Moysen in eadem die, dicens: 49Go up into this mountain Abarim, (that is to say, of passages,) unto mount Nebo, which is in the land of Moab over against Jericho: and see the land of Chanaan, which I will deliver to the children of Israel to possess, and die thou in the mountain.Sali su quel monte Abarim (vale a dir de' passaggi), sul monte Nebo, che è nella terra di Moab dirimpetto Gerico: e mira la terra di Canaan, la quale darò in dominio a' figliuoli d'Israele, e muori sopra quel monte.Goe vp into this mount Abarim, that is to say, of passages, into mount Nebo, which is in the Land of Moab against Iericho: and see the Land of Chanaan, which I wil deliuer to the children of Israel to obteyne, and die thou in the mount.Ascende in montem istum Abarim, id est, transitum, in montem Nebo, qui est in terra Moab contra Jericho: et vide terram Chanaan, quam ego tradam filiis Israël obtinendam, et morere in monte. 50When thou art gone up into it thou shalt be gathered to thy people, as Aaron thy brother died in mount Hor, and was gathered to his people:Sul quale quando sarai salito, andrai a riunirti alle tue genti, come morì Aronne tuo fratello sul monte Hor, e si riunì al suo popolo.Which going vp vnto thou shalt be ioyned to thy peoples, as Aaron thy brother died in mount Hor, and was layd to his people:Quem conscendens jungeris populis tuis, sicut mortuus est Aaron frater tuus in monte Hor, et appositus populis suis: 51Because you trespassed against me in the midst of the children of Israel, at the waters of contradiction, in Cades of the desert of Sin: and you did not sanctify me among the children of Israel.Perocché voi peccaste contro di me in mezzo ai figliuoli d'Israele alle acque di contraddizione a Cades nel deserto di Sin, e non mi faceste onore presso i figliuoli d'Israele.because you did preuaricate against me in the middes of the children of Israel at the Waters of contradiction in Cades of the desert of Sin: and you did not sanctifie me among the children of Israel.quia prævaricati estis contra me in medio filiorum Israël ad aquas contradictionis in Cades deserti Sin: et non sanctificastis me inter filios Israël.
52Thou shalt see the land before thee, which I will give to the children of Israel, but thou shalt not enter into it.Tu vedrai dirimpetto a te la terra che io darò ai figliuoli d'Israele, ma non vi entrerai.Ouer against shalt thou see the Land, and shalt not enter into it, which I wil geue to the children of Israel.E contra videbis terram, et non ingredieris in eam, quam ego dabo filiis Israël.
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Year of the World 2553, Year before Christ 1451.
Haydock
Speak. Hebrew and Septuagint, "Heaven attend, and I will speak." (Haydock)
Never was there an exordium more pompous, or better adapted to the subject. Moses calls those who never die to witness what he asserts, as if to insinuate that these truths ought never to be forgotten. See Numbers 4:6. Virgil (Aeneid xii.) imitates this style, Esto nunc sol testis et haec mihi terra precanti, (Calmet) which he puts in the mouth of Aeneas, to whom Latinus replies, Haec eadem Aenea, terram, mare, sidera juro.
32:2
Haydock
Gather, as rain does from vapours; (Menochius) so let the sum of what I have taught you be collected into this short canticle, and penetrate your hearts. (Haydock)
Haydock
Chaldean, "may my discourse be as delightful as the rain." Septuagint, "may my apophthegm (or sententious discourse, Calmet) be expected with earnestness, like rain," when the soil is thirsty. (Haydock)
Preachers are compared to clouds, and their speech to rain, Isaias 60:8., and Ecclesiasticus 39:4.
Calmet
Drops. Some explain this and the former term in the original, of "a stormy and vehement shower," while others attach this idea only to the last part of the sentence. (Calmet)
Haydock
The lawgiver wishes to engage the hearts of his audience by mildness, though he is forced also to thunder, in order to rouse their attention, ver. 15. (Haydock)
Worthington
Sound doctrine produces much fruit in good dispositions, as rain causeth the seed to push forth which has been sown in an excellent soil. (Worthington)
32:3
Vatable
Invoke, or praise. (Vatable)
Calmet
Magnificence; admire and fear his greatness. (Calmet)
Worthington
The first duty of men is to praise God, the next to confess their sins, ver. 5. (Worthington)
32:4
Calmet
Right. You cannot complain of having been first abandoned by God. All his works and proceedings are entitled to praise. Hebrew, "This rock, (hatsur) his works are perfect." (Calmet)
Haydock
Septuagint, "God, his works are true." (Haydock)
God is often styled a rock, to denote this strength, ver. 18., and Psalm 62:8.
32:5
Calmet
Filth, or idolatry. The fidelity of God is contrasted with the infidelity of his people, who deserve not to be called his children. The Septuagint, Chaldean, Syriac, and Arabic, seem to have read in a different manner from what the Hebrew does at present. (Calmet)
Houbigant
As it stands it is quite unintelligible: Corrupit, non filii ejus, macula eorum. Two letters have been carelessly inserted, and la has been placed after lu, contrary to the Samaritan text, which is perfectly clear: "They are corrupted, they are not his, but filii maculae, children defiled." (Houbigant, prol. 75.)
Haydock
Capellus (p. 288,) condemns the Septuagint as he follows a wrong punctuation, and translates, "they did not sin against him, reprehensible children;" whereas, it more properly signifies, "they sinned, not his, but children deserving reprehension, (or children of blame, they did not belong or stick close to him) being a crooked and perverse generation." (Haydock)
Calmet
Their wickedness cannot be attributed to God. He is no less powerful and holy, though they have given themselves up to the service of idols. (St. Augustine, q. 55.) (Calmet)
Haydock
He had given them all necessary instructions and assistance; so that, finding them always prone to evil, the more favours he heaped upon them, he was on the point of exterminating all the guilty at once, ver. 26. (Haydock)
32:6
Menochius
Possessed thee, as his peculiar inheritance. (Menochius)
Calmet
Hebrew, "has purchased thee, made thee, and established thee." The Septuagint render this last word like the Vulgate as they seem to have read, ibnoc. (Calmet)
32:8
Calmet
Israel. He suffered the people of Chanaan to occupy as much land as would be requisite for the Israelites. Septuagint, "according to the number of the angels of God." Hence many of the ancients gathered that there were seventy angel guardians of provinces, and as many languages; while others did not pretend to determine the exact number. But the version which they have followed, is in opposition to all the rest. (Calmet)
Haydock
They have also disputed on this occasion, whether the elect will be equal in number to the good angels, as St. Gregory thinks; (hom. 34, in Luke xv.) or they will only fill up the places of those who have fallen. See Mag. Sent. 2:9. Abenezra observes, that interpreters understand this text as alluding to the dispersion of nations, (Genesis xi.) when God decreed that the land of the seven nations should belong to and be sufficient for the Israelites. (Amama) (Haydock)
Calmet
The Hebrew may be rendered, "He fixed the limits of each people. At that time the children of Israel were few in number, (9) when the Lord chose his people," etc. Long after the division of the earth, (which the Lord had ordered, Acts 17:26,) the Israelites were very few in number, as Jacob observes, Genesis 34:30. See Deuteronomy 26:5., and Psalm 104:9, 12. (Calmet)
Haydock
But this explication does not satisfy Houbigant, (p. 76, Prol.) no more than that of Le Clerc. He is convinced that a word has been transposed, and another left out, as the Samaritan copy has Israel twice, and he would therefore translate, "He divided his people according to the number of the sons of Israel." In his eternal decrees, He allotted twelve portions of land in Chanaan to the descendants of Jacob, and these Josue was ordered to mark out for them. See Josue 4:5. (Haydock)
32:9
Lot. Hebrew literally, "the cord," in allusion to the ancient method of dividing lands with a cord. Herodotus (II. 6,) observes, that the length of one, in the Upper Egypt, was 60 stadia, or 7700 paces, while it was only half as much in the Lower Egypt.
32:10
Calmet
He found. Septuagint and Chaldean, "he gave him what was sufficient, in the desert land." God made a choice of a nation destitute of every thing, that they might confess with gratitude that they had received all from him. (Calmet)
Haydock
"Taught him" both by "instructions," and by various "chastisements." Septuagint, epaideusen. (Haydock)
Calmet
The space of forty years was necessary (Calmet) to eradicate the propensity to evil, and the corrupt manners of the Hebrews, who were therefore conducted through a wilderness, where they might not be contaminated by the company of other nations, (Haydock) but might have leisure to meditate on the law of God. (Calmet)
Menochius
Eye, with the utmost care. (Menochius)
Worthington
He protected those whom he had chosen out of pure mercy. (Worthington)
32:11
Haydock
Shoulders, as (Exodus 19:4,) upon the wings of eagles. It is said that the eagle hovers over the nest, to encourage her young ones to fly, and when she sees them exhausted, she takes them upon her back. This similitude shews the extreme affection of God towards his people. Hebrew and Chaldean may also be, "as an eagle makes (Calmet; or stirs up) her nest, hatches her young, spreads her wings over them, and bears them upon her wings, so the Lord alone was his leader." (Haydock)
32:12
With him, to stand up in their defence, though the Israelites adored but too many others in the desert.
32:13
Calmet
High land, in a place of safety, both against the enemy, and the inundations of water. The Nile renders Egypt like one continued sea for about 80 days, in the summer season. (Calmet)
Haydock
God had already begun to put the Israelites in possession of the fertile countries east of the Jordan, where there were several high mountains. (Haydock)
Menochius
But when this canticle should be recited, in after ages, they would also enjoy the other regions, which had been promised unto them, on the west. Moses speaks, like a prophet, of things to come, as if they were already past. (Menochius)
Haydock
Stone. Bees make honey in such places, and olive trees flourish on the side of a hill. Vestiges still remain of the industry with which the Jews have formerly cultivated their territory, supporting the earth with walls (Calmet) when it was in danger of falling down, or of becoming barren, for want of moisture. (Haydock)
32:14
Calmet
Butter or "cream," as the former article was probably not yet discovered, Genesis 18:8. (Calmet)
Haydock
The proofs of this assertion, from the original, chemath, and from the Scripture, frequently representing butter as a liquid, seem not, however, very solid. See Judges 5:25., and Proverbs 30:33. The Septuagint have literally, "the butter of oxen," but the latter name includes all of the species. (Haydock)
Basan. The Septuagint have, "the young of bulls and of he-goats;" though they generally translate "fat sheep." See St. Jerome in Isaias liii.
Wheat. Hebrew, "fat of the kidneys of wheat."
Pliny
Grape. See Genesis 49:11. Androcides wrote to Alexander, who loved wine too much, "when thou art about to drink wine, remember, O king, that thou art drinking the blood of the earth." (Pliny, [Natural History?] 14:15.)
32:15
Calmet
Beloved. Hebrew yeshurun, is supposed to be a diminutive of Israel, Deuteronomy 33:5., and 26. (Calmet)
Haydock
Protestants, "Jeshurun waxed fat, and kicked; thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God, which made him, and lightly esteemed the rock of his salvation." This sudden change of persons is not found in the Septuagint. "And Jacob eat, and was filled, and the beloved kicked; he grew fat, thick, and broad, and he abandoned God....and revolted from God his Saviour." (Haydock)
Worthington
Temporal prosperity occasioned the revolt of the Jews against their benefactor. (Worthington)
32:17
Calmet
Devils. Hebrew, "to the destroyers, or to those of the fields." See Leviticus 17:7., and Baruch 4:7, 35. (Calmet)
Haydock
Knew not. Septuagint, "revered not." (Haydock)
Hebrew may be, "who knew them not," who had bestowed nothing upon them, Deuteronomy 29:26.
Menochius
Come up. Hebrew, "of the neighbourhood;" gods whose origin they knew, (Calmet) as well as the people who had given them that title; (Haydock) gods of human invention. (Menochius)
Worthington
Novelty allureth to the worship of idols and to heresy. (Worthington)
32:18
Calmet
Created. Septuagint, "gave thee food." Hebrew, "of the rock that begat thee, thou art unmindful, and hast forgotten God that formed thee, (Haydock) or praises thee," the source of thy felicity. (Calmet)
Worthington
Calvin (Institutes 1:11. 9[19?],) to insinuate that Catholics adore pictures, as the Israelites did the golden calf, pretends that they could not have forgotten that God delivered them out of Egypt. Thus he contradicts the Scriptures! (Worthington)
32:19
Haydock
Daughters. The women of Israel, who were not less addicted to idolatry than the men. (Haydock)
32:20
Calmet
From them. The Jews themselves acknowledged, in the siege of Jerusalem, that God had abandoned and given up to destruction his once beloved people. (Josephus, Jewish Wars 7:8.) (Calmet)
Haydock
Consider, or look on their utter ruin with indifference, or rather with complacency. (Haydock)
Calmet
I will laugh at your destruction, Proverbs 1:16. (Calmet)
Worthington
God loves without seeing any preceding merit in his creatures, but he never abandons them till they have first proved unfaithful. (Worthington)
32:21
Haydock
Vanities. Septuagint, "idols." (Haydock)
Grotius
Nation. The Gentiles were of this description, when they were called to the true faith. This excited the indignation of the Jews, as they would neither enter heaven themselves, nor suffer others to obtain that happiness, Romans 1:19. (Theodoret, q. 41.) "An association bound together by law, constitutes a nation. A multitude which has no laws, or bad ones, is unworthy of the name." (Grotius)
Calmet
The Jews looked upon all others with sovereign contempt. (Calmet)
Worthington
Now, in their turn, they are despised. (Worthington)
32:22
Haydock
A fire. He alludes to the destruction of Sodom, (Calmet) which may be considered as a figure of that which will overtake the whole world at the last day, and excruciate both the souls and the bodies of the reprobate in the flames of hell. (Haydock)
Calmet
Fire also denotes war, the horrors of which overwhelmed the Jews both at the first and the last sieges of Jerusalem. (Calmet)
32:23
Arrows. Pestilence, famine, war, sickness, and death, are termed the arrows of God.
32:24
Calmet
Birds. This refers in a particular manner to those who are deprived of sepulture, and hung on a gibbet, Deuteronomy 27:26. Josephus (Jewish Wars 6:12,) informs us, that the multitude of Jews who were to be crucified, was so great, that sufficient wood could not be procured to make crosses for them, nor was there place for them to stand. Hebrew, "they shall be burnt with hunger, and devoured with burning heat;" (Haydock) or with the disease called the carbuncle. (Calmet)
Haydock
But the Septuagint and Chaldean explain it of "birds." (Haydock)
Bite. Septuagint, "with a painful contraction of the nerves." Chaldean, "infested with evil spirits."
Beasts. Thus God forced the people of Samaria to obey his law, 4 Kings 17:25.
Menochius
Fury, "venom." (Pagnin) (Menochius)
32:26
Men. Hebrew, "I said I will disperse or exterminate them." Samaritan, "my fury shall consume them." We may translate, "I had resolved to destroy them; 27. But," etc., (Calmet) or Protestants, "I said I would scatter them into corners, and would....were it not that I feared the wrath of the enemy," etc.
Haydock
Where are they? in the mouth of God, shews an utter destruction, so that no vestiges of them remain. Their memory is perished. (Haydock)
Worthington
God sometimes defers punishing the sinner for just reasons. (Worthington)
32:27
Wrath. The enemies of the Israelites wished nothing more than their destruction. If therefore God had gratified this desire, by punishing his people, as they deserved, the enemy would have presently insinuated, that He had not been able to drive them out, or that (Haydock) he was fickle, etc.
Haydock
Mighty. (excelsa;) "lifted up." This expression shews the pride and insolence of those who make use of it, as if they despised God and all his laws. Procopius mentions this wicked inscription, to be still seen at Rome, "I lift up my hands to (or against) God, who destroyed me, though innocent, in the 20th year of my age." Pos. Procius, (Calmet) who seems to have been a woman, quae vixi, etc. (Haydock)
32:28
Calmet
Wisdom. Interpreters generally explain this and the eight following verses, of those nations whom God employed to scourge his people, though some understand it all of the Israelites. (Calmet)
Haydock
The words may be applied to all who transgress the law of God, as this is a sure mark of folly and impiety, and the Lord earnestly wishes that all should be converted, ver. 29. True wisdom reflects on the past, present, and future, (Worthington) in order to make provision for the last great conflict. (Haydock)
32:30
Haydock
Thousand. In the battles which the Israelites had fought, the hand of God had appeared so visibly in their defence, giving them the victory over nations much more numerous, (Calmet) that all must confess their defeat must be in punishment of some former transgression, and that it is not the mighty hand of the enemy, but God himself, who chastises his people, as he had foretold, Deuteronomy 28:7, 25, 49. (Haydock)
Of this the neighbouring nations were convinced, as Achior declared to the Holofernes, Judith 5:17. When the Hebrews neglected the law of God they were oppressed, and their conversion was presently rewarded with liberty, (Calmet) and a profusion of blessings.
32:31
Haydock
Judges. The Egyptians, Amalecites, etc., had witnessed the miracles which God had now wrought for 40 years' time, in favour of his people. (Haydock)
Menochius
They knew also how the Israelites had been punished for their sins. (Menochius)
Worthington
Though they followed a false religion themselves, they could discern the beauty of the true one. (Worthington)
Ovid
Video meliora proboque---Deteriora sequor. (Ovid)
32:32
Haydock
Bitter. The enemies of Israel, were of an accursed progeny. (Haydock)
Calmet
They imitated the vices of those wicked cities. Moses cautioned his people to beware of the root of bitterness, Deuteronomy 29:18. (Calmet)
Haydock
If they should neglect the admonition, and become like the Chanaanites, they knew what they had to expect. (Haydock)
Calmet
Their works being hateful to the Lord, (Menochius) he would surely punish them. The fruits which grow near the lake of Sodom, though sometimes fair to the eye, (Haydock) are full of dust, "black and empty, they fall to ashes," in cinerem vanescunt. (Tacitus v.; Josephus, Jewish Wars 5:5.) Growing on a bituminous soil, they could not but have a disagreeable taste. (Calmet)
Haydock
The authors of the Universal History call in question what the ancients have reported concerning the fruits of Sodom. (Haydock)
32:34
Haydock
Treasures. Whether we refer to the preceding remarks to the faithless Israelites, whose corruption was less pardonable, as they had received so many favours from above, or to their proud and cruel enemies, who exceeded the bounds of moderation in their wars, God keeps an exact account of all, and will shortly punish both, according to their deserts. (Haydock)
32:35
Time. Men are eager to punish their enemies, for fear lest they should escape. But God defers his chastisements frequently in this world, designing to make his enemies feel the weight of his indignation for all eternity. How consoling it is for the just, to think they have God for an avenger. "If thou, says Tertullian, remit the injury, which thou hast received, into his hands, he is the avenger....How much ought patience to endure, in order to make God a debtor." Adeo satisidoneus patientiae sequester Deus.
Menochius
That. Septuagint, "when" (Calmet) they shall fall and come to ruin. (Menochius)
32:36
Menochius
People who have been guilty, that he may spare them, when they repent. (Menochius)
Houbigant
"He will give judgment in favour of his people," etc. (Houbigant)
Menochius
Servants. He will not involve the innocent in the ruin of the rebellious. (Menochius)
Worthington
But, at the same time, he will have them to be convinced that their salvation came not from themselves. He will assist them when all human aid has proved abortive, (Haydock) and when they are reduced to the utmost distress. See Isaias 35:3., and 3 Kings 21:21. Those who may have thought themselves secure in their sins, will not escape punishment. (Worthington)
32:38
Calmet
Wine. Hence the Jews abhor the wine of Christians, whom they consider as the greatest enemies of God. The pagans were accustomed to make libations to their idols, even in their ordinary repasts. (Calmet)
Menochius
The fat was always sacred to God, Leviticus 3:17. (Menochius)
32:40
For ever. God can swear by no one greater than himself, Hebrews 6:13.
32:41
Calmet
Lightning, equally terrible and penetrating: fulminis acta modo. (Virgil, Aeneid ix.) (Calmet)
Haydock
Judgment, to punish with rigour my declared enemies. (Haydock)
Haydock
These verses seem to regard the idolatrous nations, (Menochius) though God will not fail to punish the guilty, wherever they may be found. (Haydock)
32:42
Haydock
Enemies. I will tear the crown from off their head. Chaldean, I will destroy the king, as well as the meanest captives. Protestants, "from the beginning of revenges upon the enemy." At the very first I will completely destroy them. (Haydock)
Menochius
I will punish them for the slaughter and captivity of my people, whom they have shaved, as a mark of their servile condition. (Menochius)
Worthington
Their bare head, or vain counsels, will be detected and punished. (Worthington)
32:43
Calmet
People. Though God afflicted the Israelites for a time, he was always disposed to receive them to his favour again, upon their repentance; and he will even receive them into his Church, before the day of judgment, Romans 11:25. (Calmet)
Haydock
This decided predilection for them, would naturally induce other nations to praise them. Grabe's Septuagint reads, "Rejoice ye heavens with him, and let all the sons of God adore him, and let all the angels of God strengthen them, because He revengeth the blood of his sons; and he will continue to do so, and he will punish his enemies, and will render to those who hate him; and the Lord will purify the land of his people." (Haydock)
Haydock
In some editions of the Septuagint, after Let all the angels of God adore him, (cited [in] Hebrews 1:6.; Cappel.) they read, Rejoice, ye Gentiles, with his people, which St. Paul quotes, Romans 15:10; and then they add, "And Moses wrote this canticle on that day, and he taught it to the children of Israel; (Calmet) 44. and Moses came forth to the people, and spoke all the words of this law, in the ears of the people, he and Jesus, the son of Nave," by which name they designate Josue, the son of Nun. (Haydock)
Menochius
He assisted Moses in singing the canticle, as his colleague in office, to whom the obligation of withdrawing the people from idolatry would henceforth devolve. (Menochius)
Worthington
God always preserved some of the Jews from the general corruption, till the time of the Messias. (Worthington)
32:47
Live. Hebrew, "it is your life." They were to cherish the law as their own lives; for their prosperity and length of days depended on their observance of it.
32:49
Calmet
Passages. The author of the Vulgate has given this explication of Abarim. (Calmet)
32:51
Cades. Hebrew, "at the waters of Meriba-Cadesh," etc.
32:52
Haydock
Into it. By repeating this reproach and judgment, God excited in his servant the most lively sentiments of repentance for his fault, Numbers xx. (Haydock)
Haydock
Aaron had been deprived of the sight of this delightful country. If they had been labouring for its acquisition alone, the reflection must have been very cutting. But they had a better country in view, though they had greatly desired to enter into that land which was to be ennobled and purified by the birth and blood of the Son of God. (Haydock)
Salien
Having received the order from God in the evening, after Moses had taught his canticle to the people, he immediately set his house in order, and on the following morning he gave his last blessing to the tribes of Israel, and was attended by the chiefs to the foot of the mountain. (Salien)
32:2
Doctrine doth fructifie in good soules as raine & dew in the ground.
32:3
Mans first dutie is to praise God.
32:5
The next, to acknowledge his owne sinnes & defectes
32:8
At the towre of Babel.
Israel being but one people possessed the inheritance of seuen other nations.
32:10
God choise Israel to be his peculiar people of mere grace and protected them.
32:13
Bees without mens industrie made honie in the rockes.
Oliue trees prospered in stonie places.
32:15
Temporal prosperitie occasion of the Iewes reuolting from God
32:17
Noueltie allureth carnal people to idolatrie and heresie.
32:18
18. Forgotten our Lord.] Caluin (li. 1. Instit. c. 11. parag. 9.) contending that Caluin contradicteth the holie Scripture. it is idolatrie, to worship Christ in his picture, saieth the idolatrie committed about the molten calfe (Exod. 32.) consisted in worshipping the true God in that image of a calfe: affirming that the Ievves vvere not so inconsiderate, as not to remember, that it vvas God vvhich had brought them out of the Land of Aegypt. Quite contrarie to this text, which saieth: God that begate thee thou hast forsaken, and hast forgotten our Lord thy creator. Caluin therfore was either ignorant or forgetful, that the Holie Ghost here chargeth them, to haue forsaken and forgotten God the Creator; or els (which is worse) Knowing and remembring it, he was most impudent in auouching the contrarie.
32:20
For their peruersnes God withdrew his helpe from them.
32:21
God first loueth, before anie man loueth him, but men first for. sake God, before he forsake them.
The Iewes reputed most Gētiles foolish yet now they are inferior to al.
32:27
For iust causes God some times differreth punishment.
32:29
True wisdome considereth thinges past, vnderstandeth things present, and prouideth for things to come.
32:31
Al infideles confesse more Maiesty in the true God and in his Religiō. then in their owne.
32:36
Euen such offenders as thinck them selues secure, escape not.
32:38
It is vnpossible that false goddes should helpe theirfolowers in necessitie.
32:42
The vaine counsel of the wicked being detected shal be punished.
32:43
43. Praise his people.] In the people of the Iewes were alwayes some good, Alwaies some good in the Church of the old Testamēt. & worthie of praise, that serued God; and sometimes suffered persecution for iustice; whose bloud God promised here to reuenge, and for their sakes to be merciful to others. Al which we see was performed, in that God reduced them from captiuitie, and conserued them after in their countrie til Christs time, for so he was propitious to the land of his people.
32:1
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.2.1
1. Moses, therefore, making a recapitulation of the whole law, which he had received from the Creator (Demiurge), thus speaks in Deuteronomy: “Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.”
san Basilio † 379 d.C. De Spiritu Sancto 13
… So it is said, “He shall call to the heavens above and to earth, that he may judge his people.” And so Moses when about to deliver his oracles to the people says, “I call heaven and earth to witness this day;” and again in his song he says, “Give ear, O ye heavens, and I will speak, and hear, O earth, the words of my mouth;”
32:2
Tertulliano † 220 d.C. On Repentance 6
… but is chiefly urgent in the case of those young novices who are only just beginning to bedew
Tertulliano † 220 d.C. Five Books in Reply to Marcion 4
Sprinkled, by speaking words of presage, those
32:4
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.18.7
… so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: “God, true are His works.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.4
… He who sits on the white horse is called Faithful, not because of the faith He cherishes, but of that which He inspires, because He is worthy of faith. Now the Lord Jehovah, according to Moses,
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.14.6
… Further, if the expression, ‘Who was faithful,’ is a difficulty to them, from the thought that ‘faithful’ is used of Him as of others, as if He exercises faith and so receives the reward of faith, they must proceed at this rate to find fault with Moses for saying, ‘God faithful and true
32:5
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.10
… How shall we bear His convictions; or what reply shall we make, when He reproaches us not only with the multitude of the benefits for which we have continued ungrateful, but also with His chastisements, and reckons up the remedies with which we have refused to be healed? Calling us His children
32:6
san Giustino † 165 d.C. Dialogue with Trypho 20
… when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, ‘They are foolish children, in whom is no faith.’
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.10
… and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord ?”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.31.2
… Now the father of the human race is the Word of God, as Moses points out when he says, “Is not He thy father who hath obtained thee [by generation], and formed thee, and created thee?”
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 6
… ‘Is not He thy Father that hath bought thee? hath He not made thee and created thee
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… but here too you shall be shewn to be as unlearned as you are irreligious. Your first passage is this, ‘Is not He thy Father that bought thee? did He not make thee and create thee
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.15
… But if because of the Word the Man is called Son, it follows necessarily, since the ancients are called sons even before the Incarnation, that the Word is Son even before His sojourn among us; for ‘I begat sons,’ saith Scripture; and in the time of Noah, ‘When the sons of God saw,’ and in the Song, ‘Is not He thy Father
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.8
8. But if any one wishes to learn how we call God “Father,” let him hear Moses, the excellent schoolmaster, saying, Did not this thy Father Himself buy thee, and make thee, and create thee
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.13
… and the wicked officer of wicked men smites Him; and the countenance, which had shone as the sun, endured to be smitten by lawless hands. Others also come and spit on the face of Him, who by spittle had healed the man who was blind from his birth. Do ye thus requite the Lord? This people is foolish and unwise
san Gregorio di Nissa † 395 d.C. Against Eunomius 11.1
… For what more bitter charge could one invent against them for malice than that of denying that He is good “Who, being in the form of God, thought it not robbery to be equal with God ,” but yet condescended to the low estate of human nature, and did so solely for the love of man? In return for what, tell me, “do ye thus requite the Lord
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 26
… their grape is a grape of gall, and their cluster a cluster of bitterness.” And again, the Prophet upbraiding them says, “Oh foolish people and unwise, have ye thus requited the Lord?”
32:7
san Giustino † 165 d.C. Dialogue with Trypho 131
… It is as follows: ‘Ask thy father, and he will show thee; thine elders, and they will tell thee; when the Most High divided the nations, as He dispersed the sons of Adam. He set the bounds of the nations according to the numbers of the children of Israel; and the Lord’s portion became His people Jacob, and Israel was the lot of His inheritance.’ ”
san Girolamo † 420 d.C. The Letters of St. Jerome 53.3
… The prophet Haggai says—or rather the Lord says it by the mouth of Haggai—“Ask now the priests concerning the law.” For such is the important function of the priesthood to give answers to those who question them concerning the law. And in Deuteronomy we read “Ask thy father and he will shew thee; thy elders and they will tell thee.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 46
It is written: “Ask thy father, and he will show thee; thy elders, and they will tell thee.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 2.15
… Whence we clearly see that the Lord does not Himself show the way of perfection to anyone who having the opportunity of learning depises the teaching and training of the Elders, paying no heed to that saying which ought most carefully to be observed: “Ask thy father and he will show it to thee: thine Elders and they will tell thee.”
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 4.33
… so that many of the Arian Goths of that period became martyrs. Arius indeed, failing in his attempt to refute the opinion of Sabellius the Libyan, fell from the true faith, and asserted the Son of God to be ‘a new God’:
san Vincenzo di Lerino † 445 d.C. The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 1
[1.] I, Peregrinus , who am the least of all the servants of God, remembering the admonition of Scripture, “Ask thy fathers and they will tell thee, thine elders and they will declare unto thee,”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 9.127
Grace to thee and peace from God the Father [ and ] our [ Lord ] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant to be interrogated about Easter, according to that canticle, Ask thy father, and he will shew thee; thine elders and they will tell thee (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.17
… But let us not knock carelessly but rather zealously and constantly: lest knocking we grow weary. For thus it will be opened to us. If we read once or twice and do not understand what we read, let us not grow weary, but let us persist, let us talk much, let us enquire. For ask thy Father , he saith, and He will shew thee: thy elders and they will tell thee
Pseudo-Clement The Clementine Homilies 3.18
“Be not deceived. Our father was ignorant of nothing; since, indeed, even the law publicly current, though charging him with the crime of ignorance for the sake of the unworthy, sends to him those desirous of knowledge, saying, ‘Ask your father, and he will tell you; your elders, and they will declare to you.’
32:8
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 29
… For thus it is written, “When the Most High divided the nations, when He scattered the sons of Adam, He fixed the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.9
… as also Moses declared: “When the Most High divided the nations, as He scattered the sons of Adam, He set the bounds of the nations after the number of the angels of God;”
Origene † 254 d.C. Origen De Principiis 1.5.2
… Israel is the cord of His inheritance.” Other nations, moreover, are called a part of the angels; since “when the Most High divided the nations, and dispersed the sons of Adam, He fixed the boundaries of the nations according to the number of the angels of God.”
Origene † 254 d.C. Origen Against Celsus 4.8
… is necessary to touch upon the narrative of the divisions (of the nations), and to make it evident why it was, that “when the Most High divided the nations, when He separated the sons of Adam, He set the bounds of the nations according to the number of the angels of God, and the portion of the Lord was His people Jacob, Israel the cord of His inheritance;”
Origene † 254 d.C. Origen Against Celsus 5.29
… “When the Most High divided the nations, when He dispersed the sons of Adam, He set the bounds of the people according to the number of the angels of God; and the portion was His people Jacob, and Israel the cord of His inheritance.”
Origene † 254 d.C. Origen's Commentary on Matthew 11.16
… and according to the proportion of faith one comes out from the borders among the Gentiles, which “when the Most High divided the nations He set up according to the number of the sons of Israel,”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 17
… an angel descending with angels, and saying, “Come;” and subsequently, “Let us go down and there confound their tongues?” And yet in Deuteronomy we observe that God told these things, and that God said, where it is written, “When He scattered abroad the children of Adam, He determined the bounds of the nations according to the number of the angels of God.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.4
… Moses, for instance, in his account of the generation of our system, says, ‘And every plant of the field, before it was in the earth, and every herb of the field before it grew; for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground .’ And in Deuteronomy, ‘When the Most High divided to the nations
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 56
Hence it is evident, that the saints have angels, or even all men. For the apostle too saith of the woman, “That she ought to have power on her head because of the angels.” And Moses, “He set the bounds of the nations according to the number of the angels of God.”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 7
Angels knew only this, that “The Lord’s portion was His people.” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 15
… That this was so done Moses signifies in the Song in Deuteronomy, “When the Most High divided the nations, He appointed the bounds of the nations according to the number of the angels of God.”
Pseudo-Clement The Recognitions of Clement 8.55
… God, foreseeing all things before the creation of the world, knowing that the men who were to be would some of them indeed incline to good, but others to the opposite, assigned those who should choose the good to His own government and His own care, and called them His peculiar inheritance;
32:9
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.12.9
… “When the Most High divided the nations, as He scattered the sons of Adam, He set the bounds of the nations after the number of the angels of God;” but that people which believes in God is not now under the power of angels, but under the Lord’s [rule]. “For His people Jacob was made the portion of the Lord, Israel the cord of His inheritance.”
Origene † 254 d.C. Origen De Principiis 1.5.2
… nay, even this point is not to be idly passed over, that even of us human beings certain different orders are mentioned in the words, “The portion of the Lord is His people Jacob; Israel is the cord of His inheritance.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
“Whom He appointed,” saith he, “heir of all.” What is “whom He appointed heir of all”? He speaks here of the flesh [the human nature]. As He also says in the second Psalm, “Ask of Me, and I will give Thee the heathen for Thine inheritance.” ( Ps. ii. 8 .) For no longer is “Jacob the portion of the Lord” nor “Israel His inheritance” (
32:10
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 7.3
3. What then is this introduction? “In the beginning God made the heaven and the earth, and the earth was invisible, and unformed,
32:12
san Basilio † 379 d.C. The Letters 8.3
… As for instance, “The Lord alone did lead them and there was no strange god with them,”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.9
… as it is written: “The Lord alone did lead them, and there was no strange God among them.”
Pseudo-Clement The Recognitions of Clement 2.39
… But this also is written, ‘Thou shalt not curse the gods, nor curse the chief of thy people;’ and again this writing, ‘God alone led them, and there was no strange god with them,’
32:15
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 3
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, “My beloved did eat and drink, and was enlarged and became fat, and kicked.”
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Ephesians: Shorter and Longer Versions 16
… And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavour to corrupt the Church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured the cross, and submitted to death! Whosoever, “being waxen fat,”
san Giustino † 165 d.C. Dialogue with Trypho 20
… ‘The people ate and drank, and rose up to play.’ And again: ‘Jacob ate, and was satisfied, and waxed fat; and he who was beloved kicked: he waxed fat, he grew thick, he was enlarged, and he forsook God who had made him.’
Tertulliano † 220 d.C. On Fasting 6
… All discipline food either slays or else wounds. I am a liar, if the Lord Himself, when upbraiding Israel with forgetfulness, does not impute the cause to “fulness:” “(My) beloved is waxen thick, and fat, and distent, and hath quite forsaken God, who made him, and hath gone away from the Lord his Saviour.”
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 2.20
… nay rather he triumphed greatly. So Joseph from the house of bondage was made to rule as king of Egypt. They of the company of Ananias and Daniel delivered others from bondage. See then, O thou that art wise, the power that freedom possesses; that nothing can injure it unless the will is weakened. Israel with sumptuous living waxed fat, and kicked,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.90
90. For I own that I am too weak for this warfare, and therefore turned my back, hiding my face in the rout, and sat solitary, because I was filled with bitterness and sought to be silent, understanding that it is an evil time, that the beloved had kicked,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 53
… That is, because meals and food are wont to dissipate and weigh down, they put this saying as a kind of bridle upon the soul, at the time of indulgence reminding it of the time of judgment. For they have learnt what befell Israel through a costly table. “For my beloved,” saith He, “ate, and waxed fat, and kicked.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 16
… And in the next place, as to why He afflicted them: it was to show His power, that He can (do all), and not only so, but that He may also train them. Observe in fact; when they were in the desert, then they “waxed fat, they grew thick, they spread out in breadth, they kicked” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 27
… xxxii. 6 .) Therefore saith the Scripture, “When thou hast eaten and drunken, remember the Lord thy God.” ( Deut. vi. 12 .) For they fell over a precipice, in failing into luxury. “The widow,” he saith, “that liveth in pleasure, is dead while she liveth” ( 1 Tim. v. 6 ): and again, “The beloved waxed sleek, grew thick, and kicked” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… That “we cry, Abba, Father.” And how great this is, the initiated know (St. Cyr. Jer. Cat. 23, §11, p. 276, O.T.), being with good reason bidden to use this word first in the Prayer of the initiated. What then, it may be said, did not they also call God Father? Dost thou not hear Moses, when he says, “Thou desertedst the God that begot thee?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… For in writing to Titus too, he said of them, “Evil beasts, slow bellies.” ( Tit. i. 12 , see v. 10.) And Christ also blames them on this head: “Ye devour widows’ houses” ( Matt. xxiii. 14 ), He says. And the Prophets accuse them of things of the kind. For, “My beloved,” He says, “hath waxen fat and gross, and hath kicked” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 39
[17.] But neither is the body, nor food, of the devil, but luxury alone. For by means of it that malignant fiend brings to pass his innumerable evils. Thus did he make victims of a whole people. “For the beloved waxed fat,” saith one, “and grew thick, and was enlarged, and kicked.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 15
… He was in nowise relaxed, nor did he exult at his abundance; but was the same in want and in plenty, he was neither oppressed on the one hand, nor rendered a boaster on the other. “Both to be filled,” saith he, “and to be hungry, both to abound, and to be in want.” Many know not how to be full, as for example, the Israelites, “ate, and kicked” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 4
… Hast thou seen wars? Remember the drowning! Hast thou seen that they are mighty who inhabit the land? But not mightier than the Egyptians. He who took thee out of the midst of them, will He not much more save thee when out? But they knew not how to answer their letters out of order, and therefore they were beaten. “They ate,” and drank, “and kicked.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 12
… They were therefore shut up under the necessity of the law, that they might abstain from the stronger principle of fear. The fish was not forbidden, though it was manifestly more unclean than the swine. But they might have learned how pernicious luxury was from that saying of Moses, “Jeshurun waxed fat, and kicked.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
… when he fell sick, then was he humbled, then he became near to God. “When He slew them,” it says, “then they sought Him diligently, and turned, and were early in coming to God.” ( Ps. lxxviii. 34 .) And again, “When the beloved waxed gross and fat, then he kicked.” (
san Girolamo † 420 d.C. Against Jovinianus 2.10
… The people that ate and drank and rose up to play fashioned a golden calf, and preferred an Egyptian ox to the majesty of the Lord. The toil of so many days perished through the fulness of a single hour. Moses boldly broke the tables: for he knew that drunkards cannot hear the word of God.
32:16
san Giustino † 165 d.C. Dialogue with Trypho 119
… and I will move them to jealousy with that which is not a nation, I will provoke them to anger with a foolish people. For a fire is kindled from Mine anger, and it shall burn to Hades. It shall consume the earth and her increase, and set on fire the foundations of the mountains; I will heap mischief on them.’
32:17
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 3
In Exodus: “He that sacrificeth unto any gods but the Lord only, shall be rooted out.” Also in Deuteronomy: “They sacrificed unto demons, and not to God.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.2
… They have made to themselves gods of gold and silver. And now, if thou wilt forgive them their sin, forgive; but if not, blot me out of the book which Thou hast written. And the Lord said unto Moses, If any one hath sinned against me, him will I blot out of my book.” Likewise in Deuteronomy: They sacrificed unto demons, and not unto God.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… Did He not make thee and create thee ?’ And next he says, ‘They sacrificed unto devils, not to God, to gods whom they knew not. New gods and strange came up, whom your fathers knew not; the God that begat thee thou didst desert
san Gregorio di Nissa † 395 d.C. Against Eunomius 8.1
… For that which now is, and formerly was not, is clearly new and not eternal, and to have regard to any new object of worship is called by Moses the service of demons, when he says, “They sacrificed to devils and not to God, to gods whom their fathers knew not; new gods were they that came newly up
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 16.19
… which is much the same as if they were to offer prayers and sacrifices not to God but to devils, and so be worthy of hearing this rebuke of Moses: “They sacrificed to devils and not to God; to gods whom they knew not.”
32:18
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… but here too you shall be shewn to be as unlearned as you are irreligious. Your first passage is this, ‘Is not He thy Father that bought thee? did He not make thee and create thee ?’ And shortly after in the same Song he says, ‘God that begat thee thou didst desert, and forgattest God that nourished thee
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.5
… For of men it is said, ‘ I have begotten and brought up sons, and they have rebelled against me ;’ and in another place, ‘ Thou hast forsaken God who begat thee
32:20
san Giustino † 165 d.C. Dialogue with Trypho 123
… being much afraid of hearing God always say, ‘Children in whom is no faith. And who are blind, but my servants? and deaf, but they that rule over them? And the servants of God have been made blind. You see often, but have not observed; your ears have been opened, and you have not heard.’
Tertulliano † 220 d.C. The Five Books Against Marcion 4.31
… for they are a froward generation, children in whom is no faith. They have moved me to jealousy by that which is no god, and they have provoked me to anger with their idols; and I will move them to jealousy with those which are not a people: I will provoke them to anger with a foolish nation”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.14.10
… wherefore the Word cries out against them, that ‘faith is not strong in them,’ but they are ‘waters that fail,’ and ‘there is no faith in them.’ But the God of all, being one really and indeed and true, is faithful, who is ever the same, and says, ‘See now, that I, even I am He,’ and I ‘change not
32:21
Origene † 254 d.C. Origen De Principiis iv.1.4
… for thus the words run: “They have moved Me to anger with their images, and I will stir them up to jealousy; I will arouse them to anger against a foolish nation.”
Origene † 254 d.C. Origen De Principiis iv.1-2.4
… “For they,” He says, “moved Me to jealousy with that which is not God, they have provoked Me to anger with their idols; and I will move them to jealousy with those which are not a people, and will provoke them to anger with a foolish nation.”
Origene † 254 d.C. Origen Against Celsus 2.78
… “They have moved Me to jealousy with those who are not gods; they have provoked Me to anger with their idols: and I will move them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation.”
Origene † 254 d.C. Origen Against Celsus 3.73
… And God, well knowing this, as we have already shown in the preceding pages, says in the books of Moses: “They have moved Me to jealousy with that which is not God; they have provoked Me to anger with their idols: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.23
23. And the holy People inherited an eternal Kingdom; the holy people who were chosen instead of the People. For He provoked them to jealousy with a people that was not a people. And with a foolish people He angered them .
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 5.31
… Who, I demand, was it that appeared to them that asked not for Him, and was found of them that sought Him not? What nation is it that formerly called not on His name? Who is it that spread out His hands all the day to an unbelieving and gainsaying people? Compare with these words that holy and Divine Song of Deuteronomy
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.7
… The measure of His kindness exceeds the measure of His discipline. The former things were owing to our wickedness, the present things to the adorable Trinity: the former for our cleansing, the present for My glory, Who will glorify them that glorify Me, and I will move to jealousy them that move Me to jealousy. Behold this is sealed up with Me,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… then it is quite clear that the not believing was their own fault only. And that because God’s part had been fulfilled completely.
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 24
… Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God. “For they,” saith He, “moved Me to jealousy with that which is not God; they provoked Me to anger with their idols.” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 18.16
… “They have provoked me to jealousy by them that are no gods: and I will provoke them to jealousy by them that are no nation.”
32:22
san Giustino † 165 d.C. The First Apology 59
… And God said, Let there be light; and it was so.” So that both Plato and they who agree with him, and we ourselves, have learned, and you also can be convinced, that by the word of God the whole world was made out of the substance spoken of before by Moses. And that which the poets call Erebus, we know was spoken of formerly by Moses.
san Giustino † 165 d.C. The First Apology 60
… and the third place to the Spirit who was said to be borne upon the water, saying, “And the third around the third.” And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: “Everlasting fire shall descend, and shall devour to the pit beneath.”
Origene † 254 d.C. Origen De Principiis iv.1.23
… “Thou hast delivered my soul from the lowest hell.”
Archelao † fl. 278 d.C. A Fragment of the Same Disputation 1
… And if again, you find fault with the one because He has prepared a fire,
32:24
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 6.11
… Thy wrath is turned away, and Thou hast comforted me.” But as a punishment for sins, the blows of trial are inflicted, as where the Lord threatens that He will send plagues upon the people of Israel: “I will send the teeth of beasts upon them, with the fury of creatures that trail upon the ground:”
32:25
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.12
12. Far be it from me that I should ever, among other chastisements, be thus reproached by Him Who is good, but walks contrary to me in fury because of my own contrariness: I have smitten you with blasting and mildew, and blight; without result. The sword from without
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.64
… but by persuading, alluring, and also exhibiting thine own good works for their imitation, and so moulding the dispositions of the vicious to concern for holiness; seeing that it is written in the law, One passing through the standing corn of another must not put in a sickle, but rub the ears with his hand and eat (
32:30
Origene † 254 d.C. Origen Against Celsus 7.21
… Solomon says, “riches” are the true good, which “are the ransom of the life of a man;” but the poverty which is the opposite of these riches is destructive, for by it “the poor cannot bear rebuke.” And what has been said of riches applies to dominion, in regard to which it is said, “The just man shall chase a thousand, and two put ten thousand to flight.”
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… following whose steps I shall boldly venture on the second part of my contentions, nothing daunted by the array of falsehood, notwithstanding its display of numerous arguments. For faithful is He who has promised that “a thousand shall be chased by one,” and that “ten thousand shall be put to flight by two”
32:32
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 5.5
… and my Father is the husbandman.” But the wild and death-bearing vine is the devil, who drops down fury and poison and wrath, as Moses relates, writing concerning him,
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.21
… And the Son of Man came to free them and gather them together, but they did not receive Him. For He came to obtain fruit from them, and they did not give it to Him. For their vines were of the vine of Sodom and of the stock of Gomorrha, a vineyard
Afraate † 346 d.C. Aphrahat: Select Demonstrations 21.3
… For their vine is of the vine of Sodom, and of the planting of Gomorrha. Their grapes are bitter and their clusters gall unto them.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.29
… Jesus saith, I thirst ,—He who had brought forth the waters for them out of the craggy rock; and He asked fruit of the Vine which He had planted. But what does the Vine? This Vine, which was by nature of the holy fathers, but of Sodom by purpose of heart;—(for their Vine is of Sodom, and their tendrils of Gomorrah
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 26
… Hear what the Prophet has foretold of this: “They gave Me gall to eat, and when I was thirsty they gave Me vinegar to drink.” Agreeably with which Moses, even in his day, said to the people, “Their vine is of the vineyards of Sodom, and their branch of Gomorrah; their grape is a grape of gall, and their cluster a cluster of bitterness.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.5
… and from what root the wine comes you may hear: “From the vineyard of Sodom,” he says, “is their vine, and their branches from Gomorrha.” Would you also know about the fruit of that vine and the seed of that branch? “Their grape is a grape of gall, theirs is a cluster of bitterness”
32:33
sant'Ippolito † 235 d.C. On the Psalms 6
… It is God’s counsel, indeed, to tend the true vine, and to destroy the Egyptian, while sparing those who are to “eat the grape of gall, and drink the deadly venom of asps.”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 10.5
For we find in the Sacred Writings that there are two kinds of fig-trees and vines, “the good figs, very good; and the evil, very evil;” “wine that maketh glad the heart of man,” and wine which is the poison of dragons, and the incurable venom of asps.
32:34
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 58
… “Is not this laid up in store with me, and sealed up among my treasures? In the day of vengeance I will recompense (them), and in the time when their foot shall slide.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.6
… Terrible indeed these things are, and more than terrible, when we are grieved only at what is present, and are not yet distressed by the feeling of a severer blow: since, as in sickness, the suffering which pains us from time to time is more distressing than that which is not present. But more terrible still are those which the treasures
32:35
Tertulliano † 220 d.C. The Five Books Against Marcion 2.18
… but rather, on the whole, a provision for restraining violence. To a people which was very obdurate, and wanting in faith towards God, it might seem tedious, and even incredible, to expect from God that vengeance which was subsequently to be declared by the prophet: “Vengeance is mine; I will repay, saith the Lord.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.16
… but then in another passage He says, “Let none of you imagine evil in your hearts against his neighbour .” He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, “Vengeance is mine, and I will repay,”
Tertulliano † 220 d.C. On Patience 10
… Is there any risk of a different result in the case of a Lord so just in estimating, so potent in executing? Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, “Vengeance belongeth to me, and I will avenge;”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.107
“Say not, I will avenge me of mine enemy; but wait for the Lord, that He may be thy help.” Also elsewhere: “To me belongeth vengeance; I will repay, saith the Lord.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… For the Son of God says: “Love your enemies;” and again: “Pray for those that persecute you and speak against you.” So far does He remove the desire of vengeance from the perfect that He commands charity towards those who injure them. And since He had said in the Old Testament: “Vengeance is Mine, I will repay.”
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 1.31
… Incline not my heart to the words of malice;” and, as he says elsewhere: “While the wicked stood before me I was dumb and was humbled and kept silence even from good words;” and again: “I became as a man that heareth not and in whose mouth are no reproofs.” But for me the Lord the Avenger will reply, as he says through the Prophet:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 103.11
… bear their injuries; be without apprehension. He will show mercy unto thee if thou shalt have been merciful: thou shalt be merciful, without the injuries thou sufferest losing their punishment; “To Me belongeth vengeance, I will repay,”
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 59
… opened the eyes of our heart to the knowledge of Thee, who alone “dost rest highest among the highest, holy among the holy,” who “layest low the insolence of the haughty,” who “destroyest the calculations of the heathen,” who “settest the low on high and bringest low the exalted;” who “makest rich and makest poor,” who “killest and makest to live,”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.1
… Why do you wrest to the Creator’s prejudice those examples from which you draw your antitheses, when you may recognise them all in His sensations and affections? “I will wound,” He says, “and I will heal;” “I will kill,” He says again, “and I will make alive”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.11
… Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, “I will pour out of my Spirit upon all flesh.” Even if “the letter killeth, yet the Spirit giveth life;” and both belong to Him who says: “I kill, and I make alive; I wound, and I heal.”
Tertulliano † 220 d.C. On the Resurrection of the Flesh 9
… but they that are sick;” although not honourable, since “we bestow more abundant honour upon the less honourable members;” although ruined, since He says, “I am come to save that which was lost;” although sinful, since He says, “I desire rather the salvation of the sinner than his death;” although condemned, for says He, “I shall wound, and also heal.”
Tertulliano † 220 d.C. De Fuga in Persecutione 3
… But what other war has our peace than persecution? If in its issues persecution emphatically brings either life or death, either wounds or healing, you have the author, too, of this. “I will smite and heal, I will make alive and put to death.”
Origene † 254 d.C. Origen Against Celsus 2.24
… was condemned to suffer, exhibited in the declaration, “If this cup cannot pass from Me except I drink it, Thy will be done,” he pretends not to have observed, acting here like those wicked individuals who listen to the Holy Scriptures in a malignant spirit, and “who talk wickedness with lofty head.” For they appear to have heard the declaration, “I kill,”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 2
“As it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.” Also in Exodus: “Thou shalt have none other gods beside me.” Also in Deuteronomy: “See ye, see ye that I am He, and that there is no God beside me. I will kill, and will make alive; I will smite, and I will heal; and there is none who can deliver out of mine hands.”
san Metodio d'Olimpo † 311 d.C. From the Discourse on the Resurrection, Part I 1
… while the fig-tree, torn away by the roots, dies; in the same way also, God, the builder, checked by the seasonable application of death, His own temple, man, when he had fostered sin, like a wild fig-tree, “killing,”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.10
10. And Moses again proclaimed clearly the Resurrection of the dead, for he said as from the mouth of his God:— It is I that cause to die and it is I that make alive.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.25
25. But as for thee, my beloved, have no doubt as to the Resurrection of the dead. For the living mouth (of God) testifies:— I cause to die and I make alive .
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.1
… for they say thus, “Ye worship and serve a man who was begotten, a son of man who was crucified, and ye call a son of men, God. And though God has no son, ye say concerning this crucified Jesus, that He is the Son of God.” And they bring forward as an argument, that God said:—“ I am God and there is none else beside Me. ”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 22.3
… And again He took up Elijah to heaven, and Death had no dominion over him. And Hannah said:— The Lord maketh to die and causeth to live; He bringeth down to Sheol and raiseth up . Furthermore Moses said as from the mouth of God:— I make to die and I cause to live .
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.33
33. Continue your study of the witness borne by Moses; mark how diligently he seizes every opportunity of proclaiming the Lord and God. You take note of the passage, Hear, O Israel, the Lord thy God is One . Note also the words of that Divine song of his; See, See, that I am the Lord, and there is no God beside Me
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 5.36
36. The true method of our enquiry demands that we should begin with him, through whom God first manifested Himself to the world, that is, with Moses, by whose mouth God the Only-begotten thus declared Himself; See, see that I am God, and there is no God beside Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.10
… They shall perish, but Thou remainest; and they all shall wax old as doth a garment. And as a vesture shalt Thou fold them up, and they shall be changed, but Thou art the same, and Thy years shall not fail .’ And the Lord Himself says of Himself through the Prophet, ‘See now that I, even I am He,’ and ‘I change not
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.23.6
… and therefore one the honour and one the worship which is paid to the Father in and through the Son. And he who thus worships, worships one God; for there is one God and none other than He. Accordingly when the Father is called the only God, and we read that there is one God , and ‘I am,’ and ‘beside Me there is no God,’ and ‘I the first and I the last
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.24
7. Now that this is the sense of the Prophet is clear and manifest to all; but since the irreligious men, alleging such passages also, dishonour the Lord and reproach us, saying, ‘Behold God is said to be One and Only and First; how say ye that the Son is God? for if He were God, He had not said, “I Alone,” nor “God is One
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 12
And if it be not Thy forming, being Just, Thou wouldest not have healed it;
san Basilio † 379 d.C. The Letters 8.3
… So we understand these words to be said of the nature, “who alone hath immortality” and “to God only wise,” and “none is good save one, that is God,” for here “one” means the same as alone. So also, “which alone spreadest out the heavens,” and again “Thou shalt worship the Lord thy God and Him only shalt thou serve.” “There is no God beside me.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 2.2
… nor did I escape Thy scourges. For what mortal can do so? But Thou wert always by me, mercifully angry, and dashing with the bitterest vexations all my illicit pleasures, in order that I might seek pleasures free from vexation. But where I could meet with such except in Thee, O Lord, I could not find,—except in Thee, who teachest by sorrow,
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 219.2
… So then the same Lord, our Divine Physician, using His own instruments and servants, has by you wounded him when he was proud, and by us healed him when he was penitent, according to his own saying, “I wound, and I heal.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 27.3
… While he is on his way, while he is breathing out slaughter, while he is thirsting for blood, he is thrown to the ground by the voice of Christ from heaven the persecutor, he is raised up the preacher. In him was fulfilled that which is written in the Prophet, “I will wound and I will heal.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.11
… Should we not say, Where is that Carthage? Because there is not what there was, it is overthrown: but if there is what there was not, it is builded. So is said to Jeremiah, “Behold, I will give to thee to root up, to dig under, to overthrow, to destroy,” and again, “to build, and to plant.” Thence is that voice of the Lord, “I will smite and I will heal.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 102.8
… For He calleth Himself a hen brooding over her young. …If, then, it be so truly, this bird doth closely resemble the flesh of Christ, by whose blood we have been called to life. But how may it agree with Christ, that the bird herself slays her own young? Doth not this agree with it? “I will slay, and I will make alive: I will wound, and I will heal.”
Pseudo-Clement The Recognitions of Clement 2.43
“Wherefore the Scripture exclaims in name of the God of the Jews, saying, ‘Behold, behold, seeing that I am God, and there is none else besides me, I will kill, and I will make alive; I will smite, and I will heal; and there is none who can deliver out of my hands.’
Pseudo-Clement The Clementine Homilies 20.3
… and every righteous man may have to undergo punishment for sins committed at the end of his career. Moreover, these two leaders are the swift hands of God, eager to anticipate Him so as to accomplish His will. But that this is so, has been said even by the law in the person of God: ‘I will kill, and I will make alive; I will strike, and I will heal.’
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papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.25
… Whence also it is well said through the prophet, Cursed is he who keepeth back his sword from blood ( Jer. xlviii. 10 ). For to keep back the sword from blood is to hold back the word of preaching from the slaying of the carnal life. Of which sword it is said again, And my sword shall devour flesh (
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san Giustino † 165 d.C. Dialogue with Trypho 130
And when all had given assent, I said: “I would now adduce some passages which I had not recounted before. They are recorded by the faithful servant Moses in parable, and are as follows: ‘Rejoice, O ye heavens, with Him, and let all the angels of God worship Him;’ ”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.33
… Note also the words of that Divine song of his; See, See, that I am the Lord, and there is no God beside Me . While God has been the Speaker throughout the poem, he ends with, Rejoice, ye heavens, together with Him and let all the sons of God praise Him. Rejoice, O ye nations, with His people, and let all the Angels of God do Him honour
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 5.36
… That godless heresy must not assign these words to God, the unbegotten Father, is clear by the sense of the passage and by the evidence of the Apostle who, as we have already stated , has taught us to understand this whole discourse as spoken by God the Only-begotten. The Apostle also points out the words, Rejoice, O ye nations, with His people
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, “As it is written, For this cause I will confess to Thee among the Gentiles, O Lord, and will sing unto Thy Name.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 147
… of the ancient history, says “And the sons of God saw the daughters of men that they were fair and they took them wives of them,” and the God of all Himself said to this Prophet “Thou shalt say unto Pharaoh, Israel is my son even my first-born.” In the great song he says “Rejoice O ye nations with His people and let all the sons of God be strong in Him;”
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sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 18
… And the great Moses, who previously had hid himself from Pharaoh, and had withdrawn into Midian for fear of him, when he received the commandment, ‘Return into Egypt ,’ feared not to do so. And again, when he was bidden to go up into the mountain Abarim
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.78
78. But when, after he had finished his course, and kept the faith, he longed to depart, and the time for his crown was approaching, he did not hear the summons: “Get thee up into the mountain and die,”
sant'Agostino d'Ippona † 430 d.C. The Confessions 7.21
… No one there hears Him calling, “Come unto me all ye that labour.” They scorn to learn of Him, because He is meek and lowly of heart; for “Thou hast hid those things from the wise and prudent, and hast revealed them unto babes.” For it is one thing, from the mountain’s wooded summit to see the land of peace,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 106.26
… 33 ). What is spake doubtfully? As if God, who had done so great wonders before, could not cause water to flow from a rock. For he touched the rock with his rod with doubt, and thus distinguished this miracle from the rest, in which he had not doubted. He thus offended, thus deserved to hear that he should die, without entering into the land of promise.
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1. AUDITE, COELI, QUAE LOQUOR. Hebraice, quia loquor, q. d. Vos, caelum et terra, quae Deo vivitis, et semper obeditis, estote testes reterni eorum quae Hebraeis dicturus et praedicturus sum. Vide dicta capite IV, versu 26. Tropologice, per caelos significatur praepositorum ordo, per terram subditorum plebs, inquit S. Gregorius, lib. II Moral. xxvi, q. d. Audite, praepositi, audite, subditi, legem et minas Dei vestri. 2. CONCRESCAT IN PLUVIAM DOCTRINA MEA. Hebraice, stillet ut pluvia doctrina mea, scilicet in corda Hebraeorum; to ergo in ponitur pro instar: « in pluviam, » id est instar pluviae. Sic enim Hebraei saepe beth praepositionis, pro caph similitudinis usurpant, q. d. Utinam doctrina mea non sit cassa, frustranea et inutilis in vobis, sed fructum afferat, faciatque id quod facit pluvia et ros in agris et herbis, dum eas fecundat! Unde Septuaginta vertunt, exspectetur ut pluvia doctrina mea; et Chaldaeus, suavis sit ut pluvia doctrina mea, suscipiatur ut ros verbum meum. Ubi nota: Multis verbis synonymis, vel quasi synonymis, idem dicit Moses tum emphasis, tum hebraismi causa. Solent enim Hebraei, maxime in carmine, posteriore hemistichio idem, vel quasi idem, aliis verbis repetere, quod priore dixerunt; id clarissimum est in psalmis, ut: « Deus, in adjutorium meum intende; » hoc enim idem est cum eo quod subdit: « Domine, ad adjuvandum me festina; » sic: « Tibi derelictus est pauper, » idem quasi est cum eo quod sequitur: « Orphano tu eris adjutor; » sic: « Domine, exaudi orationem meam, » idem est cum eo quod sequitur: « Et clamor meus ad te veniat; » et ita in aliis plurimis. Sic hic: « Concrescat in pluviam doctrina mea, » idem quasi est cum eo quod sequitur: « Fluat ut ros eloquium meum, quasi imber super herbam, et quasi stillae super gramina. » Nota secundo, apte verbum Dei comparari stillis et rori: quia instar roris animam lenit, humectat, pinguefacit, fecundat. Hinc Abbas Pimenion cuidam conquerenti, quod verbum Dei, licet magno teneretur ejus desiderio, complecti tamen non posset, respondit: « Mollis admodum natura est aquae, lapidum autem durities est ingens; attamen dum guttatim in durum decidit silicem, tandem eum perforat: ita et verbum Dei molle et dulce est, corda autem nostra dura sunt, minusque ejus capacia. Ejus autem cor qui frequenter et sedulo verbum Dei audit, tandem emollit sic, ut ejus suavitatem et fructum plene percipiat. » Quin et Horus Apollo, lib. I Hierogl. xxxv: Aegyptii, inquit, doctrinam indicantes, caelum pingebant rorem fundens, eo quod sicut ros mollit et fecundat herbas, non saxa, sic doctrina molliat et imbuat dociles, non stupidos, duros et indociles.
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3. Quia nomen Domini invocabo, q. d. Domini majestatem colam, laudabo et celebrabo; unde et vos, o Hebraei, date magnificentiam Deo nostro, ejus magnitudinem et laudem depraedicando. Sic enim haec phrasis accipitur Gen. IV, vers. ult. Hinc e converso, invocari nomen Dei super aliquem, est Deum ab eo coli, illumque Dei esse et vocari servum vel populum, ut dixi cap. xxviii, vers. 10.
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4. DEI PERFECTA SUNT OPERA, q. d. Deus invocandus et magnificandus est, quod opera ejus usquequaque perfecta sint, ita ut nulla ex parte culpari, reprehendi, vel emendari possint; et speciatim hoc opus, quo promisit patribus vestris, dare terram Chanaan, jam tam fideliter et magnifice fecit, et pene perfecit, ut perduxerit vos ad ingressum illius terrae, q. d. Dei opera non sunt ut hominum, caduca, manca, incompleta et vitiosa, in quibus pene semper aliquid deest; sed sunt stabilia, completa et perfecta. Rursum, homo cum coepit aliquod opus, saepe illud non perficit, sed mutat conceptum et consilia; item cum promisit aliquid, saepe illud non adimplet: Deus autem coepta consilia, et promissa sua nunquam revocat, sed semper ea perficit et adimplet; tertio, Deus tua, o Israel, o homo, opera imperfecta et vitiosa non creavit, uti non creavit te peccatorem, sed tu ea formasti, tu te peccatorem propria voluntate fecisti; nam, ut ait Psaltes: « imperfectum meum viderunt oculi tui; » et Osee: « Perditio tua, Israel, tantum in me auxilium tuum: » Dei enim perfecta sunt opera; quarto, nihil est, quod Deus per se aut per alium ad perfectionem non adducat, ait Molina. Nota: Pro Dei, hebraice est צור tsur, id est petra, vel rupes; talis enim est Deus, tum ob stabilitatem, immutabilitatem, et fidem in promissis praestandis; tum quia firmissime communit et roborat se colentes, et in se sperantes. ET OMNES VIAE EJUS (omnia opera ejus sunt) JUDICIA, id est, sunt justa et aequa: usurpant enim saepe Hebraei abstractum pro concreto, maxime ubi est emphasis. Nota hic septem epitheta et attributa Dei: primo, quod sit magnificus; secundo, quod sit tsur, id est petra immutabilis; tertio, quod sit perfectus in omnibus operibus, ut discas a Deo illud Sapientis: « In omnibus operibus tuis, » etiam parvis, « praecellens esto; » quarto, quod sit justus; quinto, quod sit fidelis; sexto, quod sit absque ulla iniquitate, id est sanctissimus; septimo, quod sit rectus, qui nec gratia, nec odio, nec muneribus, nec blanditiis, a recto et aequo dimovetur. Haec imitentur Sancti, utpote Dei filii, ut sint perfecti, sicut Pater eorum caelestis perfectus est.
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5. PECCAVERUNT EI, ET NON FILII EJUS IN SORDIBUS. Clare Interpres reddidit Hebraea, quae implexa sunt, dicitque quod Hebraei peccarint ei, ideoque non sint filii ejus, qui in sordibus peccatorum suorum volutantur; sed adoptionem suam pernegarint, ideoque sint generatio prava atque perversa. Hebraea ad verbum habent: « Perversa haec et detorta generatio corrupit sibi (scilicet vias et actiones suas, qui) non (sunt) filii ejus in maculis suis. » Septuaginta per metathesin legerunt Hebraea; vertunt enim, peccaverunt non ei; quo etiam alludit Chaldaeus, dissipaverunt seipsos, et non illum, filii qui servierunt idolis. Quod explicans S. Augustinus, Quaest. LV, sic ait: Peccaverunt non ei, quia qui peccat, non Deo nocet, sed sibi; aut non ei, subaudi tanquam medico se subdentes, quia poenitentiam de peccatis agere noluerunt, nec redire ad Deum, ut ab eo curarentur. GENERATIO PRAVA ATQUE PERVERSA. Chaldaeus aliter vertit, ordines mundi perversi sunt propter eam, q. d. Universa hujus mundi harmonia solvitur ob peccata, uti ostendi Gen. vi, 7.
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6. HAECCINE REDDIS DOMINO, POPULE STULTE ET INSIPIENS? Stultus est, inquit Abulensis, qui agit discordantia rationi; insipiens, qui a recte judicando deficit. Unde proprie, stultus est, qui pravum et perversum habet judicium, indeque pravas affectiones et perversas operationes producit. Nam cum tria, ut ait Aristoteles, initio lib. VI Ethic., sint humanorum actuum principia, scilicet intellectus, voluntas, et sensus; si sensus et sensuales illecebrae depravent intellectum, hic depravabit voluntatem, quae efficax et proxima est causa omnium actionum humanarum; itaque illa pariter depravabuntur. NUMQUID NON IPSE EST PATER TUUS, QUI POSSEDIT TE, ET FECIT, ET CREAVIT TE? Pro qui possedit te, verti potest ex Hebraeo, qui comparavit, vel emit te, redimendo videlicet te ab Aegyptiis, et sibi adsciscendo, ut esses haereditas Domini, ut sit hic climax, sive gradatio; nam Deus primo, redemit te; secundo, fecit, id est formavit, te in Sina, in suam Ecclesiam, populum et rempublicam; tertio, creavit, hebraice, firmavit, et stabilivit te tuumque regnum. Ita et Septuaginta. Abulensis to creavit, proprie accipit; unde infert: « Moses, ait, probat hic Deum esse colendum septem rationibus: prima est ratione creationis, quae attestatur verum Deum, et infinitam potentiam, cui verissime debetur latria, et nulli alteri rei. » Verum sic to creavit, deberet praecedere to possedit. Sensus ergo, quem ex Hebraeo dedi, magis videtur genuinus; praesertim, quia Moses peculiarem hic dat titulum Judaeis, quo ipsi prae aliis gentibus electi, obstricti erant Deo, ut patet ex sequent.
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7. MEMENTO DIERUM ANTIQUORUM, dierum priscorum, hebraice, dierum saeculi: quod etiam accipi potest de diebus mundi, q. d. Revoca in memoriam dies, ex quo mundus esse coepit, et invenies Deum creasse omnes homines, teque et tuos parentes, ac patrem se gessisse erga eos et te, teque ex omnibus gentibus elegisse, et haereditatem hanc optimam Chananaese tibi praeparasse. 8. QUANDO DIVIDEBAT ALTISSIMUS GENTES, etc., CONSTITUIT TERMINOS POPULORUM JUXTA NUMERUM FILIORUM ISRAEL. Procopius et Lyranus sic explicant, q. d. Quando Deus in Babel divisit et dispersit gentes, tot gentes constituit, quot erant personae in populo Israel, quae cum Jacobo ingressae sunt Aegyptum, puta septuaginta: Hebraei enim in divisione linguarum, et dispersione gentium apud turrim Babel, septuaginta ponunt linguas, aeque ac gentes divisas et dispersas. Verum non fuisse septuaginta, sed multo pauciores, ostendi Genes. x. Sensus ergo est: Quando Deus in Babel gentes dispersit, statuit terminos regionum et terrarum illis omnibus, idque ad hoc, ut scilicet tantum terrae spatium filiis Israel necdum natis, sed nascituris, ad habitandum secerneret et eximeret. 9. PARS AUTEM DOMINI POPULUS EJUS: JACOB FUNICULUS HAEREDITATIS EJUS. Ex Hebraeo aptius vertas, pars enim, etc.; ita Chaldaeus, q. d. Non mirum est quod Deus ita amarit filios Israel, ut juxta eorum numerum constituerit terminos populorum, quia Jacob, sive Israelitae sunt populus ejus, et quasi portio haereditaria, quae hic vocatur funiculus, quia olim eam funibus dimetiri, et inter fratres dividere solebant, ut patet Amos VII, vers. ult.: unde funiculus capitur pro ipsa haereditate, ut Psal. xv, 3: « Funes ceciderunt mihi in praeclaris; » quod more suo explicat, subdens: « Etenim haereditas mea praeclara est mihi. » Similia sunt Psal. LXXVII, 55; Sophoniae II, 5, et alibi.
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10. INVENIT (Deus) EUM (populum suum, sive Israelem) IN TERRA DESERTA, q. d. Dominus apparuit in columna nubis Israeli, cum erraret in deserto, ibique coepit eum deducere in terram promissam. Dicit autem quod invenerit eum in deserto, quia in Aegypto Israel serviebat idolis, et jungebatur Aegyptiis; in deserto autem, puta in Sina, allectus est in populum et Ecclesiam Dei. CUSTODIVIT QUASI PUPILLAM OCULI SUI. Vide quanta sit sollicitudo, cura, providentia et custodia Dei erga suos: scilicet quanta est hominis circa rem charissimam, tenerrimam et pretiosissimam, scilicet pupillam oculi sui. Hinc Judaeorum illa philautia, ut R. David audeat dicere, Deum nullam aliarum gentium curam aut providentiam habere, nisi quatenus aliquo modo pertinent ad Israel; hoc est, Deum non punire alias gentes, nisi quatenus nocent aut injuriam faciunt Israeli: nec iis benefacere, nisi quatenus Israelem juverint aliqua in re. Verum haec tam stolida, quam blasphema est ipsius amentia. 11. SICUT AQUILA PROVOCANS AD VOLANDUM PULLOS SUOS, etc., EXPANDIT ALAS SUAS, q. d. Deus, ut aquila, Israelem quasi pullum suum per varia signa in Aegypto ad inde excundum et evolandum provocavit, eumque jam exire parantem, velut in expansis providentiae suae alis assumpsit, protexit et subvexit, tum per se, tum per angelum viae ducem, tum per columnam ignis et nubis. Nota: Aquila est symbolum Dei: primo, quia ipsa est regina avium; secundo, quia est fecunda et longaeva; tertio, quia est simulacrum solis: ipsum enim detectis et immotis oculis aspicit; quarto, quia aliae aves cum sursum ascendunt obliquo tramite, sola aquila recto in altum evolat: hinc a Poetis aquila vocatur Jovis avis, ut « caelo imperium Jovis extulit ales; » quinto, proprie hic apteque Deus comparatur aquilae, ob singularem ejus in pullos amorem, de quo ita scribit S. Hieronymus in Isaiae LXV: « Inter caeteras animantes omnes, aquilarum quidem maximus in pullos est amor, quae in excelsis et inaccessis locis nidos collocant, ne coluber foetus violet. Amethystum quoque inter pullos ejus lapidem reperiri scribunt, quo omnia venena superentur. Si hoc verum est, recte affectus Dei in suas creaturas aquilis comparatus est, qui omni studio protegit liberos suos, ne draco et coluber antiquus diabolus obrepat novellis foetibus, ut ad nomen lapidis, qui ponitur in fundamentis Sion, omnes adversariorum insidiae frangantur. » Pulchre, docte et pie S. Ambrosius, lib. II De Salom. cap. II, Christum Salvatorem aquilae comparat, ob alias quatuor analogias; primo: « Quemadmodum, inquit, aquila colona quasi mater nidi semper unius est, nec ad procreandam sobolem aliud quandoque cubile perquirit; secundo, cum primum calidis ovis maturo ortu foetus eruperit interior, pullos educit implumes, hos contra faciem fervidi solis opponit, ut qui aegram et invalidam corusco radiorum appulsu aciem submiserit oculorum, materno damnatus arbitrio et a fratrum consortio separetur, et dejiciatur in terram; tertio, sicut avis inimica serpentum est, quos cum in aera alarum remigio subnectando supportat, hos adunco rostro, et armatis quasi quibusdam telis, pedibus suis lacerat ac divellit, quos cum devorat, calore suo interno noxium illud virus extinguit: ita primo, Christus Dominus unam diligit Ecclesiam, ut aquila nidum suum, quam ab aestu persecutionis alarum suarum defendit umbraculo; secundo, sic quoque extra Ecclesiam projicit in quibus fidei lumen infirmum est, qui igneam Evangeliorum lucem vitiis saecularibus inquinati ferre non possunt; tertio, ut aquila serpentes devorat, et eorum venena calore concoquit interno: ita et Christus Dominus noster dracone percusso, id est diabolo lacerato, dum humanum sibi corpus assumit, peccatum illud, quod hominem tenebat obnoxium, tanquam perniciosum virus extinxit, sicut Apostolus ait: Et de peccato damnavit peccatum in carne sua; » et alibi: « Qui cum peccatum non nosset, pro nobis peccatum fecit. » Et inferius addit quarto: « Aquila non vestiga umbulat terras, sed excelsum eligit locum: sic et Christus alta cruce suspensus, tonante strepitu et terribili volatu impetum ab inferis fecit, sanctosque rapiens ad superna remeavit. » Adde quinto: sicut aquila altissime volat, ita Christus supra omnes caelos ascendit; unde illud Prov. xxx: « Tria sunt mihi difficilia, etc., viam aquilae in caelo. » S. Ambrosius loco citato, de Christo in caelum ascendente intelligit. Et sexto, aquila liberalis est, et praedam quam cepit cum aliis avibus communicat: ita et Christus praedam aeternae beatitudinis cum Sanctis partitur. Septimo, aquila visus acie pollet, et eminus remota prospicit: ita Christus Deus noster humilia respicit in caelo et in terra, qui in altis habitat.
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13. CONSTITUIT EUM SUPER EXCELSAM TERRAM. Hebraice, equitare fecit eum super excelsa terrae, quia terra promissa alta et montuosa est. Nota: Prophetice hic et in sequent., ponitur praeteritum pro futuro; constituit, id est brevi et certo constituet, et in sua praedestinatione ac praescientia jam constituit. UT SUGERET MEL DE PETRA, q. d. In Chanaan Israel tantam habebit mellis copiam, ut etiam in petris apes sponte mellificent. OLEUMQUE DE SAXO DURISSIMO, ut scilicet etiam inter saxa oleae mire fructificent, et copiose olivas producant, quae oleum abunde, vel sponte distillent, vel expressae emittant et effundant. Adde oleas et olivas amare solum saxosum, in eoque mira naturae et Dei providentia meliores et plures succrescere, uti videmus fieri Tibure; Tibur enim in monte et rupe situm oleis et olivis optimis abundat: unde oleum Tiburtinum tota Italia celebratur. Allegorice S. Gregorius, hom. 26 in Evang.: Petra, inquit, id est Christus, mel dedit, id est miraculorum dulcedinem discipulis ostendit; dedit et oleum sacrum unctionis, cum post resurrectionem Spiritum Sanctum in eos immisit. Et Ambrosius, lib. II De Salomone, cap. IX: Per mel, ait, significabatur quod Deus quidem daturus esset Evangelii suavitatem; per oleum, quod daret Spiritum Sanctum per chrismatis unctionem. Tropologice, haec aliqui adaptant Religioni et Religiosis; hos enim custodivit Deus super excelsam terram, puta Religionis statum, ut fructus caelestes carpant, ut divinae consolationis melle pascantur, oleoque caelesti perungantur. Religio enim est terra excelsa fluens lacte et melle; est « mons pinguis, mons coagulatus, mons in quo beneplacitum est Deo habitare in eo, » Psal. LXVII; est « hortus conclusus, » Cantic. IV, in quo Religiosi velut arbores plantantur, quae Deo jucundissimos proferunt fructus; est « fons signatus, » mundi sitim exstinguens; est « turris eburnea, » castitatis choro undique septa; est « turris David, » ex qua mille pendent clypei, omnis armatura fortium, Cant. iv. Omnis enim adversus vitia armatura in Religione reperitur, veluti armamentarium mundi est Religio, ex quo tela adversus daemonem, carnem et mundum promuntur. « Murus est, super quem aedificata sunt propugnacula argentea, » Cant. viii, id est tria vota, paupertatis, castitatis et obedientiae. « Ostium caeli est compactum tabulis cedrinis, » virtutum omnium. Denique de ea recte dicas cum Jacobo: « Quam terribilis est locus iste! non est hic aliud nisi domus Dei, et porta caeli. » Est enim Religio terribilis daemonibus, « ut castrorum acies ordinata; » in ea est scala a terra in caelum deducens; est status angelicus. 14. CUM ADIPE AGNORUM, ET ARIETUM FILIORUM BASAN, id est arietum, qui nutriuntur in optimis et pinguissimis pascuis regionis Basan. Basanitidem enim, occiso Og rege, occuparunt Hebraei, eaque regio uberrima fuit et maxime compascua; unde vaccae Basan, et tauri Basan vocantur vaccae et tauri pinguissimi. SANGUINEM UVAE BIBERET. Poetice succum ex uvis expressum, puta mustum et vinum, vocat « sanguinem, » quia est coloris sanguinei, sive rubei.
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15. Incrassatus est dilectus. Haec omnia praeterita prophetice significant futurum: haec enim omnia futura praevidebat Moses ita certo, ac si jam facta fuissent. Itaque incrassatus est, id est incrassabitur opibus, deliciis et luxu in Chanaan; dilectus, hebraice ישורון iescurun, id est rectus, uti Noster vertit cap. seq. vers. 5; vocat autem Israelem rectum, quia rectissima fide et religione Deum verum colebat. Noster hic dilectum vertit, quia iescurun etiam directum, scilicet a Deo, id est dilectum, significat. Et hoc epithetum huic loco magis convenit. Sic enim filii et discipuli a parentibus et praeceptoribus dilecti ac laute habiti et pasti, iis recalcitrare solent. Ita Apostolus juniores viduas ab Ecclesia ali vetat, quia, inquit, « cum luxuriatae fuerint in Christo (graece in Christum, id est in Christi injuriam), nubere volunt, » I Timoth. v, 11. Posset tertio, iescurun deduci a שור scor, id est taurus, q. d. iescurun, id est inter greges populorum fuit quasi taurus, dux gregis, id est fuit Deo quasi primogenitus, et princeps aliarum gentium: ita Forerius in cap. XLIV Isaiae. RECESSIT A DEO SALUTARI SUO, id est salvatore suo. Ita Septuaginta; Chaldaeus, recessit a Deo redemptore suo, qui scilicet eum ex Aegyptia servitute redemit.
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16. PROVOCAVERUNT EUM (provocaverunt Deum ad iram et indignationem) IN DIIS ALIENIS, eos scilicet colendo. 17. IMMOLAVERUNT DAEMONIIS. Hebraice, שדים schedim, id est vastatoribus, qui animas, corpora bonaque omnium suorum cultorum diripiunt et devastant: hoc enim faciunt daemones, qui summi sunt tyranni. NOVI RECENTESQUE VENERUNT, nuper dii esse, haberi et coli coeperunt. Talia quoque sunt haereticorum dogmata sive commenta, quae proinde Apostolus vocat profanas vocum novitates, a novantibus, id est haereticis, adinventas. Quare Christiani presbyteri et diaconi Alexandrini, praefecto ad arianismum eos adhortanti, responderunt: « Desine his vocibus nos perterrere, a verbis inanibus te cohibe; nam nos neque novitium, neque recentem colimus Deum: ac tametsi tu velut fluctibus jactaris, spumam ore temere fundis, et tanquam ventus violentus in nos cum impetu ruis, tamen nos ad extremum usque spiritum sumus doctrinae pietatis firme adhaesuri. » Ita Theodoretus, lib. IV Hist. cap. xx. Vere et apposite dixit noster Ogilbeus in Scotia hoc anno Martyr: « Fides ministrorum Scotiae tantum est octennis; nam duos primarios articulos fidei, quos ante octo annos etiam libris contra eos editis damnarunt, jam credunt et docent, scilicet regem esse caput Ecclesiae, et Episcopos ac episcopatus esse admittendos. » Plus dixit S. Hilarius, scilicet, « fidem haereticorum esse bimestres et trimestres, » quia ipsi in singulos annos, imo menses, saepe fidei suae dogmata commutant: « Innovandae, inquit S. Hilarius ad Constantium Imperatorem, fidei usus inolevit; et facta est fides temporum potius, quam Evangeliorum. Periculosum nobis admodum atque etiam miserabile est, tot nunc fides existere, quot voluntates, et tot nobis doctrinas, quot mores. » Vere noster Frusius: Una fides cum sit, quam nos docuere parentes: Cur nunc tot fidibus luditur una fides?
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18. DEUM QUI TE GENUIT DERELIQUISTI, ET OBLITUS ES DOMINI CREATORIS TUI. Est admiratio, q. d. Qui fieri potuit, o Israel, ut dederis oblivioni Deum, qui parturivit et genuit te, quique fortissimus fortem et validum te procreavit et efformavit? Unde Hebraea sic habent, petram, quae te genuit, oblitus es; oblitus es fortis, qui te parturiit?
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20. ET AIT (Deus peccatis Israelitarum iratus): ABSCONDAM FACIEM MEAM AB EIS (meum favorem, curam, protectionem, beneficia -- horum enim symbolum est facies -- ingratis subtraham et subducam; itaque otiose spectabo) ET CONSIDERABO NOVISSIMA EORUM, quid scilicet ipsis a me destitutis tandem eventurum sit, quem fructum ex suis idolis et peccatis relaturi sint. 21. IPSI ME PROVOCAVERUNT IN EO, QUI NON ERAT DEUS, etc., ET EGO PROVOCABO EOS IN EO, QUI NON EST POPULUS. Pro provocaverunt et provocabo, he- braice est אקנאם, id est ad invidiam, aemulationem, zelotypiam provoco, ut cum sponsa unum rivalem praeponit alteri, eum ad zelotypiam concitat. Ita enim Judaei vanis idolis adhaerentes, neglecto vero ipsorum Deo, quantum erat ex parte sua, eum ad aemulationem et zelotypiam provocabant; unde juste simili aemulatione punit eos Deus, q. d. Ego vicissim provocabo eos ad aemulationem et invidiam, praeponendo eis alios populos. Nam faciam ut ii qui non sunt populus Dei, imo sunt Gentiles et idololatrae, feliciter vivant, opibus, imperio et gloria abundent, imo subjiciant et dominentur populo meo, scilicet Hebraeis, eosque affligant, diripiant et occidant. Aliter haec explicat Abulensis ut, to in capiatur pro instar, q. d. Sicut ipsi irritaverunt me in eo qui non erat Deus, id est facientes de me, vel contra me, tanquam non essem Deus, essemque similis idolis: ita ego irritabo eos in eo qui non est populus, id est instar ejus, qui non est populus meus, sed hostis, « et in gente stulta irritabo illos, » id est ita eos provocabo ad iram, vel ad derisum, sicut provocantur homines stulti. Sic enim Babylonii et Romani ludibrio habuerunt Judaeos. Verum prior sensus planior est et magis genuinus. ET IN GENTE STULTA IRRITABO EOS, commovebo eos ad iram et invidiam, praeponendo eis gentem stultam, vilem et ingloriam, scilicet Assyrios, Babylonios, Persas, etc., qui eos superent, subjiciant et divexent. S. Hieronymus ad Fabiolam, De 42 Mansion., in ult., haec refert ad vocationem Gentium, rejectis Judaeis: nam cantico, inquit, hoc Mosis extremo apertissime Synagoga projicitur, et Ecclesia Domino copulatur; imo eo vel maxime haec referenda esse docet Apostolus, Rom. x, 19: vide ibi dicta. Unde et Theodoretus, Quaest. XLI, sic explicat, q. d. « Sicut vos uno Deo relicto, plures falsos deos ei anteposuistis, sic ego relicto uno populo, conferam omnibus gentibus salutem: verum vos coluistis eos, qui vere non erant dii, nec eos colendo, deos efficere potuistis; at ego gentes insipientes vere implebo Spiritu divino, vos autem videntes contabescetis invidia. »
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22. IGNIS SUCCENSUS EST IN FURORE MEO, ET ARDEBIT USQUE AD INFERNI NOVISSIMA (q. d. Ultio irae et indignationis meae in eos parata est, et exardescet instar ignis, adeo ut ad inferni novissima perlingat: est metaphora et hyperbole, quae verbis sequentibus explicatur, ita videlicet), UT DEVORET TERRAM CUM GERMINE SUO, ET MONTIUM FUNDAMENTA COMBURET, scilicet ut ima et profundissima terrae et montium loca consumat, et in sterilitatem vertat; hanc enim sterilitatem saepe comminatus est, et saepe inflixit Deus Hebraeis, ob eorum peccata. Allegorice Procopius, Rupertus, Rabanus, et Gregorius, XVIII Moral. XII, per ignem hunc accipiunt ignem inferni et damnatorum. Ubi nota primo, hunc ignem dici jam succensum, tum quia jam exstat ab origine mundi, Matth. xxv, 41; Isaiae xxx, 33; tum quia in Dei praesentia et praedestinatione praeparatus est, ut suo tempore exurat peccatores et reprobos. Secundo, ignem hunc succensum dici « in furore Domini: » quia auctor illius est furor Domini, id est, voluntas et firmum propositum puniendi impios modo horribili et inaudito, qualem suggerere solet furor. Ira enim et furor in Deo non sunt passiones, quales in nobis, sed voluntas tranquilla et rationabilis, acerrima tamen et efficacissima, atque omnipotens infligendi poenas aeternas: itaque cum ejus effectus omnem furorem aequet, et etiam superet, merito furor dicitur. Tertio, quod ignis hic « ardebit usque ad inferni novissima, » q. d. Ignis ille non solum hic in terra corripiet et involvet impios (cum Dominus judicabit orbem), sed etiam in inferno, et in ima terrae voragine in omnem aeternitatem ardebit. Quarto, quod ignis hic « devorabit terram, » id est, universum terrae solum et superficiem, et quidquid ex terra oritur, nimirum omnes arbores, silvas, segetes, herbas; et omnes domos, arces, palatia, urbes, turres, omnesque opes, quae iis continentur, in favillam et cinerem rediget, II Petri cap. ult., vers. 10 et 12. Quinto, quod ignis hic etiam « montium fundamenta » altissime demersa « comburet, » tum quia metalla, gemmas omnesque opes in visceribus terrae contentas absumet; tum quia mixta omnia vi sua dissolvet, et in sua primordia ac simplicia principia rediget; hoc est quod canit Psaltes, Psalm. XCVI: « Montes sicut cera fluxerunt a facie Domini, a facie Domini omnis terra; » et Judith cap. XVI: « Montes a fundamentis movebuntur cum terra; petrae sicut cera liquescent ante faciem tuam. » Scimus ingenti ardore saxa liquari, et instar torrentis ignei e montibus per plana decurrere; talis erit ignis hic: hunc cogita dum peccas. Quis habitabit cum igne devorante, cum ardoribus sempiternis? S. Prosper gehennae poenas ita paucis, sed nervose describit, lib. III De Vita Contempl.: « Continuus, inquit, gemitus, cruciatus aeternus, dolor summus, poenalis sensus, torquent animas, neque extorquent; puniunt corpora, neque finiunt; sibi deputatos ignis non exstinguit, ut permanente sentiendi vita, poena permaneat, et ad dolendum magis quam ad vivendum, aeternis corporibus compeditos habeat, quos in flammis vivacibus immortalitas secundae mortis occidat. » Hunc ignem jugiter proponebat sibi sanctus ille Abbas in Vitis Patrum, lib. VII, cap. XLIV, dicens: « Ego ob peccata mea inferno adjudicavi meipsum, dicoque: Esto cum his quibus dignus es, istis post modicum adnumeraberis. Vi- crymas. Aspicio stridentes dentibus, et salientes toto corpore, et trementes a capite usque ad pedes. Video et mare ignis bullientis immensibile, et circumfluentes et mugientes, ut putent aliqui usque ad caelos attingere fluctus ignis, et in tremendo illo mari innumerabiles homines dejectos, et una voce omnes clamantes et ululantes simul, quales nemo super terram ululatus et voces unquam audierat, et sicut arentia omnis virgulti cremare; misericordia autem Dei se avertente ab illis. Et tunc lamentor genus hominum, quod audeat loqui, vel cuilibet attendere, tantis mundo repositis malis. Et in his teneo mentem meam, luctum meditans, indignum me caelo et terra judicans. »
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23. Et sagittas meas complebo in eis. « Complebo, » id est plene immittam, « sagittas, » id est ultiones et plagas omnes meas. 24. Consumentur fame. Chaldaeus vertit, adusti erunt fame. DEVORABUNT EOS AVES. Pro aves, hebraice est vox רשף resceph, quae generaliter significat omne id quod volando adurit, incendit et inflammat; alludit enim per metathesin ad שרף saraph, id est incendere, adurere: licet S. Hieronymus resceph vertat reptans ventre, quasi alia metathesi resceph alludat ad רפש raphas, vel רמש ramas, id est repere. Hinc resceph vertunt avem, vel volucrem, tam Septuaginta quam Chaldaeus, Symmachus, Aquila, Theodotion et Quinta editio, teste S. Hieronymo in Habacuc III et IV; additque Hieronymus Hebraeos dicere resceph etiam daemonis esse nomen, qui ob velocitatem et discursum, avis et volatile nuncupetur; unde Habacuc III, 4, noster Interpres pro resceph vertit, diabolus. Hinc secundo, resceph significat ignem, vel fulgura, quae instar volucrum celerrime discurrant et adurunt, ut Psalm. LXXVII, 48. Tertio, resceph significat sagittas ignitas, quas milites potenter et celerrime ex arcubus ejaculantur, ut domos et urbes incendant, ut patet Psalm. LXXVI, vers. 4. Dentes bestiarum immittam in eos, q. d. Immittam in eos feras bestias, ut lupos, leones, ursos, tigrides. Ita leones in Israelitas idola colentes immisisse Deum docet historia sacra, IV Reg. XVII, 25. CUM FURORE TRAHENTIUM SUPER TERRAM, ATQUE SERPENTIUM. Hebraice, cum furore serpentium in pulvere, id est, cum serpentibus venenatis et furibundis, qui reptant et foede cum horrore intuentium trahuntur super terram, ut illi in eos desaeviant, eos mordeant et lanient.
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28. Gens absque consilio est. Hebraice praeponitur ki, id est quia; unde Vatablus putat hic reddi rationem praecedentium, cur scilicet hostes Israelis superbirent, et dicerent: « Manus nostra excelsa, et non Dominus fecit haec omnia, » quia scilicet ipsi sunt gens absque consilio, intellectu et prudentia. Verum כי ki Hebraeis saepe redundat, tantumque sententiam inchoat. Quare Noster recte illud omisit; unde melius haec ad ipsos Israelitas referemus: in hos enim continuo hic detonat Moses. 29. UTINAM SAPERENT, ET INTELLIGERENT, AC NOVISSIMA PROVIDERENT! Vatablus et Abulensis pergunt haec referre ad hostes Judaeorum, q. d. Si hi hostes prudentes fuissent, intellexissent, viribus non ipsorum, sed meis, puta Dei, factum esse, quod ego gentem hanc meam, scilicet Judaeos, afflixerim et perdiderim, non ipsi: intellexissent praeterea quis finis, sive exitus, eos maneat; intellexissent eadem sibi eventura ob peccata propria, quae genti meae evenerunt, inquit Vatablus. Ita enim Assyrii, quia gloriabantur, se destruxisse Israelitas, ideo a Chaldaeis destructi sunt; vicissim Chaldaei, quia gloriabantur se destruxisse Judam, ideo a Persis et Medis deleti sunt, inquit Abulensis. Verum, ut paulo ante dixi, Moses non curat hic hostes Judaeorum, sed ipsos Judaeos: hos enim licet postea futuros, hic metu novissimorum pungit et stimulat, ut ab idolis ad Deum, a praevaricatione ad poenitentiam et legem Dei redeant, q. d. Utinam Judaei per hostes, et tot plagas a me eis immissas afflicti, ad cor redeant, resipiscant, intelligant quid sit peccare in Deum; ac praevideant quid in novissimo tempore illis eventurum sit, quaeque peccati et impietatis ipsorum futura sit merces, tum in hac, tum in futura vita, vel potius morte et gehenna! Nam, ut ait Sapiens: « Memorare novissima tua, et in aeternum non peccabis. » O quam sapiunt, qui haec sibi et aliis identidem ob oculos ponunt! Recte Abbas Alexander fratri acedia victo dixit: « Si in cella tua sollicite cogitares: regnum caelorum, et cruciatum aeternum, in cella tua acediam non sentires. » Testis est Sophronius, vel potius Joannes Moschus in Prato spirituali, cap. CXLII. Rursum cap. CLXIX, Alexander ita se excitat: « Vae tibi, Alexander! quanta erit confusio tua, cum caeteri coronabuntur! » Et cap. CLVI, senex quidam duobus philosophis verbum aedificationis a se petentibus dixit: « Eloquentiae studiosi estis, non veri philosophi; quamdiu enim loqui discitis, quasi loqui nesciatis? Sit ergo philosophiae vestrae opus semper meditari mortem, silentioque et quieti vos assuefacite. » Abbas Silvanus in Vitis Patrum, lib. V, tit. De Compunctione, raptus, ac rediens ad se, cecidit in faciem, ac flevit; rogatus cur? dixit: « Ego ad judicium raptus sum, et vidi multos de habitu nostro euntes ad tormenta, et multos saeculares euntes ad regnum. » Et lugebat senex, et nolebat deinceps exire de cella sua; sed si exire cogebatur, operiebat capitio faciem suam dicens: « Quid necesse videre lumen istud temporale, in quo nihil est utile? » Ibidem, monachus quidam qui negligenter vixerat, aegrotans, raptus fuit ad judicium, et invenit matrem suam jam mortuam cum his qui judicabantur. Illa autem, ut vidit eum, obstupuit et dixit illi: Quid est hoc, fili? et tu in hunc locum condemnationis jussus es venire? ubi sunt sermones tui quos loquebaris dicens: Volo salvare animam meam? Confusus ipse, ac rediens ad se inclusit se poenitens et plorans negligentiam suam: cumque multi eum rogarent ut a nimio fletu temperaret ne se laederet, noluit consolari, dicens: « Si improperium matris meae sustinere non potui, quomodo Christi et sanctorum ejus angelorum adversum me confusionem potero in die judicii sustinere? » Ibidem alius senex dixit: « Si possibile esset in adventu Dei post resurrectionem, prae timore interire animas hominum, omnis mundus moreretur a terrore atque formidine. Quale est enim videre caelos scissos, et Deum revelatum cum ira et indignatione, et militias innumerabiles angelorum, et totum simul genus hominum intendere? propter quod hic debemus vivere, utpote qui de singulis motibus nostris rationem exigendi simus a Deo. » Alius senex vidit quemdam ridentem, et dixit ei: « Coram caeli et terrae Domino rationem totius vitae nostrae reddituri sumus, et tu rides? » Pie S. Bernardus, serm. De Apostolis Petro et Paulo: « Utinam saperent, etc., inquit, ut scilicet aeternitatis imago reformaretur in nobis; videlicet ut praesentia moderemur per sapientiam, praeterita per intelligentiam dijudicemus, novissima provideamus ad cautelam! » Idem, epist. 202: « Utinam, inquit, saperes quae Dei sunt, intelligeres quae mundi sunt, provideres quae inferni sunt! profecto inferna horreres, superna appeteres, quae sunt mundi contemneres. » Ita sapuit Abbas Olympius in Prato spirit. cap. CXLI: rogatus enim: Quomodo sedes in hac spelunca? quomodo toleras aestus et ciniphes? ait: « Ista ideo tolero, ut futuris cruciatibus liberer; ideo ciniphes patior, ut immortalem effugiam vermem; sic et aestum patior, aeternum metuens ignem: haec enim temporalia sunt, illa vero finem nullum habent. » Ita sapuit et Abbas Moses in Vitis Patrum, lib. VII, cap. XXVI, dicens: « Ut pulcro. » Et alius cap. XLIV, cujus haec erat quotidiana exercitatio: « Ego, inquit, angelos aspicio, ascendentes et descendentes ad vocationem animorum, et semper finem meum operior, dicens: Paratum cor meum, Deus, paratum cor meum. » Et alius ibidem: « Ego, inquit, ex quo renuntiavi terrae, quotidie mihi dixi: Hodie renatus es, hodie coepisti servire Deo; sic esto quotidie peregrinus, et crastino liberandus. » Plura attuli Levit. XVI, sub finem capitis.
32:30
30. Quomodo persequatur (ita legendum est cum Romanis, non persequebatur) unus mille, et duo fugent decem millia, q. d. Vel ex hoc sane quod dicam, admoneri debuissent suae impietatis, et ad sapiendum incitari, ac discere et advertere judicia Dei: qui enim fieri posset ut unus hostium persequatur mille Israelitas, et duo fugent eorum decem millia, nisi quia Deus eos tradidit, et quasi vendidit hostibus eorum, et conclusit eos in manibus illorum? 31. NON ENIM EST DEUS NOSTER, UT DII EORUM, qui multa sinunt suorum cultorum peccata, quique impotentes sunt, ut se suosque ulciscantur, ut alicui benefaciant, aut malefaciant, cujus rei testes sunt etiam inimici nostri, qui potentiam et severitatem justitiamque Dei nostri prae suis idolis experti sunt, ut Aegyptii, Amalecitae, Amorrhaei, et caeterae gentes, per quas transivimus, quaeque deinceps eadem experientur.
32:32
32 et 33. DE VINEA SODOMORUM VINEA EORUM, (q. d. Merito tradidit, id est tradat, Deus Judaeos hostibus suis, quia hic populus, qui mihi fuit quasi vinea electa, degenerans facta est de vineis Sodomorum, et de suburbanis et arvis Gomorrhae, q. d. Pessima facta est, imitata Sodomitas et Gomorrhaeos, ac si ab eis, non a sanctis patribus prognata fuisset. Unde et) UVA EO- RUM UVA FELLIS (q. d. Uvae talis vineae, id est fructus et opera Judaeorum sunt fellea, amarissima et pessima. Hinc et) FEL DRACONUM VINUM EORUM, ET VENENUM ASPIDUM INSANABILE, q. d. « Vinum, » id est doctrina ab iis tam impiis expressa et manans, quam ipsi aliis propinant, ut in eos sua scelera transfundant, est venenata et lethifera, velut fel draconum, et venenum crudele ac insanabile, quod omnes bibentes perimit et occidit. Sic Isaias, cap. I, vers. 10, principes Judaeorum vocat principes Sodomorum, et populum vocat populum Gomorrhae. Sic Ezech. XVI, 3, Judaeos impios alloquens, ait: « Pater tuus Amorraeus, et mater tua Cethaea. » E contrario filii Abraham vocantur Gentiles, qui Abrahae fidem et opera imitantur. Ita Procopius. Apposite vir ille honestus, cum quidam ei objiceret familiam ignobilem, respondit: « Mihi probro est genus meum, tu autem probro generi tuo, » uti refert B. Gregorius Nazianzenus, orat. in Nobilem male moratum. Paulo aliter haec adaptat Abulensis: « Peccatum, inquit, consummatur in tribus: primo, in corde; secundo, in ore; tertio, in opere; ideo ponuntur hic tria, scilicet vinea, quantum ad primum; uva, quantum ad secundum; vinum, quantum ad tertium: et est ordo inter ista, quia ex vinea procedit uva, et ex uva vinum; sic ex peccato cordis procedit peccatum oris, et inde peccatum operis. » Moraliter S. Gregorius, lib. IV in lib. I Regum, cap. IV: « Vinearum, inquit, appellatione mentis concupiscentiae recte figurantur, quia reproborum corda inebriant, et a cognitione veritatis alienant. Ex Sodomorum quippe vinea vitem, ex Gomorrha ducit propaginem, qui nefandissimis concupiscentiis mentem replet; quasi enim vineam facit, qui inde aeterna obliviscitur, unde per concupiscentias ebriatur: et qui se quasi sub umbra vineae, et amoenitate pravae delectationis refrigerat, aeterni sibi incendii retributionem parat; unde hujus vineae fructus sunt uva fellis, et botrus amaritudinis; uva quippe in visu est, fel in sapore; visum oblectans, gustum amaricans: quia nimirum reprobae menti valde placet quod concupiscit, sed in aeterna poena, quod sibi modo est dulce, amarescit. » Denique S. Ambrosius, lib. De Elia et jejunio, cap. XIV, vinum et ebrietatem hic ad litteram intelligit, notatque ea vocari venenum, non tam corporis, quam mentis.
32:34
34. Nonne haec condita sunt apud me, q. d. Ne putetis quod ego temporis intervallo horum obliviscar: nam memoria istarum culparum, quae significantur nomine vineae, uvarum et vini, manet apud me abscondita, et alta mente reposta. 34 et 35. Et signata in thesauris meis (q. d. Sicut ea quae in thesauris sunt, id est diligenter clausa, ne aliquis ea surripere possit: ita omnia quae Judaei agunt et agent, in secreto cognitionis, scientiae et memoriae meae servantur, quasi obsignata, sigillata et clausa, ut suo tempore eadem puniam et ulciscar. Nam) MEA EST ULTIO, q. d. Mihi competit, ad me pertinet ultio, meum est ulcisci, illudque non differam: quia instat dies perditionis vestrae et ultionis tempora. Ex hoc loco Abbas Sisois in Vitis Patrum libro V, cap. XVI, Patientia, suasit monacho cuidam laeso et volenti se vindicare, ut Deo relinqueret vindictam; cumque ille nollet, dixit: « Oremus, frater. » Et surgens dicit: « Deus, jam te opus non habemus cogitare de nobis, quoniam nos ipsi vindictam nostram facimus. » Hoc audiens frater cecidit ad pedes ejus, dicens: « Jam non contendo cum fratre illo; sed rogo, ignosce mihi. » Nostrum ergo est inimicis imprecari Dei non ultionem, sed benedictionem: Dei enim est ulcisci, Psal. XCIII: « Deus ultionum Dominus, Deus ultionum libere egit. Exaltare qui judicas terram, redde retributionem superbis. » Memorabile est quod de M. Bibulo viro amplissimo scribit Valerius Maximus, lib. IV, cap. I: « Hic, inquit, cum in Syria moraretur, duos egregiae indolis filios suos, a Gabinianis militibus in Aegypto occisos cognovit. Quorum interfectores ad eum vinctos regina Cleopatra misit, ut gravissimae cladis ultionem arbitrio suo exigeret. At ille oblato beneficio, quo nullum majus tribui lugenti potuerat, dolorem moderationi cedere coegit, carnificesque sanguinis sui intactos e vestigio ad Cleopatram reduci jussit, dicendo potestatem hujus vindictae non suam, sed senatus esse debere. » Itane Gentilis princeps privatae injuriae, ejusque gravissimae ultionem resignat senatui, et Christianus eamdem non resignabit Deo suo? UT LABATUR PES EORUM, ut corruant in omnia mala et plagas, praesertim coram hostibus.
32:36
36. Judicabit Dominus populum suum, q. d. Juste ulciscetur et puniet Dominus peccata populi sui. ET IN SERVIS SUIS MISEREBITUR. Ubi eos puniverit, ipsique hac punitione ad Dominum reversi fuerint, tum rursum Dominus erga eos quasi servos suos misericordia flectetur. VIDEBIT (enim) QUOD INFIRMATA SIT MANUS (id est robur, et potentia eorum, ita ut) clausi (etiam in turribus) defecerint (et pauci illi qui erant). RESIDUI (pene omnino) consumpti sint. Hebraice, ki azelal iad, id est, quod abierit manus, hoc est, quod sint sine manu, quod nihil possint, quod dissoluti sint viribus, et deficientes, ac si manibus truncati essent. Unde Septuaginta vertunt παρακελελομένους καὶ ἐκλελειπότας. Videns ergo hanc extremam miseriam eorum miserebitur. « Describitur enim hic tribulatio Judaeorum, inquit Abulensis, ad modum civitatis, quae ab hostibus obsidetur, in qua primo defendentes muros lassantur, et moriuntur; deinde capta civitate, illi qui in fortibus castris et turribus inexpugnabilibus se concludunt, fame et siti enecantur, » ac tandem imbelle vulgus reliquum capitur et consumitur.
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37. ET DICET (Deus per Prophetas, quos mittet ad Judaeos, ut resipiscant et ad Deum redeant): UBI SUNT DII EORUM? Ubi sunt idola vestra in quibus sperastis? 38. DE QUORUM VICTIMIS COMEDEBANT ADIPES; (insultando hoc dicit: nam in vero et ordinato Dei cultu, adeps omnis victimarum a nemine comedi, sed soli Deo adoleri debebat, ut patet Levit. III, 17; sic) ET VINUM LIBAMINUM (id est quod soli Deo libari et effundi debebat, ipsi sacrilege more Gentilium) BIBEBANT. SURGANT ET OPITULENTUR VOBIS. Est enallage personae: transit enim a tertia ad secundam. 39. EGO OCCIDAM, ET EGO VIVERE FACIAM: PERCUTIAM, ET EGO SANABO. Armachanus in Quaest. Armen. asserit se a quodam docto Hebraeo accepisse, Hebraea punctanda esse passive hoc modo: אני אמת ואחי מחצתי ואני ארפא ani amat vaechia muchatsti vaani eraphe, id est ego occidar et vivam, transfigar et sanabor; itaque scriptum est in codice conscripto manu Esdrae, qui Bononiae apud Patres Dominicanos servatur: quasi hic sit prophetia de Christo, de eoque dicatur quod ipse a Judaeis sit occidendus, mox a morte propria virtute resurrecturus, quasi dominus vitae et mortis. Verum horum penes eum sit fides. Aliter enim legit Noster, Chaldaeus et Septuaginta.
32:40
40 et 41. LEVABO AD COELUM MANUM MEAM (id est jurabo; ritus enim jurantium est, ut in altum manus elevent quasi vocantes in testem Deum qui in altis habitat, q. d. Ego Deus, quasi elata manu jurabo per me et per vitam meam, dicens): Vivo ego in aeternum (uti homines jurant, dicuntque: Vivit Dominus), SI ACUERO UT FULGUR GLADIUM MEUM, ET ARRIPUERIT JUDICIUM MANUS MEA (q. d. Cum praeparavero gladium ultionis meae, ut sicut fulgur luceat, terreat, ac citissime penetret, et ultrix potentia mea conversa fuerit ad faciendum judicium): reddam ultionem hostibus meis. Cogita quam terribile sit, eritque judicium Dei, praeser- tim extremum, quo damnati adjudicabuntur gehennae. Audi S. Anselmum, lib. De Miseria hominis: « Hinc erunt accusantia peccata, inde terrens justitia; subtus patens horridum chaos inferni, desuper iratus judex; intus urens conscientia, foris ardens mundus. Justus vix salvabitur: peccator sic deprehensus, in quam partem se premet? » 42. INEBRIABO SAGITTAS MEAS SANGUINE (q. d. Sagittas meas omnino imbuam sanguine, scilicet) CRUORE OCCISORUM (ut sequitur) ET DE CAPTIVITATE NUDATI INIMICORUM CAPITIS, id est cruore captivorum inimicorum, qui nudati sunt capitis, seu nudato capite, quasi victi et capti, ante victores hostes incedere coguntur.
32:43
43. LAUDATE, GENTES, POPULUM EJUS. « Ejus, » scilicet Dei, q. d. O gentes, dum haec intelligitis, laudate populum Domini, eo quod tam propitium et justum habeat Dominum; licet enim ipse eum ad tempus tradiderit hostibus impiis puniendum, tamen tandem ulciscetur, et rependet talionem hostibus ejus, ac miserebitur populi sui, ad se reversi. Septuaginta paraphrastice ita vertunt, laetamini, caeli, simul cum eo, et adorent eum universi angeli Dei. Laetamini, gentes, cum populo ejus, et roborentur in eo omnes filii Dei: quoniam sanguinem filiorum ejus ulciscetur, etc. Quod de Gentium vocatione pulchre explicat hic Theodoretus, Quaest. XLII; imo Apostolus, Rom. XI, 15: quia sicuti ad litteram hisce verbis promittitur liberatio populi Dei a violentia hostium suorum, ita mystice promittitur liberatio futura per Christum, quae tam Gentibus, quam Judaeis praestita est.
32:44
44. VENIT ERGO MOYSES, ET LOCUTUS EST, etc., IN AURIBUS POPULI, locutus est populo audienti et auscultanti. Est anacephalaeosis; recapitulat enim hic Scriptura quod Moses hoc canticum audierit et didicerit a Domino in tabernaculo cap. praeced., vers. 13 et 19, illudque deinde populo promulgarit. Quaerit S. Chrysostomus, in Isaiae I, cur canticum hoc vocet canatque Moses, cum potius sit acris populi objurgatio; ac respondet, sapienter eum id facere, ut cantu leniat asperitatem objurgationis. Ex usu, ait, spiritalis sapientiae, modulatione cantici dejectionem ei suffuratus est. Nimirum ars fuit boni pastoris animarum, quasi ad fistulam edulcorare ovibus amara pabula, quae tamen noverat profutura saluti. 46. PONITE CORDA VESTRA IN OMNIA VERBA, (mentem apponite, et attendite ad omnia verba mea) QUAE EGO TESTIFICOR (id est serio praedico) vobis, in hac die qua moriar, adhibitis testibus, scilicet invocans caelum et terram.
32:48
48, 49 et 50. LOCUTUSQUE EST DOMINUS AD MOYSEN IN EADEM DIE, DICENS: ASCENDE IN MONTEM ABARIM, etc., QUEM CONSCENDENS JUNGERIS POPULIS TUIS. Hinc satis colligitur Moysen, eodem die quo cecinit hoc canticum, conscendisse montem, ex eoque speculatum esse terram sanctam, ac mox vita esse defunctum. 49. ABARIM, ID EST TRANSITUUM. To transituum, non est in Hebraeo, sed ab Interprete explicationis gratia est additum; nam Abarim hebraice significat transitus in plurali: forte quia per eum pluribus viis ex Moab transibatur in Chanaan. Unde Chaldaeus Interpres montem Abarim vertit, montem transcuntium. Rursum per hunc montem transivit Moses, non in Chanaan, sed ex hac vita in limbum, et inde in caelum. Conscendamus et nos cum Mose saepe montem Abarim, et transitum nostrum ex hac vita in alteram speculemur, quae ibi nos domus exspectet, quis locus, qui cives, quod saeculum, quae aeternitas, discamusque mori et transire. Ita ascendit S. Basilius, sed Mose directius, de quo audi S. Gregorium Nazianzenum in ejus laudibus: « Cum autem cursu confecto, fideque servata resolutionis desiderio teneretur, tempusque coronarum appeteret, atque illud quidem non audisset: Ascende in montem, et morere; verum, Morere, et ad nos ascende; hic quoque miraculum edit superioribus nequaquam inferius. Nam cum ferme mortuus et inanimis esset, maximaque ex parte vita perfunctus, circa extremos sermones invalescit, ut cum pietatis verbis abscederet. » In montem Nebo. Nebo erat jugum, vel cacumen montis Abarim. 52. E contra, e regione.
32:1
1. 2. Mosè nel suo primo c. (Ex. 15, 1-19: giovedì II) celebra i prodigi del Mar Rosso; nel secondo (Deut. 32, 1-43: sabato II) canta l'alleanza di Dio con Israele e il suo immenso amore per il popolo eletto, ripagato spesso con la più nera ingratitudine. - 3. Anna, madre di Samuele (I Sam. 2, 1-10: …
Nei canoni tipo - con metro e melodia originale - la prima strofe di ogni ode esordisce, mediante allusione o accostamenti, da un prestabilito inno biblico: la I dal canto degli Israeliti (Ex. 15, 1-8); la II - canto di Mosè presso la morte (Deut. 32, 1-43); la III - canto di Anna (I Sam. 2, 1-10); la IV - orazione di Abacuc (Hab. 3, 2-19); la V - preghiera di Isaia (Is. 26, 9-21); la VI - preghiera di Giona (Ion. 2, 3-10); la VII - …
32:6
… frequente nelle preghiere dei giudei (cf. Berachoth, IX, 1), equivale a « Israele ». 2) Capostipite d'un popolo (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), iniziatore d'un mestiere o arte (Gen. 4, 20 sg.). 3) Crestore (Iob 38, 28; cf. Jer. 2, 27), quindi Dio (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefattore (Iob 29, 16), chi prende cura di altri (Is. 9, 5; 22, 21). 5) Maestro ('a. è titolo onorifico, dato ai sacerdoti e ai profeti anche dai …
32:8
MELCHISEDEC. - Re di Salem, probabilmente Gerusalemme (cf. Ps. 76 [75], 5), e sacerdote di Dio (chiamato 'El-'eljôn; cf. Num. 24, 16; Deut. 32, 8).
… Adamo è considerato « il προτόπλαστος, il πατέρα κόσμου, l'unico creato, l'uscito dalla terra, il seme da cui discende tutta l'umanità » (Sop. 10, 1; 7, 1; Tob. 8, 8). Da una sola donna ha inizio il peccato (Eccl. 25, 24). L'umanità è un conglomerato di « bènè 'Adhâm » (Deut. 32, 8; Eccl. 3, 21 ecc.). …
32:14
… Kar è l'agnello maschio alquanto sviluppato, non ancora ariete, considerato come cibo prelibato (Deut. 32, 14; Am. 6, 4), bottino agognato (I Sam. 15, 9), ed è il tributo corrisposto da Moab (Is. 16, 1; II Reg. 3, 4: Meša). …
32:15
… Dio. Ciò appare già nei vari nomi, fra cui i principali sono: 'El, 'Elōhim, Jahweh; abbastanza frequente è anche la forma 'Elōah (cf. Is. 44, 8; Ps. 17, 32; Dan. 11, 17 ecc.), che designa la divinità in genere oppure è nome proprio del vero Dio (cf. Deut. 32, 15; Heb. 3, 3 e spesso in Job). …
32:17
… Al vero Dio è anche apposto lo iēd (Deut. 32, 17; Ps. 10, 37), probabilmente analogo al babilonese īidu. …
… reali che immaginari, cui viene prestato un culto; e l'agiografo non ignora che spesso sotto un'immagine ed un simulacro gli uomini prestano la loro adorazione ai demoni; ma comunemente sotto il nome di idolo è indicata l'immagine di una falsa divinità (Deut. 32, 17; Ps. 106, 37; I Cor. 10,20 ecc.; cf. ancora F. Prat, Idole, in DB, III, coll. 816-25).
32:21
… fede divina: così A. Bea), sulla singolare importanza dell'opera personale di Mosè e sull'antica tradizione nazionale (cf. II Reg. 14, 6 = Deut. 24, 16; Bar. 2, 2 sg. = Deut. 28, 53; Mt. 19, 8 = Deut. 24, 1; Act. 3, 22 = Deut. 18, 15, 19; Rom. 10, 19 = Deut. 32, 21, ecc.). …
32:22
… Questa interpretazione è confermata da Gen. 37, 35; Num. 16, 30; Deut. 32, 22; Iob. 10, 21-22; Ps. 85, 13; Prov. 15, 24;
… Si accenna anche al fuoco che divora (Deut. 32, 22; Is. 50, 11; Eccl. 51, 4); per gli empi « il verme non morrà e il fuoco non si estinguerà » (Is. 66, 24; Eccl. 7, 17; Iud. 16, 21; Mc. 9, 23), allusione alla corruzione …
32:33
Il tannin (da tnn «protendersi in lungo») era un mostro marino o cetaceo (Gen. 1, 21 è tradotto κῆτος; ma Aquila, Simmaco, Teodozione: δράκων; Ps. 148, 7; cf. Iob 7, 12; Is. 27, 1), o un pauroso serpente (Ex. 7, 9-12; Deut. 32, 33; Ps. 91 [90], 13). Questo mostro diventa, in passi poetici, l'immagine delle potenze del male, unito talora a ráhabh «ferocia», che designa anch'esso un mostro marino: Is. 51, 9 (Dio …
32:35
nell'intervento di Dio vendicatore (Deut. 32, 35), ma
… Certamente l'aspetto vendicativo ha la sua importanza e risponde alla volontà di giustizia propria dell'uomo; tuttavia ha significato soltanto parziale, poiché solo a Dio appartiene attuare la perfetta giustizia e punire il peccato nel suo valore personale di colpa (Deut. 32, 35; cf. Sum. …
32:39
I. VERITÀ DELLA R. DEI M. - I. Scrittura. - Nel Vecchio Testamento la rivelazione di questa verità fu progressiva, in armonia con lente preparazioni divine (Jahweh, Dio della vita: Gen. 5, 24; Deut. 32, 39; I Reg. 17; II Reg. 2, 3, 11-12; 4, 33-36; 13, 21; Ps. 9, 2; Sap. 2, 24; 16, 13) e con profonde aspirazioni del cuore umano (permanente familiarità con Dio: Gen. 3, 8; Is. …
32:49
ABARIM (ebraico har o harê hâ-'abhârim: «il monte o i monti dei passaggi»; così la Volgata in Deut. 32, 49). - Catena di monti nella regione di Moab, che si estende per circa 100 km. lungo la riva orientale del Mar Morto, tra l'Arnon e la foce del Giordano fin verso Esebon (cf. s. Girolamo, …
… Benché en-Nebâ sia la cima più alta (m. 835), pure la visuale della Palestina è più larga da Sijâgah, che appunto conserva il ricordo della visione di Mosè (Deut. 3, 27; 32, 49; 33, 34) e della di lui morte.
32:50
ARONNE (EBR. 'AHĀRĀN, DI ETIMOLOGIA INCERTA)
Il popolo fece lutto per 30 giorni (Num. 20, 22-30). Num. 33, 38 e Deut. 32, 50 pongono la sua morte in Hor, Deut. 10, 6 in Mosera; il dissidio è solo appa-
HOR (FORSE IN ORIGINE HAR «MONTE»)
HOR (forse in origine har «monte»). - Monte (Num. 20, 22, 23, 25, 27; 21, 4; Deut. 32, 50) della Palestina meridionale al confine con Edom, tra Cades (v.) e Salmona, e luogo di tappa dell'Esodo. …
… tale sopravvivenza nelle note, antichissime frasi per indicare la morte: «scendere nello šē'ōl»; «riunirsi al proprio popolo»; «ritornare ai propri padri» (Gen. 15, 15; 25, 8, 17; 35, 29; 49, 29, 32; Num. 20, 24, 26; 27, 13; 31, 2; Deut. 31, 16; 32, 50; ecc.); esse suppongono evidentemente che qualcosa rimane e sopravvive al disfacimento del corpo (v. ANIMA).
32:51
… 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 Qādhēš, ossia «acqua della contesa di C.», dato alla stessa località (Num. 20, 2-13; 27, 14; Deut. 32, 51); ivi pure morì Maria, sorella di Mosè (Num. 20, 1) e infine anche di là Mosè mandò ambasciatori al re di Edom (Num. 20, 14-21).
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
mann, op. cit., p. 25): si verificarono altre ribellioni, come quella capeggiata da Core, epidemie e varie «colpe», tra cui una di M. stesso (Num. 20, 12; cf. 20, 24; 27, 14; Deut. 32, 51), oltre quella generale del popolo, che sembra aver implicato una vera e propria apostasia da Jahweh, oltre che da M. (v. NUMERI).
3. Deserto (ebr. Sin) che segnava la frontiera meridionale di Canaan, attraversato dagli esploratori nella Terra Promessa (Num. 13,21). Cades-Barne era compreso dentro i confini al margine sud-ovest del deserto (ibid. 20,1; 27,14; 33,36; Deut. 32,51), delimitava ad ovest Edom e a sud-est la tribù di Giuda (Jos. 15, 1-3). Il nome sembra essersi conservato nella regione meridionale della Palestina, nel Wādi eş-Sinī e nell'Ard eş-Sinī.
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.