Moyses seeth the promised land, but is not suffered to goe into it, 5. He dieth at the age of 120. yeares. God burieth his bodie secretly, and al Israel mourne for him thirtie dayes. 9. Iosue replenished (by imposition of Moyses handes) with the spirite of God succedeth. 10. But Moyses for his special familiaritie with God, and for most wonderful miracles is commended aboue al other Prophetes.
1Then Moses went up from the plains of Moab upon mount Nebo, to the top of Phasga over against Jericho: and the Lord shewed him all the land of Galaad as far as Dan.Salì adunque Mosè dalla pianura di Moab sul monte Nebo alla cima del Phasga dirimpetto a Gerico, e il Signore gli fece vedere tutta la terra di Galaad fino a Dan,MOYSES therfore went vp from the champion of Moab vpon mount Nebo, into the toppe of Phasga against Iericho: and our Lord shewed him al the land of Galaad as farre as Dan,Ascendit ergo Moyses de campestribus Moab super montem Nebo, in verticem Phasga contra Jericho: ostenditque ei Dominus omnem terram Galaad usque Dan, 2And all Nephtali, and the land of Ephraim and Manasses, and all the land of Juda unto the furthermost sea,E tutta Nephtali, e la terra di Ephraim, e di Manasse, e tutta la terra di Giuda fino al mare ultimo,and al Nephthali, and the land of Ephraim and Manasses, and al the Land of Iuda vnto the vtmost sea,et universum Nephthali, terramque Ephraim et Manasse, et omnem terram Juda usque ad mare novissimum, 3And the south part, and the breadth of the plain of Jericho the city of palm trees as far as Segor.E la parte del mezzodì, e la spaziosa campagna di Gerico città delle palme fino a Segor.and the south part, and the bredth of the plaine of Iericho a citie of palmetrees as farre as Segor.et australem partem, et latitudinem campi Jericho civitatis palmarum usque Segor. 4And the Lord said to him: This is the land, for which I swore to Abraham, Isaac, and Jacob, saying: I will give it to thy seed. Thou hast seen it with thy eyes, and shalt not pass over to it.E disse a lui il Signore: Questa è la terra, per ragion della quale giurai ad Abramo, a Isacco, e a Giacobbe, e dissi: Darolla ai tuoi discendenti: Tu l'hai veduta cogli occhi tuoi, e non vi entrerai.And our Lord said to him: This is the Land, for the which I sware to Abraham, Isaac, and Iacob, saying: To thy seede wil I geue it. Thou hast seene it with thyne eies, and shalt not passe ouer to it.Dixitque Dominus ad eum: Hæc est terra, pro qua juravi Abraham, Isaac, et Jacob, dicens: Semini tuo dabo eam. Vidisti eam oculis tuis, et non transibis ad illam. 5And Moses the servant of the Lord died there, in the land of Moab, by the commandment of the Lord:E ivi si morì Mosè servo di Dio nella terra di Moab, secondo il comando del Signore:And Moyses the seruant of our Lord died there, in the land of Moab, our Lord commanding it:Mortuusque est ibi Moyses servus Domini, in terra Moab, jubente Domino:
6And he buried him in the valley of the land of Moab over against Phogor: and no man hath known of his sepulchre until this present day.E questi lo fe' seppellire in una valle della terra di Moab dirimpetto a Phogor, ed è rimaso ignoto a tutti il suo sepolcro fino al dì d'oggi.and he buried him in the valley of the Land of Moab against Phogor: and no man hath knowne his sepulchre vntil this present day.et sepelivit eum in valle terræ Moab contra Phogor: et non cognovit homo sepulchrum ejus usque in præsentem diem. 7Moses was a hundred and twenty years old when he died: his eye was not dim, neither were his teeth moved.Mosè avea cento venti anni quando morì: non se gl'indebolì la vista, né se gli smossero i denti.Moyses was an hundred and twentie yeares old when he died: his eie was not dimme, neither were his teeth moued.Moyses centum et viginti annorum erat quando mortuus est: non caligavit oculus ejus, nec dentes illius moti sunt. 8And the children of Israel mourned for him in the plains of Moab thirty days: and the days of their mourning in which they mourned Moses were ended.E i figliuoli d'Israele menarono duolo per lui nella pianura di Moab per trenta giorni. E si compieron i giorni del lutto per quei che piangevan Mosè.And the children of Israel mourned him in the champion countrie of Moab thirtie daies: and the daies of their mourning that mourned for Moyses were accomplished.Fleveruntque eum filii Israël in campestribus Moab triginta diebus: et completi sunt dies planctus lugentium Moysen. 9And Josue the son of Nun was filled with the spirit of wisdom, because Moses had laid his hands upon him. And the children of Israel obeyed him, and did as the Lord commanded Moses.E Giosuè figliuolo di Nun fu ripieno di spirito di sapienza, perché Mosè gli aveva imposte le sue mani. E a lui prestarono obbedienza i figliuoli d'Israele, e fecer quello che il Signore avea comandato a Mosè.And Iosue the sonne of Nun was replenished with the spirit of wisedome, because Moyses did put his handes vpon him. And the children of Israel obeied him, and did as our Lord commanded Moyses.Josue vero filius Nun repletus est spiritu sapientiæ, quia Moyses posuit super eum manus suas. Et obedierunt ei filii Israël, feceruntque sicut præcepit Dominus Moysi. 10And there arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face,Né si levò mai più in Israele un profeta simile a Mosè, col quale trattasse il Signore faccia a faccia,And there rose no more a prophete in Israel as Moyses, whom our Lord had knowen face to face,Et non surrexit ultra propheta in Israël sicut Moyses, quem nosset Dominus facie ad faciem, 11In all the signs and wonders, which he sent by him, to do in the land of Egypt to Pharao, and to all his servants, and to his whole land,Né simile a lui in quei prodigii, e miracoli, i quali per la missione datagli dal Signore fece egli nella terra d'Egitto contro di Faraone, e contro tutti i servi di questo, e contro tutto quel paese,in al signes and wonders, which he sent by him, to doe in the Land of Aegypt to Pharao, and to al his seruantes, and to his whole Land,in omnibus signis atque portentis, quæ misit per eum, ut faceret in terra Ægypti Pharaoni, et omnibus servis ejus, universæque terræ illius, 12And all the mighty hand, and great miracles, which Moses did before all Israel.Né simile nella possanza, e nelle opere miracolose, quali fece Mosè in faccia a tutto Israele.and al the strong hand, and great meruailes, which Moyses did before al Israel.et cunctam manum robustam, magnaque mirabilia, quæ fecit Moyses coram universo Israël.
34:1
Year of the World 2553.
Phasga was the highest part of Nebo, which was a summit of the Abarim mountains.
Calmet
Dan. All the conquered countries east of the Jordan, as far as the source of that river, Deuteronomy 33:22., and Genesis 14:14. (Calmet)
Worthington
God miraculously enabled Moses to see so far. (Worthington)
34:2
Calmet
Nephthali, from Libanus to the lake of Genesareth. (Calmet)
Haydock
The other three tribes occupied the greatest part of the country southward, as far as Idumea. (Haydock)
Sea. Hebrew, "the sea behind," or to the west; as, in determining the situation of places, the Jews looked towards the east. Moses took a view of all the countries which the people should possess, as far as the Mediterranean.
34:3
Calmet
South part: the mountains of Judea. (Calmet)
34:4
Haydock
This land, which has been just described, is what God chiefly promised to the Patriarchs, comprising the countries on the east, as well as those on the western side of the Jordan. (Haydock)
Salien
To it. But thou shalt be translated to a better land, the land of the living. Moses was now perfectly resigned to the will of God. (Salien)
Haydock
He no longer cherished those ardent desires of introducing the people into Chanaan, which he had not long before expressed: as he found that God had decreed that he should be deprived of the honour. He received this refusal as a just punishment of his transgression, and calmly reposed in the Lord. There seems no reason why Moses might not have written the preceding verses at least, though the names of some of the tribes are mentioned, who obtained possession only after his death. As he knew the limits of the promised land, so by the prophetic spirit, he might know that these tribes would be settled in the country; and he does not mark out their divisions with any degree of precision. In a word, there seems to be hardly a single passage in the Pentateuch, which may not have Moses for its author. (Haydock)
34:5
Challoner
Died there. This last chapter of Deuteronomy, in which the death of Moses is related, was written by Josue, or by some of the prophets. (Challoner)
Haydock
Josephus ([Antiquities] 4:9.), Philo, and Origen (contra Cels. 2:p. 95,) believe, however, that Moses wrote the account of his own death. See preface to Deuteronomy. (Haydock)
Menochius
Moab, which had formerly belonged to that nation. (Menochius)
Calmet
Commandment. Hebrew literally, "the mouth." The Rabbins say God kissed him, and thus released his soul. Some have nevertheless pretended that Moses was translated, like Elias, without dying. (Chaldean; Catharin; etc.) But his death and burial are too clearly mentioned in Scripture. St. Jerome (in Amos viii.) seems, at first view, to countenance the former opinion: but he only speaks of a spiritual translation, and not of the body. (Calmet)
Josephus thinks that it was to prevent this mistake, that Moses wrote this chapter.
34:6
Challoner
He buried him, viz., by the ministry of angels, and would have the place of his burial to be unknown, lest the Israelites, who were so prone to idolatry, might worship him with divine honours. (Challoner)
Calmet
St. Michael therefore contended with satan about his body, Jude 9. Some have maintained that Josue and Eleazar performed these last rites to their deceased lawgiver. (Calmet)
Haydock
But then some men would have known where he was buried. (Haydock)
Haydock
Day. It is pretended that Jeremias discovered the place, 2 Machabees 2:4, 5. He found indeed a hollow cave....and so stopped the door. Yet this does not prove that he found the sepulchre of Moses, (Calmet) who was buried in some valley over-against Phogor, but it is not said in a cave. (Haydock)
Cajetan infers from the body of Moses not being buried in the mountain, that it was conveyed by angels to some vale, where his attendants could not see him.
34:7
Eye. Hebrew also, "colour." His sight and complexion were as good as in his youth, though he was 120 years old.
Calmet
Moved. The rays "of glory never changed," but attended him to the grave. (Chaldean) Hebrew, "his natural force (and vigour) never left him; or his cheeks did not fall in." (Calmet)
Salien
The Roman Martyrology places the death of Moses on the 4th of September, though the Rabbins say he died in the 12th month. (Salien)
34:8
Calmet
Days, as they had done for Mary [Miriam] and for Aaron: (Josephus) the usual term was only seven days. (Calmet)
Salien
The Jews would probably have prolonged their mourning for Moses forty days, in honour of the years of his government, if they had not been ordered to cross the Jordan. (Salien)
34:9
Haydock
Because. God was pleased to accompany this exterior sign with his blessing. (Haydock)
34:10
Calmet
Moses. No prophet ever appeared with greater dignity, in the old law, than Moses. He behaved in all respects as the envoy of God, who has been pleased to give his character and eulogium, Numbers 12:6., and Ecclesiasticus 45:1. His miracles were most astonishing, performed in the presence both of friends and of enemies, not for a short time, but for a continuance of many years. (Calmet)
Haydock
But when we compare Moses with the Messias, his person and law must be regarded indeed as illustrious figures, but infinitely beneath the reality. Moses was liable to failings, which caused him to be debarred from entering the land of promise; and he wore a veil, to shew that his law was only the shadow of a better, and that it could bring nothing to perfection. He works miracles in the name of the Lord, and with a rod: Jesus performs all by the word of his own power, (Hebrews 1:3,) as the sovereign of the world. But though Moses must sink in a comparison with Christ, yet no other personage sustained a more exalted character, or shone with greater splendour, as lawgiver, priest, prophet, ruler of a great and ungovernable people, and a sacred writer of the highest antiquity. Hence the Jews almost adore him. The Mahometans place him next to Jesus and their false prophet. (Haydock)
Calmet
The pagans have very probably ascribed many parts of his history to their idols, Bacchus, Mercury, and Typhon; and their greatest philosophers, Pythagoras, Plato, etc., have borrowed many things from his writings. "What, said Numenius, is Plato, but Moses in the Attic language?" See Exodus 34:29.; Clement of Alexandria, Strom. 1. and 5.; Josephus, contra Apion I.; Bochart, etc. (Calmet)
Haydock
In a word, St. Gregory of Nyssa, St. Ambrose, (de Cain 2,) and Philo, represent Moses as the most perfect example of a great and pious leader and legislator. (Salien, the year of the world 2583.) (Haydock)
34:5
Died there.... This last chapter of Deuteronomy, in which the death of Moses is related, was written by Josue, or by some of the prophets.
34:6
He buried him, viz.... by the ministry of angels, and would have the place of his burial to be unknown, lest the Israelites, who were so prone to idolatry, might worship him with divine honours.
34:12
THE BOOK OF JOSUE
This Book is called JOSUE, because it contains the history of what passed under him, and according to the common opinion was written by him. The Greeks call him Jesus: for Josue and Jesus in the Hebrew, are the same name, and have the same signification, viz., A SAVIOUR. And it was not without a mystery that he who was to bring the people into the land of promise should have his name changed from OSEE (for so he was called before, Num. 13.17,) to JOSUE or JESUS, to give us to understand, that Moses by his law could only bring the people within sight of the promised inheritance, but that our Saviour JESUS was to bring us into it.
34:1
God eleuated his visiue powre aboue nature to see so farre.
34:6
Onlie Angels (whose ministerie God vsed herein) knew the place of his burial: lest the Iewes prone to idolatrie might haue honored him for God.
34:5
Origene † 254 d.C. Origen Against Celsus 2.54
… “By what, then, were you induced (to become the follower of Moses)? Was it because he put on record the following statement about his own death: ‘And Moses, the servant of the Lord died there, in the land of Moab, according to the word of the Lord ; and they buried him in Moab, near the house of Phogor: and no one knoweth his sepulchre until this day?’”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.9
… But when he had seen all the land, his Lord encouraged him and said to him, “I myself will bury thee and hide thee, and none shall know thy tomb.” So Moses died according to the word of the mouth of the Lord, and He buried him in a valley in the land of Moab over against Beth-Peor, where Israel had sinned, and no man has known his sepulchre unto this day .
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 7
7. The word of God says in Genesis, “And they gave unto Jacob all the strange gods which were in their hand, and the rings which were in their ears; and Jacob hid them under the oak which was by Shechem, and lost them until this day.” Likewise at the end of Deuteronomy,
sant'Agostino d'Ippona † 430 d.C. On Care to Be Had for the Dead 18
… But if this book be spoken against from the canon of the Hebrews, (because it is not contained therein,) what shall we say of Moses, whom certainly we read both in Deuteronomy to have died,
34:6
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… For therefore the union was of this kind, that He might unite what is man by nature to Him who is in the nature of the Godhead, and his salvation and deification might be sure. Therefore let those who deny that the Son is from the Father by nature and proper to His Essence, deny also that He took true human flesh of Mary Ever-Virgin
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.7
… And though he often spoke with God, yet he was wont to address men gently and pleasantly. Worthily was he considered to stand above all men. For they could not even look on his face, and refused to believe that his sepulchre was found.
san Girolamo † 420 d.C. The Letters of St. Jerome 109.1
… We honour the servants that their honour may be reflected upon their Lord who Himself says:—“he that receiveth you receiveth me.” I ask Vigilantius, Are the relics of Peter and of Paul unclean? Was the body of Moses unclean, of which we are told (according to the correct Hebrew text) that it was buried by the Lord Himself?
san Girolamo † 420 d.C. Against Jovinianus 1.22
… There immediately follows: “And Joshua the son of Nun, the servant of the Lord, died, being an hundred and ten years old.” Moses, moreover, only saw the land of promise; he could not enter: and
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 124.2
… For we cannot fail to have some who so believe, if there is no want of those also who affirm that Moses is alive; because it is written that his sepulchre could not be found,
Pseudo-Clement The Clementine Homilies 3.47
Then said Peter: “The law of God was given by Moses, without writing, to seventy wise men, to be handed down, that the government might be carried on by succession. But after that Moses was taken up, it was written by some one, but not by Moses. For in the law itself it is written, ‘And Moses died; and they buried him near the house of Phogor,
34:8
san Girolamo † 420 d.C. The Letters of St. Jerome 39.4
… Jacob put on sackcloth for Joseph, and when all his family gathered round him, refused to be comforted. “I will go down,” he said, “into the grave unto my son mourning.” David also mourned for Absalom, covering his face, and crying: “O my son, Absalom…my son, Absalom! Would God I had died for thee, O Absalom, my son!” Moses,
san Girolamo † 420 d.C. The Letters of St. Jerome 60.6
… I will not beat my breast with Jacob and with David for sons dying in the Law, but I will receive them rising again with Christ in the Gospel. The Jew’s mourning is the Christian’s joy. “Weeping may endure for a night but joy cometh in the morning.” “The night is far spent, the day is at hand.” Accordingly when Moses dies, mourning is made for him,
34:9
san Giustino † 165 d.C. Dialogue with Trypho 49
To this I replied, “Do you not think that the same thing happened in the case of Joshua the son of Nave (Nun), who succeeded to the command of the people after Moses, when Moses was commanded to lay his hands on Joshua, and God said to him, ‘I will take of the spirit which is in thee, and put it on him?’ ”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.26
… as yet indeed the grace is partial, then it shall be given lavishly.” And he secretly alluded to what was to happen among us on the day of Pentecost; for He Himself came down among us. He had however also come down upon many before. For it is written, And Jesus the son of Nun was filled with a spirit of wisdom; for Moses had laid his hands upon him
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.20
99. Everywhere, therefore, he alone kept close to holy Moses amid all these wondrous works and dread secrets. Wherefore it happens that he who had been his companion in this intercourse with God succeeded to his power.
34:2
2. Usque ad mare novissimum, id est usque ad mare occidentale, puta Mediterraneum, quod erat ad Occidentem terminus terrae sanctae.
34:5
5. Mortuusque est ibi Moyses servus Domini. Mortem Mosis ita describit Josephus, lib. IV Antiq. ult.: "Ad montem Abarim Mosen deduxit senatus solus, et Pontifex Eleazarus, et imperator Jesus; in eo monte ubi constitit, senatum dimisit; cumque post mutuos complexus Eleazaro ac Jesu ultimum valediceret, inter loquendum repentina nube circumdatus, in vallem quamdam est ablatus; in sacris autem voluminibus scripsit se mortuum, veritus ne propter excellentem ejus virtutem, a Deo raptum praedicarent." Simili modo cum Episcopi ex urbe Constantinopoli S. Epiphanium ad navim deducerent, dixit ipse ad eos: "Urbem hanc et aulam Imperatoris vitaeque hujus actionem et fabulam vobis relinquo: ego vero abeo, in civitatem aliam transire properans," uti refert Nicephorus, lib. XIII, cap. xiii. De Mose vero prosequitur Josephus: "Vitae ejus tempus universum fuit centum viginti annorum, cujus tertiam partem in imperio exegit, uno mense minus; mortuusque ultimo anni mense, die prima mensis, quae a Macedonibus Dystrus dicitur, a nostris vero Adar," respondetque fere Latinorum februario. Hebraei tamen in Seder Olam, quos sequitur Andreas Masius in Josue i, censent Mosen natum esse die 7 mensis duodecimi, qui dicitur Adar, et eadem die post 120 annos esse mortuum. Verum dico Mosen sub initium Adar, puta tertio vel quarto die Adar esse mortuum. Id ita esse probatur: nam 36 dies fluxerunt a morte Mosis usque ad transitum Hebraeorum per Jordanem in Chanaan; hic autem transitus contigit die decima mensis primi anni sequentis, ut patet Josue iv, vers. 19; jam retro computa 36 dies, a die decima mensis primi, et incides in diem quartam mensis ultimi, anni praecedentis. Porro 36 dies praecise hic fluxisse probatur: nam Hebraei luxerunt mortem Mosis per 30 dies; quibus exactis Josue misit exploratores in Jericho, qui triduo latuerunt in monte: iis reversis Josue movit castra ad Jordanem, ubi moratus est tres dies, ac postridie cum suis transiit Jordanem. Jam adde tres et tres dies ad 30, habebis 36, quos quaerimus. Ita Torniellus. Mirum est quod in Martyrologio Romano Mosi dies consignetur quarta septembris: licet enim in anno vulgari september, tamen in anno sacro (quo utitur Scriptura) Adar, id est februarius, est ultimus mensis. Nota, quod ait Josephus de Mose: "Scripsit se mortuum;" ita scilicet censet ipse, Philo, et aliqui alii. Sed verius est, ut alibi dixi, haec non a Mose, sed a Josue, vel aliquo alio esse scripta; hoc enim plane innuit quod dicitur vers. 6: "Et non cognovit homo sepulcrum ejus, usque in praesentem diem;" unde Hebraei censent totum hoc caput xxxiv scriptum esse a Josue, quibus consentit Abulensis, qui tantum excipit primos quatuor versus capitis: eos enim putat scriptos esse a Mose, jamjam ascensuro in montem Nebo, caeteros a Josue. Nota: De Mosis morte variae fuerunt veterum opiniones. Primo, aliqui putarunt eum necdum esse mortuum, sed translatum, ut redeat cum Henoch et Elia contra Antichristum; ita opinatus est Hilarius, can. 20 in Matth., Joannes Arboreus, et lib. XI Theosophiae, cap. xi, Catharinus in Genes. cap. iii. Probabant hoc, tum ex eo quod sepulcrum ejus non sit inventum, tum ex Apoc. xi, 6, ubi Joannes loquens de duobus testibus Christi, qui tempore Antichristi futuri sunt, subjungit: "Hi habent potestatem aquas convertendi in sanguinem, et percutere terram omni plaga;" quibus verbis videtur significari Moses: ipse enim convertit aquas in sanguinem, et percussit Aegyptum omni plaga, Exodi vii et seq. Eamdem sententiam videtur docere S. Hieronymus in Amos ix, et Nyssenus in Vita Mosis, in fine, et S. Ambrosius, lib. I De Cain et Abel, cap. ii, eamque S. Ambrosio tribuunt Viegas in Apoc. xi, et Suarez III part., Quaest. xlv, art. 3; ibi enim asserere videtur S. Ambrosius Mosen vere non esse mortuum, sed tantum dici mortuum per verbum Domini: quia scilicet jussu Domini translatus est instar Eliae. Hi tamen Patres ab aliis excusantur, quod mystice loquantur: S. Hieronymus enim ait Mosen ascendisse in coelum, id est, in coelestem et perfectissimam vitam et sanctitatem; in morte enim fuit sanctissimus, et exseruit admirabilem zelum et spiritum, ut patet ex Deut. Eodem modo potest Nyssenus explicari: S. Ambrosius vero videtur ludere allegorice suo more, et velle tantum, quod Moses fuerit typus Christi a morte statim resurgentis, quodque mors Mosis ita in Scriptura narretur, ut ipse non tam mortuus, quam translatus et immortalis fuisse videatur. Primo, in eo quod narratur non esse mortuus ex defectu virium; secundo, quod ab hominibus abreptus sit; tertio, quod nesciatur ejus sepulcrum. Ex hisce enim potius translatus hominibus videri possit, quam mortuus; nam Ambrosium non negare, Mosen vere esse mortuum, colligitur ex eo quod ibidem diserte doceat Mosen esse resurrecturum. Verum quidquid sit de Patrum horum mente, dico erroneam esse hanc sententiam, adeoque de fide esse quod Moses sit mortuus. Patet hoc ex cap. xxxii, vers. 49: "Jungeris populis tuis, sicut mortuus est Aaron;" et hic expresse: "Mortuusque est ibi Moses;" et mox: "Et sepelivit eum in valle." Ad Apoc. xi, respondeo ibi non esse sermonem de Mose; sed tantum ad ejus portenta alludi, eo quod Henoch et Elias similia facient iis quae fecit Moses. Secundo, alii censent Mosen quidem esse mortuum, sed statim resurrexisse, ideoque neminem cognovisse ejus sepulcrum. Ita R. Samuel Marochianus, libro De Adventu Messiae, cap. xiii. Huic sententiae fere accedit Gagnaeus in cap. xi Apoc., qui docet Mosen quidem obiisse, sed resurrecturum, et venturum, ut cum Antichristo decertet. Idem (quod mirum est) censet Maldonatus in Matth. xvii. Verum haec opinio improbabilis est et temeraria, utpote carens solido fundamento, et repugnans communi Patrum sententiae, qui docent non Mosen, sed Henoch et Eliam venturos esse contra Antichristum. Tertio, alii putarunt Mosen mortuum esse, sed resurrexisse in transfiguratione Christi, in monte Thabor. Ita videtur sentire S. Hieronymus in Matthaei xvii, et auctor De Mirab. S. Script. (qui liber falso tribuitur S. Augustino) lib. III, cap. x. Verum hoc quoque est improbabile; certum enim est Christum primum omnium, et ante omnes homines resurrexisse ad vitam immortalem: inde enim Christus ab Apostolo vocatur "Primitiae dormientium," et "Primogenitus mortuorum." Si dicas Mosen resurrexisse, sed rursum esse mortuum, respondeo: Longe durius et acerbius fuisset Mosi, post resurrectionem mori, quam non resurgere. Deinde plane verisimile est Mosen paulo post Christum, cum patriarcha Jacob, Joseph aliisque priscis Sanctis (de quibus Matth. xxvii, 52) resurrexisse: ergo non resurrexit in transfiguratione, sed tantum apparuit ibi in corpore assumpto, uti apparent angeli: ita docent Lyranus et Abulensis in Matth. xvii, D. Thomas, III part., Quaest. xlv, art. 3, ad 2, et alii. Si enim alii patriarchae resurrexerunt cum Christo: ergo multo magis Moses, qui fuit legislator et dux populi, typusque expressus Christi. Moyses servus Domini. Hoc est elogium et quasi titulus sepulcralis Mosis, qui reliquos omnes complectitur. "Servus" ergo idem est quod legatus, dux, legislator, propheta "Domini." Magna dignitas est esse servum Domini dominantium. Audi Ambrosium, lib. De Parad. 14: "Religiosa servitus subdita Dei verbo, multo melior est, quam saeculi libertas." Audi Philonem, lib. De Cherubim: "Servire Deo maxima est gloriatio, non modo libertate major, sed et divitiis, et principatu, et omnibus rebus quas mortales miramur, pretiosior." Hinc S. Paulus gloriatur se esse servum Christi. Hinc S. Agatha ad tyrannum: "Multo, ait, pretiosior est Christiana humilitas et servitus, regum opibus et superbia," nimirum, "servire Deo, regnare est." Et ut ait S. Ambrosius: "Dignitas est servum esse potentis." Dicamus ergo cum Cassiodoro: "Tibi, o Domine, nobilius est servire, quam mundi regna capessere; merito, quando ex servis filii, ex impiis justi, de captivis reddimur absoluti." Dixit Alexander Magnus ad ducem militum, qui et Alexander vocabatur: "Res dignas nomine tuo, dignas Alexandro gere;" et nos digna tanto nomine, digna servo Dei geramus. Jubente Domino. Hebraice, ad os Domini, id est, ut Vatablus, ad verbum Domini, vel de sententia Domini. Noster optime vertit, jubente Domino. Jusserat ei Deus, cap. xxxii, vers. 49, dicens: "Ascende in montem istum Abarim, etc., et morere in monte." Ibi tulit Deus sententiam mortis in Mosen, ut scilicet moreretur in monte hoc: hic eam exsequitur. Deus ergo sicuti primus animam dederat Mosi, ita hic eamdem ab eo repetit, separatque a corpore. Unde nihil hic legimus de Mosis morbo, imo e contrario dicitur vers. 7, eum usque ad ultimum ita fuisse sanum et validum, ut non caligarint oculi ejus, nec dentes ejus moti sint; Deus ergo animam illi exemit. Unde Septuaginta et Chaldaeus vertunt, mortuus est Moses per verbum Domini: Dei enim verbum et jussio est efficax, ut si cui dicat: Morere, is statim vi jussionis ejus moriatur. Quidam conceptuum novorum asseclae ad os Domini exponunt, q. d. In osculo Domini, q. d. Sicut mater dormientem in sinu infantulum solet ore ori applicato in lectulo reponere: ita Deus Mosen ceu dormientem infantulum, per osculum et amplexum, in sinu Abrahae quasi in lectulo collocavit; ita Viegas in Apocal. xiv, comment. 2, sect. 3. Hoc elegans est et pium magis quam genuinum. Nam, hebraice os Domini non aliud significat, quam verbum et jussum Domini, ut exponunt Septuaginta, S. Hieronymus, Chaldaeus, Vatablus, Oleaster omnesque Interpretes.
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Et sepelivit eum in valle. Ergo Moses non sepelivit seipsum, ut volunt aliqui Rabbini; nec Josue, ut ait S. Ephrem; sed Deus sepelivit eum ministerio angelorum, frustra resistente diabolo. Hinc S. Judas in epistola sua ait: "Cum Michael archangelus cum diabolo disputans, altercaretur de Moysi corpore, non est ausus judicium inferre blasphemiae (eum blasphemare, eum conviciari); sed dixit: Imperet tibi Dominus." Ubi Oecumenius sic scribit: "Dicitur Michael ministerium praebuisse in sepeliendo Mose; id non ferebat diabolus, sed accusationem afferebat, Mosen indignum esse sepultura, eo quod occidisset Aegyptium, eumque sepelisset in sabulo: et propterea non permittebat ut honorificam consequeretur sepulturam; cum autem in hac controversia Michael haberet occasionem, ut diabolo malediceret, propter ejus impudentiam, non id fecit, sed id tantum in eum intulit: Increpet te Deus, o diabole." Alii alias hujus altercationis afferunt causas, quas fuse recenset Serarius noster in epistola Judae. Exstitit olim liber inscriptus: Mosis Ascensio, scilicet in montem Nebo, in quo colloquia Mosis jamjam morituri cum Deo habita, et ejusdem sepulcrum, angelorum manibus in occulto loco effossum, disceptatio quoque Michaelis et diaboli percensentur; ex quo haec S. Judam accepisse censet Origenes, lib. III Periarchon, cap. ii, et Clemens, lib. VI Strom., ubi ex eodem loco refert quod Moses visus sit a Josue, et a Caleb, cum assumeretur in gloria, inter angelos. Verum S. Athanasius in Synopsi S. Script. hanc Mosis ascensionem, una cum alia scriptura cui titulus est: Testamentum Mosis, inter apocrypha rejicit. In valle terrae Moab, contra Phogor. Hinc et ex vers. 5 patet Mosen mortuum esse in monte Nebo, sed inde corpus ejus ab angelis translatum esse, et sepultum in valle Moab, id est, quae confinis est Moab, sed est in ipsa sorte tribus Gad, aut potius Ruben. Contra Phogor. Opinatur non improbabiliter Serarius in epist. S. Judae, altercationis diaboli cum Michaele causam inter alias fuisse, quod diabolus coleretur in Phogor, ideoque eum non tulisse, juxta se reponi corpus tam sancti viri, qualis erat Moses, ac timuisse ne ab ipso, vel loco pelleretur, vel obmutescere cogeretur. Moralis causa fuit, quod in hac valle, Phogor, sive Priapum coluerant Hebraei, fornicando cum puellis Moabitidis, Num. xxv, 1, ut ergo aptam huic vulneri medicinam faceret Deus, voluit ibi sepeliri Mosen, ut mortis memoria, et sepulturae praesentia, a carnis illecebris et voluptatibus avocarentur. Nihil enim eas ita sopit et extinguit, ac mortis et cadaveris inspectio, vel consideratio. Ita sanctus ille in Vitis Patrum tentatus amore puellae, ejus jam mortuae cadavere et vermibus inspiciendis et olfaciendis se occupans, mortificavit plane hanc tentationem. Eadem de causa alios in sepulcris habitasse legimus. Et non cognovit homo sepulcrum ejus. Cur? Respondeo primo, quia in honorem tanti viri decuit eum non ab hominibus, sed ab angelis sepeliri, loco hominibus incognito. Ita Epiphanius, Haeresi 9, Oecumenius in epist. Judae, Abulensis hic, Quaest. iii, et Philo, qui ait Mosen in sepulcro tam admirando sepultum esse, ut nullus hominum dignus fuerit unquam illud conspicere. Secundo, ne Hebraei corpus ejus, utpote ducis et legislatoris sui, velut numen vel divinum quiddam colerent. Ita Theodoretus, Procopius hic, et Chrysostomus, homilia 1 in Matth. Praesertim, quia valde credibile est corpus Mosis, licet mortuum, conservasse adhuc splendorem vultus et decorem, quem antea habebat, sicut multis Sanctorum accidit, inquit Bellarminus, lib. II De Reliq. Sanct., cap. iv. Atque hanc praecipuam fuisse altercationis Michaelis cum diabolo causam, scilicet quod diabolus vellet Mosis corpus et sepulcrum patere et cognosci a Judaeis, Michael vero idipsum nollet, ne eis esset occasio idololatriae, communiter docent tam veteres, quam recentiores Interpretes Epistolae S. Judae. Judaei enim tunc proclives erant ad idololatriam: unde illius tunc magnum erat periculum, quale non est apud Christianos, cum venerantur reliquias Sanctorum: ergo male contra eas hoc torquent haeretici. Adde Deum hic honorasse reliquias Mosis, dum eas ab hominibus abscondit, et nonnisi per angelos decenter tractari et sepeliri voluit; itaque exemplo suo nos docuit quam Sanctos eorumque reliquias venerari debeamus. Sic et S. Antonius moriturus discipulis suis mandavit: "Nullus, inquit, ad Aegyptum meas perferat reliquias, ne vano corpus honore servetur, ne vituperati ritus a me, ut nostis, etiam circa me serventur obsequia; hujus enim rei gratia maxime huc sum regressus, ut nemo praeter vos locum tumuli mei noverit. Confido in Domino, quia necessario resurrectionis tempore hoc corpusculum resurget incorruptum. Discipuli ergo involutum, ut praeceperat, corpus humo operuerunt: et nemo interim usque ad hanc diem, praeter eos, ubi conditum sit, novit," inquit S. Athanasius. Verisimile est, quod docet Josephus, scilicet Mosen comitatum Josue, Eleazaro, et aliis primoribus, ascendisse in Nebo; ibique coram eis, ut ait Cajetanus, vel aliquibus eorum, esse defunctum; deinde ejus corpus iisdem spectantibus, ab angelis per aerem vectum, et translatum fuisse in vallem Moab, ibique sepultum, licet determinatum vallis locum, in quo sepultum est, cernere et notare non potuerint hi spectantes, ut hic dicitur: hucusque Cajetanus. Moses 120 annorum erat, quando mortuus est: mortuus est ergo Moses anno mundi 2493, a diluvio anno 836, ante Christum anno 1456. Hunc Mosis raptum imitari voluit Romulus, aut certe Romani similem ei affinxerunt; ipse enim a senatoribus vel occisus, vel abreptus non comparuit. Unde finxit Julius Proculus patricius Romanus Romulum sibi apparuisse, ac rogatum quidnam ei evenisset, respondisse: "Diis, o Juli, a quibus veni, ita visum est, ut tantisper cum hominibus essem, urbemque cujus imperium ac gloria foret maxima, conderem, inde rursum coelum inhabitarem: vale, ac Romanis dic fore ut, si temperantiam fortitudinemque colant, omnes mortales potentia excellant. Ego autem Deus vobis propitius ero Quirinus," ut refert Plutarchus in Romulo. Ita quoque Apollonius Thyanaeas magus, et impostor orbis, ablegans discipulum suum Davidem ad Nervam Imperatorem, ne ultimi sui finis testis esset, occultam oppetiit mortem anno Christi 99, quo immortalis in coelum crederetur esse translatus: testis est Philostratus in ejus Vita. Hi fuerunt quasi simiae Mosis, uti diabolus est simia Dei.
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7. Non caligavit oculus ejus, uti solent senum oculi. Nec dentes illius moti sunt, uti in senibus dentes, etiam molares, solent moveri et excidere: hoc enim est quod de miseriis senectutis scribit Eccle. cap. ult. vers. 3: "Quando commovebuntur custodes domus," puta visus aliique sensus, "et nutabunt viri fortissimi," puta crura, "et otiosi erunt molentes (puta dentes) in minuto numero." Pro nec dentes illius moti sunt, Septuaginta vertunt, neque corrupta sunt labia ejus; Chaldaeus, neque mutatus est splendor gloriae vultus ejus: ubi plane significat cornua lucis semper adhaesisse Mosi, quod et censet Bellarminus paulo ante citatus: qua de re dixi Exodi xxxiv, 29. Vatablus vertit, maxilla ejus nihil defecerant, vel nec emarcuerat vigor ejus; ita et Cajetanus, q. d. Facies et corpus fuit ei semper succulentum; solet enim senectus esse sicca. Hinc patet Mosen non esse mortuum ex defectu virium, vel ex morbo; sed tantum ex Dei jussu et voluntate: nam validus ascendit in montem, ibique statim defunctus est, Deo nimirum eum dissolvente, animamque a corpore separante, et educente ad limbum Patrum. Hic vigor et vires proveniebant Mosi, inquit Abulensis, ex familiaritate et praesentia Dei: quia moratus et collocutus fuit cum Deo bis per quadraginta dies in Sina, tumque non comedit, nec bibit, sola Dei praesentia sustentatus. Et inde habuit cornua, id est, radios lucis, in facie: inde etiam habuit vires perdurantes in omnibus membris; ita ut eo anno quo mortuus est, ad bellum processerit contra duos reges, scilicet Og et Sehon, Num. xxi et xxii. Vox etiam eum non defecit: quia voce maxima et stentorea, quae a toto populo audiretur, totum Deuteronomium ingenti spiritu Hebraeis promulgavit, paulo ante mortem. Adde tamen huc adjuvisse tum sobrium diaetam, tum animi tranquillitatem, ortam ex mansuetudine Mosis. Nam, ut ait Hippocrates, τά ἄχολα μακρόβια, animalia quae bile carent longaeva sunt, et sana ac fortia in multam aetatem; qua de causa cervi prae reliquis animalibus longaevi et validi perdurant. Unde schola Salernitana: Si vis incolumem, si vis te reddere sanum, Curas tolle graves, irasci crede profanum. Ita S. Bernardus licet morbidus, ob pacem et tranquillitatem animi, sexagesimum annum superavit, ac moriens suis ait: "Tria vobis commendo, quae in stadio quo cucurri, quantum potui, observavi: primo, minus sensui meo quam alterius credidi; secundo, laesus de laedente vindictam non expetivi; tertio, scandalum nemini facere volui: et si quando incidi, sedavi ut potui;" unde distichon: Nullum turbavi, discordes pacificavi, Laesus sustinui, nec mihi complacui. Ita et S. Antonius, teste S. Athanasio, laeto semper animo et vultu, vixit ad annum aetatis 105, persistens ad extremum in eodem tenore et rigore abstinentiae et paenitentiae, "nec languore quidquam aetati aliquando concessit. Magis autem aequalitatem propositi tenens, nec vestimentum mutavit, nec pedes lavit, nec escam sectatus est molliorem: oculorum quoque aciem, et numerum dentium, licet paululum ob aetatem viderentur attriti; nec non et pedum incessum, totius etiam corporis firmitatem, ita et contra jura naturae meritorum gratia custodivit, ut lavatis corporibus, quae balneis atque deliciis confoverentur, hilarior ejus caro videretur." Et rursum: "Verba finierat, et osculantibus eum discipulis, extendens paululum pedes mortem laetus aspexit, ita ut ex hilaritate vultus ejus, angelorum sanctorum, qui ad perferendam animam ejus descenderant, praesentia nosceretur." Hucusque S. Athanasius. Ita et S. Abraham eremita, teste S. Ephrem in ejus Vita, cap. xviii, assiduis licet jejuniis, vigiliis, fletibus et paenitentiis se macerans, in senio vegetus fuit ad mortem usque. "Erat, inquit S. Ephrem, aspectus ejus quasi flos quidam immarcessibilis; atque in facie ejus puritas animi noscebatur. Sed et totum corpusculum ejus, quasi nihil egisset, validum ac robustum apparuit, utpote qui divina gratia in omnibus frueretur, et jucunditate spiritalis laetitiae potiretur. In hora namque dormitionis suae ita splendidissimus vultu apparebat, quasi qui nequaquam vitae suae tempus in abstinentia peregisset; sed et in omnibus quinquaginta annis abstinentiae suae, vestem cilicinam qua indutus fuerat, non mutavit."
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8. Fleveruntque eum filii Israel triginta diebus. Hinc etiam apud Christianos aguntur tricenaria defunctorum, uti dixi Num. xx, 29. 9. Moyses posuit super eum manus suas, q. d. Per impositionem manuum Mosis, Josue acceperat Spiritum Sanctum, inquit Vatablus. Vide dicta Num. xxvii, 18.
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10 et 11. Et non surrexit ultra propheta in Israel (similis nimirum Mosi, ita scilicet ut ipse Deo familiaris et portentosus) quem nosset Dominus facie ad faciem, (item similis ei), in omnibus signis atque portentis, quae misit per eum (dans scilicet ei virtutem et potestatem) ut ea faceret. Clarius verti posset cum Vatablo et Cajetano, ad quae, vel propter quae miserat eum Dominus, ut faceret, etc. Hisce ergo omnes Prophetas superavit Moses, scilicet in portentis, et in familiaritate cum Deo; cui tamen non obstat quod alicui alteri Prophetae revelata fuerint plura et majora mysteria. Sic enim communiter maximus Prophetarum vocatur David, inquit Abulensis. De Christo non est dubium quin Mose fuerit praestantior: sed Christus non tam Propheta, quam novus et clarus Evangelii inspector et legislator fuit. Tropologice. Ita S. Ephrem in Encomio S. Basilii, eum Mosi, caeterisque Prophetis confert, si non praefert, dicens: "O fidelis Basili, velut Abel acceptus es, sicut Noe salvatus, tanquam Abraham amicus Dei vocatus, ut Isaac pro victima Deo oblatus; instar Jacob tentationes fortiter pertulisti: et sicut Joseph, magnifice glorificatus es: ut Moses, Pharaonem posteriorem virga crucis demersisti, mare passionum secans: ut Aaron, summus sacerdos Domini fuisti: ut Jesus filius Nave, inimicos in fugam vertisti: ut Phinees aemulator, gratia dignus habitus: ut Isaias, spirituali igne mundatus: ut Ezechiel, sedentem super Cherubim spectasti: ut Daniel, ora leonum obturasti: et sicut tres pueri, adversariorum flammam recte conculcasti. Instar Petri praedicasti, instar Pauli docuisti, instar Thomae Filium Dei passum confessus es: instar Matthaei, Marci, Lucae et Joannis, de rebus divinis disseruisti: instar Apostolorum iniquos erudisti, impios convertisti, et Deo gratus fuisti: deprecare pro me admodum miserabili, et revoca me tuis intercessionibus, pater." 12. Et cunctam manum robustam, id est, et cuncta opera robusta, valida et magnifica, repetite misit, id est dedit, Deus Mosi, cum ad ea ipsum excitavit et corroboravit, ut ea perficeret. In Hebraeo clarior est connexio; habet enim, et in omni manu robusta, quod apte connectitur cum eo quod praecessit, in omnibus signis atque portentis. Magnaque mirabilia. Hebraice, et omnem terrorem magnum. Magnum terrorem, inquit Vatablus, dicit ob ea quae facta sunt in mari Rubro; terrorem autem, propter legem, quam Dominus dedit in monte Sina, cum tot terrificis portentis, cui vide alios terrores, ut absorptionem Core, Dathan et Abiron, incendium 250 procerum, Num. xvi, 35, stragem fornicantium, Numer. xxv, et alios. O longa, o profunda, o abyssalis, o aeterna AETERNITAS! Vixit Moses, vivit jam Deo beatus et gloriosus in aeternum; ita vivamus et nos. Anima nostra aeterna est, in aeternum vivet, vel beate vel misere. Vive Aeternitati; certa, patere Aeternitati. Jacis hic aleam, aleam irrevocabilem de Aeternitate. O chara Aeternitas, aeterna veritas, vera charitas, Deus meus et omnia, aperi oculos nostros, amove a nobis stuporem hominum, ut cognoscamus quid sit, quam immensa, quam felix vel misera sit Aeternitas. Creasti nos ad te, creasti nos ad Aeternitatem, quia tu es Aeternitas; tuae Aeternitatis nos participes facere voluisti, jussisti, sanxisti. Nam lux perpetua lucebit sanctis tuis, Domine, et Aeternitas temporum. Da, ut momentum hoc temporis pie et sancte expendamus, ut in eo studeamus Aeternitati, laboremus Aeternitati, patiamur et certemus Aeternitati, utque idem omnibus inclamemus, et quotquot possumus animas perituras in aeternum salvemus. Audite, Christiani; audite, Pagani; audi, Belgium; audiat orbis: Nulla satis magna securitas, ubi periclitatur AETERNITAS. Beati qui habitant in domo tua, Domine, in montibus Aeternis: in saecula saeculorum laudabunt te.
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… Fra questi monti ebbero luogo gli oracoli di Balaam (v.) e gli ultimi fatti dell'esodo dall'Egitto (Num. 27, 12; 33, 47 sg.; Deut. 32, 49; 34, 1). Angelo Penna
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SEGOR (ebr. Ṣā'ar; gr. Σήγωρ). - Antica città della Palestina, a sud del Mar Morto (Gen. 13, 10; Deut. 34, 3), chiamata dapprima Bala (Bela': Gen. 14, 2-8).
34:6
L'Epistola Apostolorum, verso il 175, nomina quattro a. (Michael, Gabriel, Rafael, Uriel) come compagni di Gesù risorto nel viaggio fino al quinto firmamento (ed. C. Schmidt, pp. 46-49). A sei a. allude Erma (Pastor, visio 3, 4) e la tradizione rabbinica (Targum di Ps.-Jonatan a Deut. 34, 6); i midhrātim nominavano quattro a. (Michael, Gabriel, Uriel, Rafael): Numeri Rabbā, 2, 10. Il Talmud hab. nomina Sariel, «Principe della Faccia» (Bārākhōth, 51a). Clemente Alessandrino …
… In questo senso dicesi anche Bethphegor (Deut. 3, 29; 4; 46; 34,6) rispondente, sembra, a bèth («fanum») del Ba'al di Pe'ôr.
… desiderio di coabitazione dopo la morte trova la sua attuazione nei successivi cimiteri ebraici, ricavati in pareti rocciose, ma anche artificiali (cf. per Abramo e Sara: Gen. 23, 4-20; per Debora: ibid. 35, 8; per Giacobbe, ibid. 49, 29-30; per Mosè: Deut. 34, 6; per Giosuè: Ios. 24, 30-33; per Davide: I Reg. 2, 10; per Salomone: ibid. 11, 43; ecc.). …
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… Conteneva la narrazione della morte di M. e, probabilmente, la sua assunzione soltanto spirituale in cielo (cf. 1, 15; 10, 14; e Deut. 34, 6). Gli antichi parlano dell'alterco di s. Michele con il diavolo, per il corpo di M.
… La «valle» di P. (Deut. 3, 29; 4, 46; 34, 6) corrisponde, perciò, al Wādi 'Ajūn Mūsā che separa le due catene. …
34:7
… Così si considera un portento che Mosè alla sua morte, a 120 anni, non aveva indebolimento di vista, né perduta la freschezza (Deut. 34, 7). È peraltro da osservare che Abramo, che non può generare a 100 anni, poi sposa Cetura e ne ha dei figli. …
34:8
… morte; a Roma, in Africa, in Palestina il 3°, 7°, 30°. Quest'uso si ispira ai fatti biblici: nel 3° giorno Gesù uscì dal sepolcro; Giuseppe ebreo indisse un lutto di 7 giorni per il padre (Gen. 50, 10); il popolo ebraico pianse per 30 giorni Mosè (Deut. 34, 8) ed Aronne (Num. 20, 30).
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MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… Si tratta di una religione che non viene dall'uomo, ma da Dio, di cui M. non fu che il «profeta», il portavoce (Ex. 3, 10; 4, 12; Num. 11, 24 sg.; 12, 2; Deut. 18, 15.18; 34, 10; Os. 12, 4; Ps. 103, 7 ecc.). …
… Jahweh (Ier. 20, 9). Rimane solo l'identità del termine; per cui Amos può asserire di non essere nábhi' e immediatamente dopo affermare categoricamente di esserlo. È facile comprendere l'estensione dell'antico termine (cf. Gen. 20,7; Deut. 13, 2; 18,15; 34,10; Indc. 4,4 ecc.) a casi che almeno apparentemente sembravano supporre la vocazione e la missione da parte di Jahweh (Num. 11,25 sgg.; Deut. 18,15; ecc.). …
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.