Moyses blessing the tribes of Israel (Simeon omitted) prophecyeth particularly of euerie one. 26. Againe exhorteth them, that as God hath chosen them his peculiar people, so they loue and honour him their onlie God.
1This is the blessing, wherewith the man of God, Moses, blessed the children of Israel, before his death.Questa è la benedizione data da Mosè, uomo di Dio, a' figliuoli d'Israele, prima della sua morte.THIS is the blessing, wherwith Moyses the man of God blessed the children of Israel, before his death.Hæc est benedictio, qua benedixit Moyses, homo Dei, filiis Israël ante mortem suam. 2And he said: The Lord came from Sinai, and from Seir he rose up to us: he hath appeared from mount Pharan, and with him thousands of saints. In his right hand a fiery law.Egli disse: Dal Sinai è venuto il Signore, e dal Seir egli si è levato per noi: è apparito sul monte Pharan, e con lui migliaia di Santi. Nella destra mano di lui la legge di fuoco.And he said: Our Lord came from Sinai, and from Seir is he risen to vs: he hath appeared from mount Pharan, and with him thousādes of Sainctes. In his right hand a fyrie law.Et ait: Dominus de Sinai venit, / et de Seir ortus est nobis: / apparuit de monte Pharan, / et cum eo sanctorum millia. / In dextera ejus ignea lex. 3He hath loved the people, all the saints are in his hand: and they that approach to his feet, shall receive of his doctrine.Egli ha amati i popoli: i Santi tutti sono nella sua mano, e quelli che stanno a' suoi piedi riceveranno la sua dottrina.He hath loued the peoples, al the saintes are in his hand: and they that approch to his feere, shal receiue of his doctrine.Dilexit populos, / omnes sancti in manu illius sunt: / et qui appropinquant pedibus ejus, / accipient de doctrina illius. 4Moses commanded us a law, the inheritance of the multitude of Jacob.Mosè ci ha data la legge, la quale sarà il retaggio della moltitudine discesa da Giacobbe.Moyses commanded vs a law, the inheritance of the multitude of Iacob.Legem præcepit nobis Moyses, / hæreditatem multitudinis Jacob. 5He shall be king with the most right, the princes of the people, being assembled with the tribes of Israel.Ella sarà il re presso il popol rettissimo, stando uniti i principi del popolo colle tribù d'Israele.He shal be king with the most right, the princes of the people being assembled with the tribes of Israel.Erit apud rectissimum rex, / congregatis principibus populi cum tribubus Israël. 6Let Ruben live, and not die, and be he small in number.Viva Ruben, e non sia spento, ma sia in piccol numero.Liue Ruben, and die he not, and be he litle in number.Vivat Ruben, et non moriatur, / et sit parvus in numero. 7This is the blessing of Juda. Hear, O Lord, the voice of Juda, and bring him in unto his people: his hands shall fight for him, and he shall be his helper against his enemies.Questa è la benedizione di Giuda: esaudisci, o Signore, le voci di Giuda, e riconducilo al popol suo: le mani di lui combatteranno per esso (popolo) e il suo protettore lo assisterà contro i suoi nemici.This is the blessing of Iudas: Heare Lord the voice of Iudas, and bring him in vnto his people: his handes shal fight for him, and he shal be his helper against his aduersaties.Hæc est Judæ benedicio: Audi, Domine, vocem Judæ, / et ad populum suum introduc eum: / manus ejus pugnabunt pro eo, / et adjutor illius contra adversarios ejus erit.
8To Levi also he said: Thy perfection, and thy doctrine be to thy holy man, whom thou hast proved in the temptation, and judged at the waters of contradiction:E di Levi disse: La tua perfezione, e la tua dottrina (o Dio) sono di quel tuo uomo santo, di cui tu facesti prova, e lo giudicasti alle acque di contraddizione.To Leui also he said: Thy perfection, and thy doctrine be to thy holie man, whom thou hast proued in tentation, and iudged at the Waters of contradiction.Levi quoque ait: Perfectio tua, et doctrina tua viro sancto tuo, / quem probasti in tentatione, / et judicasti ad aquas contradictionis. 9Who hath said to his father, and to his mother: I do not know you; and to his brethren: I know you not: and their own children they have not known. These have kept thy word, and observed thy covenant,Quelli che dissero al padre loro, e alla lor madre: Io non vi conosco: e ai loro fratelli: Io non so chi voi siate: e non ebber riguardo a' proprii figliuoli; questi adempirono la tua parola, e serbarono inviolato il tuo patto.He that said to his father, and to his mother: I know you not; and to his brethren: I know you not: & they knew not their children. These kept thy word, and obserued thy couenant,Qui dixit patri suo et matri suæ: Nescio vos: / et fratribus suis: Ignoro vos: / et nescierunt filios suos. / Hi custodierunt eloquium tuum, / et pactum tuum servaverunt. 10Thy judgments, O Jacob, and thy law, O Israel: they shall put incense in thy wrath and holocaust upon thy altar.Insegneranno i tuoi giudizi o Giacobbe, e la tua legge o Israele: eglino, quando tu sarai in furore, ti presenteranno i timiami, e gli olocausti sul tuo altare.thy iudgementes o Iacob, and thy law o Israel: they shal put incense in thy furie, and holocaust vpon thyne altar.Judicia tua, o Jacob, / et legem tuam, o Israël: / ponent thymiama in furore tuo, / et holocaustum super altare tuum. 11Bless, O Lord, his strength, and receive the works of his hands. Strike the backs of his enemies, and let not them that hate him rise.Benedici, o Signore, la sua fortezza, e accetta le opere delle sue mani. Percuoti alle spalle i suoi nemici, e non si levino in piè quelli che l'odiano.Blesse Lord his strength, and receiue the workes of his handes. Strike the backes of his enemies, and they that hate him, let them not rise vp.Benedic, Domine, fortitudini ejus: / et opera manuum illius suscipe. / Percute dorsa inimicorum ejus: / et qui oderunt eum, non consurgant. 12And to Benjamin he said: The best beloved of the Lord shall dwell confidently in him: as in a bride chamber shall he abide all the day long, and between his shoulders shall be rest.E di Beniamin disse: Egli, il dilettissimo del Signore, con lui si starà in tutta fidanza: vi starà come in letto nuziale, e riposerà tra le braccia di lui.And to Beniamin he said: The best beloued of our Lord shal dwel confidently in him: as in a bride chamber al the day shal he abide, and betwen his shoulders shal he rest.Et Benjamin ait: Amantissimus Domini habitabit confidenter in eo: / quasi in thalamo tota die morabitur, / et inter humeros illius requiescet.
13To Joseph also he said: Of the blessing of the Lord be his land, of the fruits of heaven, and of the dew, and of the deep that lieth beneath.Disse parimente di Giuseppe: La terra di lui è la benedetta dal Signore pe' frutti del cielo, pelle rugiade, e le sorgenti che scaturiscon da basso;To Ioseph also he said: Of the blessing of our Lord be his land, of the fruites of heauen, and the dew, & the depth lying vnderneth.Joseph quoque ait: De benedictione Domini terra ejus, / de pomis cæli, et rore, atque abysso subjacente. 14Of the fruits brought forth by the sun and by the moon.Pe' frutti che son prodotti dal cielo, e dalla luna,Of the pomes of the fruites of the sunne and moone,De pomis fructuum solis ac lunæ, 15Of the tops of the ancient mountains, of the fruits of the everlasting hills:E che nascono sulle cime degli antichi monti, e pe' frutti de' colli eterni:of the toppes of the old mountaynes, of the pomes of the eternal hilles:de vertice antiquorum montium, / de pomis collium æternorum: 16And of the fruits of the earth, and of the fulness thereof. The blessing of him that appeared in the bush, come upon the head of Joseph, and upon the crown of the Nazarite among his brethren.E pelle biade della terra, e per tutti i beni, onde ella è ripiena. La benedizione di lui che apparve nel roveto, scenda sul capo di Giuseppe, e sulla cima del capo di lui che è un Nazareo tra' suoi fratelli.and of the fruites of the earth, and of the fulnes therof. The blessing of him, that appeared in the bush, come vpon the head of Ioseph, and vpon the crowne of the nazarite among his brethren.et de frugibus terræ, et de plenitudine ejus. / Benedictio illius qui apparuit in rubo, / veniat super caput Joseph, / et super verticem nazaræi inter fratres suos. 17His beauty as of the firstling of a bullock, his horns as the horns of a rhinoceros: with them shall he push the nations even to the ends of the earth. These are the multitudes of Ephraim and these the thousands of Manasses.La sua bellezza è come quella del primogenito del tauro; le corna di lui, corna di rinoceronte: con queste egli getterà in aria le genti fino agli ultimi confini della terra. Tali sono le miriadi di Ephraim, e le migliaia di Manasse.His beautie as of the first borne of an oxe, his hornes the hornes of an vnicorne: in them shal he winow the Nations euen to the endes of the earth. these are the multitudes of Ephraim, and these the thousandes of Manasses.Quasi primogeniti tauri pulchritudo ejus, / cornua rhinocerotis cornua illius: / in ipsis ventilabit gentes usque ad terminos terræ. / Hæ sunt multitudines Ephraim: / et hæc millia Manasse.
18And to Zabulon he said: Rejoice, O Zabulon, in thy going out; and Issachar in thy tabernacles.E a Zabulon disse: Rallegrati, o Zabulon, nel tuo andare, e venire; come tu, o Issachar, nelle tue tende.And to Zabulon he said: Reioyse Zabulon in thy going out, and Issachar in thy tabernacles.Et Zabulon ait: Lætare, Zabulon, in exitu tuo, / et Issachar in tabernaculis tuis. 19They shall call the people to the mountain: there shall they sacrifice the victims of justice. Who shall suck as milk the abundance of the sea, and the hidden treasures of the sands.Eglino inviteranno i popoli al monte: ivi immoleranno vittime di giustizia. Ei succhieran come latte le ricchezze de' mari, e i tesori nascosti sotto le arene.They shal cal the peoples to the mountaine: there shal they immolate the victimes of iustice. Who shal sucke the inundation of the sea as milke, and the hidden treasures of the sandes.Populos vocabunt ad montem: / ibi immolabunt victimas justitiæ. / Qui inundationem maris quasi lac sugent, / et thesauros absconditos arenarum. 20And to Gad he said: Blessed be Gad in his breadth: he hath rested as a lion, and hath seized upon the arm and the top of the head.E a Gad disse: Benedetto Gad nelle sue ampie tenute: egli si è sdraiato come un lione: ha sbranata la spalla, e la testa della preda.And to Gad he said: Blessed be Gad in breadth: as a lion hath he rested, and taken the arme and the toppe of the head.Et Gad ait: Benedictus in latitudine Gad: / quasi leo requievit, / cepitque brachium et verticem. 21And he saw his pre-eminence, that in his portion the teacher was laid up: who was with the princes of the people, and did the justices of the Lord, and his judgment with Israel.Egli ha veduta la sua prerogativa, perché nella sua porzione doveva esser depositato il Dottore: egli è andato insieme co' principi del popolo, e ha eseguiti gli ordini del Signore, e il suo debito verso Israele.And he saw his principalitie, that in his part the doctor was reposed: which was with the princes of the people, and did the iustices of our Lord, and his iudgement with Israel.Et vidit principatum suum, / quod in parte sua doctor esset repositus: / qui fuit cum principibus populi, / et fecit justitias Domini, / et judicium suum cum Israël. 22To Dan also he said: Dan is a young lion, he shall flow plentifully from Basan.A Dan parimente disse: Dan giovine lioncello di Basan scorrerà per lungo tratto.To Dan also he said: Dan a lions whelpe, he shal flow largely from Basan.Dan quoque ait: Dan catulus leonis, fluet largiter de Basan.
23And To Nephtali he said: Nephtali shall enjoy abundance, and shall be full of the blessings of the Lord: he shall possess the sea and the south.E di Nephtali disse: Nephtali nuoterà nell'abbondanza, e sarà ricolmo delle benedizioni del Signore; avrà suo dominio al mare, e a mezzodì.And to Nephthali he said: Nephthali shal enioy abundance, and shal be ful of the blessinges of our Lord: the sea and the south he shal possesse.Et Nephthali dixit: Nephthali abundantia perfruetur, / et plenus erit benedictionibus Domini: / mare et meridiem possidebit. 24To Aser also he said: Let Aser be blessed with children, let him be acceptable to his brethren, and let him dip his foot in oil.Disse di poi di Aser: Sia Aser benedetto nella sua prole, sia caro a' suoi fratelli: ei bagnerà i suoi piedi nell'olio.To Aser also he said: Blessed be Aser in children, be he acceptable to his brethren, and dippe he in oile his foote.Aser quoque ait: Benedictus in filiis Aser, / sit placens fratribus suis, / et tingat in oleo pedem suum: 25His shoe shall be iron and brass. As the days of thy youth, so also shall thy old age be.I suoi calzari saran di ferro, e di rame. Come i giorni di tua gioventù, tali quelli di tua vecchiezza.His shoe yron and brasse. As the daies of thy youth, so also thy old age.ferrum et æs calceamentum ejus. / Sicut dies juventutis tuæ, ita et senectus tua. 26There is no other god like the God of the rightest: he that is mounted upon the heaven is thy helper. By his magnificence the clouds run hither and thither.Non v'ha altro Dio simile al Dio rettissimo (Israele): colui che siede sopra de' cieli, è tuo protettore. Egli colla sua possanza governa le nubi:There is no other God as the God of the rightest: the mounter of heauen is thy helper. By his magnificence the cloudes runne hither and thither,Non est deus alius ut Deus rectissimi, / ascensor cæli, auxiliator tuus. / Magnificentia ejus discurrunt nubes, 27His dwelling is above, and underneath are the everlasting arms: he shall cast out the enemy from before thee, and shall say: Be thou brought to nought.Colassù è il suo abitacolo, e quaggiù egli stende le sue braccia eterne: ei metterà in fuga davanti a te i tuoi nemici, e dirà loro: Siate ridotti in polvere.his habitation is aboue, and vnder the euerlasting armes: he shal cast out the enemie from thy face, and shal say: Be destroyed.habitaculum ejus sursum, / et subter brachia sempiterna / ejiciet a facie tua inimicum, / dicetque: Conterere.
28Israel shall dwell in safety, and alone. The eye of Jacob in a land of corn and wine, and the heavens shall be misty with dew.Israele si starà nelle sue abitazioni con tutta fidanza, e da sé solo. L'occhio di Giacobbe godrà lo spettacolo di una terra feconda di grano, e di vino, e i cieli pioveranno a diluvii le rugiade.Israel shal dwel confidently, and alone. The eie of Iacob in the land of corne and wine, and the heauens shal be mistie with dew.Habitabit Israël confidenter, et solus. / Oculus Jacob in terra frumenti et vini, / cælique caligabunt rore. 29Blessed art thou, Israel: who is like to thee, O people, that art saved by the Lord? the shield of thy help, and the sword of thy glory: thy enemies shall deny thee, and thou shalt tread upon their necks.Beato se' tu, o Israele: chi è mai simile a te, o popolo, che hai tua salute nel Signore? Egli scudo che ti protegge, egli spada di gloriosa vittoria per te: i tuoi nemici ti mancheranno di fede, e tu calpesterai i colli loro.Blessed art thou Israel: who is like to thee o people, that art saued in our Lord? the shield of thy helpe, and the sword of thy glorie: thy enemies shal denie thee, and thou shalt treade their neckes.Beatus es tu, Israël: / quis similis tui, popule, qui salvaris in Domino ? / Scutum auxilii tui, / et gladius gloriæ tuæ: / negabunt te inimici tui, / et tu eorum colla calcabis.
33:1
Theodoret
Blessing. The Fathers, St. Augustine, (q. 56,) etc., explain this of the Christian Church, rather than of the Synagogue. (Theodoret)
Haydock
Man of God. A title given to a prophet, 1 Kings 2:27., and 9:6. The prophets often speak of things to come, as if they were past, as we have seen in the conduct of Balaam, Numbers 24:3. Moses here delivers his last testament, and speaks as one no longer in the world, so that there is no reason to affirm that this chapter has been added by another hand; (Calmet) though Kennicott thinks it probable. He suggests, that the first verses of this blessing have been corrupted in the Hebrew and should be translated: 2. He, Jehovah, came from Sinai, and he arose upon them from Seir; (Judges 5:4.) 3. He shone forth from Mount Pharan, and he came from Meriba-Cadesh. (Numbers 20:1. 13.) From his right hand a fire shone forth upon them. 4. Truly he loved the people, and he blessed all his saints. 5. For they fell down at his feet, and they received of his words. 6. He commanded us a law, the inheritance of the congregation of Jacob. 7. And He became king in Jeshurun, when the heads of the people were assembled, together with the tribes of Israel. See (Dis. 1:p. 423,) the arguments which he produces in favour of this version. (Haydock)
33:2
Pharan. Habacuc 3:3, mentions this apparition. See also Psalm 67:9.
Haydock
Saints. God was accompanied by legions of angels, when he delivered the law to the Israelites, who are styled a nation of saints, Numbers 16:3. Septuagint, "he hastened from Mount Pharan, with ten thousands to Cades. At his right hand are his angels attending." (Haydock)
Kennicott
Kodesh does not mean saints, but holiness, or the city of Cades; and the preceding word, which Protestants translate, with ten thousands, more probably refers to another title of the city, as it is specified Meriba-Cadesh, Deuteronomy 32:51., and Ezechiel 48:28. (Kennicott)
Calmet
Law. Chaldean, "from the midst of the fire he has given us a law, written with his own hand." We may translate, "He hath shone from Mount Pharan, and multitudes accompanied him. The Holy One, who hath in his hand fire and the law." See Isaias 6:3. God conducted his people, like a victorious general, through the wilderness, frequently appearing to them to strike terror into the rebellious. (Calmet)
Menochius
When he first descended upon Sinai, his glory shone on Pharan and Seir, as it were in its progress thither. (Menochius)
Haydock
The law is styled fiery, not only because it was given from the midst of flames, but also because it was to be put in execution with the utmost rigour. (Haydock)
Kennicott
But doth is Chaldean, and no where else used for the law in the books written before the captivity, nor is it acknowledged by the Septuagint, Syriac, etc. Perhaps it was originally aur, as it is in the Samaritan version, "shone forth," conformably to a similar passage, Habacuc 3:4. "His brightness was as the sun, horns, or rather splendours (issuing forth) from his hand," etc. (Kennicott)
33:3
People, (populos.) God loves and watches over all, but particularly (Calmet) over the nation which he has chosen. (Chaldean) See Wisdom 3:1., and Isaias 49:16.
Calmet
Doctrine. It was formerly the custom for disciples to sit at their master's feet, (Acts 22:3,) as it is still in the eastern countries. (Bellon. 3:12.) Septuagint, "and these are under thee;" (Haydock) subject to thy orders. (Calmet)
Haydock
Hebrew is here extremely confused: "Yea, he loved the people; all his saints are in thy hand, and they eat down at thy feet; every one shall receive of thy words." Moses here addresses the Lord. How could he say therefore, all his, etc.? whose saints, and in whose hand? The Vulgate and Chaldean have not the same difficulty, as they read, in his hand, bidu. But the Syriac has, "and he blessed all his saints." Boroc is not very unlike the present Hebrew bidoc, (Kennicott) r and d being frequently mistaken for each other, and i as often neglected by the Hebrew copyists. (Haydock)
Haydock
The Samaritan version confirms this alteration; and the text also has the v, and, at the beginning, which makes the whole to be clearly connected, particularly if we allow that c, which stands for thy, has been substituted for v, his, in the following words, thy feet and thy words, which ought to be his, as all the context speaks of God in the third person. This is agreeable to the Vulgate and to the Septuagint also, in the last instance. In the former, the Hebrew is printed thy foot, though the Samaritan and several manuscripts read thy feet. Instead of yissa, "he shall receive," (Haydock) the plural ought to be substituted, v being omitted both at the beginning and end, as it is in the name of Benaihu, 1 Paralipomenon 11:22. See 2 Kings 23:20. The Samaritan, Syriac, and Arabic, read and they received, (Kennicott) and the Vulgate, they shall receive. The Septuagint seem to refer this to Moses, "And Moses received from his words, the law which he enjoined to us." (Haydock)
Kennicott
That Moses should speak of himself, in this manner, seems very unaccountable, and therefore a word may perhaps have crept in, on account of its resemblance with the following term, Mursse. If it has not, Moses must have assumed the title of king, (ver. 5,) which he seems nevertheless to have disclaimed; (chap. 17:14,) and there was none in Israel before Saul, 1 Kings 8:7. (Kennicott)
Haydock
We may, however, suppose that he puts these words in the mouths of the people, who would repeat this blessing after he was dead, and mention with gratitude, how Moses had delivered to them so excellent a law, and administered the affairs of state with all the power and dignity of a king. (Haydock)
33:4
Moses. He expresses himself as if the people were speaking. The change of persons is very frequent in this discourse.
Calmet
Inheritance. So the psalmist (Psalm 118:111,) says, I have purchased thy testimonies for an inheritance for ever. (Calmet)
33:5
He shall, etc. Erit rex, may perhaps be as well rendered indefinitely, "There shall be a king;" or, with the Septuagint, "And there shall be over the beloved a ruler," as (Haydock) some understand this of Moses, others of Saul, though it most probably refers to God himself, who gave the law, and was acknowledged, in the most solemn manner, for the king of Israel.
33:6
Worthington
Number. This is conformable to the prophecy of Jacob, who deprived Ruben of his birth-right, on account of incest. He is even treated with indulgence, in being permitted to form one of the tribes. Yet some copies of the Septuagint, Syriac, (Theodoret q. 42,) and many interpreters, take this in a quite contrary sense, "let him be numerous, or not few;" the negation being supplied from the former part of the verse, which is not unusual in Hebrew. See Genesis 2:6., Psalm 9:19., and Proverbs 31:1, etc. The tribe of Ruben was in effect more numerous than those of Gad, Joseph, or Benjamin. Simeon receives no blessing, probably on account of the crimes for which so many of that tribe were exterminated, (Numbers 1:23., and 26:14.; Calmet,) and particularly Zambri, one of the chief princes, Numbers xxv. (Worthington)
Haydock
But Grabe's Septuagint applies to Simeon what the rest attribute to Ruben. "And let Simeon be many in number." No solid reason can be given why he should be passed over entirely, as, notwithstanding the infidelity of some of his children, and his own cruelty in not endeavouring to rescue Joseph, etc., he was to form a tribe among his brethren. (Haydock)
Haydock
Some, therefore, imagine that he was to share in the blessings of Ruben, or of Levi, (with whom he is joined by Jacob, Genesis 49:5,) or of Juda, near whom he had his allotment of the promised land. Part of the tribe of Simeon afterwards dwelt in the territories of Juda, Josue 19:1., 1 Paralipomenon 4:42., and Judges 1:3. But (Calmet) it is more likely that the name has been omitted or changed in the original, by the mistake of some early transcriber, in like manner as the tribe of Manasses, included in that of Joseph, seems to have been placed for that of Dan, which otherwise would be omitted, Apocalypse 7:6, 8. Some have recourse to a mystery in both these places. (Haydock)
33:7
Onkelos
Of Juda, "when he goes to war, and bring him back in peace to his people." (Onkelos)
Calmet
The general made a solemn prayer on such occasions; and the Psalm xix. was composed, and is still used, to draw down God's blessing in times of war. Moses thus clearly insinuates that the tribe of Juda should obtain the sovereign authority, though it would not be without opposition, that Israel would submit to David. He begs that God would remove all obstacles. This tribe was always distinguished for its valour. It was directed by God to attack the Chanaanites, under Othoniel, Judges 1:2. But its chief glory appeared under the reigns of David and Solomon. The other tribes were scarcely a match for the single tribe of Juda. (Calmet)
Menochius
And he, God. (Menochius)
Haydock
If God be for us, who is against us? (Romans 8:31.) (Haydock)
33:8
Challoner
Holy man. Aaron and his successors in the priesthood. (Challoner)
Calmet
They were adorned with the Urim and Thummim, which are here rendered perfection and doctrine. (Calmet)
Haydock
Septuagint, "give to Levi his insignia, (delous) and his truth, to the holy man, the same whom they tried at the temptation, they spoke ill of him at the waters," etc. It was in consequence of the seditious conduct of the Israelites that the two brothers betrayed a want of confidence in God, and were excluded from the land of promise, as Moses often reminds them, Deuteronomy 3:26. (Haydock)
Temptation. The place which goes by this name is at Raphidim, near Horeb, Exodus 17:6. But the word here probably includes all the other places, where the Hebrews tempted God, and particularly that, where so holy a man as Aaron was permitted to fall. (Calmet) (Numbers 20:12.)
Menochius
The priesthood is the peculiar blessing and honour of the tribe of Levi. (Menochius)
33:9
Challoner
Who hath said, etc. It is the duty of the priestly tribe to prefer God's honour and service before all considerations of flesh and blood: in such manner as to behave as strangers to their nearest akin, when these would withdraw them from the business of their calling. (Challoner)
Vatable
The Levites shewed no mercy to such of their brethren as had adored the golden calf, Exodus 32:28, 29. The Chaldean, and many able interpreters, consider them here as judges, who must not be biased in passing sentence, by any natural affection. (Vatable)
Calmet
Others think they must not assist at the funerals of their relations, Leviticus 21:10. (Calmet)
Haydock
But the two former opinions seem much better. (Haydock)
Worthington
Covenant. Priests ought to be more exemplary in their conduct than other men. (Worthington)
Haydock
It is their duty also to instruct others, and to inculcate the observance of the law, as Hebrew and Septuagint more clearly specify. "They shall teach thy judgments to Jacob, and thy law to Israel." (Haydock)
They were appointed judges (chap. 17:8., and 19:17,) and monitors, Osee 4:6., etc.
33:10
Calmet
Wrath. He seems to allude to the action of Aaron, Numbers 16:46. (Calmet)
Hebrew has, "incense before thee," (Haydock) as it is explained by the Chaldean, Septuagint, etc.
Calmet
Holocaust, of flour, etc., calil; that of beasts was styled áule. See Deuteronomy 13:16. (Calmet)
33:11
Menochius
Rise. The martial prowess of the Machabees, who were of this tribe, was conspicuous. (Menochius)
Haydock
As the Levites had no portion with the rest, but were to live by tithes, etc., Moses begs that God would bless their labours, (Calmet) and suffer none to defraud them of their right. (Haydock)
33:12
Calmet
Shall dwell, etc. This seems to allude to the temple being built in the confines of the tribe of Benjamin, (Challoner) on the northern part of Jerusalem. The southern division of the city was in the territory of Juda; and hence Jerusalem is attributed to both, Josue 15:63., and Judges 1:21. (Calmet)
Menochius
He rest. The temple was situated on Mount Moria, which was higher than the rest of the city, as the head is above the shoulders. (Menochius)
Haydock
Chaldean, "The majesty of the Lord shall dwell in his land." This was the sure ground of confidence to Benjamin. As long as God continued with his people, they had nothing to fear, no more than in a bride-chamber, being under the protection of the most High. (Haydock)
Worthington
As Benjamin had been the object of his father's love, so God chose the first king out of his tribe; (Menochius) and by protecting his temple in a more particular manner, secured him. (Worthington)
33:13
Fruits. Hebrew, "for the precious things of heaven, for the dew," etc., so also it has precious, ver. 14, etc.
33:14
Calmet
Moon; both those which are annual, as wheat, and those which come every month. (Chaldean) The sun and moon greatly contribute to nourish (Haydock) and to bring fruit to maturity. (Pliny, [Natural History?] 2:100. (Calmet)
Menochius
Both the tribes of Ephraim and of Manasses inhabited a fertile region. (Menochius)
33:15
Haydock
Everlasting hills. Chaldean, "which never fail" to produce an abundant crop. (Haydock)
The hills of the Israelites were very productive. But when they rebelled against their God, in very deed the hills were liars, and yielded little or nothing, Jeremias 3:23.
33:16
Calmet
Thereof, whatever the earth can produce, particularly wheat, etc. The fruits of heaven, (ver. 13,) may denote such as grew on trees. (Calmet)
Haydock
Bush; God, who appeared to Moses. (Haydock)
Challoner
Nazarite. See the note on Genesis 49:26. (Challoner)
Joseph was distinguished by God, by his father, and by the king of Egypt, in a particular manner. The high priest was the Nasir in the house of God, (Leviticus 21:12,) as Joseph ws the chief officer, at the court of Pharao. The eastern kings still give this title to their prime minister. (Chardin. Perse. T. 2:5, p. 136.)
33:17
Bullock, or cow. Shor, denotes all the species, Deuteronomy 15:19.
Haydock
Firstling, is likewise often put for the most excellent. Thus "his beauty, like the finest bullock." The Egyptians had a high esteem for bulls; and Elian (II. 10,) informs us that Mnevis, one of their kings, ordered the people to adore the bull, as the most beautiful of animals. Moses points at the kingdom of Israel, which was chiefly governed by the tribe of Ephraim; or perhaps he alludes to Josue, (Calmet) who was to succeed him, and to conquer the nations on the other side of the Jordan, with so much resolution and ability. (Haydock)
Calmet
Rhinoceros, as stronger and more penetrating. See Numbers 32:22. (Calmet)
Menochius
Horns, designate strength and beauty, Psalm lxxiv. (Menochius)
Calmet
Push, alluding to the manner in which bulls attack their opponents, and hurl them into the air, sparsa ad pugnam proludit arena. (Georg. iii.) (Calmet)
Calmet
Some of the Fathers have explained this passage of Jesus Christ, the first-born of the creation, who is possessed of all the treasures of wisdom (Haydock) and beauty, whose strength drew all things to himself, after he had lifted up the nations on his cross, as it were with horns, and rescued them from the power of the devil. (St. Augustine, q. ult.[last]) (Calmet)
Haydock
Manasses. To these two tribes, the blessings of their father, Joseph, belong; and their multitudes shall render them very formidable to the nations around them, as long as they obey their God. (Haydock)
Worthington
The younger brother, Ephraim, is preferred before the elder, Genesis xlviii. (Worthington)
33:18
Calmet
Out to sea. (Calmet)
Haydock
The territory of Zabulon had the Mediterranean sea on the west, and the lake of Tiberias, into which the Jordan flowed, on the east. (Haydock)
By the advantages of their situation, and by the example of the Tyrians, the people were induced to engage in commerce, and to study the art of navigation.
Calmet
Tabernacles. Issachar preferred staying at home to cultivate his rich soil, Genesis 49:13. (Calmet)
33:19
Menochius
Mountain. Full of gratitude to God, who has bestowed such advantages upon them, these tribes shall go with zeal to the place which the Lord shall choose, (Haydock) and invite the people, on the road, to go along with them, to offer sacrifice. (Menochius)
Perhaps this may allude also to their conduct in the war against Jabin, in which they were particularly active, appointing the place of rendezvous at Mount Thabor, where, though the Scripture be silent, it is probable they would offer a sacrifice of thanks, as they had the prophetess, Debora, along with them, (Calmet) in like manner as Samuel immolated a calf at Bethlehem, (1 Kings xvi.) and Elias a bullock on Mount Carmel, 3 Kings xviii. (Haydock) See 1 Kings 13:12.
Sands. This blessing chiefly regarded Zabulon, who received the riches of the sea by commerce, bringing home the gold dust which is found among the sand of some rivers. The river Belus, near Ptolemais, was particularly famous for a sort of sand, of which glass was made. Josephus (Jewish Wars 2:17,) says, that near the tomb of Memnon, a bed of such sand is found, about 100 cubits long, which, though many vessels have been filled from it, has never been exhausted. See Pliny, [Natural History?] 5:19., and Strabo, xvi.
Calmet
The discovery of glass is supposed to have been the effect of chance; some merchants having placed a nitrous stone under their pot, as soon as it grew hot, and mixed with the sand, which is found near the shore of Tyre, a transparent substance was formed, which the Greeks called ualos, "glass," perhaps in imitation of the Hebrew éul, or "sand," of which it was chiefly composed. (Calmet)
Haydock
The Septuagint render this verse, "They shall destroy the nations, and you shall call thither, and there you shall sacrifice,....because the riches of the sea shall suckle thee, and the merchandise of those who inhabit the sea shore." These tribes greatly contributed to overthrow the army of Sisara beside the torrent of Cisson, which divides their territories, Judges 4., and 5. (Haydock)
33:20
Calmet
Breadth. The tribe of Gad, etc., slew or drove the Agarites from their neighbourhood, and seized their country, 1 Paralipomenon 5:18, 22. Hebrew, Septuagint, and Chaldean, "Blessed be he that enlargeth Gad," which was verified in Jephte, Josue 11:33. (Calmet)
33:21
Challoner
He saw, etc. The pre-eminence of the tribe of Gad, to which this alludes, was their having the lawgiver, Moses, buried in their borders; though the particular place was not known. (Challoner)
Haydock
Protestants, "and he provided the first part for himself; because there, in a portion of the lawgiver, was he seated, and he came with the heads of the people," etc. Septuagint, "And he saw his first-fruits," (the first conquered country of Sehon and of Og) because there the land of the princes was divided, the leaders of the people being assembled, or who were assembled with the leaders. (Haydock)
Gad and the two other tribes petitioned for that part of the country, and obtained their request of Moses, Numbers 32:27.
Calmet
Israel. This is generally understood of Moses; but it may be explained of the tribe of Gad, which complied with the conditions imposed on him, and on his brethren, by the Lord, when he allotted the land of Galaad to them, Deuteronomy 3:18. (Calmet)
Haydock
Hebrew, "he executed the justice of the Lord," etc. Septuagint, "the Lord did justice and his judgment with Israel," approving his choice. (Haydock)
33:22
Menochius
Basan. As the Jordan rushes with impetuosity (Haydock) from Lais, which was seized by some of this tribe; (Judges xviii.) and as a lion falls on its prey from the mountains of Basan, so shall this tribe give birth to Samson, who was stronger than a lion, (Calmet) and terribly harassed the Philistines, Judges 14:5, 14, etc. When the Danites found themselves straitened for room, they sent a colony, (Haydock) which took possession of Lais, and called it after their own name: one of the fountains of the Jordan was in this place, the other was called Jor, (Menochius) though the river may have a more distant and obscure source in the lake of Phiala, whence Josephus says (Haydock) it runs by a subterraneous passage, to a fountain of Dan. As it then takes its course through the promised land, of which it is the principal river, Dan may thus be said to supply waters abundantly for the whole country. (Menochius)
Haydock
But the Hebrew and Septuagint have, "he shall leap from Basan," which must be understood of the lion, since the territory of Dan was very remote from that mountain. (Haydock)
33:23
Challoner
The sea. The lake of Genesareth. (Challoner)
Haydock
South. That lake forms the southern extremity of the tribe of Nephthali. (Haydock)
Calmet
The Mediterranean, and the countries south of Palestine, are commonly understood in this manner, but they cannot be understood here. (Calmet)
Menochius
By means of their neighbours of Tyre and Sidon, (Menochius) and of Zabulon, who lay on the west, (Haydock) they would be supplied with all the luxuries of the sea and of the south. (Menochius)
33:24
Haydock
Blessed. He alludes to the name of Aser, which has this signification. (Haydock)
Haydock
This tribe had been upon the increase in the desert, (Calmet) and now comprised 53,000 warriors. (Haydock)
Calmet
The province of Galilee, where Aser dwelt, was one of the most fertile of all Chanaan, and noted for abundance of oil, Genesis 49:20. (Josephus, Jewish Wars 3:2., and 2:22.) (Calmet)
Menochius
Oil. So Job (xxix. 6,) says, When I washed my feet with butter. (Menochius)
33:25
Homer
Iron and brass, to denote the warlike disposition of this tribe. Goliah, and the heroes before Troy, wore boots of brass, 1 Kings 17:6. (Homer)
Josephus
The greatest part of the army of Antiochus had even golden nails in their shoe soles, (Val. Max.) while the Romans contented themselves with iron. (Josephus, Jewish Wars 7:3.)
Haydock
But this custom was not peculiar to the soldiers. People of all descriptions did the like, either for ornament, or to make their sandals last longer. Empedocles wore brass at the bottom of his sandals; (Laert. viii.) and as one of them was thrown out from the top of Mount Etna, it was discovered that he had destroyed himself in that volcano, to make people suppose (Calmet) that he was a god, and had gone up to heaven. (Haydock)
Calmet
St. Clement of Alexandria (Poed. ii.) complains, that some wore such gaudy ornaments in his days. (Calmet)
Josephus
This passage is interpreted in a figurative sense by some, as if Aser would trample under his feet and despise the instruments of war, (Jansenius) and would turn those metals to the purposes of agriculture. Others render the Hebrew, "Thy bars shall be of iron and brass, and thy reputation (strength, repose, or sorrow,) shall endure as long as thy life; or May they," etc., in the form of a wish. Moses desires that Aser may be secure against his enemies, as if he had a mind to insinuate, that this tribe would be led captive among the first by Teglathphalasar, 4 Kings 15:29. Many of the cities of this tribe were strongly fortified. (Josephus)
Haydock
If we adopt thy sorrow shall, etc., we must observe, that the neighbourhood of Phoenicians exposed the people to continual incursions, (Calmet) and the king of Assyria at last came to complete their ruin. (Haydock)
33:26
Haydock
Rightest, (rectissimi.) Hebrew yeshurun, "the beloved," Israel. (Haydock)
Calmet
Thither, as messengers. Hebrew, "The clouds are in his elevation," like so many steps to his throne. Who makest the clouds thy chariot, (ascensum tuum) who walkest upon the wings of the winds, Psalm 103:3. (Calmet)
Haydock
Septuagint, "He is the great ornament of the firmament." None is like to him in power and majesty. (Haydock)
33:27
Challoner
Underneath are the everlasting arms. Though the dwelling of God be above in heaven, his arms are always stretched out to help us here below. (Challoner)
Calmet
Hebrew, "The eternal God is thy refuge; or, From eternity is the abode of God, or in fine, the protection of the Lord is before, and his eternal arms underneath;" so that nothing can hurt you. (Calmet)
33:28
Haydock
Alone, without standing in need of the assistance of any other but God. See Numbers 23:9. (Haydock)
Calmet
Some of the ancient Germans would have no communication with any other nation; and they depopulated the country around, to keep all at a distance. (Calmet)
The Chinese seem to be at present nearly of the same disposition, as well as those who inhabit Japan, etc.
Haydock
The eye of Jacob. His posterity, by whom he sees the transactions of the world. (Haydock)
Hebrew the fountain, is taken in the same sense. The country which his descendants enjoyed, was well watered with springs, Numbers 24:7.
Dew, it will be so abundant. Chaldean, The heavens will drop down dew, Deuteronomy 32:2.
33:29
Haydock
Deny thee. Break their word and most solemn treaties. Hebrew, "shall lie unto thee," which will afford thee a just reason to seize their effects. (Haydock)
Some translate, "the efforts of thy enemies shall be frustrated."
Calmet
Necks. Thus Josue ordered the five kings to be treated, (Josue 10:24,) and Tamerlane used Bajazet as a footstool, when he had to mount his horse. (Calmet)
Haydock
This fierce Tartarian conqueror, the enemy of the Christian name, humbled the pride of the Turkish emperor, by confining him in a cage of iron, A.D. 1403. (Haydock)
33:8
Holy man.... Aaron and his successors in the priesthood.
33:9
Who hath said, etc.... It is the duty of the priestly tribe to prefer God’s honour and service before all considerations of flesh and blood: in such manner as to behave as strangers to their nearest akin, when these would withdraw them from the business of their calling.
33:12
Shall dwell, etc.... This seems to allude to the temple being built in the confines of the tribe of Benjamin.
33:16
The Nazarite.... See the note on Gen. 49.26.
33:21
He saw, etc.... The pre-eminence of the tribe of Gad, to which this alludeth, was their having the lawgiver Moses buried in their borders; though the particular place was not known.
33:23
The sea.... The lake of Genesareth.
33:27
Underneath are the everlasting arms.... Though the dwelling of God be above in heaven, his arms are always stretched out to help us here below.
33:1
The ancient fathers expound these blessinges rather of the Church of Christ, then of the Iewes Synagogue. s. Aug. q. 56. Theod. q. 44. in Deut.
33:2
2. Came from Sinai.] According to the historie Moyses recounteth here three benefites. First that God gaue the Law in Sinai. (Exod. 20.) Secondly, he cured those which were bitten with serpentes nere to Seir. (Num. 21.) Thirdly in mount Pharan he appointed Seuentie ancientes to assist Moyses in iudgementes The prophetical sense of these blessīges is more certaine, & more euident, then the historical. (Num. 11.) But according to the Mysterie, which specially is intended, S. Augustin (q. 56. in Deut.) saieth this prophecie is not to be negligently passed ouer. For it euidently appeareth that this benediction perteineth to a new people, whom Christ our Lord hath sanctified, in whose person Moyses spake and not in his owne. So in this prophetical and proper sense (saieth this Doctor) our Lord and Sauiour cometh from Sinai, which is interpreted tentation, when he passed the tentation of his passion and death, Heb. 2. v. 18. Christ riseth from Seir, interpreted hearie, for that in the similitude of the flesh of sinne, euen of sinne, he damned sinne in the flesh. Rom. 8. v. 3. He appeareth from mount Pharan interpreted fruitful mountaine, in that he geueth abundance of grace in his Church of the new Testament; which is a citie set vpon a hil. Mat. 5.
33:9
The priestlie tribe must especially preferre Gods seruice before their neerest kinred.
33:12
The Temple was built in the tribe of Beniamin, which God more specially protected, and so they dwelt more securely. Theod. q. 45. in Deut.
33:17
Epthaim is preferred before his elder brother, agreable to their granfathers prophetical blessing. Gen. 48.
33:28
The sinne of Zābri a prince of Simeons tribe, in fresh memorie (Nu. 25.) semeth to be the cause, why this tribe is not partilarly blessed, but only in general with al Israel.
33:2
san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The right hand of the Lord — electio omnis . As in Deuteronomy: “In His right hand is a fiery law.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.20
… From east, or west, or north, or south? Tell us exactly. And he makes answer most plainly and says, God shall come from Teman (now Teman is by interpretation ‘south’) and the Holy One from Mount Paran
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… 38 .) Do you mark that thence comes the root, and that “salvation is from the Jews?” ( John iv. 22 .) “With the Angel,” it says, “which spake unto him.” ( Rom. xi. 16 .) Lo, again he affirms that it was He (Christ) that gave the Law, seeing Moses was with “Him” in the Church in the wilderness.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
[1.] Wonderful indeed were the things in the Temple, the Holy of Holies; and again awful were those things also that were done at Mount Sina, “the fire, the darkness, the blackness, the tempest.” (Cf.
33:6
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.8
… Then Moses wished by his priestly power to absolve Reuben from his transgression and sin, in that he had lain with Bilhah, his father’s concubine; that when his brethren should rise, he might not be cut off from their number. So he said in the beginning of his blessing:— Reuben shall live and not die, and shall be in the number.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 22.2
… But when Moses came, he proclaimed the resurrection, and Death knew that his kingdom is to be made void. For Moses said:— Reuben shall live and not die, and shall be in number .
33:8
sant'Ippolito † 235 d.C. On Genesis 1
… Therefore let those hear who houghed this august bull: “Cursed be their anger, for it was stubborn; and their wrath, for it was hardened.” But this people of the Jews dared to boast of houghing the bull: “Our hands shed this.” For this is nothing different, I think, from the word of folly: “His blood” (be upon us), and so forth. Moses recalls
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.50
… “Give to Levi his men, give Levi his trusted ones, give Levi the lot of his inheritance, and his truth to the holy men whom they tempted in temptation, and reviled at the waters of contradiction. Who said to his father and mother, I know thee not, and knew not his brethren, and renounced his children. He guarded Thy word and kept Thy testimony.”
33:9
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.8.3
… Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not known thee; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Thy commandments, and observed Thy covenant.”
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 9
… “They who say unto their father and their mother, I have not known thee, and who have not acknowledged their own children; these have observed Thy precepts and have kept Thy covenant.”
san Tascio Cecilio Cipriano † 258 d.C. On Works and Alms 16
… “Who say,” he saith, “unto their father or mother, I have not known thee; neither did they acknowledge their children, these have observed Thy words, and kept Thy covenant.”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 6
… and he that taketh not his cross and followeth me, is not worthy of me.” So also it is written in Deuteronomy: “They who say to their father and their mother, I have not known thee, and have not acknowledged their own children, these have kept Thy precepts, and have observed Thy covenant.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 35
… For there too He commands not only to hate the worshippers of idols, but even to stone them; and in Deuteronomy again, admiring these, He saith, “Who said unto his father, and to his mother, I have not seen thee; neither did he acknowledge his brethren, and his own sons he disowned: he kept Thy oracles.”
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 8
… I hated them with a perfect hatred.” Had I heard my father, or mother, or brother say such things against my Master Christ, I would have broken their blasphemous jaws like those of a mad dog, and my hand should have been amongst the first lifted up against them. They who said to father and mother,
33:11
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.50
268. If any one makes known the just works of the Lord, and offers Him incense, then: “Bless, O Lord, his strength; accept the work of his hands,”
33:12
san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The shoulder of the Lord —the Divine power, by which He condescends to carry the feeble. In Deuteronomy: “He took them up, and put them on His shoulders.”
33:13
san Giustino † 165 d.C. Dialogue with Trypho 91
… and let the things accepted by Him who appeared in the bush come on the head and crown of Joseph. Let him be glorified among his brethren; his beauty is [like] the firstling of a bullock; his horns the horns of an unicorn: with these shall he push the nations from one end of the earth to another.’
san Basilio † 379 d.C. The Hexæmeron 2.4
… Thus, these words “the earth was invisible” are explained by those that follow; “the deep” covered it and itself was in darkness. Thus, the deep is not a multitude of hostile powers, as has been imagined;
san Basilio † 379 d.C. The Hexæmeron 3.8
… that Scripture says, “The fowl of the air,” “Fowl that may fly…in the open firmament of heaven;” and, elsewhere, “They mount up to heaven.” Moses, blessing the tribe of Joseph, desires for it the fruits and the dews of heaven, of the suns of summer and the conjunctions of the moon, and blessings from the tops of the mountains and from the everlasting hills,
33:16
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.33
… They are, And let the things that are well-pleasing to Him that appeared in the bush come upon the head and crown of Joseph
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.16
… “Thou Who wast seen in the bush, that Thou mayest come upon the head of Joseph, upon his pate. Honoured among his brethren, his glory is as the firstling of his bullocks; his horns are like the horns of unicorns. With his horn he shall push the nations even to the ends of the earth. They are the ten thousands of Ephraim and the thousands of Manasseh.”
33:17
Tertulliano † 220 d.C. An Answer to the Jews 10
… just as Christ was sold by Israel—(and therefore,) “according to the flesh,” by His “brethren” —when He is betrayed by Judas. For Joseph is withal blest by his father
Tertulliano † 220 d.C. The Five Books Against Marcion 3.18
… but when he is blessed by his father in these words: “His glory is that of a bullock; his horns are the horns of a unicorn; with them shall he push the nations to the very ends of the earth,”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.4
… And that all things are subject unto him, and that he is good, and that he has all things in himself, as in the horn of the one-horned bull;
33:18
sant'Ippolito † 235 d.C. On Genesis 1
… In blessing him Moses said, “Zabulun shall rejoice.”
33:22
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 14
14. Thus did the Scriptures preach before-time of this lion and lion’s whelp. And in like manner also we find it written regarding Antichrist. For Moses speaks thus: “Dan is a lion’s whelp, and he shall leap from Bashan.”
sant'Ippolito † 235 d.C. A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 19
… but this shall be fulfilled completely in the case of Antichrist. For Jeremiah, too, speaks in this manner: “From Dan we shall hear the sound of the sharpness of his horses; at the sound of the neighing of his horses the whole land trembled.” And again, Moses says: “Dan is a lion’s whelp, and he shall leap from Bashan.”
33:24
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.20
20. But the Church has oil wherewith she dresses the wounds of her children, lest the hardness of the wound spread deeply; she has oil which she has received secretly. With this oil Asher washed his feet as it is written: “A blessed son is Asher, and he shall be acceptable to his brothers, and shall dip his feet in oil.”
33:1
1. Haec est benedictio, qua benedixit Moyses homo Dei filiis Israel. "Homo Dei," id est amicus, propheta, legislator, doctor et princeps Dei. Vide dicta I Timoth. vi, 11.
33:2
2. Dominus de Sinai venit, et de Seir ortus est nobis: apparuit de monte Pharan. Judaei aliqui sic exponunt, q. d. Deus primo praesentavit legem suam Idumaeis, qui habitabant in Seir, et erant de semine Isaac; verum cum Deus pronuntiaret Decalogum, et pervenisset ad quintum praeceptum: "Non occides," dixerunt Idumaei: Nolumus istam legem, quia patri nostro dictum fuit: "Vives in gladio," Genes. xxvii, 39. Deinde ivit Deus ad Ismaelitas, posteros Abrahae, habitantes in Pharan; cumque eis legeret praeceptum sextum: "Non moechaberis," recusarunt et illi, dicentes, quod patri suo dictum esset eum valde debere multiplicari, Gen. xxi, 13. Unde tandem Deus venit ad Judaeos in Sina, eisque Decalogum proposuit, qui eum avide acceperunt, hocque esse quod hic dicitur: "De Seir ortus est nobis;" quis non rideat nugones et fabulones istos? Sensus ergo est, q. d. Dominus de Sina venit ad nos, dum inde nobis legem dedit et promulgavit, Exodi xix et xx. Secundo, in monte Seir, quasi sol quidam nobis exortus est, cum multis morsu ignitorum serpentum vulneratis, serpentem aeneum erigi jussit, quem qui aspicerent, sanarentur, Num. xxi. Hoc enim contigisse eo tempore, quo Hebraei circumierunt montem Seir, sive Idumaeam, colligitur Deut. i, 49, et cap. ii, 28. Tertio, in monte Pharan apparuit nobis, dando coturnices, et judices 70 constituendo, Num. xi. Huc allusit Habacuc, cap. iii, vers. 3, dum ait: "Deus ab Austro (ab Idumaea, quae Judaeae est Australis) veniet, et sanctus de monte Pharan," q. d. Filius Dei, qui in monte Pharan et Seir Judaeis apparuit, nec postea visus est, sed ibi quasi delituit, ad nos veniet manifestus, dum carnem nostram assumet. Ubi nota: Sina, in quo data est lex vetus, fuit typus Sionis, in qua promulgata fuit lex nova in Pentecoste; in Seir serpens aeneus, fuit typus crucis Christi; Pharan, ubi 70 judices impleti sunt spiritu Dei, fuit typus missionis Spiritus Sancti in Apostolos, et septuaginta discipulos Christi. Imo S. Augustinus haec prophetice ad litteram de Christo intelligit. Sina enim, inquit, hebraice idem est quod tentatio (si videlicet per metathesin a radice נשה nasa, id est tentavit, derivetur). Venit ergo Dominus, puta Christus, ex Sina, id est ex tentatione passionis et mortis. Secundo, Seir, id est pilosus, significat peccatorem. Christus ergo illuxit ex Seir; quia sedentibus in tenebris et umbra mortis lux orta est per Christum, vel ex Seir, id est ex Gentibus peccatricibus; in his enim claruit praedicatio et gratia Christi. Tertio, festinavit Christus ex monte Pharan, id est fructifero, hoc est Ecclesia, cum multis millibus Sanctorum, qui per Christum sanctificati sunt, cum quibus venit, id est veniet, Christus ad Israelitas in fine mundi colligendos et convertendos. Verum hic sensus potius allegoricus est, quam litteralis. Et cum eo sanctorum millia, puta millia angelorum, qui Deo semper adstant et ministrant, Daniel. vii, 10. Rabbini per sanctos accipiunt Prophetas, et doctores qui condiderunt Thalmud; eo quod hi suum Thalmud, illi suas prophetias, him a Domino acceperint; omnes enim ipsorum primas jam tum exstitisse et fuisse eum Deo in Sina ita fabulones isti suis fabulonibus per suas fabulas applaudunt. In dextera ejus ignea lex. Dicitur Deus in Sina dextera sua quasi portasse, et tradidisse legem igneam, quia eam dedit cum ignibus et fulgoribus inferminantibus, idque ad terrorem Hebraeorum, Exodi xix, 18. Porro Cajetanus haec ita explicat, ut non Deus ipse legem portet, sed ad majorem pompam portaretur a ministris, puta ab angelis, prope dexteram ejus liber legis et ignis, ut per hoc significaretur Deum per legem judicaturum et per ignem puniturum legis violatores. Unde et pro hominus, hebraice est Elohim, id est judex. Allegorice, haec lex ignea significabat legem novam, quae est amoris, de qua Christus: "Ignem veni mittere in terram, et quid volo nisi ut accendatur?" Lucae cap. xii, 49. Hinc tropologice S. Gregorius, hom. 40 in Evang.: "Dextera, inquit, Dei appellantur electi; in dextera ergo Dei est ignea lex, quia electi mandata coelestia nequaquam frigido corde audient, sed ad haec amoris intimi facibus inardescunt."
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3. Dilexit populos, omnes sancti in manu illius sunt. "Populos," id est tribus duodecim Israel: hae enim vocantur populi et gentes, Gen. xlviii, 19, q. d. Ideo Deus dedit legem suam vobis qui estis populus Dei, quia vos diligit; hinc etiam omnes sancti, id est ejus cultui dicati, quales estis vos, in manu, id est potestate et gubernatione, Dei sunt. Et qui appropinquant (hebraice est un tuecu, id est qui medii facti sunt, vel inserti sunt: תוך tech enim significat medium) pedibus ejus (id est, qui discipuli ejus sunt, qui eum audiunt, ejusque pedes et vestigia sequuntur. Discipulorum enim est sedere ad pedes, vel inter pedes magistri. Sic Paulus, Actor. xxii, 3, ait se educatum ad pedes Gamalielis); hi accipient de doctrina ejus, scilicet Dei. 4. Legem praecepit nobis Moyses. Loquitur Moses de se in tertia persona, quasi de alio, ut se ostendat, velut unum de populo, obligatum esse hac sua, imo Dei lege, uti boni et humani legislatores facere solent. Haereditatem multitudinis Jacob; est appositio: legem enim vocat haereditatem, quia aeque ut haereditas transmittenda erat ad posteros; vel quia haereditas terrae sanctae data erat Hebraeis sub hac conditione, si servarent legem Dei; vel denique, quia eis ita chara esse debebat, uti chara est haereditas. 5. Erit apud rectissimum rex (q. d. Apud Israelem, quamdiu rectus et probus permanebit, rex erit lex Dei: vel potius Deus regens eos per legem, sine alio rege, idque) congregatis principibus populi cum tribubus Israel, id est quamdiu principes cum populo unanimes erunt, et conspirabunt, viventque secundum legem Dei. Ita Abulensis, Cajetanus et alii. Hinc a rectitudine hac desciscentibus Judaeis, et petentibus regem, non Deum, sed hominem, queritur Deus apud Samuelem, aitque: "Non te abjecerunt, sed me, ne regnem super eos," I Reg. viii, 7. Alii putant hic esse prophetiam de rege Saule, et post eum Davide creando; sed huic expositioni non consonat vox rectissimi. Alii ad Mosen haec referunt, quod ipse fuerit quasi rex Hebraeorum; sed repugnat vox erit; jam enim transierat ducatus Mosis, eratque ipse in limine mortis.
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6. Vivat Ruben, et non moriatur, et sit parvus in numero, q. d. Non moriatur penitus, neque deficiat unquam posteritas et tribus Ruben, videlicet ob peccatum incestus, quod ipse in patrem admisit: ob hoc enim exscindi et deleri merebatur. Verum in gratiam patris, avi et abavi, mitigavit hanc poenam Deus, effecitque ut parva tantum esset in numero; illud idem praedixit Jacob pater Ruben, Gen. xlix, 4: "Effusus es, inquit, sicut aqua (per libidinem et incestum), non crescas." Nota hic: congrua et justa poena libidinis, et praesertim incestus, est imminutio, imo exstinctio familiae. E contrario Ephraim, qui Ruben hac parte in primogenitura successit, valde multiplicatus est, ut patet Genes. xlviii, 19. Nota: Moses jam moriturus hic morem patriarcharum imitatur, atque populo suo, cujus dux et quasi pater fuerat, benedicit, et prophetice statum cujusque tribus futurum praenuntiat. Omittit autem Simeonem, secundogenitum Jacobi filium; nam quod Septuaginta ejus nomen hic interjiciunt, vertuntque, et sit Simeon multus in numero, omnino verisimile est Simeonis nomen vitiose hic irrepsisse; nam illud non habent Hebraea, Chaldaea et Noster: imo nec S. Ambrosius, Procopius, Apollinarius, Diodorus, Epiphanius et Theodoretus, qui sequi solent Septuaginta: unde nomen Simeonis hic omittitur in editione Romana Septuaginta quam edidit Caraffa. Porro, quod Septuaginta vertunt, sit multus in numero, cum Noster contrarie vertat, sit parvus in numero, inde accidit quod Hebraea habeant, et sit virorum ejus numerus, quod Septuaginta sic acceperunt, q. d. Sit ingens eorum numerus, cum Noster contrarium, scilicet parvus intellexerit, nimirum secutus Hebraeam phrasin, qua viri numeri vocantur viri pauci. Chaldaeus anagogice ita vertit, vivat Ruben in vita aeterna, et non moriatur morte secunda, et accipiant filii ejus haereditatem suam, juxta numerum eorum. Causa vero cur Moses omiserit Simeonem, est, quod haec tribus paulo ante fornicatione et idololatria Beelphegor contaminata, ideoque valde a Deo punita et occisa fuisset, idque in aliorum exemplum, uti dixi Num. xxvi, 12. Ita Abulensis, Pererius et alii. Aliam causam dat Theodoretus, Quaest. ult., videlicet, quod Simeon auctor fuisset insidiarum, quas fratres struxerunt Joseph: qua de causa Simeonem prae aliis fratribus Joseph vinctum detinuit, Genes. xlii, 25. Sed eodem argumento, nec Ruben benedici debuisset, ob incestum ab eo admissum.
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7. Haec est Judae benedictio: Audi, Domine, vocem Judae, id est, ut Chaldaeus, suscipe, Domine, orationem Judae, cum egressus fuerit ad bellum, et ad populum suum introduc eum, id est robur contra hostes illi da, ut suam terrae sanctae partem et sortem victor obtineat. Minus ergo recte exponit Lyranus sic, q. d. Introduc Judam post mortem in limbum, ut ibi jungatur patribus suis et populo suo: sequitur prophetia de Juda. Manus ejus pugnabunt pro eo, q. d. Judas pugnabit pro populo Israel, ut dux belli et princeps tribuum: id ita factum esse patet Judic. i, 2. Hac de causa Moses praeponit hic Judam Levi, qui tamen Juda erat senior. Ita Abulensis. Et adjutor illius contra adversarios ejus erit, scilicet Deus, ut patet ex Chaldaeo et Septuaginta, qui vertunt eris, scilicet Domine; hunc enim initio versus compellavit Moses, dicens: "Audi, Domine," etc.
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8. Levi quoque ait: Perfectio tua et doctrina tua viro sancto tuo (scilicet competit et debetur; hebraice est, tummim tui sunt, tui sunt urim, viri videlicet pii tui, puta Aaronis), quem probasti in tentatione (qui locus hebraice dicitur massa, Exodi xvii, 1), et judicasti ad Aquas contradictionis, Num. xx, q. d. Tuae sunt, o Levi, tibique datae sunt vestes sacerdotales, ac consequenter ipsum sacerdotium, vestes, inquam, ephod et rationale, quibus inscriptum est urim et tummim, id est illuminatio sive doctrina et integritas sive perfectio vitae, quibus fulgere, populoque praelucere debet sacerdos, de quibus dixi Exodi xxviii, 30; unde Chaldaeus clare vertit, urim et tummim, id est perfectione et doctrina, induisti virum, qui inventus est sanctus coram te. Porro, haec Levi data sunt, quia data sunt Aaroni, prognato ex tribu Levi, qui fuit vir pius et sanctus, nisi quod peccarit, cum eum, o Domine, probasti et judicasti, id est condemnasti, ne ingrederetur terram promissionis: id factum est ad Aquas contradictionis, Num. xx, 12. Aliter haec explicat Abulensis, q. d. Tu, Domine, perfectionem vitae et integritatem legis ac doctrinae dedisti viro sancto, id est Mosi, qui fuit oriundus ex Levi, ut eamdem populo, sed maxime Levitis suis communicaret. Verum ex Hebraeo patet priorem sensum esse genuinum. 9. Qui dixit patri suo et matri suae: Nescio vos; et fratribus suis: Ignoro vos; et nescierunt filios suos, q. d. Levi, id est Levitae in punitione idololatrarum, puta adorantium vitulum aureum, Exodi xxxii, 28, non sunt miserti amicorum et cognatorum, ac fratrum et filiorum suorum; sed occiderunt eos, aeque ac alios, perinde ac si eos non novissent, imo non vidissent, vel aspexissent, ut habent Hebraea. Putat Abulensis to patri et matri hic addi per exaggerationem; nec enim ullum Levitam occidisse patrem, vel matrem, eo quod nullo casu aut crimine liceat filio occidere patrem vel matrem, utpote auctores vitae suae, nisi Deus expresse hoc mandet; fratres autem saltem ex altero parente genitos, item filios suos occidisse: nam ob crimen idololatriae licebat occidere filios, ut patet cap. xiii, vers. 6 et 10. Verum aeque, imo magis et primo, dicitur hic de patre et matre, quam de fratribus et filiis, quod eos in caede illa idololatrarum non respexerint Levitae, nec miserti sint eorum, ut vertit Chaldaeus; unde videntur ipsi sine discrimine omnes noxios, etiam patrem et matrem occidisse: hoc enim jussu mandaverat eis Moses, Exodi xxxii, 27; licet enim ibi non exprimatur pater et mater, sed tantum frater, amicus et proximus, tamen ex hoc satis colligitur Mosen nominasse etiam patrem et matrem; aut certe Levitas mandatum Dei de occidendis vituli cultoribus, recte ex zelo suo ita interpretatos esse, ut etiam patrem et matrem complecteretur. Hi custodierunt eloquium tuum, et pactum tuum servaverunt, puta pactum cum Deo initum Exodi xxiv, 8. 10. Judicia tua, o Jacob, et legem tuam, o Israel. Hebraice est, hi docebunt judicia tua Jacobum, et legem tuam Israelem. Noster Interpres non legit in Hebraeo to ioru, id est docebunt, servaverunt, quod praecessit, aliqua exemplaria per keri uketib, ad marginem legerint ioru, quod postea ad iintsoru in textu sit additum; nam sine ioru sensus consistit. Est enim appositio, q. d. Levitae servaverunt pactum tuum, quod non est aliud, quam judicia, id est praecepta et leges tuae. Posset secundo, retinendo to ioru, Noster cum Hebraeo recte conciliari, si ioru, esto sit futurum, pro praeterito accipias, uti accepit Vatablus et alii: praecesserunt enim praeterita; tunc enim sensus erit: Levitae docuerunt judicia tua, o Domine, Jacobum, videlicet hoc ipso quo servaverunt pactum tecum initum, et pacti hujus violatores ulti sunt; tunc enim ipso facto ostenderunt et docuerunt quam rigide judicia, id est leges tuae servandae sint. Ponent thymiama in furore tuo (hebraice est באפיך beappecha, quod secundo verti potest, in naribus tuis), et holocaustum super altare tuum. Vatablus rursum pro ponent, vertit posuerunt. Sensus enim est: ob hunc Levitarum zelum, tu, Domine, eos in sacerdotes delegisti, qui scilicet tibi obtulerunt, offerunt, offerentque deinceps semper thymiama et holocausta. Vide hic quanti Deus faciat, quamque praemiet zelum et zelosos. Est enim ipse zelotes et ignis consumens. "Angeli quoque, inquit S. Ambrosius in Psal. cxviii, sine zelo nihil sunt, et substantiae suae amittunt praerogativam, nisi eam zeli ardore sustentent." Denique angelo Laodiceae dicitur Apoc. iii, 15: "Scio opera tua: quia tepidus es, et nec frigidus es, nec calidus, incipiam te evomere ex ore meo." Zelum habere debet sacerdos, qui incorruptam servare studet Ecclesiae castitatem. Zelus, Dei vita est. Zelum habuit Elias, et ideo raptus ad coelum est: "Zelans, inquit, zelavi Dominum." Zelum habuit Mathathias, et ideo adeptus est gloriam et imperium gentis suae. Zelum habuit Moses percutiens Aegyptium opprimentem Hebraeum, et recte: "Zelus enim purgat facinus." Ex zelo clamat rex David, Psal. cxviii, 139: "Tabescere me fecit zelus meus: quia obliti sunt verba tua inimici mei." Et Jerem. ix, 1: "Quis dabit capiti meo aquam, et oculis meis fontem lacrymarum?" Christus ex zelo videns civitatem Jerusalem flevit super eam. Paulus: "Aemulor, inquit, vos Dei aemulatione;" et: "Quis infirmatur, et ego non infirmor? quis scandalizatur, et ego non uror?" Zelum S. Stephani vide Actor. cap. vi et vii. Zelabat sponsa in Cant.: "Fulcite me floribus, stipate me malis, quia amore langueo;" et sponsus: "Pone me ut signaculum super cor tuum, ut signaculum super brachium tuum; quia fortis est ut mors dilectio, dura sicut infernus aemulatio. Lampades ejus lampades ignis atque flammarum." Zelum Moses praecepit Levitis, dicens Exod. xxxii, 26: "Si quis est Domini, jungatur mihi, et occidat unusquisque fratrem et amicum suum;" et Christus nobis: "Ignem veni mittere in terram, et quid volo nisi ut accendatur?" et: "Si quis venit ad me, et non odit patrem suum, et matrem, et uxorem, et filios, etc., adhuc autem et animam suam, non potest meus esse discipulus." Zelus hic necessarius est Praelato: hinc Deus in Ecclesia veteri praefecit Mosen; in nova, Petrum et Paulum, ob zelum. In republica veteri regem constituit Davidem, dicentem Psal. lxviii, 10: "Zelus domus tuae comedit me;" in nova, Constantinos, Theodosios, Carolos, Bullonios, zelo fidei ardentes. Zelus S. Antonii compescuit Arianos, Aphraatis Valentem Imperatorem: historiam vide apud Theodoretum, lib. IV Hist. cap. xxiv. De zelo S. Francisci vide Bonaventuram in ejus Vita, lib. I, cap. ix. Hunc zelum maxime acuit cogitatio aeternitatis. Quis enim contra peccata non zelet, si cogitet illud: "Momentum quod delectat, aeternum quod cruciat?" Quis pro felici aeternitate sibi aliisque assecuranda, labores omnes, dura omnia non ambiat? Hoc cogitent, hoc faciant Praelati et sacerdotes, quos decet esse satores aeternitatis. 11. Benedic, Domine, fortitudini ejus. Prophetia est per modum orationis de Machabaeis, prognatis ex Levi; unde Hebraea sic vertas, benedic, Domine, exercitui ejus, et accepta sint tibi opera manuum ejus, bella videlicet, quae contra hostes tuos gesturus est Levi, per Machabaeos; ita Abulensis. Nota: Fortitudo hic vocatur primo, fortis et invictus animus, quo Levitae propter Deum truncarunt affectum erga parentes et fratres; secundo, fortis et strenua vindicta, quam exercuerunt in adorantes vitulum aureum; tertio, fortitudo bellica, quam contra Antiochum et alios hostes Machabaei ostensuri erant; hanc enim significat Hebraeum חיל chail; inde enim milites et viri strenui vocantur אנשי חיל anse chail.
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12. Et Benjamin ait. Post Levi benedicit Benjamin, quia in ejus sorte aedificandum erat templum, in quo sacerdotes et Levitae erant posituri thymiama et holocausta. Amantissimus Domini. Quia sicut Jacob dilexit suum Benjamin, ita et Deus; unde primo, sceptrum et potestatem regiam illi in Saule (hic enim fuit ex tribu Benjamin) tribuit. Secundo, in sorte Benjamin, puta in Jerusalem, aedificari voluit templum. Mystice, haec omnia competunt S. Paulo, qui fuit ex tribu Benjamin. Ita Rabanus, Rupertus et S. Ambrosius, lib. De Benedict. Patriarch. cap. ult. Habitabit confidenter in eo, Deo suo scilicet, q. d. Benjamin in sua sorte habitabit sine timore: quia habebit Deum secum in templo et habitaculo suo, in eoque secure conquiescet, et quasi habitabit. Causam subdit: quia scilicet Deus est in Benjamin, puta in templo suo. Quasi in thalamo tota die morabitur, et inter humeros illius requiescet. Est hebraismus: inter humeros, id est, in medio tribus Benjamin; nam quod est inter humeros, est in medio. Secundo, per humeros alludit ad situm templi, quod erat in sublimi parte montis Moria, non tamen in ejus vertice, sed, ut placet Hebraeis, 24 cubitis infra ejus apicem, uti humeri sunt infra caput, et supra reliquum corpus. Ita Pererius in Gen. xlix, 27. Vatablus haec vertit optative sic, sit integens eum tota die, et inter humeros ejus habitet, q. d. Utinam Dominus habitet in medio tribus Benjamin, et protegat eum omni tempore! Atque hac de causa tribus Benjamin fuit robustissima, utpote a Deo suo adjuta et roborata, ut patet Judic. xx, 16. Cajetanus haec refert ad Benjamin, q. d. Ipse Benjamin requiescat inter humeros Dei, imo in ipso Deo, quasi in thalamo suo. Sed prior sensus est convenientior, ut non Benjamin, sed Deus hic intelligatur, quasi verbi suppositum, illudque exigunt Hebraea.
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Vers. 13. Joseph quoque ait. Joseph erat frater senior Benjamino: hic duas habuit proles et tribus, scilicet Ephraim et Manasse, quibus nomine patris sui Joseph hic benedicit Moses. De (id est in) benedictione Domini terra ejus, q. d. Benedicta a Domino erit terra Joseph; patet ex Hebraeo. De pomis coeli, id est in pomis, quae coeli, solis et lunae influxu nascuntur, erit benedicta terra Joseph, copiamque habebit pomorum, roris et frugum: praepositio enim de hic et in seq. capitur pro in; sic enim Hebraei saepe beth praepositionem cum in commutant. Atque abysso subjacente, q. d. Terra Joseph, scilicet quam occupabunt Ephraim et Manasse, erit benedicta ob fontes, e terra inferne jugiter scaturientes, instar abyssi, sicut superne benedicta erit ex coeli, solis, lunae et siderum influentia. 15. De vertice antiquorum montium, q. d. Quae poma nascentur in vertice montium priscorum, sive cacuminum aeternorum, id est qui fuerunt ab initio mundi; hoc enim est quod rhythmice explicans subdit: "De pomis collium aeternorum." Innuit Moses hos colles ab initio mundi fuisse fertiles et pomiferos. Hasce benedictiones dedit et Jacob pater Josepho, Genes. cap. xlix, vers. 26. 16. Benedictio illius (Dei) qui apparuit (Mosi, Exodi iii, 2) in rubo, veniat super caput Joseph, et super verticem Nazaraei inter fratres suos. Nominatur hic Deus apparens in rubo, quia sicut Deus in rubo apparuit soli Mosi, in loco deserto, eumque ducem populi constituit: ita Ahias propheta solum Jeroboam (qui erat ex Ephraim et Joseph) allocatus est, eique regnum decem tribuum praedixit, et quasi consignavit, III Reg. xi, 29. Benedictio ergo Dei, qui Mosi apparuit in rubo, manifestanda per Ahiam prophetam, et ventura super caput et verticem Joseph, fuit corona regia; unde Septuaginta vertunt, qui super verticem glorificatus est in fratribus. Idem innuunt Hebraea et Noster, dum explicando subdunt: "Et super verticem nazaraei inter fratres suos;" meritum enim Joseph, quo tribus suae meruit hanc coronam, insinuatur, cum ipse vocatur nazaraeus inter fratres suos: eo enim quod Joseph a fratribus fuit venditus et separatus, meruit inter eos principatum et regnum in posteris suis. Ita Cajetanus. Nota: Joseph fuit nazaraeus, id est separatus. Primo, quia sanctus erat inter fratres; secundo, quia venditus fuit in Aegyptum, separatus, claususque in diuturno carcere; tertio, quia in carcere mansit intonsus, comamque ut nazaraeus aluit, quae postea, cum ex eo eductus est, ei attonsa fuit, Genes. xli, 14. Ita Rupertus. Quarto, quia ob haec separatus et exaltatus fuit ad principatum in Aegypto apud Pharaonem. Quinto, quia ob haec eadem separandus et evehendus erat in posteris suis ad coronam regiam. Sexto, quia haec corona ei obtigit, quando Israel, id est decem tribus separarunt se a domo David, et a duabus tribubus, puta Juda et Benjamin, constituendo sibi pro Roboam, proprium regem Jeroboam, qui erat de tribu Joseph. Ita Cajetanus. 17. Quasi primogeniti tauri (Hebraice שור scher, Chaldaice חוד tor, unde Graecum et Latinum taurus) pulchritudo ejus (quia videlicet Joseph ob pulchritudinem, ab hera sua velut lasciviente vacca, ceu taurus juvenculus, formosus, et inter caeteros egregius, ad stuprum appetitus est; quia vero ipse ejus libidini fortiter restitit, hinc de eo subditur): Cornua rhinocerotis cornua illius (inquit Rupertus. Secundo, et aptius, q. d. Sicut primogenitus tauri vitulus est pulcher, torosus, robusto et magno corpore, quia robur est patris, in quo scilicet gignendo et formando taurus primam omnemque suam vim exseruit: ita et tribus Joseph, puta Ephraim, erit fortissima, habebitque bellicas acies et cornua, ita valida, uti sunt cornua rhinocerotis, quibus) ventilabit (id est exagitabit, profligabit, et quasi in ventum disperget) gentes (hostiles) usque ad terminos terrae, scilicet suae, et sibi vicinae, puta Palaestinae et Syriae; est hyperbole. Nota primo: Josephum comparat tauro, primo, quia ipse ob agriculturam servatam, et bene provisam, colendus erat in Aegypto; et illius sepulcrum exornandum erat simulacro bovis, qui agriculturae est symbolum; vide dicta Gen. xli, in fine. Secundo, quia posteri ejus reges futuri alios superaturi erant robore et magnitudine, sicuti taurus praecellit armentum. Sic Homerus Agamemnonem comparat tauro: est enim taurus symbolum regis, ut docet Diogenes, orat. 2 apud Dionem. Nota secundo: Dicit cornua, non cornu rhinocerotis, quia rhinoceros, praeter unum cornu aduncum, quod habet in naribus, aliud habet cornu parvum supra nasum, sed validissimum, uti ex Pausania, Eucherio, Pierio, et Lusitanorum experientia docet Raderus noster in lib. I Martialis, De Spect., epigr. 22. Hinc hebraice vocatur ארם reem, a radice raam, id est exaltavit, eo quod cornu in altum tollat, vel motu ad feriendum, vel potius quod fortitudine et robore, cornu suum super omnium animalium cornua exaltet, hoc est validius potentiusque esse demonstret. Quocirca Psaltes, Psalm. xci, 11: "Exaltabitur, ait, sicut unicornis (hebraice reem, quod alii vertunt naricornis vel rhinoceros) cornu meum," q. d. Sicut reliquorum animalium cornua robore, pulchritudine ac soliditate, a cornu rhinocerotis superantur: ita super omnium regum et gentium vires et regna, meum regnum et dominatus exaltabitur et crescet. Ita Vilalpandus in Ezech. xxvii, part. 21. Allegorice Joseph nazaraeus, et a fratribus venditus, significat Christum nazaraeum a Juda et Judaeis suis venumdatum, et Pilato mortique traditum. Pulchritudo ejus est ut tauri: quia Christus aliis mansuetus est, ut salvator; aliis saevus ut judex, instar tauri. Cornua ejus sunt cornua crucis: qua cruce ipse nunc per fidem ventilat omnes gentes, eas sibi subjiciens, credentesque et Sanctos a terra in coelum transferens, et in fine mundi incredulos omnes et reprobos ventilabit per judicium et sententiam condemnationis dispergens, et deturbans eos de terra in infernum. Ita Tertullianus, lib. Contra Judaeos, cap. x; Ambrosius, lib. De Benedict. Patriarch. cap. xi; Augustinus, Quaest. lvi; Rabanus hic, et Justinus Contra Tryphon., pag. 70, ubi docet monocerotis (sic enim ipse legit cum Septuaginta qui passim pro rhinocerote vertunt, monocerotem, id est unicornem) cornua gerere typum et similitudinem crucis. Vide dicta Numer. xxiii, 22. Audi Tertullianum, cum enim citasset hunc Deuter. locum, subdit: "Non utique rhinoceros destinabatur unicornis, nec minotaurus bicornis; sed Christus in illa significabatur, taurus, ob utramque dispositionem, aliis ferus ut judex, aliis mansuetus ut salvator: cujus cornua essent crucis extima. Nam et in antenna navis, quae crucis pars est, extremitates cornua vocantur: unicornis autem medii stipitis palus. Hac denique virtute crucis, et hoc more cornutus universas gentes, et nunc ventilat per fidem, auferens a terra in coelum, et tunc ventilabit per judicium, dejiciens de coelo in terram."
33:18
18. Et Zabulon ait: Laetare, Zabulon, in exitu tuo, puta in portubus, navigationibus et profectionibus ad negotiationes tuas. Habitabant enim Zabulonitae in littore maris Mediterranei. Vide dicta Genes. xlix, 13. Et Issachar in tabernaculis tuis, quia Issachariani, non mercimoniis, sed agriculturae domi suae quiete erant vacaturi. 19. Populos vocabunt ad montem (q. d. Issachar et Zabulon tum verbo: erant enim ex eis doctores; tum exemplo suo, invitabunt alias tribus ad templum in monte Sion, ut in eo pie et religiose Deum adorent et colant, ibique sacrificabant) victimas justitiae (id est legitimas et justas, quae lege Dei praescripta sunt. Secundo, justitiae, id est, ex opibus non inique, sed juste partis, ait Cajetanus), quia (ut sequitur) inundationem maris quasi lac sugent (q. d. Quia merces et opes quaslibet per undas maris navibus importatas accipient), et thesauros absconditos arenarum, puta gemmas, aurum et metalla, quae e terra eruuntur (haec enim arenis immiscentur et occultantur, quasi thesauri), per mare advecta accipient. Septuaginta vertunt, divitias maris lactabunt te, et emporia maritima habitantium; vel, ut Theodoretus legit, divitias maris sugent, et mercaturam habitantium juxta mare; Onkelos, facultatem populorum comedent, et thesauri, qui absconditi sunt in arena, revelabuntur eis. Allegorice: Melius, inquit Rupertus, et prophetico spiritu dignius, haec ad doctrinam Christi et ad Apostolos referemus. Nam in terra Zabulon et Nephtali praecipue versatus est et docuit Christus; unde et in Nazareth conceptus est, et in Thabor transfiguratus: Nazareth enim et Thabor sunt in Zabulon; ibi et Apostolos collegit, qui populos vocarunt ad montem, id est ad Ecclesiam. Hi inundationem maris suxerunt, id est multitudinem Gentium dulci praedicatione in unam fidem, quasi in suum, id est Christi, corpus trajecerunt; suxerunt et thesauros absconditos arenarum, quia suaviter biberunt profunda Scripturarum, arcana legis et Prophetarum. Rursum ad litteram, Ecclesia suxit lac Gentium, et mamilla regum lactata est, atque accepit pro aere aurum, pro ferro argentum, pro lignis et lapidibus ferrum, cum ex donatione regum et principum opes eas adepta est, quas praedixit Isaias, cap. xlix, vers. 23, et cap. lx, vers. 6: hinc Zabulon hebraice idem est quod habitaculum fortitudinis; Issachar, idem quod est merces, q. d. Laetamini, o Zabulon et Issachar, id est, o Apostoli Christi, quia vobis fortiter omnia relinquentibus, fortiterque evangelizantibus, et adversa quaevis propter justitiam sustinentibus, temporalia bona non deerunt: et insuper copiosa merces in coelis vobis reponetur; ergo in illo exitu vestro, in illis coelestibus habitaculis et praemiis vestris laetamini et exultate.
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20. Et Gad ait: Benedictus in latitudine Gad. Hebraice est, dilatabit se Gad, id est latam et amplam sortem et possessionem in Chanaan obtinebit, uti patet Josue xiii, 24. Quasi leo requievit, cepitque brachium et verticem, q. d. Tribus Gad erit impavida et fortissima ut leo, qui simul rapit caput et humeros, id est qui uno quasi ictu ex sua praeda, puta ex animali quod venatus est, abscindit vel abrumpit caput et humeros. 21. Et vidit principatum suum. Hebraice, et vidit principium suum, id est, ut Chaldaeus, suscipiet in principio partem suam. Principium enim sortis et possessionis Hebraeorum fuit terra Og et Sehon, quam possederunt Gaditae, antequam aliae tribus transirent Jordanem, et in Chanaan suam sortem obtinerent, q. d. Tribus Gad prima sibi sortem et ditionem elegit, eamque jam ante alias tribus possidet, in terra regum Amorrhaeorum, Og et Sehon. Et vidit (id est mox videbit et cognoscet) quod in parte (id est sorte) sua repositus sit doctor, id est sepultus sit Moses legislator: ita Chaldaeus; nam juxta montem Nebo, cis Jordanem, sepultus est Moses. Licet enim Nebo et sepulcrum Mosis proprie fuerit in tribu Ruben, tamen quia erat trans Jordanem, in qua regione eminebant et quasi dominabantur Gaditae, hinc hoc eis attribuit Scriptura. Innuit Moses Gaditas petiisse hanc sortem, non tantum ob pascua suorum gregum, sed etiam quia sciebant in ea sepeliendum esse Mosen, suum ducem et legislatorem. Sciebant enim Mosen a Deo prohibitum esse transitu Jordanis, ac proinde moriturum cis Jordanem, in ipsorum sorte. Aliter vertit Vatablus, scilicet, vidit ibi (in sorte sua) partem legislatoris laqueati, id est palatia laqueata et splendida principum; verum hoc novum et obscurum est. Qui fuit cum principibus populi (id est cum principibus novem tribuum, cum scilicet in transitu Jordanis Gaditae praecesserunt caeteras tribus in acie, ad expugnandum Chananaeos, sicuti jusserat Moses, ipsique ei promiserant: itaque Gad) fecit justitias Domini, et judicium suum cum Israel, id est, fecit Gad id quod, ex pacto et officio suo, erga Deum et erga contribules suos Israelitas facere debuit. Ita Vatablus.
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22. Dan quoque ait: Dan, catulus leonis, fluet largiter de Basan. Pro fluet largiter, hebraice est verbum par zanac, quod hic tantum reperitur, pro quo Septuaginta, Vatablus, Cajetanus et alii vertunt, saltabit, sicque explicant, q. d. Dan instar catuli leonis fortissimi et rapacissimi, quales solebant esse in Basan, prosiliet, irruetque in hostes, ut sit prophetia de Samsone, qui fuit Danita, et fortissime insiliit in Philisteos. Rursum de Danitis subito irruentibus in Lais, Judic. xviii, vers. 7 et 27. Verum subtilius noster Interpres cum Chaldaeo intellexit hic duas benedictiones dare tribui Dan, scilicet primo, quod esset bellicosa, ut catulus leonis, in Samsone, et aliis jam dictis; secundo, quod in Dan esset origo Jordanis, fluvii celeberrimi in Scriptura. Pro quo nota secundo: Dan est rivulus, qui ex Phiala fonte, sita in Panio, ad radices Libani, per subterraneos meatus oritur, fluitque ad civitatem, quae inde Dan pariter est dicta (quae postea dicta est Paneas, et Caesarea Philippi), ibique in eum alius rivulus influit, cui nomen est Jor; unde ex confluxu tam nominum, quam rivulorum Jor et Dan, conflatur et dicitur Jordan, sive Jordanis; vide Adrichomium in Tabulis geograph. terrae sanctae. Jam quia Dan, vel potius Jordan, in hoc confluxu, qui est juxta urbem Dan, cum impetu, largiter et quasi dupliciter fluere incipit, adeo ut irriget et fecundet totam Basanitidem, quae prope urbem incipit, hinc dicitur saltare de Basan: sic enim vulgo dicimus fontes et flumina saltare vel desilire, quando in copia et cum impetu decurrunt et feruntur in praeceps. Unde pro saltabit, tam Noster, quam Chaldaeus vertunt, largiter fluet, q. d. Dan rivulus ex Libano et Panio fluet in urbem Dan, ibique confluet cum Jor rivulo, fietque Jordan: quapropter saltabit, id est cum impetu, et largiter fluet de Basan, quia regio Basan incipit juxta urbem Dan, et protenditur per totum decursum Jordanis, usque ad rivulum Jeboc. Paulo aliter haec explicant Lyranus et Cajetanus, scilicet, q. d. Fluvius Dan, qui est origo Jordanis, oritur et absconditur in Panio et Phiala: inde per subterraneos meatus erumpit et exilit in Basan, vocaturque Dan: hoc autem erumpere vocatur hic saltare; sed errant in chorographia: nam fluvius Dan non erumpit in Basan, sed multo ante quam veniat ad Basan. vehentur ex Meridie et ex mari, id est, ex Occidente; eas ergo possidebit Nephtali. Nam Nephtalitae erant contermini Phoenicibus, puta Tyriis, Sidoniis, etc., unde ab iis totius orbis merces facile habere poterant. men utrobique eodem modo accipi pro tribu et urbe Dan, si sic exponas: Urbs Dan largiter fluet, scilicet per suum fluvium Jordanem quem ex se quasi emittit.
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23. Et Nephtali dixit: Nephtali abundantia (copia frugum et opum) perfruetur (Hebraice est, satur erit voluntatis, id est, habebit quidquid volet; vel, ut Oleaster, liber erit, faciet quod volet, quasi cerva emissa, ut ait Jacob, Genes. xlix, 21, ideoque) plenus erit benedictionibus Domini. Quod maxime, inquit Cajetanus, cernetur in eo, quod in Nephtali praecoces maturescent fructus, ex quibus primitiae offerentur Deo in templo. Mare et meridiem possidebit, q. d. Sors Nephtali extendet se ad mare Mediterraneum, et ad plagam Meridianam: ita aliqui. Verum, quia inter sortem Nephtali et mare interjacet tota sors Aser, et tota Phoenicia, hinc secundo et verius, q. d. Nephtali extendet se ad mare, id est ad Occidentem et ad Meridiem: mare enim significat Occidentem in Scriptura, quia mare Mediterraneum est ad Occidentem Judaeae; vel tertio, q. d. Ad Nephtalitas merces et opes ad-
33:24
24. Aser quoque ait: Benedictus in filiis Aser, q. d. Aser multas et decoras gignet proles: unde placebit et gratiosus erit fratribus suis. Tingat in oleo pedem suum, abundet olivetis et oleo, ita ut in eo, seu aqua pedes lavare possit, prae abundantia. Similis phrasis et catachresis est vers. seq. et Job. xxix, 6, ubi Job ait: "Lavabam pedes meos butyro." 25. Ferrum et aes calceamentum ejus. Est catachresis, q. d. Aser abundabit fodinis aeris et ferri, quantum alii abundant corio, ita ut inde calceos sibi conficere possit, si velit: cujus indicium est urbs Sarepta, quae huic tribui data est, Josue xix, 30, quae a metalli officinis conflatoriis nomen accepit; צרף tsaraph enim conflare significat: inde dicitur Sarepta, quasi dicas, fornax vel urbs conflatoria. Nota: Ferrum aeque ac aes priscis erat in pretio. Ita Lycurgus apud Lacedaemones pecuniam auream et argenteam sustulit, et pro ea substituit nummos ferreos, eosque ingentes et ponderosos, ut avaritiam et furta excluderet, uti refert Plutarchus in Lycurgo. Secundo, Cajetanus metonymice per calceamentum accipit possessionem: haec enim adiri solet calceis, calcando rem possidendam, ut patet Psal. lix, 9. Tertio, Procopius sic explicat, q. d. Aser erit robustus, suumque robur perpetuo servabit, perinde ac si aere et ferro calceatus esset. Quarto, Masius in Josue xix, per aes et ferrum Barbarorum vires accipit, qui Aseritas presserunt, uti pedem premit calceus, praesertim ferreus: nam in Galilaea Gentium magna erat gentium barbararum copia, quarum vires frangere non potuerunt Aseritae. Inter hos sensus, primus simplicior et planior videtur. Tropologice S. Gregorius, xxxiv Moral. v: "Sub Aser specie, ait, Ecclesia sancta designatur: calceamentum significat munimen praedicationis, ferrum virtutem, aes perseverantiam. Ferrum ergo et aes calceamentum ejus dicitur, cum praedicatio ejus acumine simul, et constantia munitur: per ferrum enim mala adversantia penetrat, per aes autem bona quae proposuit, longanimiter servat." Sicut dies juventutis tuae (scilicet sunt, et erunt placidi, floridi et robusti), ita et senectus tua, erit placida, florida et robusta.
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26. Non est Deus alius, ut Deus rectissimi, puta Israelis, qui ישורון iescurun, id est rectissimus, dicitur ob rectissimam fidem et religionem, uti dixi cap. xxxii, 15. Ascensor coeli (hebraice, qui coelis inequitat: coeli enim, totusque mundus, sunt quasi equus sessoris Dei, qui eum habenis providentiae suae regit et gyrat quo vult; ergo hic mundi auriga et rector est) auxiliator tuus, ut scilicet celeriter et repente advolet, utpote coelis et nubibus, quasi equis velocissimis inequitans; utque e coelis pro te lapides et fulmina in hostes vibret, solem stare faciat, etc., inquit Cajetanus. Non est ergo, o Israel, quod Chananaeos, quod Philistinos, quod homines, quod daemones timeas; hos enim omnes magnus hic eques uno lanceae ictu confodiet: quare animos ingentes cape, pugna viriliter, certo vinces et triumphabis. Magnificentia ejus (magna ejus sapientia et potentia) discurrunt nubes. 27. Habitaculum ejus sursum (quia Deus habitat in se, suaque aeternitate, item in coelo empyreo; ubi suam majestatem et gloriam Sanctis exhibet. Hebraice est, habitaculum Dei est antiquitas, id est aeternitas, inquit Cajetanus; vel, qui scilicet nubes et aether, sunt habitaculum Dei ab antiquo. Ita Vatablus), et subter brachia sempiterna. Hebraice, et subter brachia saeculi, q. d. Sub Deo, et Dei aeternitate sunt angeli vel coeli, qui quasi brachia Dei sunt sempiterna. Ita Abulensis; sic et Cajetanus: Aeternitas, inquit, quae est Dei habitaculum, est supra; sed subter eam sunt brachia, id est extensiones et durationes cujusque saeculi: omne enim saeculum, et omne tempus ambit aeternitas, quoniam vires potentiaeque cujuscumque saeculi oriuntur de, et sub aeternitate, sive sint vires angelorum, sive corporum coelestium, sive inferiorum. Unde secundo, ex Hebraeo sic vertas, sub brachiis ejus est saeculum, q. d. Deus sursum per coelos in immensum protendit suae potentiae brachia, et sub hisce ejus brachiis omnis hic mundus, omne tempus, omnesque res hujus saeculi continentur, diriguntur et decurrunt. Tertio et aptius, q. d. O Israel, Deus auxiliator tuus, licet habitet sursum, non tamen inferiora et res humanas, tuasque negligit, sed eas curat, regit et providet: quia sub coelo habet potentiae suae brachia sempiterna, infatigabilia et omnipotentia, quibus mundum, omnesque res mundi complectitur, stringit, movet, dirigit, protegit et gubernat; vel, ut Vatablus: O Israel, Deus tam inferne quam superne te cingit, amplectitur, defendit et regit; superne enim protegit te se suoque coelo, sicut tugurium homines protegit ab injuria aeris: inferne vero quasi sub te habet sua brachia infatigabilia, quibus te stringit, in quibus secure recubas et quiescis, uti infans stringitur brachiis matris, in eisque secure requiescit, q. d. A vertice ad calcem, sursum et deorsum, diligenter Dominus ambit Israelem et custodit. Huc pertinet et Oleastri explicatio: O Israel, Deus fuit habitaculum tuum ab initio, imo ab aeternitate praedestinationis suae, et complectitur protegitque te, quasi quibusdam aeternis et continuis brachiis. Ascende ergo, o anima, quae hic cum culicibus et pulicibus, cum gleba et luto luctaris; extende te, et ascende ad ascensorem coeli, ad Deum tuum qui habitat in altissimis montibus aeternitatis. Ibi posita dispice, et vide quam modica sint, quae hic te sui vel cupiditate alliciunt, vel terrore percellunt: vide quam exilia et fragilia sint omnia quae terrae puncto continentur: vide quam prae Deo, prae aeternitate exigua sint creata omnia, quam vana, infirma, brevia, imo nihilum sint; unum ergo summum et immensum bonum ambi, caetera parvi aestima. Deo nixus, sublimatus, et dilatatus pedibus tere quidquid sub sole, sub luna vel blandum allicit, vel terribile minatur. Aeterna cogita. Daemon obsidens camelum, adductus ad S. Hilarionem, coepit terribiliter furere, quasi eum devoraturus; cui Sanctus: "Non metueris, diabole, tanta mole corporis, et in vulpecula, et in camelo idem es;" mox coram eo corruit, et mansuetus plane camelus effectus est. Ita S. Hieronymus in Vita S. Hilarionis. Talia sunt omnia blandimenta, omnia tentamenta mundi. Quid speras? quid amas? quid times? ascensor coeli auxiliator tuus; ipse brachiis suis sempiternis te complectitur et tuetur; iisdemque hostes tuos, qui vel alliciunt te, vel territant, stringit ita arcte, ut omnes uno ictu quasi pulices occidere, imo annihilare possit. Voluptas ergo gulae aut libidinis te sollicitat? modica est, despice, aeternam cogita. Terrent te minae, tyranni, aerumnae, paupertas? modica sunt, despice, aeterna cogita. Ejiciet a facie tua inimicum, dicetque: Conterere. Ita legendum cum Chaldaeo, Septuaginta et Romanis, ut scilicet in hebr. aliis punctis legamus hisscamed, id est conterere, passive; nam hisscamed est imperativus passivus niphal. Jam aliis punctis legunt active in hiphil, hasmed, id est contere, vastato, scilicet tu, o Israel, inimicos tuos. Jam, "dicet: Contere," id est faciet ut conteras. Dei enim dicere est facere. Sed prior lectio et sensus aptior est et planior.
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28. Oculus Jacob (id est oculus Jacobaeorum, sive posterorum Jacob; subaudi videbit, fruetur et delectabitur) in terra frumenti et vini. Coelique caligabunt rore, q. d. Tanta erit roris, herbas et agros irrorantis et fecundantis, copia, ut aerem et coelos obscuret, solisque aspectum adimat. 29. Qui salvaris in Domino (id est per Dominum, ope Domini, qui est) scutum auxilii tui, ex quo scilicet omne tibi auxilium, omnisque protectio provenit. Et gladius gloriae tuae, quo scilicet tibi paratur gloriosa victoria, imperium, decus et fama. Negabunt te inimici tui. Hebraice, mentientur tibi inimici tui, id est omnino subjicientur tibi hostes tui; hoc enim significat hic hebraismus. Psal. lxxx, vers. 16; Psal. lxv, vers. 3; Psal. xvii, vers. 46. Hostes enim devicti et capti, ut a victore veniam et gratiam impetrent, multa mentiri solent, ac dicere se vere et ex animo ejus non fuisse inimicos, multaque alias in ejus gratiam fecisse. Ita Cajetanus, Vatablus et alii. Aliter Abulensis: ipse enim refert hoc ad Gabaonitas, qui metu Hebraeorum perculsi, mentiti sunt eis, negantes se esse de terra hostium Israel; sed Josue et Israel eorum colla calcavit, quia re cognita, non quidem occidit eos, sed subjecit servituti. Verum prior sensus est ex phrasi Hebraea et Scriptura.
33:4
… Non può mettersi in dubbio che questa t., sotto tutti i suoi aspetti, ebbe origine da Mosè (S. R. Driver [v. bibl.], p. 66 a); compito dei sacerdoti era solo di preservare e custodire ciò che Mosè aveva lasciato (Deut. 33, 4, 9 sg.). …
33:6
… strappato al re degli Amorrei Sehon (Num. 21, 21-35; 32, 1-38). I suoi confini erano dall'Arnon a sud fino al Wādlī Hesbān (Hesebon) a nord, e dal Mar Morto al deserto di Moab (Ios. 13, 15-23; cf. Num. 32, 34-38). Fu sempre fra le tribù meno numerose (cf. Deut. 33, 6; Iudc. 5, 16), prevalentemente dedita alla pastorizia, e non ebbe mai parte importante nella storia d'Israele, anche perché posta ai margini della vita della nazione. …
33:8
LEVITI (EBR. LĒWĪ, PLUR. LĒWĪJĪM; GR. LĒWĪJĪ, PLUR. - AI)
La «maledizione» del capotribù (Gen. 49, 5-7) fu scontata con lo zelo religioso e sostituita (così anche R. Kittel, Die Religion des Folkes Itr., Lipsia 1921, pp. 39, 44) con la riabilitazione mosaica (Deut. 33, 8-11). Il detto di Giacobbe è di importanza eccezionale per la indubbia autenticità (che prova quindi l'esistenza di Levi prima del sacerdozio): in età di pieno prestigio levitico, ossia …
Erano contenuti in una piccola borsa, pendente dal petto del sommo sacerdote, cui ne spettava esclusivamente l'uso (Ex. 28, 30; Lev. 8,8; Num. 27, 21; Deut. 33, 8). Erano considerati far parte della veste sacerdotale, l'ephod (v.), anzi intesi implicitamente in quest'ultimo nome, quantunque mai con esso ricordati esplicitamente (I Sam. 14, …
33:9
LEVITI (EBR. LĒWĪ, PLUR. LĒWĪJĪM; GR. LĒWĪJĪ, PLUR. - AI)
Di qui anche l'elogio nella «benedizione di Mosè» (Deut. 33, 9), che però alcuni (F. Hummelauer, Comm. in Num., Parigi 1899, p. 168 sg.) riferiscono per ipotesi alla fedeltà che, sola tra tutte le tribù, Levi al completo avrebbe avuto verso …
33:10
… Quando gli scribi-rabbini accaparrarono tale compito, per cui legiferavano anche circa le funzioni sacerdotali, il progressivo adattamento della t. mediante la casistica fu detto « t. orale » (t. feb-bā' al peh), espressione che risale a Hillēl (Šabbāth, 31 a) o almeno a Gamaliel II (Siphrē Deut. 33, 10) e soppianta il termine « tradizioni » (παραδόσεις; Mt. 15, 2 = Mc. 7, 5; Mt. 15, 3-6; Gal. 1, 14). La t. orale, presentata come volontà di Dio rivelata a Mosè e procedente da Mosè …
33:12
… La bellezza di questo paese fu cantata da Giacobbe (Gen. 49, 22) e da Mosè (Deut. 33, 12-16). Alla fertilità del luogo si aggiunge la sicurezza dalle incursioni nemiche.
33:16
Nazaraeus nella Volgata (ebr. názir) si trova anche in Gen. 49, 26; Deut. 33, 16 (di Giuseppe), ove significa « principe », o « prescelto » e in Mt. 8, 23 (greco Ναζωραῖος), detto di Gesù, in quest'ultimo caso spiegato variamente (Zolli: « il predicatore »), ma …
33:18
… Come avevano preannunziato Giacobbe (Gen. 49, 14-15) e Mosè (Deut. 33, 18), la tribù, accantonata nelle valli adiacenti al Thabor e a Nebī Dāhī, non si avvantaggiò della ricchezza del suolo se non a scapito della sua indipendenza e « come asino robusto, …
… Lo stesso concetto con qualche aggiunta è il tema della benedizione di Mosè (Deut. 33, 18 sg.). …
33:19
THABOR (GR. ΘΑΒΏΡ Ο ΤῸ ἸΤΑΒΌΡΙΟΝ, ARABO ÇEBEL ET-TÔR)
… Al T. allude Giacobbe nella sua benedizione su Issacar e Zabulon come centro di raccolta di popoli per offrirvi sacrifici (Deut. 33, 19); non compreso nei limiti di alcuna tribù (Ios. 19, 22), era sacro per tutte quelle del nord. …
33:20
… Di tale personaggio si registra solamente la figliolanza (ibid. 46, 16). Nella benedizione proferita su lui (ibid. 49, 19; cf. Deut. 33, 20, 21) si allude all'abilità guerresca della tribù più che alle qualità del capostipite.
33:22
… In Apoc. 7, 5-18 manca D. nel computo dei « segnati ». I Daniti si distinsero per l'audacia (Gen. 49, 16-18) e la potenza bellica (Deut. 33, 22), che si espressero nelle gesta di Sansone (v.).
33:23
… Nella divisione a sorte della terra di Canaan, dopo la conquista sotto Giosuè, essa ebbe il territorio a occidente del lago di Merom (el-Hüleh, con limite nord, all'incirca all'altezza della città di Cades, che le apparteneva) e del lago di Genesareth (cf. Deut. 33, 23, ove si allude pure alla fertilità del luogo), tra Dan a nord, Aser a nord-est, Zabulon a ovest, Issachar a sud. Ebbe importanza all'epoca dei Giudici (v.), in cui con Zabulon (Iudc. …
33:29
L'esclamazione declarativa iniziata con « beato » (ebr. 'afri, « beatitudini di... ») ricorre nel Vecchio Testamento (Deut. 33, 29; I Reg. 10, 8; Job 5, 17; Prov. 3, 13, 18, e altre 6 volte; Eccle. 10, 17; Is. 30, 18; 32, 20; 56, 2; Dan. 12, 12), specialmente nei Salmi (Ps. 1, 1, e altre 25 volte). …
33:34
… 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.
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.