Nere to mount sinai, with commemoration of their deliuerie from Aegypt• the people are commanded to be sanctified. •6. and so our Lord coming in thunders and lightnings speaketh with Movses.
1In the third month of the departure of Israel out of the land of Egypt, on this day they came into the wilderness of Sinai:Il terzo mese dopo l'uscita d'Israele dalla terra d'Egitto, in questo giorno arrivarono nella solitudine del Sinai.IN the third moneth of the depature of Israel out of the Land of Aegept, this day they came into the wildernesle of Sinai,Mense tertio egressionis Israël de terra Ægypti, in die hac venerunt in solitudinem Sinai. 2For departing out of Raphidim, and coming to the desert of Sinai, they camped in the same place, and there Israel pitched their tents over against the mountain.Imperocché partiti da Raphidim, e giunti al deserto del Sinai posero in quel luogo gli alloggiamenti, e ivi Israele si attendò dirimpetto al monte.For departing out of Raphidim, and coming to the desert of Sinai, they camped in the same place, and there Israel pitched their tentes ouer against the mountaine.Nam profecti de Raphidim, et pervenientes usque in desertum Sinai, castrametati sunt in eodem loco, ibique Israël fixit tentoria e regione montis. 3And Moses went up to God; and the Lord called unto him from the mountain, and said: Thus shalt thou say to the house of Jacob, and tell the children of Israel:E Mosè salì verso Dio, e il Signore lo chiamò dalla cima del monte, e disse: Queste cose dirai alla casa di Giacobbe, e le annunzierai a' figliuoli d'Israele:And Moyses went vp to God: and our Lord called him from the mountaine, and said: This shalt thou say to the house of Iacob, and shalt tel the children of Israel:Moyses autem ascendit ad Deum: vocavitque eum Dominus de monte, et ait: Hæc dices domui Jacob, et annuntiabis filiis Israël: 4You have seen what I have done to the Egyptians, how I have carried you upon the wings of eagles, and have taken you to myself.Voi stessi avete veduto quel ch'io feci agli Egiziani, come io vi ho portati sulle ali, qual aquila, e vi ho presi per me.Your selues haue sene what I haue done to the Aegyptians, how I haue carried you vpon the winges of eagles, and haue taken you vnto me.Vos ipsi vidistis quæ fecerim Ægyptiis, quomodo portaverim vos super alas aquilarum, et assumpserim mihi. 5If therefore you will hear my voice, and keep my covenant, you shall be my peculiar possession above all people: for all the earth is mine.Se adunque voi udirete la mia voce, e osserverete il mio patto, voi sarete tra tutti i popoli la mia eletta porzione: perocché mia ella è tutta la terra:If therfore you wil heare my voice, and keepe my couenant, you shal be my peculiar of al peoples: for al the earth is myne.Si ergo audieritis vocem meam, et custodieritis pactum meum, eritis mihi in peculium de cunctis populis: mea est enim omnis terra:
6And you shall be to me a priestly kingdom, and a holy nation. These are the words thou shalt speak to the children of Israel.E voi sarete mio regno sacerdotale, e nazione santa. Queste son le parole, che tu dirai a' figliuoli d'Israele.And you shal be vnto me a priestlie kingdome, and a holie nation: these are the wordes that thou shalt speake to the children of Israel.et vos eritis mihi in regnum sacerdotale, et gens sancta. Hæc sunt verba quæ loqueris ad filios Israël. 7Moses came; and calling together the elders of the people, he declared all the words which the Lord had commanded.Andò Mosè; e raunati gli anziani del popolo, espose tutto quello che il Signore gli avea ordinato.Moyses came: and calling together the nations of the people, he declared al the wordes which our Lord had commanded him.Venit Moyses: et convocatis majoribus natu populi, exposuit omnes sermones quos mandaverat Dominus. 8And all the people answered together: All that the Lord hath spoken, we will do. And when Moses had related the people’s words to the Lord,E tutto il popolo concordemente rispose: Noi farem tutto quello che ha detto il Signore. E avendo Mosè riferite al Signore le parole del popolo,And al the people answered together Al thinges that our Lord hath spoken, we wil doe. And when Moyses had reported the peoples wordes to our Lord,Responditque omnis populus simul: Cuncta quæ locutus est Dominus, faciemus. Cumque retulisset Moyses verba populi ad Dominum, 9The Lord said to him: Lo, now will I come to thee in the darkness of a cloud, that the people may hear me speaking to thee, and may believe thee for ever. And Moses told the words of the people to the Lord.Il Signore gli disse: Io verrò tosto a te nell'oscurità di una nuvola, affinché il popolo mi senta parlare a te, e presti a te fede perpetuamente. Riferì adunque Mosè al Signore le parole del popolo.our Lord said to him: Now presently wil I come to thee in the darkenesse of a cloude, that the people may heare me speaking to thee, and may beleue thee for euer. Moyses therfore told the peoples wordes to our Lordait ei Dominus: Jam nunc veniam ad te in caligine nubis, ut audiat me populus loquentem ad te, et credat tibi in perpetuum. Nuntiavit ergo Moyses verba populi ad Dominum. 10And he said to him: Go to the people, and sanctify them to day, and to morrow, and let them wash their garments.Ed ei gli disse: Va' a trovare il popolo, e fa, che si purifichino oggi, e domani, e lavino le loro vesti.Who said to him: Goe to the people, and sanctifie them to day, and to morow, and let them wash their garmentes.Qui dixit ei: Vade ad populum, et sanctifica illos hodie, et cras, laventque vestimenta sua.
11And let them be ready against the third day; for on the third day the Lord will come down in the sight of all the people, upon Mount Sinai.E sieno preparati pel terzo giorno: perocché il terzo giorno scenderà il Signore davanti a tutto il popolo sul monte Sinai.And let them be readie against the third day: for in the third day the Lord wil descend in the sight of al the people vpon the mount Sinai.Et sint parati in diem tertium: in die enim tertia descendet Dominus coram omni plebe super montem Sinai. 12And thou shalt appoint certain limits to the people round about, and thou shalt say to them: Take heed ye go not up into the mount, and that ye touch not the borders thereof: every one that toucheth the mount, dying he shall die.E tu fisserai all'intorno i limiti al popolo, e dirai loro: Guardatevi dal salire al monte, e dal toccare i confini di esso: chiunque toccherà il monte, morrà senza remissione.And thou shalt appoynt certaine limites to the people in circuite, and shalt say to them: Beware ye ascend not into the mount, and that you touch not the endes therof: euerie one that toucheth the mount, dying shal dye.Constituesque terminos populo per circuitum, et dices ad eos: Cavete ne ascendatis in montem, nec tangatis fines illius: omnis qui tetigerit montem, morte morietur. 13No hands shall touch him, but he shall be stoned to death, or he shall be shot through with arrows: whether it be beast, or man, he shall not live. When the trumpet shall begin to sound, then let them go up into the mount.Mano d'uomo nol toccherà, ma sarà oppresso con sassi, ovvero trafitto con frecce: sia giumento, sia uomo, non vivrà: quando comincerà a sonare la tromba, allora salgano verso il monte.Handes shal not touch him, but he shal be stoned to death, or shal be shot through with arrowes: whether it be beast, or man, it shal not liue. When the trumpet shal beginne to sound, then let them ascend into the mount.Manus non tanget eum, sed lapidibus opprimetur, aut confodietur jaculis: sive jumentum fuerit, sive homo, non vivet: cum cœperit clangere buccina, tunc ascendant in montem. 14And Moses came down from the mount to the people, and sanctified them. And when they had washed their garments,E Mosè scese dal monte; e tornato al popolo lo purificò. E quando ebber lavate le loro vesti,And Moyses came downe from the mount to the people, and sanctified them. And when they had washed their garments,Descenditque Moyses de monte ad populum, et sanctificavit eum. Cumque lavissent vestimenta sua, 15He said to them: Be ready against the third day, and come not near your wives.Disse loro: State apparecchiati pel terzo giorno, e separatevi dalle vostre mogli.he said to them: Be readie against the third day, and come not neere your wiues.ait ad eos: Estote parati in diem tertium, et ne appropinquetis uxoribus vestris.
16And now the third day was come, and the morning appeared: and behold thunders began to be heard, and lightning to flash, and a very thick cloud to cover the mount, and the noise of the trumpet sounded exceeding loud; and the people that was in the camp, feared.E già era venuto il terzo dì, e splendeva il mattino, quando ecco che principiarono a sentirsi de' tuoni, e a sfolgoreggiare i lampi, e una foltissima nebbia ricoperse il monte, e Io squillante suono della tromba rimbombava fortemente: e il popolo, che era dentro agli alloggiamenti, s'intimorì.And now the third day was come, and the morning appeared: and behold thunders deganne to be heard, and lightenings to flash, and a verie thicke cloude to couet the mount, and the noyse of the trumpet sounded exceedingly: and the people, that was in the campe, feared.Jamque advenerat tertius dies, et mane inclaruerat: et ecce cœperunt audiri tonitrua, ac micare fulgura, et nubes densissima operire montem, clangorque buccinæ vehementius perstrepebat: et timuit populus qui erat in castris. 17And when Moses had brought them forth to meet God, from the place of the camp, they stood at the bottom of the mount.E avendoli Mosè condotti fuori degli alloggiamenti incontro a Dio, si fermarono alle falde del monte.And when Moyses had brought them forth to mete with God from the place of the campe, they stoode at the botome of the mountCumque eduxisset eos Moyses in occursum Dei de loco castrorum, steterunt ad radices montis. 18And all Mount Sinai was on a smoke: because the Lord was come down upon it in fire, and the smoke arose from it as out of a furnace: and all the mount was terrible.E tutto il monte Sinai gettava fumo, perché il Signore ivi era disceso in mezzo al fuoco, e il fumo ne usciva, come da una fornace, e tutto il monte metteva terrore.And al the mount Sinai smoked: for because our Lord was descended vpon it in fyre, and the smoke arose from it as out of a fornace: and al the mount was terrible.Totus autem mons Sinai fumabat, eo quod descendisset Dominus super eum in igne: et ascenderet fumus ex eo quasi de fornace, eratque omnis mons terribilis. 19And the sound of the trumpet grew by degrees louder and louder, and was drawn out to a greater length: Moses spoke, and God answered him.E il suono della tromba appoco appoco si faceva più forte, e più penetrante. Mosè parlava, e il Signore gli rispondeva.And the sound of the trumpet grew lowder by litle and litle, and was drawen out a length: Moyses spake, and God answered him.Et sonitus buccinæ paulatim crescebat in majus, et prolixius tendebatur: Moyses loquebatur, et Deus respondebat ei.
20And the Lord came down upon Mount Sinai, in the very top of the mount, and he called Moses unto the top thereof. And when he was gone up thither,E discese il Signore sul monte Sinai, sulla cima stessa del monte, e chiamò Mosè su quella sommità. Il quale essendovi salito,And our Lord descended vpon the mount Sinai in the very toppe of the mount, and he called Moyses into the toppe therof Whither when he was ascended,Descenditque Dominus super montem Sinai in ipso montis vertice, et vocavit Moysen in cacumen ejus. Quo cum ascendisset, 21He said unto him: Go down, and charge the people; lest they should have a mind to pass the limits to see the Lord, and a very great multitude of them should perish.Gli disse: Scendi a basso, e fa' sapere al popolo, che a sorte non pensasse a valicare i confini per vedere il Signore, onde moltissimi di loro avessero a perire.he said vnto him: Goe downe, and charge the people: lest perhaps they wil passe their limittes to see the Lord, and a very great multitude of them perish.dixit ad eum: Descende, et contestare populum: ne forte velit transcendere terminos ad videndum Dominum, et pereat ex eis plurima multitudo. 22The priests also that come to the Lord, let them be sanctified, lest he strike them.I sacerdoti eziandio, i quali si accostano al Signore, si purifichino, affinché egli non gli uccida.The priestes also that come to the Lord let them be sanctified, lest he strike them.Sacerdotes quoque qui accedunt ad Dominum, sanctificentur, ne percutiat eos. 23And Moses said to the Lord: The people cannot come up to Mount Sinai: for thou didst charge, and command, saying: Set limits about the mount, and sanctify it.E Mosè disse al Signore: Non è possibile, che la moltitudine salga al monte Sinai: mentre tu hai intimato, e comandato dicendo: Metti i confini intorno al monte, e santificalo.And Moyses said to our Lord: The comon people can not ascend into the mount Sinai: for thou didst charge, and command, saying: Put limittes about the mount and sanctifie it.Dixitque Moyses ad Dominum: Non poterit vulgus ascendere in montem Sinai: tu enim testificatus es, et jussisti, dicens: Pone terminos circa montem, et sanctifica illum. 24And the Lord said to him: Go, get thee down; and thou shalt come up, thou and Aaron with thee: but let not the priests and the people pass the limits, nor come up to the Lord, lest he kill them.E il Signore a lui: Va', scendi, e salirai tu, e teco Aronne: i sacerdoti poi, e il popolo non oltrepassino i limiti, e non salgano verso il Signore, che forse ei non gli uccida.To whom our Lord said: Goe, gette thee downe and thou shalt come vp, & Aaron with thee: but the priests and the people let them not passe the limittes nor ascend to the Lord, lest perhappes he kil them.Cui ait Dominus: Vade, descende: ascendesque tu, et Aaron tecum: sacerdotes autem et populus ne transeant terminos, nec ascendant ad Dominum, ne forte interficiat illos.
25And Moses went down to the people and told them all.E Mosè discese, e riferì ogni cosa al popolo.And Moyses went downe to the people, and told them al.Descenditque Moyses ad populum, et omnia narravit eis.
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Worthington
This day. The same on which they departed from the Raphidim, or on the third day of the third month; though St. Augustine understands the first of the month; (Calmet) on which last supposition, allowing 16 days of the month Nisan, 30 of Jiar, and 4 of Sivan, the law was given 50 days after the liberation of the Jews, as the new law was promulgated on Whit-Sunday, on the day of Pentecost. (St. Augustine, ep. 119. 16.) (Worthington)
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And Moses went up to God. Moses went up to Mount Sinai, where God spoke to him.
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Calmet
Eagles. Out of the reach of danger. As eagles carry their young upon their wings, so I have protected you from all your enemies, Deuternomy 32:11. (Calmet)
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Menochius
Possession, (peculium). Hebrew segula, "a chosen portion or treasure." (Menochius)
Mine. I could have made choice of others. We cannot but admire the goodness of God, who asks for the free consent of the people. Hence they can have no pretence for breaking this solemn covenant. (Calmet) (Theodoret 9. 35.)
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Menochius
Priestly kingdom. "Priests and kings," Chaldean. You shall rule over the Chanaanites, etc., and you shall offer sacrifice to me, at least, by slaying the paschal lamb. This kingdom shall not be merely of a civil nature; it shall be also sacred. The whole nation shall be holy, separated from the pagans, and consecrated to me. (Menochius)
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Worthington
Related, as a mediator acting between two parties, (Haydock) though God knew all before. Thus his servants cease not to lay before him their own and our wants. (Worthington)
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Haydock
Cloud, to veil his majesty, while he spoke to Moses in the hearing of all. (Haydock)
Maimonides
Then they began to place an entire confidence in their leader. (Maimonides)
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Calmet
Garments, with their bodies, as the Jews understand by this expression. They were also to abstain from their wives, etc. By which exterior practices, they were admonished of the interior purity which God required. All nations seem to have adopted similar observances of continence, washing themselves, and putting on their best attire, when they appeared before God. See Herodotus, etc. (Calmet)
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Haydock
Him. In detestation of his impiety, which has made him unclean. (Haydock)
Calmet
Go up into the precincts of the mountain, to which Moses conducted them; (ver. 17. 21,) or they might ascend after the trumpet ceased, and the law was given. For some understand shall begin, in a contrary sense with the Roman Septuagint, "when the voices of thunder, and the trumpets, and the cloud shall be no more;" (apelthe) so also the Chaldean, Syriac. (Vatable) The sound which was heard, resembled that of a horn. (Jobel.) See Leviticus 25:10. (Calmet)
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St. Clement of Alexandria
Wives. St. Paul recommends continence when people have to pray, 1 Corinthians 7. On the pagan temple of Epidaurus, this inscription was placed, "Let those be chaste who enter here." (St. Clement of Alexandria, strom. 5.)
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Terrible, by the display of so many instruments of God's power; lightning, fire, a thick cloud, and various peals of thunder, and the sound of a trumpet; besides rain, and the company of millions of angels, Psalm 67:9, 18. How different was the appearance of Sion, when Jesus proclaimed his gospel! (Hebrews 12:18.)
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Answered him, "in a speech," articulated and heard by all the people, as the Hebrew, Septuagint, Syriac, etc., intimate. Many legislators have pretended that their laws came from heaven. But they had no witnesses. Moses does all openly. His laws are preceded, accompanied, and followed by prodigies.
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Calmet
Sanctified, in an extraordinary manner, above the rest. These priests, according to St. Augustine, are the children of Aaron, and the whole race of Levi, who would shortly be selected by God. But others think, they are those who, by the law of nature, were accustomed to officiate. Or, as God had declared that they were all a priestly kingdom, some of the most comely and irreproachable youths of each family, had been chosen to present victims, when the covenant with God was to be ratified, Exodus 24:15. (Calmet)
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Haydock
The people. Glassius understands this with an interrogation, "Can no one?" God exempts Aaron from the common law, ver. 24. (Haydock)
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Menochius
Pass. Septuagint, "contend violently to pass." The kingdom of heaven suffereth violence, Matthew 11:12. (Menochius)
Calmet
Moses was the mediator of this covenant, and Aaron his interpreter, to explain to the people the orders of Moses. (Calmet)
Thus we have seen the dreadful apparatus of the law of fear, with the preface to it, and the approbation of the people.
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1. This day.] The first day of the third moneth the children of Israel came into the desert of Sinai so counting 16 dayes remaining of the first moneth when they parted from Aegypt, al the second moneth of 〈◊〉 dayes, this first day of the third moneth, and three dayes more, in which they were sanctified Agreement of old and new mysteries. by washing and other ceremonies (v. 10.) the Law was geuen the fifteth day, in figure of the Law of Christ, promulgated on whitsunday, the fifteth day after our Redemption. VVherby we see meruelous correspondence of diuine Mysteries, in the old and new Testament. S. Augustin Epist. 119 c. 16. The third part of this booke: 〈◊〉 Diuine Lawes: M〈…〉l: and Iudicial.
To this place (which was their 12 mansion) they came the 47. day after they parted from Aegypt. And the third day folowīg which was the •o, the law was geuen in mount Sinay S. Hierom. Epist 1. ad Fabiolam.
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God would haue their free consent, els it were not a perfect couenant Theodoret. q 35 in Exod.
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In this couenant God promiseth particular loue; Priestlie function, wherby they might better serue him; and effectual grace and sanctitie.
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The people promise loyaltie to God; and to keepe his commandements.
So Angels & Saincts offer our prayers & other good workes to God, though he know al things before hand.
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The people and al inferior clergie also, are to kepe their limites and to lerne Gods wil of their superiors
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.8
… “He departed, and went into a desert place.” This was, indeed, the Creator’s customary region. It was proper that the Word should there appear in body, where He had aforetime, wrought in a cloud. To the gospel also was suitable that condition of place which had once been determined on for the law.
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sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.11
… “In so far as He took upon Him the seed of Abraham;” plainly asserting the begetting of a body. How, indeed, but in His body did He expiate the sins of the people? In what did He suffer, save in His body—even as we said above: “Christ having suffered in the flesh”? In what is He a priest, save in that which He took to Himself from the priestly nation?
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.8.3
… which it is not lawful to eat, but for the priests alone?” justifying His disciples by the words of the law, and pointing out that it was lawful for the priests to act freely. For David had been appointed a priest by God, although Saul persecuted him. For all the righteous possess the sacerdotal rank.
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.15
127. Can they deny that the term “ οὐσία ” is met with in Scripture, when the Lord has spoken of bread, that is, “ ἐπιούσιος ,” and Moses has written “ ὑμεῖς ἔσεσθέ μοι λαὸς περιούσιος ”?
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 1
“To the saints in Christ Jesus which are at Philippi.” Since it was likely that the Jews too would call themselves “saints” from the first oracle, when they were called a “holy people, a people for God’s own possession” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.5
… In like manner, God works ordinarily through thunders and lightnings: but because these were wrought in an unusual manner on Mount Sinai, and those sounds were not uttered with a confused noise, but so that it appeared by most sure proofs that certain intimations were given by them, they were miracles.
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sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 14
… For as great Moses, when administering the holy laws, exacted a promise from the people
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 64
… For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, “All that the Lord shall speak, we will do, and will hearken,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.9
… 10 ). Behold what is, “they have been turned back in the day of war:” they have not kept the testament of God. When they were bending and shooting bows, they did also utter the words of most forward promise, saying, “Whatsoever things the Lord our God hath spoken we will do, and we will hear.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.31
… 56 ): and they turned them away, and they kept not the covenant, like their fathers” ( ver. 57 ). For under a sort of covenant and decree they said, “All things which our Lord God hath spoken we will do, and we will hear.”
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.23
… The heterodox have failed to observe this distinction, and have accordingly adopted most shameful doctrines about the Maker of the world, and have indeed revolted from Him, and addicted themselves to fictions and myths. We must, therefore, show how and when the name of darkness is taken in a good sense. Darkness and clouds and tempest are said in Exodus
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 10
… But through vice a man goes out from the presence of the Lord; as Cain
Pseudo-Clement The Clementine Homilies 8.5
… For their believing Moses was not of their own will, but of God, who said to Moses, ‘Behold, I come to thee in a pillar of cloud, that the people may hear me speaking to thee, and may believe thee for ever.’
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.26
In Hosea: “After two days He will revive us; we shall rise again on the third day.” Also in Exodus: “And the Lord said unto Moses, Go down and testify to the people, and sanctify them to-day and to-morrow; and let them wash their garments, and let them be prepared against the day after to-morrow. For on the third day the Lord will come down on Mount Sinai.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.13
… He was approaching the laver with warm desire and bright hope, after all the purgation possible, and a far greater purification of soul and body than that of the men who were to receive the tables from Moses. Their purification extended only to their dress, and a slight restriction of the belly, and a temporary continence.
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.50
… They defend this on the ground of old custom, when, as it happened, the sacrifice was offered up at long intervals. However, even the people had to be purified two or three days beforehand, so as to come clean to the sacrifice, as we read in the Old Testament.
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 9
Well: I know that a chill comes over you ( ναρκᾶτε ) on hearing these things; but what am I to do? For this is God’s own command, continually to sound these things in your ears, where He says, “Charge this people; (Fors.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.30
… Mark, then, this as one day of the month, and then observe what (among other things) the Lord said on that day: “Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, and be ready against the third day; for the third day the Lord will come down in the sight of all the people upon Mount Sinai.”
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sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 29
… whereas in the other case the Holy Ghost came upon them who were gathered together in expectation of His promised gift. There it was on tables of stone that the finger of God operated; here it was on the hearts of men. There the law was given outwardly, so that the unrighteous might be terrified;
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sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 7
… though here, in this sense too, their irreligion will be quite as great. For if by unoriginated they mean what has no origin of being, nor is originated or created, but eternal, and say that the Word of God is contrary to this, who comprehends not the craft of these foes of God? who but would stone
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
I. Such then is the account of the Son, and in this manner He has escaped those who would stone Him, passing through the midst of them. For the Word is not stoned, but casts stones when He pleases; and uses a sling against wild beasts—that is, words—approaching the Mount
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… I will write on them with the finger of God a new Decalogue. I will write on them a shorter method of salvation. And if there be any heretical or unreasoning beast, let him remain below, or he will run the risk of being stoned by the Word of truth. I will baptize you and make you a disciple in the Name of the Father and of the Son and of the Holy Ghost;
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 3
… We scour the Church, as it were, with a sponge, that all things may be set out in a pure church, that there may be “neither spot nor wrinkle.” ( Eph. v. 27 .) Unworthy, indeed, both our eyes of these sights, and unworthy are our ears! “And if even a beast,” it is said, “touch the mountain, it shall be stoned.” (
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… But if any be a Nadad or an Abihu, or of the Order of the Elders, let him go up indeed, but let him stand afar off, according to the value of his purification. But if any be of the multitude, who are unworthy of this height of contemplation, if he be altogether impure let him not approach at all,
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.33
… but she that hath married thinks of those things which are of this world, in what way she may please her husband.” Also in Exodus, when the Lord had commanded Moses that he should sanctify the people for the third day, he sanctified them, and added: “Be ye ready, for three days ye shall not approach to women.”
san Gregorio di Nissa † 395 d.C. On Virginity 24
… How can you offer this to God, when you do not listen to the law forbidding the unclean to offer sacrifices? If you long for God to manifest Himself to you, why do you not hear Moses, when he commands the people to be pure from the stains of marriage, that they may take in the vision of God.
san Girolamo † 420 d.C. The Letters of St. Jerome 48.15
… Moreover, when the people were about to receive the law on Mount Sinai they were commanded to keep away from their wives for three days.
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.24
… What of the three youths? Did they not by practising virginity become mightier than fire, their bodies through virginity being made proof against the fire ? And was it not Daniel’s body that was so hardened by virginity that the wild beasts’ teeth could not fasten in it . Did not God, when He wished the Israelites to see Him, bid them purify the body
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san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Let that furnace which was as it were a breeze distilling dew persuade thee, O master, of the dispensation of this mystery. Then, beside all this, let my womb be a proof to thee, in which He was contained, who in nought else was ever contained, of the substance of which the incarnate Word yet deigned to become incarnate. The blast
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 1
… For beyond any other voice or instrument, the trumpet is awakening and terrible; so Israel received instruction by these means, because he was then but a child. But in order that the proclamation should not be thought merely human, being superhuman, its sounds resembled those which were uttered when they trembled before the mount
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.92
… For it is not everyone who may draw near to God, but only one who, like Moses, can bear the glory of God. Moreover, before this, when the law was first given, the trumpet-blasts, and lightnings, and thunders, and darkness, and the smoke of the whole mountain,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… But if any be of the multitude, who are unworthy of this height of contemplation, if he be altogether impure let him not approach at all, for it would be dangerous to him; but if he be at least temporarily purified, let him remain below and listen to the Voice alone, and the trumpet,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… xix. 19 ),—or that angels were present, God disposing them in order,—or that he speaks thus in regard of all things said and done in the old Covenant, as if Angels had part in them. But how is it said in another place, “The Law was given by Moses” ( John i. 17 ), and here “by Angels”? For it is said, “And God came down in thick darkness.” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.6
… they did not, as that dove and fire, suddenly come into being in order simply so to signify. The dove and the fire, indeed, seem to me more like that flame which appeared to Moses in the bush, or that pillar which the people followed in the wilderness, or the thunders and lightnings which came when the Law was given in the mount.
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.102
In Exodus: “And the whole of Mount Sinai smoked, because God had come down upon it in fire.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
And, it says, “there was much smoke.” (See
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 169.9
9. As for the sound of the voice, however, and the bodily form of a dove, and the cloven tongues which sat upon each of them, these, like the terrible wonders wrought at Sinai,
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.15
… and all the people that was in the camp trembled; and when the voice of the trumpet sounded long and waxed louder and louder, Moses spake, and God answered him by a voice.”
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Origene † 254 d.C. Origen De Principiis 3.1.21
… which he utters as if in a tone of censure, “Nay but, O man, who art thou that repliest against God?” he means, I think, to point out that such a censure does not refer to any believer who lives rightly and justly, and who has confidence in God, i.e., to such an one as Moses was, of whom Scripture says that “Moses spake, and God answered him by a voice;”
Origene † 254 d.C. Origen De Principiis 3.1-2.21
… of the apostle convey a censure when he says, “Nay but, O man, who art thou that repliest against God?” it teaches us that he who has confidence before God, and is faithful, and has lived virtuously, would not hear the words, “Who art thou that repliest against God?” Such an one, e.g., as Moses was, “For Moses spake, and God answered him with a voice;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 40
How then saith Moses, “The Lord spake, and Moses answered”? (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… 53 .) And everywhere he saith it was given by angels. Some indeed say that Moses is signified; but without reason. For here he says Angels in the plural: and the Angels too which he here speaks of, are those in Heaven. What then is it? Either he means the Decalogue only (for there Moses spake, and God answered him—
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
“Moses spake, and God answered him by a voice” (
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
… Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? “God answered by a voice,” addressing the multitude: yea and his name shall be called.
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Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 123
… For the divine Apostle charges us to take quite the opposite course. “Be instant in season and out of season.” And the Lord says to this very spokesman, “Be not afraid, but speak” and to Isaiah, “Cry aloud, spare not” and to Moses “Go down, charge the people”
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 63.2
… and says in Leviticus: “The man in whom there shall be any blemish or stain shall not approach to offer gifts to God?” Also in Exodus: “And let the priests which come near to the Lord God sanctify themselves, lest perchance the Lord forsake them.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 67.1
… For in Exodus God speaks to Moses, and warns him, saying, “Let the priests which come near to the Lord God sanctify themselves, lest the Lord forsake them.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 71.2
… since the Lord God speaks in Leviticus, and says, “No man that hath a stain or a blemish shall come nigh to offer gifts to the Lord.” Moreover, in Exodus, He prescribes this same thing, and says, “And let the priests which come near to the Lord God sanctify themselves, lest the Lord forsake them.”
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« In die hac, » id est in die eadem, sive ejusdem numeri cum mense tertio, puta tertia die mensis tertii; 70 enim hic usurpari pro idem, variis exemplis docet Franciscus Ribera, lib. V De Templo, cap. vii, et ita hoc loco accipiendum esse patebit vers. 11. Quare non recte Patres aliqui putant Hebræos venisse in Sina die prima mensis tertii, uti docte ostendit Bellarminus, lib. III De cultu Sanctorum, cap. XIII. Nota: Hebræi venerunt in Sina die tertio mensis tertii, anni primi exitus ab Ægypto; discesserunt vero ex Sina anno secundo, mense secundo, die vigesimo, ut dicitur Num. x, vers. 11. Hæserunt ergo in Sina annum integrum, exceptis tredecim diebus. Omnia ergo, quæ ab hoc capite deinceps toto Exodo, totoque Levitico, et in Numeris usque ad cap. x, vers. 11, describuntur, gesta sunt in Sina. Unde S. Hieronymus: « In Sina, ait, fuit duodecima mansio, ubi media pars Exodi, et totus Leviticus, et Numerorum præcepta, et populi per singulas tribus distributio, et oblatio principum descripta sunt. »
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In montem Sina, in quo sciebat olim Deum sibi apparuisse Exodi III, jussisseque ut, post egressum ex Ægypto, sibi in eodem sacrificaret: qua de re ut Deum consuleret, Moses jam ascendit in eumdem.
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Sicut enim aquilæ pullos suos non transferunt unguibus et pedibus, sed eos super alas imponunt, et vectant adeo alte, ut nullus eas vel telo petere possit: sic et Deus alis providentiæ suæ sustulerat Hebræos, quando eos ab omnibus hostibus tutissimos reddidit, et paterna sollicitudine fovit. « Omnes enim reliquæ aves, inquit R. Salomon, pullos suos ponunt inter pedes suos, eo quod timeant sibi ab avibus, quæ supra se volitant. Verum aquila non timet sibi, nisi ab homine, ne forte petat eam jaculo. Cum enim nulla avis altius ipsa volet, propterea collocat pullos suos in alis, cogitans: Satius est ut in me penetret jaculum, quam in pullos meos. Ita et ego feci, inquit Deus, juxta illud cap. xiv, vers. 10: Tollensque se angelus, etc., stetit inter castra Ægyptiorum, et castra Israel; cumque Ægyptii mitterent jacula et lapides, ipsa nubes, in qua latebat angelus, excepit ea. » Hactenus ille. Aquila ergo se quasi clypeum opponit pro pullis: ita et facit Deus pro fidelibus et justis. Rursum, sicut aquilæ fætus suos per ardua extollunt et assuefaciunt ad solis intuitum, ita et Deus Hebræos per maxima obstacula perduxerat ad tam claram et familiarem Dei cognitionem et cultum. Historice, nota Dei providentiam et beneficentiam recte comparari aquilæ; nam aquilæ singularis est amor tum in pullos, tum in hominem, præsertim si is virgo sit aut beneficus. Narrat Plinius, lib. X, cap. III, in Sesto educatam a virgine aquilam, eamque libertate donatam, hanc ei duplicis beneficii gratiam retulisse, primo ut aves, mox etiam ut venatus virgini aggereret. Quid, quod cum virginem diem obiisse, jamque rogum exurendæ extructum vidisset, in accensam pyram sese injecit, et simul conflagravit: quippe quæ pari letho interire, quam altrici dominæ supervivere, satius habuerit. Ptolemæum Soterem Arsinoæ filium ferunt Macedones expositum, et ab aquila nutritum. Hæc sublimis super infantem expansis alis, ab eo et æstum solis et pluviam avertebat, aves gregales arcebat, et coturnicum sanguine tanquam lacte infantem alebat: testis est Suidas in Lago. Aristomenem miro modo ab aquila ex alta fovea liberatum scribit, modumque fuse narrat Pausanias, lib. IV. Plutarchus in Parallelis: « Cum pestis, inquit, Spartæ grassaretur, oracula monuerunt mali vim cessaturam, si quotannis nobilem aliquam virginem immolassent. Forte evenit ut Helenæ sors obtigerit: quæ cum mactanda duceretur, aquila devolans sacrificuli gladium abripuit, et ad armenta delatum super juvencam demisit; cujus prodigii argumento hæc virginum immolatio, quam diu Spartani ex oraculo observarant, sublata est. » Pari prorsus pacto apud Valerios virgo, cui nomen Valeriæ Lupercæ erat, sacrificio forte destinata, aquilæ beneficio servata est. Scribit ex Philarcho Athenæus, pullum aquilæ a puero alitum, eum quasi fratrem adamasse, ægrotanti mæstum astitisse; cum non ederet, ipse pariter cibum non admittebat; eo mortuo funus prosecutus; cum cremaretur, in rogum se pullus injecit. Scribit Ælianus, lib. XVII, cap. xxxvii, agricolam hausturum aquam, aquilam cum serpente pugnantem, eo falce dissecto, victorem effecisse, moxque aquam hausisse, ex qua utpote veneno a serpente infecta, socii ejus bibentes paulo post expirarunt; cumque ipse inde bibere pararet, advolavit aquila, poculum evertit, aquam effudit, itaque eum veneno et morte liberavit. Idem, lib. XII, cap. xxi, narrat Tilgamum regem Babylonis, cum puer esset, jussu avi præcipitatum, ab aquila subvolante quæ puerum dorso excepit liberatum, et in hortum quemdam leniter depositum. « Hoc, inquit, si cui fabula videtur, me quoque non approbare illi fatebor. Audio tamen Achæmenem Persam quoque, a quo nobilis Persarum prosapia descendit, aquilæ alumnum fuisse. » Hæc profana sunt, audi sacra. Deus enim Sanctos mire sæpe per aquilas juvit. S. Medardum, cum puer esset in campo pluviæ expositus, ab aquila alas et corpus super eum expandente, servatum esse, habet ejus Vita. S. Benedicti a latronibus occisi corpus in aquam projectum, ab aquila demonstratum est. S. Stanislai Cracoviensis Episcopi a Boleslao rege occisi corpus, quatuor aquilæ a canibus et feris defenderunt toto biduo, donec sacerdotes disjecta membra collegerunt, quæ subito coaluisse dicuntur. Venerabilis Beda de S. Cuthberto, Episcopo Lindisfarnensi, refert, quod aquila miraculose piscem acceperit e flumine, eumque S. Cuthberto, ne fame periret, detulerit. Tropologice, Sancti, præsertim illustres, in cælis habitant quasi aquilæ, ibique eos Deus sibi in cælestibus assumit, quasi suos familiares et aulicos. Unde S. Gregorius, lib. XXXI Moral. xxxiv, explicans illud Job xxxix: « Numquid ad præceptum tuum elevabitur aquila, et in arduis ponet nidum suum? » S. Paulum et Sanctos comparat aquilæ. « Videamus, inquit, aquilam nidum in arduis sibi construentem, qui ait: Nostra conversatio in cœlis est. Et rursum: Qui conresuscitavit, et consedere fecit nos in cœlestibus. In arduis habet nidum, quia profecto in supernis figit consilium, non vult mentem in ima dejicere, non vult per abjectionem conversationis humanæ in infimis habitare. Tunc Paulus fortasse in carcere tenebatur, cum se consedere Christo in cœlestibus testaretur: sed ibi erat, ubi ardentem jam mentem fixerat; non illic, ubi illum necessario pigra adhuc caro retinebat. » Deinde in sequentibus hanc mentis in cœlo positæ altitudinem ostendit esse signum divinæ prædestinationis et electionis ad gloriam. Hoc est enim quod ait Isaias, cap. LVIII, vers. 14: « Tunc delectaberis super Domino, et sustollam te super altitudines terræ, et cibabo te hæreditate Jacob. » Merito ergo S. Augustinus, serm. 2 De omnibus Sanctis, ita fideles exstimulat: « Ad hanc in cœlis palmam libenter ac prompte certemus, omnes in agone justitiæ Deo et Christo spectante curramus; et qui sæculo et mundo majores esse cœpimus, a cursu nostro nulla sæculi cupiditate tardemur. Si expeditos, si celeres in hoc operis agone, si currentes dies ultimus invenerit, nusquam Dominus meritis nostris ad præmium deerit remunerator. » Hac de causa Gentiles in funere Imperatoris aquilam e rogo emittebant, quæ animam defuncti ferret in cœlum. Audi Spartianum in funere et apotheosi Adriani Imperatoris: « E fastigio simul cum subjecto igne ascensura in cœlum aquila dimittitur, quæ in cælum creditur ipsam principis animam deferre. » Idem de Augusto testatur Dio in ejus funere lib. LVI. Testantur et nummi, qui una parte habent effigiem Divi Imperatoris, in altera vero aquilam, cum his verbis: « Consecratio S. C. » Quin et principes post mortem aquilæ insidere, ab eaque vehi fingebantur, pingebanturque. Audi Artemidorum in suis Divin. somn. lib. II, cap. xx: « Aquila vehi regibus et opulentis viris obitum prædicit. Vetus enim mos est hos mortuos fingere et pingere aquilæ insidentes. » Ita Imperatori Severo signa mortis attulerunt aquilæ quatuor, a quibus sibi visus est per nocturnam imaginem in cœlum abripi. In nummo autem cujus inscriptio est: « Divus Pert. Pius pater, » aquila est pilæ insidens, quasi ipsum supra cœlum sublatum esse velit innuere. Denique epigramma in Platonis sepulcro aquilam appingit, quasi ejus specie anima Platonis in cœlum evolarit; sic enim habet: Cur, aquila, ad tumulum hunc volitas? dic, numquid ab astris Hic habitare Deum forte aliquem intuita es? Imo anima extincti sum diva Platonis, Olympum Quæ colo, sed corpus terrigenum Attica habet.
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Q. d. Licet sitis pusillus grex, pusilla gens, eritis tamen totum pecus meum, id est, omnis substantia, totæ opes meæ; olim enim omnis substantia veterum erat in pecore, indeque dictum est peculium: peculium ergo est peculiaris et propria hæreditas. Hoc enim est quod dicit Deuter. xxxII, 9: « Pars Domini populus ejus, Jacob funiculus hæreditatis ejus, » id est, pars hæreditaria ejus: olim enim funiculis solebant hæreditates inter hæredes dividere et dimetiri. Pro peculium hebraice est סגלה segulla, id est pars, sive portio electa et dilecta, qualis est thesaurus, q. d. Licet meus sit universus orbis, omnesque populi, vos tamen eritis mihi chari et pretiosi instar cimelii, vel thesauri; unde Septuaginta, et ex iis S. Petrus et Paulus vertunt, eritis mihi λαὸς περιούσιος, id est populus peculiaris, exquisitus et eminens; unde et Symmachus vertit, eritis mihi λαὸς ἐξαίρετος, id est populus selectus, egregius, eximius. Lyranus vertit, eritis mihi amicabiles, id est, eritis mihi ita amici, ac si essetis ipsa mea amicabilitas. Vide dicta ad Titum II. MEA EST ENIM OMNIS TERRA. — Cum tota terra sit mea jure creationis et conservationis, possum et volo vos ex ea mihi in peculium asciscere: ita ut tota terra mea sit hæreditas, vos vero sitis meum peculium, meum segulla.
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Hebr. in regnum sacerdotum, id est sacerdotale; Hebræi enim genitivum substantivum usurpant pro epitheto adjectivo, q. d. Vos eritis regnum meum, ut non laicum et profanum, sed sacrum, meoque cultui et sacrificiis addictum. Septuaginta invertunt verba: Eritis mihi regale sacerdotium; quos sequitur S. Petrus, epist. I, cap. II, vers. 2; sed idem est sensus: utramque enim dignitatem, quæ in republica est summa, scilicet regni et sacerdotii sui, hic Deus Hebræis præ cæteris gentibus tribuit. Chaldæus vertit, eritis mihi reges et sacerdotes, q. d. Vos non singuli, sed ex vobis aliqui deputati erunt reges, per quos regnabitis, et aliqui erunt sacerdotes, per quos sacrificia efferetis Deo. Potest tamen secundo, hoc de singulis accipi quasi cuique in particulari, non autem soli reipublicæ hoc promittat Deus, q. d. Singuli eritis quasi reges, quia Chananæis aliisque gentibus dominabimini, quomodo Pyrrhi legatus dixit se Romæ tot reges, quot senatores vidisse. Eritis et sacerdotes, quia inter alias gentes soli eritis meo cultui meisque cæremoniis addicti. Porro regnum et reges tam active quam passive accipio, q. d. Vos eritis reges, ita tamen ut ego in vobis regnem. Quærunt hic aliqui cur Moses Judæis promittat regnum sacerdotale; S. Petrus vero, epist. I, cap. II, vers. 2, inverse Christianis spondeat sacerdotium regale? Ac respondent primo, quia regalis dignitas, quæ apud Judæos perfecta erat, apud Christianos imperfectior reddita est: sacerdotium vero, quod apud eos imperfectum erat, apud Christianos perfectissimum, regnisque et regibus prædominans evasit. Secundo, quia lex Mosis erat lex justitiæ, juxta illud: « Ego Deus zelotes, sive æmulator, reddens iniquitatem patrum super filios, » Deuter. v, 9. Lex vero Christi est lex misericordiæ. Regalis auctoritas justitiam tuetur: ideo enim gladium portat; sacerdotalis autem misericordiam. Talis enim, ut ait S. Paulus, Hebr. VII, decebat ut nobis esset pontifex, qui possit condolere iis, qui ignorant et errant, ac compati infirmitatibus nostris. Apposite ergo justitiæ tempore, puta in lege veteri, regalis præeminebat auctoritas: misericordiæ vero tempore sacerdotalis dignitas effecta est præstantior, quia a regia potestate justitia, a sacerdotali pietas et misericordia exspectanda est. Ita Ascanius Martinengus in Genes. tomo 1. Mystice, omnes Christiani probi et sancti sunt reges, inquit S. Gregorius, lib. XXVI Moral. cap. xxvi: « Nam dominantes cunctis motibus carnis, modo luxuriæ appetitum frænant, modo æstum avaritiæ temperant, modo gloriam elationis deprimunt, modo suggestionem livoris obruunt, modo ignem furoris extinguunt: reges ergo sunt, quia tentationum suarum motibus non consentiendo, non succumbere; sed dominando et regendo, præesse noverunt; » hinc in cœlo accipient regnum: « Qui vicerit, inquit, dabo ei sedere mecum in throno, sicut ego vici, et sedi cum Patre in throno ejus; » tunc dicent illud Apoc. V, 10: « Fecisti nos Deo nostro regnum et sacerdotes, et regnabimus super terram, » imo super cœlum et cœlos cœlorum. GENS SANCTA, — separata ab aliis gentibus profanis et idololatris, mihique soli mea vocatione et electione addicta, et quasi consecrata. Alludit ad historiam Genes. XLVII, 22, ubi redditur ratio, cur soli sacerdotes in Ægypto non fuerant in communi fame compulsi vendere possessiones suas: nimirum quia terra sacerdotalis tradita fuerat a rege sacerdotibus, quibus et statuta cibaria ex horreis publicis præbebantur. Itaque ingens erat honos et gratia quam rex Ægypti sacerdotibus deferebat, magnaque privilegia, immunitates et exemptiones, quibus sacerdotes Ægypti fruebantur. Porro fames, labores et ærumnæ, quæ cæteros affligebant, sacerdotes ne minimum quidem perstringebant, singulari regis in ipsos benevolentia et beneficio. Hæc enim notissima erant populo Israel ex Ægypto egredienti, q. d. Faciam vos meum peculium, uti vidistis in Ægypto sacerdotes esse peculium regis. Sic in Hispania militares ordines, ut S. Jacobi, atque alii, sunt peculium regis. Porro sacerdotes Ægypti vocantur reges, id est regis amici; et quia erant judices populi, atque summus sacerdos erat summus judex, ut tradit Ælianus, lib. XIV, cap. xxxiv. Ita Alcazar in Apoc. I, vers. 5.
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Q. d. Dum Moses eadem die rediisset ad Dominum, et obedientiam verbaque populi ad Dominum referre cogitaret et inciperet, prævenit eum Dominus, et ait: « Jam nunc veniam ad te in caligine. » Nam post ea Domini verba, Mosen nuntiasse et retulisse Domino promptam populi obedientiam, et ad eam respondisse Dominum, sequentia verba docent; id clarius est in Hebræo, ubi post populi verba, Moses ea retulisse ad Dominum dicitur, sed indefinito tempore. Nota: Hebræi factum dicunt id, quod fit, et incipit: vide Can. 22. Retulit porro Moses, non quod ea nesciret Deus, sed ut obsequentem populi voluntatem Domino offerret: quomodo angeli hominum vota ad Deum referunt, cum iis et sua jungentes.
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Ut te legislatorem Hebræorum constituam, qui eis des legem non humanam, sed divinam: quod ut sciat credatque populus, hac de causa de cœlo loquar tecum, daboque tonitrua, fulgura, etc., coram populo. Sic enim et Gentiles legislatores, ut auctoritatem aucuparentur, cum Deo se collocutos, ab eoque leges se accepisse finxerunt. Ita Lycurgus legislator Lacedæmoniorum, Delphos profectus consuluit oraculum: respondit Pythia eum diis charum, magisque deum quam hominem esse; quærentique de bona legum latione dixit, dari ac sponderi a Deo eum reipublicæ statum, qui omnium longe esset præstantissimus. Quare Lycurgus leges suas vocavit ῥήτρα, quasi dicas, oracula. Ita Numa Pompilius legislator, et secundus rex Romanus, cum dea Egeria se colloqui finxit. Ita Pythagoras aquilam figuratam vocibus sistere et deducere solebat, quasi per eam e cœlo sua dogmata acciperet: testis est Plutarchus in Numa et Lycurgo. Mercurius, qui primus Ægyptiis leges dedit, Theologus habitus fuit divinus, ideoque Trismegistus, id est ter maximus, cognominatus.
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Q. d. Edic et jube ut hodie et cras Hebræi separent se ab omni immunditie, utque corporalem sui et castrorum munditiem, lavando et purgando procurent. Unde Philo, lib. De Decalogo, asserit eos per triduum lavacris fuisse purificatos, idque ut hac ratione rudis ille populus excitaretur, ad divinæ legis tertio die accipiendæ reverentiam. Unde Chaldæus vertit, præpara eos. Hinc et jussit Moses quemque suas lavare vestes, ut hæc exterior lotio eos interioris lotionis et purificationis admoneret, ut pura mente Deo occurrerent. Sanctificatio ergo hæc et præparatio, primo et potissimum sita erat in continentia, ut scilicet abstinerent ab uxoribus; sic enim eam explicat Moses, vers. 15; secundo, in lotione corporum et vestium; tertio, in purgatione castrorum; quarto, in reverenti exspectatione Dei promulgaturi suam legem.
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Dies hic tertius fuit quinquagesimus a paschate, et ab egressu ex Ægypto, fuitque pentecoste, qua legem a Deo acceperunt in Sina; nam in memoriam datæ legis hoc 50 die a paschate, quotannis celebrabant Hebræi pentecosten, uti docet S. Hieronymus ad Fabiolam, et S. Augustinus, Quæst. LXX, et passim alii. Hic tertius dies fuit sextus mensis tertii, qui dicitur Sivan, et maio respondet: nam tertio die Sivan venerunt Hebræi in Sina, ut patet vers. 1; inde ab adventu suo die tertia, quæ erat sexta mensis Sivan, legem acceperunt. Unde Hebræi in suis Calendariis, teste Genebrardo, pentecosten consignant die sexta Sivan; et patet, quia sexta Sivan est quinquagesima ab egressu et paschate exclusive. Hi enim 50 dies a paschate ad pentecosten ita numerandi sunt, ut pascha, sive primus dies azymorum excludatur, et primus dies horum quinquaginta sit secundus dies azymorum, qui fuit alter a paschate et ab egressu, ut patebit Levit. XXIII vers. 11. Numera ergo a secundo die azymorum, puta a decimo sexto die mensis primi, reliquos 14 dies ejusdem mensis, et 30 dies mensis secundi (Hebræorum enim menses utpote lunares, alterni erant 29 et 30 dierum), habebis dies 44. His adde sex dies mensis tertii, complebis 50, sive pentecosten. Errat ergo Abulensis hic, Quæst. X, dum asserit legem datam esse die non 50, sed 48 ab egressu: idque ex eo, quod putet Hebræos venisse in Sina die prima mensis tertii, ac tertio post die accepisse legem. Dies enim prima mensis, inquit ipse, vocatur « dies hæc » vers. 1. Verum ibi ostendi, quod « dies hæc » vocetur non prima, sed tertia. DESCENDET DOMINUS, — descendam ego. In enallage personæ crebra apud Hebræos. Descendam, inquam, non motu locali, sed revelatione gloriæ meæ, uti indicat Chaldæus. Vide vers. 18.
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Tanquam curiosi scrutatores præsentiæ et majestatis divinæ; sed potius cum reverentia continete vos in castris et jumenta vestra. Tropologice S. Gregorius, lib. VI Moral. xxv: « Bestia, ait, montem tangit, cum mens irrationalibus desideriis subdita, ad contemplationis alta se erigit; sed lapidibus percutitur, quia summa non sustinens, ipsis superni ponderis ictibus necatur. » OMNIS, QUI TETIGERIT MONTEM, MORTE MORIETUR: MANUS NON TANGET EUM, SED LAPIDIBUS OPPRIMETUR. — Quia hic, qui contra præceptum meum audacter et irreverenter tangit montem, Dei præsentia jam sacrum, censendus est sacrilegus, adeoque pollutus et immundus, ut tanquam anathema vitandus sit, nec tangendus, ne quam eum attrectantibus labem afflet; non ergo cominus eum feriri, sed eminus lapidari jubeo. Ita Rupertus. CUM CŒPERIT CLANGERE BUCCINA, TUNC ASCENDANT IN MONTEM. — Hebraice est, cum traxerit, vel protraxerit buccina, id est, ut noster Interpres vertit Josue VI, 5: « Cum insonuerit sonus longior et concisior buccinæ. » Verum quia Hebræi non habent verba composita, sed ea per simplex exprimunt, hinc Septuaginta et Chaldæus abstrahere vel substrahere vertunt contrario sensu: Cum subtractus fuerit, cessaveritque sonus buccinæ, tunc ascendite in montem. Sed noster Interpres usitatiorem verbi significatum secutus est, cum vix in alteram, quam habent Septuaginta, significatione reperiatur. Unde et passim ita vertunt recentiores; atque ad vocem tubæ, non autem ad cessationem tubæ, Hebræos ascendisse in montem, patet vers. 16 et 17, ex communi omnium Interpretum versione et consensu. Buccina hæc, inquiunt Judæi, fuit cornu arietis immolati pro Isaac; sed hæ sunt nugæ. Buccina ergo hæc non fuit cornea, sed aerea: angelus enim aerem collidens, ut sonum ederet similem inflatæ buccinæ, quasi per buccinam hic buccinare dicitur. Angelus ergo clangens de monte Sina, ut habent Chaldæus, Septuaginta, et indicant sequentia, hoc clangore populum evocabat ex castris a monte dissitis, ut veniret ad radicem montis, ibique legem Decalogi, angelo quasi præcone Dei proclamante, audiret. Mystice, sonitus buccinæ significabat gravitatem præceptorum Dei, quæ ut impleantur, homini indicitur bellum contra seipsum, inquit S. Thomas in cap. XII ad Hebr. lect. 4. ASCENDANT IN MONTEM, ascendant versus montem, usque ad terminos a Mose jussu Dei præfixos, in ipsa montis radice. Vide vers. 17; nam vers. 12 jussi sunt sub pœna mortis montem ipsum non tangere. Jubentur ergo hic tantum castris egredi, et ad radices montis Sina propius accedere. Ita Rupertus, Hugo et alii. Adde, totus hic mons igne fumabat, ut patet Deut. V, 4; ergo non poterant ad eum propius accedere Hebræi.
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Eo modo, qui jam dictus est, quique sequitur, scilicet jubendo lavari vestimenta, et abstinere ab uxoribus, atque comparare se per munditiem, et reverentem exspectationem Dei ejusque legis, in diem tertium, quo futura erat Decalogi promulgatio.
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Deuter. IV, 11, dicitur mons Sina arsisse usque ad cœlum. Sicut ergo in fornace partim flamma et ignis, partim fumus necdum accensus, sed cum igne convolutus conspicitur: ita pariter ignem fumo mixtum in Sina angelus vice Dei produxit, idque sive ex aere, sive ex fumosa quapiam materia, quæ facile ignem concipit, puta ex thure, resina, sulphure, etc. Nota: Ignis est insigne divinæ ac regiæ majestatis: hinc Deus in rubo Mosis, in columna, in monte Sina, in templo, et alibi, cum ejus regia aut judiciaria potestas exprimitur, in igne apparuit. Ignis enim præit illum, tanquam verum regem et judicem maximum. Psal. XLIX: « Deus manifeste veniet, etc.; ignis in conspectu ejus exardescet, » id est, prælucebit regi vero. Psal. XCVI, agens de Christi judicio: « Ignis, inquit, ante ipsum præcedet. » Ita Imperatoribus olim præferebatur ignis, teste Herodiano, quia ignis est symbolum tum principatus, ut qui primus ac princeps inter elementa virtute ac splendore emineat; tum vitæ, doctrinæ, felicitatis, potentiæ et gloriæ, quibus rebus Deus Divique pollent, et post eos principes, reges ac judices. Hinc Varro: Ignis, ait, dicitur a gignendo et nascendo, quod ab igne omnia nascantur, et ignis animantibus vim indat mirificam. Symbolice Cyprianus, lib. III Testimon. ad Quirinum, hoc igne, uti et igne rubi, Exodi cap. III, et linguis igneis in Pentecoste, Actor. cap. II, significatum putat Spiritum Sanctum. Porro ignis hic fumans, ipseque fumus, minax erat incendii, si legem Dei violarent, uti de facto ob legis violationem, urbs et templum primo a Chaldæis, deinde a Tito et Romanis incensa, et in fumum cineresque redacta sunt. ERATQUE OMNIS MONS TERRIBILIS. — Bene vertit Noster, si aliis punctis in Hebræo legas in hiphil ויחרד vaiachared, id est, et terruit, sive perterrefecit Hebræos hic mons. Jam aliis punctis in qal legunt vaiecherad, id est, ut Chaldæus, et contremuit totus mons, ideoque pariter erat terribilis. Terræ motu fuisse hic concussum montem Sina patet quoque Psal. LXVII, vers. 9: « Terra mota est; etenim cœli distillaverunt a facie Dei Sinai, a facie Dei Israel. » Unde patet, simul cum terræ motu, inter ignes et fulgura, de quibus vers. 16, hic extitisse pluviam, quod et Josephus testatur. Septem ergo fuerunt terribilia in Sina, cum ibi daretur lex. Primo, totus mons tremebat. Secundo, totus mons igne et fumo ardebat. Tertio, horrenda erant tonitrua et fulgura. Quarto, erat caligo densissima. Quinto, erat pluvia et procella, ut ait Apostolus, Hebr. cap. XII, vers. 18. Sexto, sonus buccinæ perstrepebat. Septimo, angelus e Sina voce tubali et horribili Decalogum proclamabat. Omnia hæc eo spectabant, ut Hebræos sacro quodam horrore, timore et reverentia tum numinis, tum legis, quam accepturi erant, observandæ percellerent. Apte quoque pluvia legem quasi doctrinam e cœlis descendentem significabat. Unde illud Mosis, Deut. cap. XXXII, vers. 2: « Concrescat ut pluviam doctrina mea, fluat ut ros eloquium meum, quasi imber super herbam. » Allegorice, tonitru significabat terrorem prædicationis Evangelii: unde Paulus a S. Hieronymo vocatur tonitru Gentium; fulgura significabant claritatem miraculorum; vox buccinæ fortem prædicationem Apostolorum. Dominus descendit in igne et fumo, quia fideles suæ claritatis et Evangelii ostensione illuminat, et infidelium oculos fumo et caligine erroris obscurat, inquit Isidorus.
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Hebraice additur per vocem, q. d. Non per phantasmata aut visiones, sed exterius clara voce Deus respondebat Mosi, ut Hebræi Deum cum Mose legislatore suo loquentem audirent. Nota: Qui hic passim cum Mose loquitur, quique sequenti cap. decalogum ex Sina proclamavit, fuit angelus, ut patet Actor. cap. VII, vers. 38, et Gal. cap. III, vers. 19, ubi diserte dicitur legem datam esse per angelos; dicitur tamen hic angelus Deus, quia Dei personam gerebat, ejusque legem tradebat, tanquam Dei præco et legatus.
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Descenderat jam Deus per angelum vers. 18, super montem in igne, sed quasi sursum adhuc elevatus super montem, et in aere consistens: hoc enim innuit τὸ super; hic vero ulterius descendit in ipsum verticem montis, eoque Mosen evocavit, ut in eum ascenderet.
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Hebraice est, ne destruant, ne dissipent, subaudi, terminum a me statutum. Unde colligi videtur limitem hunc et terminum sepe aliqua, vel palis obductum fuisse, quæ accedenti ad montem disjicienda foret.
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Necdum Aaron ejusque filii creati erant sacerdotes: sacerdotes ergo hic intelligit eos, qui ante Aaronem in populo, ex lege naturæ erant sacerdotes, quos multi putant fuisse primogenitos familiarum. Ita Cajetanus, Lipomanus et alii. Tales sane fuisse videntur juvenes illi, quos Moses, capite XXIV, vers. 5, misit immolare holocausta. Nota « qui accedunt ad Dominum, » q. d. Quorum munus est accedere ad Dominum, ut orando et sacrificando sint mediatores inter Deum et populum. Jubet ergo Deus sacerdotes cum cæteris, imo præ cæteris sanctificari, id est, se emundare ab omni sorde et macula, vestimenta lavare, abstinere ab uxoribus, et reverenter exspectare Deum decalogi promulgatorem.
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Q. d. Non præsumet populus id, quod scit a te vetitum sub pœna mortis: consuetudinis et colloquii divini avidior Moses deprecatur, et excusat se, ne jubeatur redire ad populum. TESTIFICATUS ES, — protestatus es. SANCTIFICA ILLUM, q. d. Montem Sina termino, vel sepe aliqua separa ab accessu populi, ut mihi soli mons hic quasi dicatus videatur.
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Ut sacerdotibus etiam denunties ne transeant terminos montis, a me populo præstitutos: de sacerdotibus enim priore præcepto vers. 21, nihil attigi. Deinde « descende, » ut severiore interdicto et pœna idipsum firmes et sancias, videlicet non a populo, sed a me Deo vestro, eum, qui secus faxit, terminosque montis transierit, interficiendum esse. Tertio, « descende, » ut Aaron destinatum jam sacerdotem, tecum in montem ad me adducas, idque hoc fine, ut hac ratione ejus sacerdotium a me populo commendetur, illique fiat venerabile et reverendum, cum hunc a me honorem Aaroni deferri videbit, ut eum mea vocatione et præsentia digner. Quarto et maxime, « descende, » ut tu, o Moses, sub vertice montis pene cum populo constitutus, velut unus ex eo legem meam, puta Decalogum (quem cap. seq. ex Sina proclamabo), cui tu quoque subjectus es, audias; sed hanc rationem subticet hic Deus. Allegorice, promulgatio legis veteris significabat promulgationem legis novæ: utraque enim facta est die quinquagesimo a paschate, puta in pentecoste; ibi terræ motu contremuit mons, hic domus discipulorum; ibi inter flammas ignium et micantia fulgura fragor tonitruorum personabat, hic cum ignearum visione linguarum sonitus pariter de cœlo tanquam spiritus vehementis advenit; ibi clangor buccinæ verba legis perstrepebat, hic tuba Evangelica Apostolorum ore insonuit. Ita Beda in homilia vigiliæ Pentecostes, et S. Hieronymus ad Fabiolam; quin et Apostolus, Hebr. cap. XII, vers. 18: « Non enim accessistis, inquit, ad tractabilem montem, et accensibilem ignem, et turbinem, et caliginem, et procellam, et tubæ sonum; sed accessistis ad Sion montem, et civitatem Dei viventis, Jerusalem cœlestem, et multorum millium angelorum frequentiam, etc.: videte, ne recusetis loquentem. » Descendit ergo Deus in ipsum verticem, eoque Mosen evocat: Moses enim infra verticem consistebat, ibique cum Deo, audiente populo vicino, et ad radices montis consistente, colloquebatur: unde hic jubetur a Deo in cacumen montis ascendere, ad quod pariter Deus densiore nube, et majore gloria descendit. Perperam ergo Calvinus hic carpit nostrum Interpretem, dum vult vertendum esse, non descendit, sed descenderat autem, scilicet jam ante vers. 21.
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Ut præceptum de non transgrediendo limite montis populo promulgaret: quo facto statim rursus cum fratre Aarone, uti ei jusserat Deus vers. 24, ascendit aliquousque, ita ut a populo ad radices montis stante distaret, ut patet cap. XX, vers. 19; ibique Moses stans audivit Decalogum proclamari ab angelo, ideoque postea evocatus in verticem ascendit, cap. XX, vers. 21, accepturus ibidem a Deo leges alias cæremoniales et judiciales, tumque Aaronem et populum ad castra remisit, ut patet Deuter. cap. V, vers. 30.
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v. 1 « Mense tertio egressionts Israel de terra Aegypti, «n die hac venerunt 4n solitudinem Sinai ». Num. 33,15. Auctor sacer evidenter, uti 16,1 et Num. 10,10 tempus determinare vult per mensem et diem. Ergo i$ Dv2 nequit sumi indeterminate « illo tempore » (Kn.) , ut solus mensis, non dies efferatur; neque « ipso die, quo profecti sunt de Raphidim » (Vat.), cum de ea profectione nulla fuerit mentio, et indicandus sit dies mensis absolute, non vero solum relative ad profectionem de Raphidim. Neque 'v5vn v7n2 hie significat « novilunium tertium » (Drus.); licet enim vn etiam novilunium significet, at in his formulis ehronologicis (cf. 16,1; Num. 10,10 ates) designat mensem tantummodo. Neque mn 22 verti potest « die prima » (Targ.), neque « die tertia » (Aug.), neque « ipsa die, qua completus est mensis tertius » (Mar.), sed cum Di/[m. dicendum numerum diei, qui pridem in textu fuerit, excidisse.
Arg. — Demonstrans caritatem, qua populum eduxit et adduxit, declarat Iahve, si pactum servet Israel, principem eum inter gentes locum tamquam populum sanctum esse obtenturum, regiumque ei sacerdotium esse attribuendum. Populus se pactum servaturum esse protestatur. Porro paeninsulae montium prae ceteris duo auctoribus visi sunt cum Sinai biblico comparandi : mons Serbal, cui post Euseb. et Hier. (Onomast.; M. 23. 916. 933) et Cosmam Indicopleusten (M. 88. 217) favent plures, quos videas apud Ebers p. 220 sqq., imprimis R. Lepsius et ipse Ebers. Et Euseb. quidem et Hier. huic sententiae accensentur, quatenus Raphidim idem esse pronuntiant atque Pharan, i. e. Wadi Feiran : siquidem Horeb fuisse prope vallem Raphidim clare textus habet, et Horeb idem est atque Sinai. Cosmas autem Sinai prope abesse ait ab inscriptionibus illis plurimis nabathaeis, paulo ante vel post Christum natum ortis, quae sunt in valle Mokatteb, quae est veluti initium Wadi Feiran septentrionem versus. — Alii e contra Sinai biblicum eundem esse pronuntiant atque Dschebel Müsa, sc. monachi et Arabes prope eum montem incolentes, et e recentioribus Robinson, Tischendorf, Palmer aliique. Cf. etiam M. Iullien S. I. : Sinai et Syrie, Lille 1893. Nota , in hac quaestione veri nominis traditionem desiderari. Hebraeorum plerique, qui portenta Sinai conspexerant, in deserto mortui sunt. Eorum posteri locorum revisendorum occasionem haud sunt nacti, ad montem sanctum tot interiectis inimicis tribubus peregrinationes non suscepere. Ait quidem los. (cf. II. 12), montem Sinaiesse totius regionis illius altissimum : utrum illud traditione acceperit Ios., an amplificatione effinxerit, difficile dixeris. Praeterea argumentum hoc, si quod est, potius favet monti Serbal quam Dscehebel Musa. Altissimus sc. illorum montium altitudine absoluta neque est Serbal (2052 m.) neque Dschebel Musa (2244 m.), sed Dschebel Katherin (2602 m.). At Ios. sine dubio loquitur de altitudine relativa oculos percellente, qua Serbal 1452 m., Dschebel Musa solummodo 644 m. super planiliem assurgit. Primis saeculis christianis anachoretae plures et monachi Sinaitiden incoluere, apud quos nata mox est traditio aliqua singulos Exodi locos digito demonstrans, quam postea Arabes etiam suam fecere. Sed haec traditio factitia videtur fuisse, non genuina. Ea legem latam esse affirmat in Dschebel Musa. Neque tamen desunt vestigia (ef. Ebers p. 413 sqq.) antiquioris etiam apud monachos traditionis legem latam esse statuentis in monte Serbal. Cum igitur veri nominis traditio non exstet , scriptura non satis accurate montis situm describat , monumenta reperta sint nulla, quaestionem interim dirimi non posse patet. Affertur inter alias pro monte Serbal ratio una satis speciosa, sed, quod tota sit intrinseca, in disputatione de re historica insufliciens. Mons Serbal prostat solus, a reliquis cireum montibus separatus. Inacceessus regis instar super illos attollit caput. Facile finges in eius formae monte Deum inter tonitrua et fulgura se manifestantem. E contra Dschebel Musa non item a reliquis cireum montibus secernitur, non super illos eminet.
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v. 2 « Nam profecti de Raphidün et pervenientes usque in desertum Sinai, castrametati sunt [in eodem loco] tbique Israel fixit tentoria e regione montis », ubi Deus e rubo locutus fuerat Moysi (Ca?.). Ita etiam impleri incipit signum Moysi 3, 19 a Deo datum.
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v. 3 « Moyses autem ascendit ad Deum», LXX ad montem Dei, quae lectio, si genuina supponatur, rationem pandit adhibitae vocis m'n5N. Porro, apparuisse Deum forma aliqua. sensibili et' locutum esse voce sensibili (vocavit; cf. 3,4), recte infert Bonfr. ex aliarum apparitionum analogia. « Vocavitque eum. Dominus de monte, et ait : Haec dices dom: Iacob , et annuntiabis filiis Israel ». Parallelismus gravitatem addit orationi. v. & « Vos (2pst| vidistis, quae fecerim Aegyptiis, quomodoportaverim vos » — explieationisgratia LXX CAaíd. inserunt quasi — « super alas aquilarum , et assumpserim mihi » ; verte : e£ adduxerim ad me, sc. ad hunclocum a me selectum. « Prius mala illata Aegyptiis, deinde bona collata Israelitis commemoranda mandat » (Ca?.); et haec quidem ita, ut primum protectio et portenta in itinere concessa, dein itineris terminus efferatur. « Non tam euntes, quam vecti a Deo iter egerunt » (Cat.). Quibus factis illustrabatur Dei omnipotentia et in populum hebraeum pietas; quarum memoria inducendus is erat, ut cui iam aliunde adstrictus erat , foedus religiosius etiam servaret. Illud de pinnis aquilarum (1^3N : non pennae, humeri vel similia, sed pinnae i. e. alarum pennae robustiores, quibus potissimum inest ad volandum robur) fusius explicatur Deut. 32,11 : Sicut aquila excitans nidum suum, super pullos suos suspensa extendit alas suas, prehendit eum et attollit eum super pinnas suas. Quibus plures putavere exprimi fabulam de aquila pullos alis vel humeris imponente atque ita per aera deferente. Cf. Bochart. Hieroz. P. II Lib. II cap. 3 pag. 176. Cum [non Sit auctoris inspirati eiusmodi de rebus naturalibus errores corrigere, neque repugnare videtur eum h. l. ad eam fabulam alludere. Tamen Chald. Syr. Deut. 32,11 ov interpretantur sensu instrumenti : in fortitudine pinnarum suarum; quem sensum aliquando ea praepositio induere videtur; cf. Ps. 14 (15), 3 : « qui non calumniatus est in (y) lingua sua ». Reapse effectus instrumento veluti imponitur, innititur.
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v. 5 « Si ergo audieritis vocem meam, et custodieritis pactum meum », hoc quippe pactum proclamatura est vox in Sinai, « eres mhz in peculium de cunctis populis ». n»3o est peculium i.e. possessio peculiaris, maxime propria, privata; hinc sane etiam pretiosior (LXX z«- ewóateg , Symm. &Ealossoy). « Mea est enim omnis terra » ; e&ideo , suggerit Ca?., mihi licet, quem libuerit, eligere. Verius Israelis in mediis populis dignitas iis verbis describitur : non solus Israel, cum reliquis gentibus nihil habens commune, ad Deum pertinet; sed po-- pulorum frater veluti primogenitus principem inter illos locum obtinet. Ratio redditur, cur in populorum familia et Israeli primatus, et reliquis secundus locus tribuatur.
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v. 6 « Ef vos eritis mihi in regnum sacerdotale, et gens sancta ». Hebr. Ag. regnum sacerdotum, quod bene cum LXX vertit S. Petrus (1 Petr. 9,9) regale sacerdotium , GacO.etev ísodsveopa. Syr. regnum et sacerdotes. Symm. Theod. regnum sacerdotes (?). Infelieius Chald. reges et sacerdotes, quasi singuli futuri sint et reges et sacerdotes. Regnum n2»202 edicit regiam dignitatem; ergo « la royauté », non vero « le royaume » ; « das Kónigtum », non vero « das Kónigreich ». Regnum sacerdotum primum edicit adesse verum regnum, rem publicam cui unus imperet iure proprio, non delegato, 1. e. rex. Secundo edicit, hoc regnum esse penes sacerdotes, aut ut rex semper sumatur ex ordine iam exsistente sacerdotum, aut ut eiusmodi ordine, si qui ante exstitisset , sublato iam idem semper et rex sit et pontifex. Hic est expressionis sensus obvius, à quo recedendi nulla nobis est ratio. Memineris i ipsum Melibisedach. et regem fuisse et sacerdotem. Ergo si Hebraei pacto fidehter stent, Iahve illis vicissim promittit , et brevi quidem efficiendum promittit, ut reges habeant qui zidem sint sacerdotes. Sicut Deus primum decreverat Hebraeos cito in terram promissam traducere, sed ob eorum peccata quadraginta annorum itinere eos per desertum eireumduxit : ita volebat illico eorum rem publicam ad perfectionem perducere, concesso rege qui idem esset sacerdos; at ob eorum, et maxime antiqui ordinis sacerdotum peccata concessit primum solum sacerdotium aaronicum, necnisi post aliqua saecula regnum non sacerdotale attribuit. Erat etiam sic Israel gens sancta, i. e. a reliquis gentibus segregata. « Haec sunt verba, quue loqueris ad filios Israel ». Quibus verbis Israelis inter populos principatus deseribitur efficaciterque Israel allicitur, ut vocem Dei audiat pactumque custodiat. | v. "1 « Venit Moyses et, convocatis maioribus natu populi , exposuit omnes sermones, quos mandaverat Dominus ». Per senes loquitur ad populum (v. 8), uti alias etiam : cf. 12,91.
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27 (Cai.). v. 8 « Responditque omnis populus simul : Cuncta, quae locutus est Dominus, faciemus » ; vocem audiemus et foedus custodiemus. « Cumque retulisset Moyses verba populi ad Dominum »,
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v. 9 « ait ei Dominus : |Iam nunc] veniam ad te in caligine nubis », — pro 3v Sam. *ày , caliginibus, qui pluralis densitatem caliginis exprimere videtur; liberius sane LXX EX T079 «00. 7 191 sxUAo. « Ideirco autem per eiusmodi nubem praesentia Dei designatur, ut intelligamus, nullam esse mentis aciem tam acutam et perspicacem, quae possit illum intueri » (Sy/vc.) — « «t audiat me populus loguentem ad te, et credat tibi in perpetuum ». Suavitatem Domini commendat Ca?., novum hoe fidei praestandae argumentum populo concedentis, sapienter utique, cum ageretur de Moysis apud populum auetoritate permanenter stabilienda tamquam legislatoris (Lap.). « Nuntiavit ergo Moyses verba populi ad Dominum ». Ultima sententia h. 1. videtur abundare, cum v. 8 nihil eiusmodi verborum nuntiandum reliquerit. Gratis adstruit Lap. Deum interrupisse Moysen, cum v. 8 iamiam esset verba populi relaturus, ideoque Moysen eadem verba post Dei v. 9 effatum tandem nuntiasse. Tost. affirmat, idem v. 8 et v. 9 factum bis enuntiari : quod verissimum est. Quomodo vero id acciderit, explicat Hugo suggerens sententiam v. 8 mendose repeti v. 9. Probabiliter duae exstabant ultimae v. 8 sententiae lectiones, solis verbis 3991 et 731 inter se distinctae. Altera e margine aliquando in textum irrepsit, et quidem in v. 9.
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v. 10 « Qui dizit ei : Vade ad populum , et sanctifica illos hodie et cras, laventque vestimenta sua ». Sanctificatio videtur constitisse eo, ut matrimonii usu abstinerent (v. 15) et utique corpora abluerent. Cuiusmodi sanctificationem iam adhibuerat Iacob Gen. 35,2 : « Mundamini et mutate vestimenta vestra »; eaque suggerebat, multo magis expurgari oportere animas (TAeodoret.). Loquitur hic Deus ad Moysen de illa sanctificatione externa quasi de re nota, non nunc primum introducenda; quare suggerebat Bonfr., fuisse eam consuetudinem iam ante Moysen apud Hebraeos receptam. Reapse plura, quae legis mosaicae sunt, iam ante usu vigebant et lege humana.
Arg. — Indicitur triduum sanctificationis, quo homines matrimonii usu abstineant et abluantur, mons neque hominis neque iumenti pede contingatur.
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v. 11 « Et sint parati in diem tertium : in die enim tertia descendet Dominus coram omni plebe super montem Sinai » . v. 12 sq., uti praecedentia, respicit triduum ante divinam manifestationem : pendet quippe a verbis v. 10 « et dixit Iahve ad Moysen » , quae monita pro illo triduo introdueunt. Igitur pro illo triduo accessu totius montis interdicitur populus : sicut. sanctificantur v. 10 ipsi, ita sanctificandus est v. 12 sq. etiam mons, in quem descendet Dominus et ascendet populus ad Dominum. Hine :
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v. 12 « Constituesque terminos populo per circuitum », delimitabis, circumseribes, probabilius erectis pertieis quibusdam , caulis vel similibus. Sam. hie similiter atque v. 23 legit : delimitabis montem n circuitu et ad populum loqueris. Sive populus delimitetur respectu montis, sive mons respectu populi, vox 2*2» non est ita premenda, quasi totus mons fuerit caulis cingendus, neque quod Dschebel Musa ita cingi nequeat, sequitur (Robinson Biblia sacra IV. 384 ff., May 1849) eundem non esseSinai biblicum. Sufficit, ut delimitatio faeta sit eatenus, quatenus populusobiectum montem habebat. « Et dices ad eos : Cavete, ne ascendatis in montem, nec tangatis fines illius ». Kadices montis v. 17 n'nnn audiunt; aliunde nsp /inis ad. significationem totus descendit (cf. Gen. 17,2), quando quippe res ad suos usque fines habetur, habetur tota res. Apte igitur h. l. verti potest : nec tangatis montem omnino , LXX «v abzoó. « Omnis, qui tetigerit montem , morte morietur ».
19:13
v. 13 « Manus non tanget eum » ; non irruetis ultra terminos ad illum apprehendendum, qui tetigerit montem (Tost.), « sed lapidibus opprimetur, aut confodietur iaculis. Sive iumentum. fuerit sive homo, non vivet. Cum coeperit clangere buccina , tunc ascendant in montem ». Eadem vox bis in eodem contextu adhibita eundem utrobique sensum habeat oportet : ergo, sicut v. 12 populus prohibebatur ipsum montem ascendere, ita v. 13 affirmatur ipsum montem esse aliquando ascensurus, non solum « versus » montem (Sylv.). Sane, si populo non sola tonitrua audienda erant, sed vox Dei in cacumine montis (v. 20) cum Moyse loquentis (v. 9), non satis erat populum ad radices montis subsistere, sed oportebat eum ascendere. qua significat trahere, etiam protrahere, nunquam cessare. Ergo falso LXX : quando voces, tubae et nebula recesserint a monte, i. e. quando tota divina manifestatio finita erit. Verbum, quando de tuba vel cornu praedicatur, semper sensum induit clangere : cf. Ios. 6,4. 8.9. 13.16.20. Habetur Ios. 6,5 expressio 5213 np qua : clangere cornu st unde confirmatur, 54 esse nomen animalis, secundum Rabbinos arietis, secundum Corpus Inscr. Semit. (P. I tom. I p. 224 sqq., Paris. 1881) arietis aut hirci. 533 "V2 non est necessario idem, atque v. 16. 19 32v op; quomodovis igitur hanc postea expressionem interpreteris, clangorem cornus v. 13 potempore per tonitrua etc. Deus suam praesentiam esset annuntiaturus; eo tempore, signo cornibus dato, Hebraeis fas erit terminos transgredi Deoque appropinquare. Sed cf. dicenda ad v. 21 sqq. Arg. — Dei praesentia manifestatur tonitru, clangore et fumo. Iubet Deus, ne vulgus in nubem penetret, sacerdotes vero ut, antequam id faciant, specialius sanctificentur. Tamen neque vulgus neque sacerdotes ultra terminos progrediuntur; sed Moyses ad Iahven defert excusationem aliquam, quasi is v. 12 sq. non pro solo triduo praevio, sed pro ipsa item theophania prohibuisset, ne quis terminos transgrederetur. Quam excusationem TIahve nihil contra dicens admittit, tam vulgus quam sacerdotes intra terminos se continere iubet, solos Moysen et Aaron terminos transgredi, solum Moysen (cf. 25,2) nubem intrare.
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v. 16 « Jamque advenerat tertius dies et mane inclaruerat », Hebraeis somno adhuc oppressis (Tos£.), « et [ecce coeperunt audiri] tonirua, ac [micare] fulgura, et nubes densissima [operire] montem, clangorque buccinae vehementius [perstrepebat| »; « non quod ibi esset aliqua buccina talis, qualem nos habemus, sed. sonabat ibi vox talis, qualis in buceinis nostris formatur » (Tost.). Qui sonus videtur omnino fuisse portentosus, neque cum Ebers p. ^31 sqq. ex solo tempestatis rugitu repeti potest. « Et timuit populus, qui erat in castris »,
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v. 11 « Cumque eduaisset eos Moyses in occursum. Dei de loco castrorum, steterunt ad radices montis », intra terminos, quod patet ex v. 23; .« Steterunt procul » 20,18. 21; 24,11.
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v. 18 « Totus autem mons Sinai fumabat, eo quod descendisset Dominus super eum in igne » (cf. Deut. h,11; 33,2), « et ascenderet. fumus ex eo quasi de fornace; eratque omnis mons terribilis ». Cum expressio similis sit eius, quae extremo v. 16 habetur, LXX etiam hie azn substituunt pro n, sed vertendum est : et contremuit totus mons valde.
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v. 19 « Etsonitus bucctinae paulalim crescebat in maius, [et prolizius tendebatur]. Moyses loquebatur, et Deus respondebat ei » — 5x2 addunt textus reliqui omnes. Quae vox etiam verti potest : in tonitru. Tamen versiones significationem vocis praetulere; intelligitque Ps. Jon. « vocem iucundam », alii « vocem sensibilem », qua excludi Ca?. censet phantasmata et visiones, dum Bonfr., Men., Calm. vocem interpretantur, quae a populo audiri posset; cf. v. 9. Praeplacet sistere in nuda nominis significatione : voce seu, ut, contextus docet, voce humana. Duo in hac theophania populi movebant admirationem : portenta, quae numinis maiestatem exprimebant, et affabilitas, qua Moysen alloquentem patiebatur Deus eique voce humana respondebat. Quare etiam scribitur non nomen Dei proprium /aAve, sed nomen naturae Deus : illud profecto erat mirabile, ut numen conversaretur cum omne, quo plurimum confirmabatur Moysis apud populum auctoritas. sisque sermones referantur, v. 20 more Hebraeorum aliqua ad priora spectantia supplentur, locus sc. habiti colloquii demonstratur (Hugo).
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v. 90 « Descenditque Dominus super montem Sinai in ipso montis verlice, et vocavit Moysen in cacumen etus. Quo cum ascendisset »,
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v. 94 « dixit ad eun : Descende et contestare populum, ne forte velit transcendere |terminos| ad videndum Dominum , et pereat ez eis plurima multitudo ». Obscurum reddidit textum Vw/g. inserens vocem £erminos : at aliam v. 21 (itemque v. 24, sed alio nexu) habebat vocem "bo, loco v. 19. 23 523. Illa significat perrumpere , non necessario terminos, sed nubem ad videndum Iahve. Ergo, si textus inde a v. 19 supponatur omnino genuinus, res concipienda erit ita. Termini v. 19. 23 constituebantur pro triduo ante divinam manifestationem, qua incipiente v. 13 decreverat Deus, ut populus terminos transgressus montem conscenderet. Neque vero indiseriminatim omnes ad secretiorem Dei praesentiam erant admittendi, sed de periculo v. 21 admonentur, si audeant perrumpere ad lIahove ad videndum eum, seu nubem ingredi.
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v. 92 « Sacerdotes quoque, qui accedunt ad Dominum, sanctificentur, ne percutiat eos ». Intelligi nequeunt per antieipationem (Aug.; M. 3^1. 685) sacerdotes aaroniei. Sed eum interpretibus plerisque catholicis agnoscendum est h. 1l. sacerdotium ad religionem primitivam pertinens. Speciale privilegium post specialem purificationem sacerdotibus conferebatur accedendi ad Iahve, propius sane quam vulgus, ergo intrandae nubis et videndi Iahve (cf. 24,10). Iam ad eam narrationis partem pervenimus, de qua dicebamus p. 3 voluisse Moysen facta quaedam innuere, non enarrare. Caute ac veluti tentando procedemus. Promiserat populo Iahve v. 6 insigne beneficium regnum sacerdotale, cuius tamen promissionis duplex poterat esse sensus, ut ei quod ante iam exstiterat sacerdotio regia etiam dignitas conferretur, vel ut hoe sacerdotio abrogato novum sacerdotium , quod - simul esset regnum , institueretur. Illud antiqui ordinis sacerdotibus perquam honorifieum, hoc vix non exitiale. Non fidebant illi Moysi, non fidebant Iahve, ideo a promissis v. 8 resilire cupiebant. Attende etiam montis fumantis, trementis, tonitrua edentis terrores. Per medios terrores invitabantur 1lli sacerdotes nubem Zntrare. Manebat eos certa mors, si propius ad Iahven in nube accederent (v. 21 sq.); annon ingressus quilibet periculi plenus erat? Quid, si non ipsis sed Moysi, inviso prophetae, obtingeret regnum 1llud sacerdotale? Quid, si semel ingressis nullus concederetur egressus, tollendis e medio, con-. sumendis, imo honesta sepultura carituris? Non ita mirandum, eos circumspexisse viam a promissis v. 8 resiliendis. Timebat item populus vel terminos transire : cf. portentorum descriptionem v. 16. 18. 19, interitus comminationem v. 21. Et nunc excusationem ad Deum defert Moyses
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v. 23 : « Dixitque Moyses ad Domznum - Non poterit vulgus ascendere in montem Sinai, tu enim testificatus es |et ussisti| dicens : Pone terminos circa montem, et sanctifica illum ». Excusationis sensus non est hic, prohibitione divina v. 129 sq. cohiberi populum, quominus elapso triduo montem conscendat. Etenim ea prohibitio ferebatur pro eo triduo tantum, pro tempore vero post elapsum triduum diserte sanxerat Deus : « tunc ascendant ».. Sed illa prohibitione manifestabatur montis sanctitas : cuius intuitu sanctitatis vulgus nunc per Moysen suam profitetur indignitatem : « non potest vulgus ascendere ». Eorum sensus interpretatur, eorum excusationem ad Iahven defert Moyses. Sed, nonne ficta erat excusatio, fucatus indignitatis sensus? Nonne sufficienter digni erant 1, qui ritu v. 10 ab ipso Iahve praescripto se sanctificaverant? Praetextu reverentiae et indignitatis celant timorem, pusillanimitatem, diffidentiam. Excusationem inanem acceptat Iahve
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v. 24 : « Cuzait Dominus : Vade, descende », ut meum illos placitum edoceas, « ascendesque tu et Aaron tecum ; sacerdotes autem et populus ne transeant [terminos], nec ascendant ad Dominum, ne forte interficiat illos ». Hebr. : non perrumpant ad ascendendum ad Iahve. Est quidem *9?^ eadem vox, quae v. 21 de perrumpenda zube adhibebatur; sed hic copulatur voci n5y5, quae in hoc contextu semper ascensum ntis ultra terminos exprimit. Ergo vere h. l. Vulg. vocem term?nos supplevit. Porro verbis v. 24 primum veteris ordinis sacerdotibus antefertur Aaron. Cuius adhuc v. 22 1gnorabat nomen, solis sacerdotibus specialem praescribens sanctificationem, quippe qui propius ad Iahven essent accessuri. Sed v. 24 solus cum Moyse Aaron iubetur ascendere, sacerdotes illi in laicorum veluti ordinem relegantur. 24,5 sacerdotes iidem a sacrificio excluduntur, solis « iuvenibus » quibusdam Moysen adiuvantibus; 24,9 ad Iahven aliquo modo videndum cum Moyse et Aaron ascendunt Nadab et Abiu et septuaginta seniores, non vero sacerdotes; Deut. 5,23 non hi, sed « prineipes tribuum et seniores » populum Moysi et Deo reconciliant. Latent his locis sub litera quaedam, quae narrator sacer maluit indicare quam enuntiare, quaeque interpreti sunt indaganda. Nonne, qui cum vulgo confunduntur sacerdotes, a Iahve sine dubio reprobantur? Quid deliquerant isti sacerdotes, quo a Iahve reprobarentur? Inde a cap. 19 e sacra narratione eliminantur ipsi, sacerdotio in alios translato; an cerdotes utique decebat plebi in eo eventu exemplo anteire, agmen per media tonitrua in montem deducere : id illi non praestitere, imo fortasse populum ne procederet cohibuere. Inobedientiae poenam lahve /wum non exegit, sed reservavit : non tam dimittere.
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v. 25 « Descenditque Moyses ad populum et [omnia] narravit eis ». Populus quoque diffidentiae poenam tulit eo, quod regno ad longum tempus sit privatus, neque tum nactus sit regnum sacerdotale. Iniquiore etiam in foedere mosaico loco semper fuit populus eo, qui sibi 19,6 offerebatur. Non est permissus 25,9. 9 ultra terminos ascendere, neque post magnam illam theophaniam Iahve vocem ipse audire, prohibitus perpetuo ingressu non sancti sanctorum tantum, sed vel ipsius saneti. Mandatorum duo sunt positiva et formae absolutae (cf. p. 99), illud sc. de sabbati religione et alterum de parentum obsequio. Observationem sabbati nonnisi per Moysen Deus praecepto iniunxit (cf. nostrum Comment. in Gen. p. 79); non traditur h.1. nudum praeceptum, sed praecepti tota fuse ratio adseribitur. Parentum obsequium ipsa utique natura veteres homines edocuerat, sed adiecta h. 1. specialis Jahve promissio sine dubio nova est. Reliqua mandata sunt formae negativae, et quinque postrema quidem sunt brevissima (v. 13-17; sola partium enumeratione nonnihil producitur v. 17), sunt iuris naturae tota quanta, et fere debuere hac simplicissima forma 1am ante Moysen circumferri. Brevissimum item est primum v. 3 mandatum Movseque antiquius (cf. Gen. 35,2.5), sed nune prima persona a Iahve enuntiatur : « Non hábebis deos alienos praeter me ». Restant manamorpho, quem lege humana ante Moysen praeceptum fuisse nullo argumento evincitur, et alterum desanctitate nominis Iahve. Haec duo mandata descripta sunt stilo multo eloquentiore quam v. 3.13-17 : habet se. v. 7 additam comminationem; prohibitio autem v. ^ sq. tribus membris negativis enuntiatur, et v. 5 sq. adnexam habet poenam neglecturis et praemium observaturis. Maátth.; M. 56. 871), qui sola priora duo mandata describunt; item Theophil. Antioch. (ad Autol. II. 50; M, 6. 1108), Clem. Alez. (Strom. VI. p. 687), Tert. (Adv. Marcion. II. 17; Adv. Iudaeos 2; M. 2. 305. 599), unicum de SORORE HE statuentes mandatum. Accedunt Graeci, Calvinistae , Anglicani, Paraschas et accentus textus hebraei vix certi quidquam ad solutionem huius quaestionis conferre, vide apud Dillm. lectionem Dei, posteriora homines seu dilectionem proximi. Et Philo quidem duas discernit pentadas et, quo mandata Deum spectantia demonstret quinque, in parentibus ait honorari auctoritatem Dei summi parentis. Quod, licet vere et pulchre sit dictum, violentius tamen mandatorum divisioni adhibetur. Illud negari nequit, inter. mandata homines spectantia mandatum de parentibus colendis principem veluti locum obtinere. Unde Proc. : « Deus, qui omnia producit et creat, post leges, quae ad ipsum pertinent, merito secundas tribuit parentibus, qui post Deum secunda, ut simus, causa sunt. Post Deum et venerandos parentes tertium locum habent reliqui mortales, quibus quoque debetur benevolentia et amor ». Praestat vero cum Ps. Ambr. affirmare, quatuor priora mandata respicere Deum, sex posteriora homines. Priora proscribunt polytheismum , superstitionem, irreverentiam, et cultum sabbati commendant. Posteriora, parentum honore inculcato, proximi iniuriam vetant aut actu (caede, adulterio, furto) aut verbis inferendam, aut etiam solo desiderio appetendam. Disquisitio de raandatoruid ordine connectitur cum altera de iisdem inscriptis duabus tabulis lapideis. Ubi Philo singulis tabulis unam tribuit pentaden, dum Ps. Ambr. uni tabulae quatuor, alteri sex mandata assignat. Quaestio facti meris coniecturis definiri nequit. Ne illud quidem in comperto est, fuerintne mandata tabulis insculpta totidem verbis, quot primitus Exodus a Deo pronuntiata referebat. Poterant mandata omnia summario in illas tabulas referri, ad instar v. 13-16 (et. Bonfr. ad 25,16). Tabulae quippe illae, quas unus Moyses de monte detulit, non videntur tàntae molis fuisse, neque singulae literae tam minutae, textus vero Ex. 20 est sat prolixus. Etiam haee quaestio prudentius in medio relinquitur. Cap. XX
19:1
1. Scrittura. — Sono sufficienti alcune testimonianze più caratteristiche della Scrittura: nel Vecchio Testamento: la vocazione e le promesse fatte ad Abramo (Gen. 12, 1-3; 15, 1-21; 17, 1-22), la R. del roveto ardente e del Sinai (Ex. 3, 1-17; 19, 1 sgg.; 24, 1), la vocazione e l'insegnamento dei profeti (1 Reg. 3, 1-21; Is. 1, 2; 2, 1; Jer. 1, 4-19). Nel Nuovo Testamento l'esistenza di una R. divina è chiaramente insegnata da Gesù …
… Sînaj, gr. Σινᾶ, arabo Ṭūr Sînā). - Regione montuosa, detta anche Horeb (v.), dove gli Israeliti, tre mesi dopo la loro uscita dall'Egitto (Ex. 19,1), si accamparono per ca. un anno (Num. 1,10), ricevendovi da Mosè, loro condottiero, l'organizzazione religiosa e civile.
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… Questa pianura, su cui il Çebel Mûsâ sovrasta di soli 644 m., percorsa da wâdi e irrigata da sorgenti, lunga ca. 1200 m. e larga ca. 900 m., con grandi possibilità di pascoli, viene identificata con il midhbar Sinaj (Ex. 19, 2; Num. 1, 1; 35, 15), da dove il popolo assisté alla divina proclamazione della Legge. …
19:5
DECALOGO. - I dieci comandamenti (δέκα λόγοι «le dieci parole», Ex. 34, 28), dati da Dio a Mosè sul Sinai, quali obbligazioni del patto (Ex. 19, 5 sg.) sancito tra Dio stesso e il popolo d'Israele, assurto
… spirituali nel regno del M. Al Sinai sorge la nazione « porzione particolare di Jahweh », « sua riserva regale »; e con il patto, che riprende e precisa quello con Abramo, è sancita la missione di Israele: popolo e cultore dell'unico vero Dio, Jahweh (Ex. 19, 5 sg.; 20, 1-17; cf. L. Cerfaux, Regale sacerdotium, in Revue des sciences philos. et théol., 28 [1939], pp. 5-39). Il carattere temporaneo del patto è indicato nella sanzione (Ex. 20, …
… I cristiani celebrarono la nuova P. nel giorno della Risurrezione del Cristo, con la quale fu compiuto il mistero della loro Redenzione, ossia del loro acquisto da parte di Dio come suo popolo, come già il popolo nella liberazione dall'Egitto veniva come fatto suo da Dio (cf. Ex. 19, 5).
19:6
… Dio. Compare 2 volte l'Unto per eccellenza, il Re ideale indissolubilmente unito a Jahweh (Ps. 2, 2; Dan. 9, 25 sg.; cf. Is. 61, 1), in cui culminerà la fioritura della stirpe davidica (cf. Is. 11, 1). Il suo regno implicerà il sacerdozio (cf. Ex. 19, 6); la sua regalità avrà carattere carismatico-profetico, come per il primo «unto» Saul (I Sam. 10, 6-13). Omettendosi più tardi per riverenza il nome divino, māfiah Jahweh diventa …
Tutti i figli di Israele erano votati al culto divino; sono detti perciò « regno di sacerdoti (mamīšēhēh bōhānîm: Ex. 19, 6). Tra tutti Jahweh « scelse » la tribù di Levi e in questa la famiglia di Aronne (Num. 3, 10), cui assegnò il s. ereditario. …
… Infatti la frase del v. 9 regale sacerdotium (ἐξάττευα) presa da Ex. 19, 6 (secondo i Settanta) va intesa nel senso di un regno appartenente ai sacerdoti, in cui i sacerdoti hanno potere di governo. …
… Fino a quel tempo il s. in Israele fu un atto di culto privato e volontario; ma quando Israele fu prescelto per essere il popolo sacerdotale e santo del vero Dio (Ex. 19, 6), divenne l'atto perenne ed essenziale del culto ufficiale, e come tale ebbe le sue norme rituali nella legislazione sinaitica. …
19:9
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… L'Israele mosaico non era semplicemente nomade: dell'agricoltura si parla già a proposito dei Patriarchi (Gen. 26, 12; 27, 7 ecc.); anche in Egitto oltre che pecore e capre gli Ebrei avevano bovini (ibid. 45, 10; Ex. 19, 9, 24) e lavoravano la terra (Deut. 11, 10). Che le prescrizioni restassero molto lontano dalla pratica mostra che si tratta veramente di un codice programmatico, si può anche dire ideale, …
19:12
… Vi è contenuto Ex. 19, 12-39, 29 con piccole lacune. …
19:16
1. Semplicità e spiritualità. – Dio è l'Essere sussistente (Ex. 3, 12 sgg.), invisibile (Ex. 19, 16-19; Iob 38, 1) che scruta e pondera gli spiriti (Prov. 16, 2 e 21, 2), che infonde nel corpo di Adamo un'anima spirituale che dovrà tornare a lui dopo la morte (Gen. 2, 7; Eccl. …
La montagna, durante da Qades Barne (= 'Ajn Qudejs) 11 giornate di cammino per la via del Monte Seir (Deut. 2,9), aveva ai suoi piedi una piana capace di contenere l'adunata israelita (Ex. 19, 16.18), donde si poteva scorgere la cima del monte. …
19:18
HOREB (EBR. HŌRĒB, «SICCITÀ», «DESOLAZIONE»)
… All'H. infatti ed al Sinai sono comuni la visione del rovetto ardente, dell'ordine divino a Mosè di ritornarvi ad offrire dopo l'uscita dall'Egitto (Ex. 3, 2-12; Act. 7, 30 sg.); l'adunanza del popolo d'Israele con la terribile teofania e l'alleanza cosiddetta sinaitica (Ex. 19, 18 sgg.; Deut. 4, 10, 15; 5, 20; 18, 16); la consegna delle tavole della Legge e la loro collocazione nell'Arca (Deut. 9, 8 sgg.; I Reg. 8, 9; I Par. 5, 10); la promulgazione della Legge (Mal. …
19:22
LEVITI (EBR. LĒWĪ, PLUR. LĒWĪJĪM; GR. LĒWĪJĪ, PLUR. - AI)
All'olocausto offerto da Mosè nella ratifica del patto sinatico fungevano con lui come rappresentanti del «popolo sacerdotale» dei giovani primogeniti (Ex. 24, 5), forse in aiuto ai sacerdoti, qui non nominati, ma pare già esistenti (Ex. 19, 22-24). A tali funzioni in seguito furono sostituiti (cf. Num. 3, 12-13; onde le prescrizioni relative al «riscatto» di cui in Num. 3, 40-51; cf. vv. 14-39) i membri della tribù levitica …
… Prerogativa dei sacerdoti era « l'accedere a Jahweh » (Ex. 19, 22); Dio li chiama « coloro che si avvicinano a me » (qērōbhaj: Lev. 10, 3; qērōbhim: Ex. 42, 13); Dio li ha scelti per farli avvicinare a sé (Num. 16, 5; Ex. 44, 13) e ad …
19:40
… La porta di fronte, dorata insieme al muro, immetteva nel «santo» (lâkhâll); aveva imposte d'oro, e sopra di esse delle viti d'oro (simbolo d'Israele: Is. 3, 14; Ier. 2, 11; Es. 19, 40), da cui pendevano grappoli della grandezza di un uomo. …
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.