The people (Aaron consenting) make & adore the image of a calfe. 7. which God reuealing to Moyses, 11. be praieth our Lord, for Abraham, Isaac, and Iacobs sake to spare the people, and performe his promise. 14. VVherwith God is pacified. 15. Yet Moyses coming from the Mount, and seeing the calfe, and idolatrie, throweth downe the tables and breaketh them. 20. destroyeth the idol, 21. blameth Aaron, 27. causeth manie Idolaters to be slaine, 31. and againe prayeth for the people.
1And the people seeing that Moses delayed to come down from the mount, gathering together against Aaron, said: Arise, make us gods, that may go before us: For as to this Moses, the man that brought us out of the land of Egypt, we know not what has befallen him.Ma veggendo il popolo, come Mosè tardava a scendere dal monte, sollevatosi contro Aronne, disse: Levati su, fa' a noi degli dei, che ci vadano innanzi: imperocché quello che sia stato di quel Mosè, che ci trasse dalla terra d'Egitto, noi nol sappiamo.AND the people seeing that Moyses made tariance ere he came downe from the mount, being assembled against Aaron, they sayd: Arise, make vs goddes, that may goe before vs: for what hath chanced to this Moyses the man that brought vs out of the Land of Aegypt, we know not.Videns autem populus quod moram faceret descendendi de monte Moyses, congregatus adversus Aaron, dixit: Surge, fac nobis deos, qui nos præcedant: Moysi enim huic viro, qui nos eduxit de terra Ægypti, ignoramus quid acciderit. 2And Aaron said to them: Take the golden earrings from the ears of your wives, and your sons and daughters, and bring them to me.E Aronne disse loro: Prendete gli orecchini d'oro delle vostre mogli, e de' figliuoli, e delle figlie, e portategli a me.And Aaron sayd to them: Take the golden earlettes from the eares of your wiues, and sonnes and daughters, & bring them to me.Dixitque ad eos Aaron: Tollite inaures aureas de uxorum, filiorumque et filiarum vestrarum auribus, et afferte ad me. 3And the people did what he had commanded, bringing the earrings to Aaron.E il popolo fece quel che egli avea comandato, e portò gli orecchini ad Aronne.And the people did that he had cōmanded, bringing the earlettes to Aaron.Fecitque populus quæ jusserat, deferens inaures ad Aaron. 4And when he had received them, he fashioned them by founders’ work, and made of them a molten calf. And they said: These are thy gods, O Israel, that have brought thee out of the land of Egypt.Ed egli avendoli presi li fece fondere, e ne formò un vitel d'oro di getto: e quelli dissero: Questi, o Israele, sono i tuoi dei, che ti han tratto dalla, terra d'Egitto.Which when he had receiued, he formed them by founders worke, and made of them a molten calfe. And they sayd: These are thy goddes Israel, that haue brought thee out of the land of Aegypt.Quas cum ille accepisset, formavit opere fusorio, et fecit ex eis vitulum conflatilem: dixeruntque: Hi sunt dii tui Israël, qui te eduxerunt de terra Ægypti.
5And when Aaron saw this, he built an altar before it, and made proclamation by a crier’s voice, saying To morrow is the solemnity of the Lord.Lo che avendo veduto Aronne, alzò un altare dinanzi al vitello, e fece che la voce del banditore intimasse: Domane è la festa grande del Signore.Which when Aaron had senne, he builded an altar before it, and by a cryers voice proclaimed saying: Tomorow is the solemnitie of the Lord.Quod cum vidisset Aaron, ædificavit altare coram eo, et præconis voce clamavit dicens: Cras solemnitas Domini est. 6And rising in the morning, they offered holocausts, and peace victims, and the people sat down to eat and drink, and they rose up to play.E levatisi la mattina offersero olocausti e ostie pacifiche, ed il popolo si adagiò a mangiare e bere, e si alzarono a trescare.And rysing in the morning, they offered holocaustes, and pacifique hostes, and the people sate downe to eate, and to drinke, and they role vp to play.Surgentesque mane, obtulerunt holocausta, et hostias pacificas, et sedit populus manducare, et bibere, et surrexerunt ludere. 7And the Lord spoke to Moses, saying: Go, get thee down: thy people, which thou hast brought out of the land of Egypt, hath sinned.E il Signore parlò a Mosè, e disse: Va', scendi: il popol tuo, cui tu cavasti dalla terra d'Egitto, ha peccato.And our Lord spake to Moyses, saying: Goe, get thee downe: thy people, which thou hast brought out of the Land of Aegypt, hath sinned.Locutus est autem Dominus ad Moysen, dicens: Vade, descende: peccavit populus tuus, quem eduxisti de terra Ægypti. 8They have quickly strayed from the way which thou didst shew them: and they have made to themselves a molten calf, and have adored it, and sacrificing victims to it, have said: These are thy gods, O Israel, that have brought thee out of the land of Egypt.Sono presto usciti fuori della strada, che tu ad essi insegnasti, e si sono fatto un vitello di getto, e lo hanno adorato, e immolando ad esso le ostie, hanno detto: Questi, o Israele, sono i tuoi dei, che ti trassero dalla terra d'Egitto.They haue quickly reuolted from the way, that thou didst shew them: and they haue made to them selues a molten calfe, and haue adored, and immolating hostes vnto it, haue sayd: These are thy goddes Israel, that haue brought thee out of the Land of AegyptRecesserunt cito de via, quam ostendisti eis: feceruntque sibi vitulum conflatilem, et adoraverunt, atque immolantes ei hostias, dixerunt: Isti sunt dii tui Israël, qui te eduxerunt de terra Ægypti.
9And again the Lord said to Moses: I see that this people is stiffnecked:E soggiunse il Signore a Mosè: Io veggo, che questo popolo è di dura cervice.And againe our Lord said to Moyses: I see that this people is stiffenecked:Rursumque ait Dominus ad Moysen: Cerno quod populus iste duræ cervicis sit: 10Let me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation.Lasciami fare, che io sfoghi il mio furore contro di loro, e gli stermini, e io ti farò capo di una nazione grande.suffer me, that my furie may be angrie against them, and that I may destroy them, and I wil make thee into a great nation.dimitte me, ut irascatur furor meus contra eos, et deleam eos, faciamque te in gentem magnam. 11But Moses besought the Lord his God, saying: Why, O Lord, is thy indignation enkindled against thy people, whom thou hast brought out of the land of Egypt, with great power, and with a mighty hand?Ma Mosè supplicava il Signore Dio suo, dicendo: Perché, o Signore, s'accende il furor tuo contro il tuo popolo, cui tu cavasti dalla terra d'Egitto con fortezza grande, e con mano possente?But Moyses besought the Lord his God, saying: Why Lord, is thy furie angrie against thy people, whom thou hast brought forth of the Land of Aegypt, in great power, and in a strong hand?Moyses autem orabat Dominum Deum suum, dicens: Cur, Domine, irascitur furor tuus contra populum tuum, quem eduxisti de terra Ægypti, in fortitudine magna, et in manu robusta ? 12Let not the Egyptians say, I beseech thee: He craftily brought them out, that he might kill them in the mountains, and destroy them from the earth: let thy anger cease, and be appeased upon the wickedness of thy people.Di grazia, che non abbiano a dire gli Egiziani: Con astuzia li menò fuori per ucciderli sulle montagne, e sterminarli dal mondo: si calmi il tuo sdegno, e perdona l'iniquità dei tuo popolo.Let not the Aegyptians say I beseech thee: He hath craftely brought them forth, that he might kil them in the mountaynes, and destroy them from the earth: let thyne anger cease, and be pacified vpon the wickednes of thy people.Ne quæso dicant Ægyptii: Callide eduxit eos, ut interficeret in montibus, et deleret e terra: quiescat ira tua, et esto placabilis super nequitia populi tui. 13Remember Abraham, Isaac, and Israel, thy servants, to whom thou sworest by thy own self, saying: I will multiply your seed as the stars of heaven: and this whole land that I have spoken of, I will give to your seed, and you shall possess it for ever:Ricordati di Abramo, d'Isacco, e d'Israele, tuoi servi, a' quali promettesti con giuramento, dicendo: Moltiplicherò la stirpe vostra come le stelle del cielo: e tutta questa terra, della quale ho parlato, la darò alla stirpe vostra, e la possederete in perpetuo.Remenber Abraham, Isaac, and Israel thy seruantes, to whom thou swarest by thine owne self, saying: I wil multiplie your seed as the starres of heauen: and this whole land, wherof I haue spoken, I wil giue to your seed, and you shal possesse it alwayes.Recordare Abraham, Isaac, et Israël servorum tuorum, quibus jurasti per temetipsum, dicens: Multiplicabo semen vestrum sicut stellas cæli; et universam terram hanc, de qua locutus sum, dabo semini vestro, et possidebitis eam semper.
14And the Lord was appeased from doing the evil which he had spoken against his people.E il Signore si placò, e non fece al popol suo quel male, che avea detto.And our Lord was pacified from doing the euil which he had spoken against his people.Placatusque est Dominus ne faceret malum quod locutus fuerat adversus populum suum. 15And Moses returned from the mount, carrying the two tables of the testimony in his hand, written on both sides,E Mosè scese dal monte portando in mano le due tavole della legge scritte dall'una parte, e dall'altra,And Moyses returned from the mount, carying the two tables of testimonie in his hand, written on both sides,Et reversus est Moyses de monte, portans duas tabulas testimonii in manu sua, scriptas ex utraque parte, 16And made by the work of God; the writing also of God was graven in the tables.E fatte di mano di Dio: la scrittura parimente impressa nelle tavole era di Dio.and made by the worke of God: the writing also of God was grauen in the tables.et factas opere Dei: scriptura quoque Dei erat sculpta in tabulis. 17And Josue hearing the noise of the people shouting, said to Moses: The noise of battle is heard in the camp.Ma udendo Giosuè un tumulto e frastuono del popolo, disse a Mosè: Si sente negli alloggiamenti romor di battaglia.And Iosue hearing the tumult of the people crying out, said to Moyses: The noyse of battaile is heard in the campe.Audiens autem Josue tumultum populi vociferantis, dixit ad Moysen: Ululatus pugnæ auditur in castris. 18But he answered: It is not the cry of men encouraging to fight, nor the shout of men compelling to flee: but I hear the voice of singers.Rispose quegli: Non son grida di gente, che esorti a combattere, né clamori di gente, che sforzi altrui a fuggire; ma le voci, che io sento, son voci di gente, che canta.Who answered: It is not the crie of men encouraging of fight, nor the shoute of men compelling to flee: but I doe heare the voice of singers.Qui respondit: Non est clamor adhortantium ad pugnam, neque vociferatio compellentium ad fugam: sed vocem cantantium ego audio. 19And when he came nigh to the camp, he saw the calf, and the dances: and being very angry, he threw the tables out of his hand, and broke them at the foot of the mount:E allorché fu vicino agli alloggiamenti, vide il vitello, e le danze: e sdegnato altamente gettò dalle mani le tavole, e le spezzò alle falde del monte:And when he approched to the campe, he saw the calfe, and the daunces: and being very wrath, he threw the tables out of his hand, and brake them at the foote of the mount.Cumque appropinquasset ad castra, vidit vitulum, et choros: iratusque valde, projecit de manu tabulas, et confregit eas ad radicem montis:
20And laying hold of the calf which they had made, he burnt it, and beat it to powder, which he strewed into water, and gave thereof to the children of Israel to drink.E preso il vitello, che quegli avean fatto, lo gettò nel fuoco, e lo ridusse in polvere; e sparsa questa nell'acqua la diede a bere a' figliuoli d'Israele.and catching the calfe which they had made, he burnt it, and bette it into powder, which he strawed into water, and gaue thereof drinke to the children of Israel.arripiensque vitulum quem fecerant, combussit, et contrivit usque ad pulverem, quem sparsit in aquam, et dedit ex eo potum filiis Israël. 21And he said to Aaron: What has this people done to thee, that thou shouldst bring upon them a most heinous sin?E disse ad Aronne: Che ha egli fatto a te questo popolo, che tu dovessi tirar sopra di lui sì gran peccato?And he said to Aaron: What hath this people done to thee, that thou shouldest bring vpon them an heinous sinne?Dixitque ad Aaron: Quid tibi fecit hic populus, ut induceres super eum peccatum maximum ? 22And he answered him: Let not my lord be offended; for thou knowest this people, that they are prone to evil.E quegli rispose: Signor mio, non adirarti: perocché tu sai, come questo popolo è inclinato al male.To whom he answered: Let not my lord be offended: for thou knowest this people, that it is prone to euil:Cui ille respondit: Ne indignetur dominus meus: tu enim nosti populum istum, quod pronus sit ad malum: 23They said to me: make us gods, that may go before us; for as to this Moses, who brought us forth out of the land of Egypt, we know not what is befallen him.Ei mi dissero: Fa' a noi degli dei, che ci vadano innanzi: perocché quel che sia stato di quel Mosè, che ci trasse dalla terra d'Egitto, noi noi sappiamo.they said to me: Make vs goddes, that may goe before vs: for vnto this same Moyses, that brought vs forth out of the Land of Aegypt, we know not what is chanced.dixerunt mihi: Fac nobis deos, qui nos præcedant: huic enim Moysi, qui nos eduxit de terra Ægypti, nescimus quid acciderit. 24And I said to them: Which of you hath any gold? and they took and brought it to me; and I cast it into the fire, and this calf came out.E io dissi loro: Chi di voi ha dell'oro? Ne portarono, e me lo diedero, e io lo gittai nel fuoco, e ne venne fuori quel vitello.To whom I said: Which of you hath gold? They tooke, and brought to me: and I cast it into the fire, and this calfe came forth.Quibus ego dixi: Quis vestrum habet aurum ? Tulerunt, et dederunt mihi: et projeci illud in ignem, egressusque est hic vitulus.
25And when Moses saw that the people were naked, (for Aaron had stripped them by occasion of the shame of the filth, and had set them naked among their enemies)Veggendo adunque Mosè, come il popolo era spogliato (dappoiché Aronne lo avea spogliato con quella obbrobriosa abbominazione, e lasciato nudo in mezzo a' nemici),Moyses therfore seeing the people that they were made naked (for Aaron had spoiled them for the ignominie of filth, and had set them naked among their enemies)Videns ergo Moyses populum quod esset nudatus (spoliaverat enim eum Aaron propter ignominiam sordis, et inter hostes nudum constituerat), 26Then standing in the gate of the camp, he said: If any man be on the Lord’s side, let him join with me. And all the sons of Levi gathered themselves together unto him:Stando sulla porta degli alloggiamenti disse: Chi è del Signore, si unisca meco. E si raunarono intorno a lui tutti i figliuoli di Levi.and standing in the gate of the campe, he said: If any man be our Lords, let him ioyne to me. And there gathered vnto him al the sonnes of Leui:et stans in porta castrorum, ait: Si quis est Domini, jungatur mihi. Congregatique sunt ad eum omnes filii Levi: 27And he said to them: Thus saith the Lord God of Israel: Put every man his sword upon his thigh: go, and return from gate to gate through the midst of the camp, and let every man kill his brother, and friend, and neighbour.Ed ei disse loro: Queste cose disse il Signore Dio d'Israele: Ognuno si ponga la spada al suo fianco: andate innanzi, e indietro da una porta all'altra pel mezzo degli alloggiamenti, e ognuno uccida il fratello, e l'amico, e il vicino suo.to whom he said: This saith the Lord God of Israel: Put euerie man his sword vpon his thigh: goe, & returne from gate to gate through the middes of the campe, and euerie man kil his brother, and frend, and neighbour.quibus ait: Hæc dicit Dominus Deus Israël: Ponat vir gladium super femur suum: ite, et redite de porta usque ad portam per medium castrorum, et occidat unusquisque fratrem, et amicum, et proximum suum. 28And the sons of Levi did according to the words of Moses, and there were slain that day about three and twenty thousand men.E fecero i figliuoli di Levi secondo la parola di Mosè: e perirono in quel giorno circa ventitré mila uomini.And the sonnes of Leui did according to the saying of Moyses, and there were slaine in that day about three thousand men.Feceruntque filii juxta sermonem Moysi, cecideruntque in die illa quasi viginti tria millia hominum.
29And Moses said: You have consecrated your hands this day to the Lord, every man in his son and in his brother, that a blessing may be given to you.E Mosè disse loro: Oggi voi avete consacrato al Signore le mani vostre, uccidendo ciascuno di voi il proprio figliuolo e il fratello affine di ottenere la benedizione.And Moyses said: You haue consecrated your handes this day to our Lord, euerie man in his sonne & in his brother, that blessing may be giuen to youEt ait Moyses: Consecrastis manus vestras hodie Domino, unusquisque in filio, et in fratre suo, ut detur vobis benedictio. 30And when the next day was come, Moses spoke to the people: You have sinned a very great sin: I will go up to the Lord, if by any means I may be able to entreat him for your crime.E il dì seguente Mosè disse al popolo: Peccato grandissimo avete fatto: io salirò al Signore per vedere, se in qualche modo potrò ottener pietà alla vostra scelleraggine.And when the next day was come, Moyses spake to the people: You have sinned a verie great sinne: I wil goe vp to our Lord, if by anie meanes I may be able to intreate him for your sinful fact.Facto autem altero die, locutus est Moyses ad populum: Peccastis peccatum maximum: ascendam ad Dominum, si quomodo quivero eum deprecari pro scelere vestro. 31And returning to the Lord, he said: I beseech thee: this people hath sinned a heinous sin, and they have made to themselves gods of gold: either forgive them this trespass,E tornato egli al Signore, disse: Ascoltami, questo popolo ha commesso un peccato grandissimo, e si sono fatti degli dei d'oro: o perdona loro questo fallo,And returning to our Lord he said: I beseech thee: this people hath sinned a heinous sinne, and they haue made to them selues goddes of gold: either forgiue them this trespasse,Reversusque ad Dominum, ait: Obsecro, peccavit populus iste peccatum maximum, feceruntque sibi deos aureos: aut dimitte eis hanc noxam, 32Or if thou do not, strike me out of the book that thou hast written.O se nol fai, cancellami da quel tuo libro scritto da te.or if thou doe not, strike me out of the booke that thou hast written.aut si non facis, dele me de libro tuo quem scripsisti. 33And the Lord answered him: He that hath sinned against me, him will I strike out of my book:Gli rispose il Signore: Colui, che peccherà contro di me, lo cancellerò io dal mio libro:To whom our Lord answered: He that hath sinned to me, him wil I strike out of my booke:Cui respondit Dominus: Qui peccaverit mihi, delebo eum de libro meo:
34But go thou, and lead this people whither I have told thee: my angel shall go before thee. And I in the day of revenge will visit this sin also of theirs.Ma tu va', e conduci questo popolo, dove io ti ho detto: anderà innanzi a te il mio Angelo. E io nel dì della vendetta punirò anche questo loro peccato.but goe thou, and leade this people whither I haue told thee: myne Angel shal goe before thee. And I in the day of reuenge wil visite this sinne also of theirs.tu autem vade, et duc populum istum quo locutus sum tibi: angelus meus præcedet te. Ego autem in die ultionis visitabo et hoc peccatum eorum. 35The Lord therefore struck the people for the guilt, on occasion of the calf which Aaron had made.Il Signore adunque flagellò il popolo per la colpa del vitello fatto da Aronne.Our Lord therfore smote the people for the fault concerning the calfe, which Aaron had made.Percussit ergo Dominus populum pro reatu vituli, quem fecerat Aaron.
32:1
Year of the World 2513.
Salien
Delayed. They waited perhaps about a month, with some patience; and then, becoming seditious, assembled against Aaron, and extorted from him a compliance with their impious request. He was thus guilty of a grievous crime, though the violence might extenuate it in some degree. (Salien)
Haydock
He was not yet ordained high priest, Exodus 40:12. (Haydock)
Menochius
Gods. Aaron gratified their request by the golden calf. They had the pillar to conduct them, but they wanted something new. They speak with contempt of Moses. (Menochius)
32:2
St. Augustine
And your sons. The Septuagint omit this. But in the East, it was fashionable for men also to wear ear-rings. (Pliny, [Natural History?] 11:37; Judges 8:24; Ezechiel 7:20.) Aaron hoped the people would relent at this proposal. (St. Augustine, q. 141.)
32:4
Jonathan
Received them, "in a purse, (as Gideon did afterwards, Judges 8:25,) he made a molten calf." (Jonathan)
Perhaps he engraved on it the peculiar marks of the Egyptian idol, Apis; a square white spot on the forehead, and a crescent upon the side. For it is generally believed, that this calf was designed to imitate that object of worship, to which the Hebrews had been too much accustomed. (Acts 7:39, 41.; St. Jerome in Osee iv.) The Egyptians adored not only the living ox, but also its image, which they kept in their temple. (Porphyrius, Abst. 2:Mela. 1:8.) Some of the fathers think, that the head of a calf only appeared. (St. Ambrose; Lactantius, etc.) The rest of the figure was perhaps human, as Osiris was represented with the head of an ox, as well as Astarte and Serapis. Monceau pretends that Aaron represented the true God, under the form of a cherub, in which he falsely asserts he had appeared on Mount Sinai, and that his fault consisted only in giving occasion of superstition to the people. But his opinion (though adopted by many Protestants, who excuse all from the guilt of idolatry, but papists; Haydock) has been condemned at Rome, and refuted by Visorius, etc.
Calmet
Thy gods, etc. Thus spoke the infatuated ringleaders. (Calmet)
And they changed their glory, the true God, into the likeness of a calf that eateth grass, Psalm 105:19.
Worthington
They forgot God, who saved them, (Psalm 105:21,) and forsook Him, (Deuteronomy 32:18,) to adore the calf. (Worthington)
32:5
Salien
The Lord. The most sacred name of God is prostituted, (Judges 17. and 18.; Wisdom 14:21,) and an altar is erected to this idol; though some pretend, that Aaron meant God to be adored under this similitude. His weakness was unaccountable, and God would have slain him, had not Moses interceded, Deuteronomy 9:20. Those who undertake to justify him, enter not into the sentiments of God; and the offender himself pleads no excuse, but the violence of the people, ver. 23. (Salien)
Haydock
To-morrow, when the 40 days expired, and Moses returned arrayed in terrors. (Haydock)
32:6
Calmet
They offered, by the hands of Aaron, to whom the Septuagint refer all this. "He offered," etc., appearing at the head of the idolaters. Cornelius A Lapide insinuates, that he wished to supplant his brother in the supreme command; and after a faint resistance, became the promoter of idolatry, to ingratiate himself with the people. The Scripture lays not this, however, to his charge. (Calmet)
To eat of the victims.
Haydock
To play, dancing and singing in honour of their idol, probably with many indecent gestures, as was customary on such occasions among the nations of Chanaan. (Haydock)
Calmet
Tertullian (de jejunio) understands impure play. The word means also to dance, and to play on instruments of music. Ludere quae vellem calamo permisit agresti. (Virgil, Ec. i) (Calmet)
Haydock
Sulpitius says, the people abandoned themselves to drunkenness and gluttony, or debauchery, vinoque se et ventri dedisset. (Haydock)
Salien
They might get wine from Madian. (Salien)
Worthington
Foolish mirth is the daughter of gluttony, and the mother of idolatry. (St. Gregory, Mor. 31:31.) (Worthington)
32:7
Thy people. They are not worthy to be styled my people; and thou didst ratify the covenant with me, in their name, and as their interpreter. They have sinned, giving way to idolatry in thought, word, and deed.
32:9
And again. The Septuagint omit this verse. Moses, at the first intimation of the people's sin, fell prostrate before the Lord, to sue for pardon, and pleaded the natural weakness of an ungovernable multitude, in order to extenuate their fault. This God admits.
Salien
I see, etc. But while he seems bent on punishing them, to try his servant, he encourages him inwardly to pray with fervour. (Salien.)
32:10
Alone. One fully determined on revenge will bear with no expostulation; whence St. Gregory (Mor. 9:11,) and Theodoret (q. 67,) look upon this as an incitement to pray more earnestly, seeing God's servants have such influence over Him. The mercy of God struggled with his justice, and stopped its effects.
Calmet
Nation, as I promised to Abraham; or I will make thee ruler over a nation greater than this, as Moses explains it, (Deuteronomy 9:14,) and as the like offer is made, Numbers 14:12. The Samaritan subjoins here, "And God was likewise much irritated against Aaron, and would have destroyed him; but Moses prayed for him:" which we are assured was the case, Deuteronomy 9:20. (Calmet)
32:11
Worthington
Why, etc. Calvin here accuses Moses of arrogance, in prescribing laws to God's justice. But St. Jerome (ep. ad Gaud.) commends his charity and "prayer, which hindered God's power." (Worthington)
32:12
Haydock
Craftily. Hebrew, "with a malicious design." Moses insinuates, that the glory of God is interested not to punish the Hebrews, lest the Gentiles should blaspheme, particularly as the land of Chanaan seemed to be promised unconditionally to the posterity of Abraham, who were now, all but one, to be exterminated. (Haydock)
32:13
Worthington
Thy servants. Thus God honours his friends, and rewards their merits, which are the effects of his grace. (Worthington)
32:14
Haydock
Appeased. Yet of this Moses was not fully assured, and in effect only those who had been less guilty, were reprieved to be punished afterwards, ver. 30, 35. (Haydock)
32:15
Menochius
Both sides. The ten commandments were written twice over, or on both sides, that all who stood round Moses, might be able to read them. (Menochius)
Haydock
On one side, appeared the laws regarding God; on the other, those which relate to man. (Haydock)
Calmet
They were like two originals. The common way of writing was only on one side. (Calmet)
32:17
Josue, who was waiting for Moses lower down on the mountain, Exodus 24:13.
32:18
Cry, etc. Hebrew, "the cry answering strength....or....weakness," which the Vulgate elucidates.
Haydock
Singers. Septuagint, "I hear the cry of those who contend for pre-eminence in wine," or over their cups. (Haydock)
32:19
St. Jerome in Zac. viii
Mount. "Finding the people abandoned to luxury and sacrilege, he broke the tables, deeming it a nation unworthy to be entrusted with the law of God." (Sulpitius 1:33.) By this action, Moses foreshewed the dissolution of the covenant with the Jews, that the new covenant might take place. (St. Augustine, q. 144.) The Jews kept the 17th of the fourth month as a fast, in memory of this event. (St. Jerome in Zac. viii.)
32:20
Haydock
Calf. Having manifested his disapprobation of the people's conduct, in the most signal manner, by breaking the two tables; Moses proceeds to convince them of their stupidity, in adoring what he, in a few minutes, reduces to powder. (Haydock)
Tirinus
He breaks the calf in pieces, after burning it, and then grinds it to dust in a mill, with files; as the Hebrew, Chaldean, and Septuagint intimate. He throws it, with contempt, into the torrent, which supplied the camp with water, and thus caused the idolaters to swallow their gods. (Tirinus)
Calmet
Sa assures us, that he saw an alchymist pulverize gold, which Abenezra says is done by means of some herbs, which turn the gold quite black, when it is melted. (Calmet)
Tirinus
Some use aquafortis for this purpose. (Tirinus)
Calmet
But from the account of Moses, (Deuteronomy 9:21,) it seems fire, and the mill, or file, reduced the gold into the smallest particles, so as to be even potable. Josephus ([Antiquities?] 8:2,) mentions the gold dust used by the courtiers of Solomon. (Calmet)
32:22
Haydock
Evil. Aaron answers his younger brother with humility, being now touched with repentance; on which account, God still grants him the high priesthood. (Haydock)
32:24
Haydock
Came out. The Rabbins pretend alive, and able to walk. Hence they say Aaron was filled with astonishment, and induced to erect the altar in its honour. (R. Salomo and Burgens.) But these are Jewish fables, injurious to God, and invented to hide, in some degree, the shame of their ancestors. For the same reason, Josephus passes over the whole in silence, and Philo throws the blame on a few Egyptian converts. They might very probably be the ringleaders, as Numbers 11:4. But the Hebrews in general readily gave in to the delusion, 1 Corinthians 10:7. (Haydock)
32:25
Naked. Having lost not only their gold, and their honour, but what was worst of all, being stripped also of the grace of God, and having lost him.
Challoner
The shame of the filth. That is, of the idol, which they had taken for their god. It is the usual phrase of the Scripture to call idols filth, and abominations. (Challoner)
Of the filth, is not in Hebrew. But it serves to explain how the Hebrews came to be so unprotected and disconcerted. See 2 Paralipomenon 28:19.
32:26
All the sons; that is, the great majority of them; for some were probably slain, ver. 29.
32:28
Haydock
About, etc. The Hebrew letter c means about, and stands also for twenty. All the versions, and some copies of the Vulgate, retain the first signification; but our edition gives also the second. Sixtus V. and the Louvain Bible have about 33,000. (Haydock)
Calmet
St. Paul (1 Corinthians 10:7, 8,) mentions, that three and twenty thousand perished, in punishment of their fornication (with the Moabites), which some explain of the adoration of the calf, and say that Moses only specifies those slain by the Levites; while St. Paul gives the number of all those who perished by the hand of God on this occasion, ver. 35. (Calmet)
Haydock
St. Cyril, Alex. glap. 2, Sulpitius, and many other fathers, agree with the Vulgate. The fornication with the Moabites, was followed by the death of 24,000, Numbers 25:9. So that St. Paul cannot refer to it, unless he only mention those who perished in one day; and Moses expresses the total amount of the slain during the whole affair. (Haydock)
32:29
Haydock
To you. Thus they merited the priesthood, and a blessing; (Deuteronomy 33:9.; Menochius) having been the ministers of God's just indignation, without sparing any of the most guilty. With these they could not be unacquainted. No external signs on their bodies were requisite to make the delinquents known. They had appeared too publicly. (Haydock)
32:30
Haydock
You. Many who had not been slain, had followed the bad example, and Aaron, in particular, had brought upon them a most heinous sin, ver. 21. Yet on account of their repentance, they were not subjected to immediate punishment; but they were visited afterwards, ver. 34. Though God was appeased, (ver. 14,) so as not to destroy the whole multitude, Moses thought it a very arduous task to obtain a full reconciliation, notwithstanding the exemplary vengeance he had taken of the ringleaders. Hence he addresses himself to God with the greatest humility, and with such earnestness as scarcely seems justifiable, if we understand that he put his own eternal salvation at stake. But he makes an impossible supposition, or proposal, which he knew God would not admit, to extort as it were the requested favour. As he is willing to die for his people, God pardons them for his sake. (St. Augustine, q. 147, etc.) (Haydock)
32:32
Tirinus
The book of predestinate. St. Paul uses a similar expression, Romans 9:3. Neither could he really desire or consent to be accursed, even for a time. Hence their words can be understood only as an hyperbole, to denote the excess of their love for their brethren, as if a child should say to his father, pardon my brother, or kill me. (Tirinus)
Calmet
Some explain this book, of the law or covenant, by which Moses was appointed the prince of the Hebrews, which title he is willing to forego, with pleasure, to obtain their pardon. (Calmet)
Others understand the book, or register of the living. He is willing to die for his people. See Numbers 11:15; St. Gregory, Mor. 10:7; St. Jerome, ad Algas.
This sense is very good, and sufficiently expresses the fervour of Moses. Greater love than this no man hath, John 15:13.
32:33
Haydock
Book: him will I slay; and, if he die impenitent, I will punish him for ever. (Haydock)
32:35
Haydock
Struck, with some judgment not specified; (Lyranus) or perhaps, the various punishments which were inflicted on the Hebrews in the wilderness, were all partly designed to chastise this first act of idolatry. Calmet explains this of the devastation caused by the Levites, as he supposes the narration of Moses does not observe the order of time. He thinks Moses expostulated with the people, and was then sent by God to punish them; and while they were unarmed, (chap. 33:5,) the Levites fell upon them. Then Moses removed the tabernacle out of the camp, and obtained of God that he would go before them, and not an angel only, ver. 34. and Exodus 33:17. Moses continued full forty days, standing or lying prostrate on the mount, before the Lord, to obtain the pardon of his people, Deuteronomy 9:25.; Deuteronomy 10:10. At the expiration of which term he returned, with an order to prepare two other tables of stone, on which, after a supplication of the same length of time, he obtained the law to be again engraven, Exodus 34:28. The favour cost him therefore 120 days' earnest prayer; and yet how little are we touched with God's mercy, in giving us his law! (Haydock)
32:25
Naked.... Having lost not only their gold, and their honour, but what was worst of all, being stripped also of the grace of God, and having lost him.—The shame of the filth.... That is, of the idol, which they had taken for their god. It is the usual phrase of the scripture to call idols filth and abominations.
32:1
Aaron knew what goddes they ment, to wit, such as they had senne worshipped in Aegypt, and therfore he made them a molten calfe. v. 4.
32:4
4. A molten calfe] No other reason can be imagined, why the people This people thought the calfe to be the true God. falling to Idolatrie, required the image of a calfe, rather then of anie other thing, but for that they thought the blacke calfe with white spottes, called Apis, or Serapis, whom they sawe the Aegyptians estemed most of al their S. Aug. li. 18. c •. ciuit. goddes, to be the chiefe, or onlie God. And therfore to this famous Idol, they ascribed the benefite of their deliuerie from bondage, saying: These are thy goddes, o Israel, that haue brought thee out of the Land of Aegypt. So they ment not They adored that which the image represented. to worship our Lord, the true God, in that image, as Caluin would haue it, li. 1. c. 11. para. 9. Instit. but the very calfe whose image it was, for adoring immediatly the calues image, and immolating hostes to it (v. 8.) they protested that to be their God, which the image represented. This appeareth also, Deut. 32. v. 18. God that begat thee thou hast forsaken: and hast forgotten our Lord thy creatour. And Psal. 105. v. 21. They forgat God, vvhich saued them.
32:6
Excesse in play called foolish mirth, is the daughter of gluttonie, and mother of Idolatrie. S. Greg. li. 31. c. 31. Moral.
32:8
To the molten calfe, which they had made.
32:10
God saying, suffer me, signifieth that he could be hindered S. Hierom. in Ion•. 1.
32:11
11. Moyses besought.] Albeit Moyses with most humble submission prayed Caluin chargeth Moyses with arrogancie. Moyses charitie concurred with Gods prouidence. for the people, which God so accepted, that he was therby pacified, (v. 14.) yet Caluin here condemneth him of arrogancie, and pride, as though he imperiously In hunc locum. prescribed law to God, spoyling him of his iustice. Much otherwise S. Hierom (Epist. 12. ad Gaudent.) commending his feruent charitie, doubteth not to say. Dei potentiam serui preces impediebant. The seruantes prayers hindered Gods povver, because God himself saying, suffer me, that my furie may be angrie against them, and that I may destroy them: shewed his diuine prouidence to be such, as he might be staied, from doing that vvhich be threatned.
32:13
13. Remember Abraham,] It much trubled Caluin, that for obtaining pardon S. Aug. q. 149. in Exod. S. Chrys. ho. 42. in Gen. The⸢o⸣d. q 67. in Exo. God sheweth mercie for the merites of his seruants. for the people, the Patriarches are mentioned, for whose sake and merites, mercie, and protection was promised by God (Gen. 18. 22. 26.).prophecied by Iacob, (Gen. 48.) performed here, and in manie other places. And it is a vaine euasion to say; God shewed his mercie for his promise sake only; for he promised the same for their merites; as appeareth in the places alleaged. Grace goeth before merites. Though al merites procede from Gods grace, first geuen without merites. 1. Cor. 4. v. 7. S. Aug. degrat. & lib. arb. c. 6.
Not only Gods promise. but also his seruants merites are here proposed for procuring mercie to the people. See the Annotation.
32:19
Moyses the meekest manon earth. (Nu. 12.) in Gods cause was most zelous against sinne. •. Aug. q. 144. in Exod.
32:24
Aaron confessed the fault briefly, not intending a friuolous excuse: for he could not thinke, but Moyses knew the truth. •. Aug. q. 145 in Exod.
32:28
Their zeale vsed with authoritie and order is here rewarded: which otherwise wanting, when Simeon and Leui slew the Sichemites, was blamed by Iacob. Gen. 34. & 49.
32:32
Moyses not content with his owne saluation, would rather perish with the people, then they should al be destroied: and therfore at his instance God pardoned them. S. Hicr•. E•. 12 ad Ga•d. & in Ione. 1. S. Aug q. 147. in Exod.
32:1
Tertulliano † 220 d.C. An Answer to the Jews 1
… while “the people” said to Aaron, “Make us gods to go before us.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.31
… if, however, the excuse was not a fair one, then the invitation was not a sudden one. Now, if the invitation was not a sudden one, it must have been given by the Creator—even by Him of old time, whose call they had at last refused. They first refused it when they said to Aaron, “Make us gods, which shall go before us;”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.2
In Exodus the people said to Aaron: “Arise and make us gods which shall go before us: because as for this man Moses, who brought us out of Egypt, we know not what has become of him.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.9
… and in the second place, that the children of his people should not know it, and make his tomb a place of worship, for he was accounted as God in the eyes of the children of his people. And understand this, my beloved, from hence, that when he left them and went up to the mountain, they said:
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.17
… For he was of the sons of Israel, whom terrible signs accompanied up to the sea, that they might fear; and blessed miracles surrounded in the waste desert, that they might be reconciled; but through lack of faith, for a slight cause, they rejected them [saying]; As for this Moses who brought us up, we know not what has become of him .
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.18
… While God was feeding the flock with all delights, it chose for itself as its Shepherd the calf, which was not able even to eat. Moses who kept them in awe was removed from them, that the idolatry might cry aloud in their mouths, which the restraint of Moses had kept down in their hearts. For they cried: Make us gods, to go before us .
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.42
… therefore Moses was taken away from them, that the wickedness that was within them might become manifest. But that they might not be put to shame, and that it might not be known how they were seeking idols, they first sought for Moses, and then for idols. As for this Moses, we know not what has become of him .
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 10
For many things were permitted by God, that the weakness of human nature might be manifested. And if with these defects the insensible Jews could ask, Where is Moses who brought us out of the land of Egypt (
sant'Agostino d'Ippona † 430 d.C. The Confessions 7.9
… for that Thy first-born people worshipped the head of a four-footed beast instead of Thee, turning back in heart towards Egypt, and prostrating Thy image—their own soul—before the image “of an ox that eateth grass.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 3
… for this man has deserted us.” Their whole hope was placed in man, not in God. Behold, the man is dead: was God dead who had rescued them from the land of Egypt? And when they had made to themselves the image of a calf, they offered it adoration, and said, “These be thy gods, O Israel, which delivered thee out of the land of Egypt.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 99.10
… For they were living in the midst of the people of God, without complaint from man. But what do we say? That perhaps the early life of Moses was sinful; for he fled from Egypt, after slaying a man. The early life of Aaron also was such as would displease God; for he allowed a maddened and infatuated people to make an idol to worship;
32:4
Tertulliano † 220 d.C. An Answer to the Jews 1
… while “the people” said to Aaron, “Make us gods to go before us.” And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, “These are the gods who brought us from the land of Egypt.”
sant'Ippolito † 235 d.C. On Daniel 2.28
28. And who was he that spake, but the angel who was given to the people, as he says in the law of Moses: “I will not go with you, because the people is stiff-necked; but my angel shall go before along with you?”
Origene † 254 d.C. Origen Against Celsus 2.74
… for had they believed what they saw and heard, they would not have fashioned the calf, nor changed their own glory into the likeness of a grass-eating calf; nor would they have said to one another with reference to the calf, “These be thy gods, O Israel, who brought thee up out of the land of Egypt.”
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.6
… For grace loaded them beyond their power, so that they should be ashamed, while laden with Thy blessings, to deny Thy person. And also Thou didst have mercy on those, whose lives had been made food for dead idols. For the one calf which they made in the desert,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 2.10
10. Nay more, if a whole people sin, this surpasses not the loving-kindness of God. The people made a calf, yet God ceased not from His loving-kindness. Men denied God, but God denied not Himself . These be thy gods, O Israel
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… But thrust him from them, and in their hearts turned back to Egypt”—the place where they groaned, where they cried, whence they called upon God. “And said unto Aaron, Make us gods which shall go before us.” ( v. 40 .) O the folly! “Make,” say they; “that they may go before us.” Whither? “Into Egypt.”
san Girolamo † 420 d.C. The Letters of St. Jerome 79.10
… It was in Egypt that she was first deflowered and there that her teats were bruised. And afterwards when she had come to the wilderness and, impatient of the delays of her leader Moses, had said when maddened by the stings of lust: “these be thy gods, O Israel, which brought thee up out of the land of Egypt,”
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 44
… as in the Gospel it is said of the death of Herod, “for they are dead which sought the young child’s life,” instead of saying, “he is dead.” And in Exodus: “They have made them,” Moses says, “gods of gold,” though they had made only one calf, of which they said: “These be thy gods, O Israel, which brought thee up out of the land of Egypt,”
32:5
sant'Ambrogio † 397 d.C. Concerning Virgins 1.9
… Sparing food and abstinence in drink train them in ignorance of vices, seeing they keep them from knowing the causes of vices. That which causes sin has often deceived even the just. In this way the people of God after they sat down to eat and drink denied God.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… they were themselves the first that made sacrifices to their idols! For that is why it is marked, “They made a calf in Horeb, and offered sacrifices to the idol:” seeing that, before this the name of sacrifice is nowhere mentioned, but only lively ordinances, and “lively oracles. And rejoiced”—that is the reason for the feasts. (
32:6
san Giustino † 165 d.C. Dialogue with Trypho 20
“Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: ‘The people ate and drank, and rose up to play.’
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.27.3
… and the rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. These things were for our example ( in figuram nostri ), to the intent that we should not lust after evil things, as they also lusted; neither be ye idolaters, as were some of them, as it is written:
Tertulliano † 220 d.C. On Idolatry 3
… Every form or formling , therefore, claims to be called an idol . Hence idolatry is “all attendance and service about every idol.” Hence also, every artificer of an idol is guilty of one and the same crime, unless, the People which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry.
Tertulliano † 220 d.C. The Five Books Against Marcion 2.18
… Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite. For “the people sat down to eat and to drink, and rose up to play.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.61
In Isaiah: “Let us eat and drink, for to-morrow we shall die. This sin shall not be remitted to you even until ye die.” Also in Exodus: “And the people sate down to eat and drink, and rose up to play.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 27
… and despise luxury. How many shall I enumerate who have suffered evils from indulgence? Noah was drunken, and was exposed in his nakedness, and see what evils came of this. ( Gen. ix. 20 .) Esau through greediness abandoned his birthright, and was set upon fratricide. The people of Israel “sat down to eat and to drink, and rose up to play.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.8
… self-indulgence culminated in lust. First the belly is crammed; then the other members are roused. Similarly, at a later period, “The people sat down to eat and to drink and rose up to play.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 29.4
… held feasts, even temperate feasts, much less feasts disgraced by intemperance, in their temple, in which at that time the body and blood of the Lord were not yet offered, and that in history they are not found to have been excited by wine on any public occasion bearing the name of worship, except when they held a feast before the idol which they had made.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.19
… 24 ). By these words it is surely shewn that in his daily feasting he had frequently sinned by his tongue, seeing that, while burning all over, he demanded to be cooled especially in his tongue. Again, that levity of conduct follows closely upon gluttony sacred authority testifies, when it says, The people sat down to eat and drink, and rose up to play (
32:7
san Barnaba † 61 d.C. The Epistle of Barnabas 4
… For the Lord speaks thus to Moses: “Moses go down quickly; for the people whom thou hast brought out of the land of Egypt have transgressed.”
san Barnaba † 61 d.C. The Epistle of Barnabas 14
… And Moses having received them, carried them down to give to the people. And the Lord said to Moses, “Moses, Moses, go down quickly; for thy people hath sinned, whom thou didst bring out of the land of Egypt.”
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 53
… for thy people whom thou didst bring out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I commanded them to walk, and have made to themselves molten images.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.11
… And I will glorify on that day the land of Gesem, on which My people are; on it there shall be no dog-fly, that thou mayest know that I am the Lord, the Lord of all the earth. And I will make a distinction between My people and thy people.” To Moses, on the other hand, He says,
32:9
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 53
… let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.”
32:10
Tertulliano † 220 d.C. The Five Books Against Marcion 2.26
… But (you say) God was even then mean enough in His very fierceness, when, in His wrath against the people for their consecration of the calf, He makes this request of His servant Moses: “Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.”
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 4
… And the very first High Priest of the Jews, concerning whom God spake so many words to Moses, when he was unable to withstand alone the frenzy of so great a multitude, was he not very nearly being destroyed, but for the intercession of his brother, which averted the wrath of God?
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 21.6
… that anger should be expelled, and sadness introduced, in order that he might thus prepare the way for the words of his apology; which indeed actually took place. And just as Moses going up to the mount, when the people had offended, stood speechless himself, until God called him, saying, “Let me alone, and I will blot out this people;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 35
Again, God said to Moses in the hearing of the Jews, “Let me alone, that I may consume the people,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… lxix. 9 .) Yet still, when we are drawing back after so great favor, He leaveth us not, but again entreats, and on our account inciteth others to entreat for us, that He may show us favor. And so it was with Moses. For to him He says, “Let Me alone, that I may blot them out” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
… This makes men honorable and glorious, as the other doth shameful and ridiculous. It is on this ground we feel admiration for Moses, because even when God said, “Let Me alone, that I may destroy them in Mine anger,” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 13
… This is the sympathy of a teacher, this is the natural care of a father. For Moses too, when it was in his power to have been delivered from the ingratitude of the Jews, and to have laid the more glorious foundation of another and far greater people, (“Let Me alone,” said God, “that I may consume them, and make of thee a nation mightier than this”—
san Girolamo † 420 d.C. The Letters of St. Jerome 128.4
… The pontiff Aaron, we read, faced the raging flames, and by putting fire in his censer checked the wrath of God. The High Priest stood between the dead and the living, and the fire dared not pass his feet. On another occasion God said to Moses, “Let me alone.…that I may consume this people,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.24
… but he did not so. And that he might not seem to have acted thus from necessity rather than from love, God offered him another people; so that He might destroy these: “I will make of thee,” He said, “a great nation.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.5
5. “I have run in thirst.” For they were rendering evil things for good things: for them was I thirsting: mine honour they thought to drive back: I was thirsting to bring them over into my body. For in drinking what do we, but send into our members liquor that is without, and suck it into our body? Thus did Moses in that head of the calf.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.20
… But before the Judgment, He spared then that nation in such sort, that He kindled not all His anger, utterly to root it up and bring it to an end: which thing in His words and in the intercession for their sins of His servant Moses doth evidently appear, where God saith, “Let Me blot them out, and make thee into a great nation:”
32:11
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.20
… After this, nay before it, show thyself, I pray, a Moses,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… Call upon Him as Stephen did; “Lord,” he said, “lay not this sin to their charge.” ( ch. vii. 59 .) Call upon Him as did the wife of Elkanah, with tears and sobs, and prayers. ( 1 Sam. i. 10 .) I prevent you not, rather I earnestly exhort you to it. Call upon him as Moses called upon Him, yea, cried, interceding for those
32:15
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 21.20
… Whatever he thought, was a law for them, whatever on the contrary he disapproved, they abjured: his decisions were to them the tables of Moses,
32:19
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 4
… And as children who have been a long while at school are desirous of quitting it, so also were they at that time continually desiring Egypt, and weeping, saying, “We are lost, we are wholly consumed, we are utterly undone.” ( Ex. xvi. 3 .) And Moses broke their tablet, having written for them, as it were, certain words (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 74.13
… whence there was enacted that great Sacrament. For when Moses was thus wroth with them worshipping and adoring the idol,
32:20
Tertulliano † 220 d.C. On the Apparel of Women ii.13
… It is these things which are the bonds which retard our hope. Let us cast away earthly ornaments if we desire heavenly. Love not gold; in which (one substance) are branded all the sins of the people of Israel. You ought to hate what ruined your fathers; what was adored by them who were forsaking God. Even then (we find) gold is food for the fire.
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.6
… For that idolatry which they had stolen and brought out in their hearts from Egypt, when it was made manifest, slew openly those in whom it was dwelling secretly. For it was like fire concealed in wood, which when it is gendered from within it, burns it. For Moses ground to powder the calf and caused them to drink it in the water of ordeal;
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… just as the glorious pearl of the Word is not to be cast before swine; but it shall be consumed with the fire with which the burnt offerings also are consumed, being refined and preserved by the Spirit That searcheth and knoweth all things, not destroyed in the waters, nor scattered abroad as the calf’s head which was hastily made by Israel was by Moses,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 35.26
… “Let them not say, We have swallowed him up.” Do thou swallow up the body of Pagans. Why the body of Pagans? It would swallow thee up. Do thou to it, what it would to thee. Therefore perhaps that calf, being ground to powder, was cast into the water and given to the children of Israel to drink,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.23
… 23 ). They are cut in pieces from their conspiracy, and in that they believe they are cut in pieces; for they believe by degrees; as when the calf’s head was ground small, they will come to be the drink of God’s people. For Moses ground down the calf’s head, and sprinkled it upon the water, and made the children of Israel drink it.
32:26
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.6
… For it was like fire concealed in wood, which when it is gendered from within it, burns it. For Moses ground to powder the calf and caused them to drink it in the water of ordeal; that by drinking of the calf all those who were living for its worship might die. For the sons of Levi ran upon them, those who ran to [help] Moses and girded on their swords.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 34
IX. This being so, if any be on the Lord’s side let him come with us,
32:27
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 43.24
… If they regard these things as trifles, let them observe those examples by which it has been proved how they are esteemed by God. The men who made an idol perished by a common death, being slain with the sword:
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.22
… Hence it is that the tribe of Levi, when they took their swords and passed through the midst of the camp because they would not spare the sinners who were to be smitten, are said to have consecrated their hands to God (
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.25
… put every man his sword upon his thigh; go in and out from gate to gate through the midst of the camp, and slay every man his brother and friend and neighbour (
32:28
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.87
… For we read that many were slain in mercy by Moses the servant of the Lord; for in that he prayed thus in intercession to the Lord for their wicked sacrilege, saying, "O Lord, if Thou wilt forgive their sin—; and if not, blot me, I pray thee, out of the book which Thou hast written,"
32:29
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 35
… I mean that in the case of the Jews also, when each had slain his neighbor, then He laid aside His anger against them; both when they made the calf, and when they were joined to Baal Peor.
32:30
san Girolamo † 420 d.C. The Letters of St. Jerome 77.4
… What sins would such a penance fail to purge away? What ingrained stains would such tears be unable to wash out? By a threefold confession Peter blotted out his threefold denial. If Aaron committed sacrilege by fashioning molten gold into the head of a calf, his brother’s prayers made amends for his transgressions.
san Girolamo † 420 d.C. Against Vigilantius 6
… If Apostles and martyrs while still in the body can pray for others, when they ought still to be anxious for themselves, how much more must they do so when once they have won their crowns, overcome, and triumphed? A single man, Moses, oft
32:31
san Tascio Cecilio Cipriano † 258 d.C. On the Lapsed 19
… “I pray Thee,” said he, “O Lord, this people have sinned a great sin, and have made them gods of gold. Yet now, if Thou wilt forgive their sin, forgive it; but if not, blot me out of the book which Thou hast written. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 4
… “I pray, O Lord, this people hath sinned a great sin. They have made them gods of gold. And now, if Thou forgivest them their sin, forgive it; but if not, blot me out of the book which Thou hast written. And the Lord said unto Moses, If any one hath sinned against me, him will I blot out of my book.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.2
… “O Lord, I pray thee, this people have sinned a great sin. They have made to themselves gods of gold and silver. And now, if thou wilt forgive them their sin, forgive; but if not, blot me out of the book which Thou hast written. And the Lord said unto Moses, If any one hath sinned against me, him will I blot out of my book.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.2
… and he was vigilant and toiled on behalf of his sheep, a diligent and good pastor. When his Lord wished to destroy them because of their sins, in that they worshipped the calf, Moses prayed and besought of his Lord and said:— Either pardon the people for their sins, or else blot me out from Thy book that Thou hast written .
sant'Ambrogio † 397 d.C. Concerning Repentance 1.9
42. We must then understand in the same manner, “Who shall entreat for him?” as implying: It must be some one of excellent life who shall entreat for him who has sinned against the Lord. The greater the sin, the more worthy must be the prayers that are sought. For it was not any one of the common people who prayed for the Jewish people, but Moses,
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 3.2
… For not only the words of the saints, but their very countenances are full of grace. And he is a person too endowed with abundant wisdom; and being well skilled in the divine laws, he will say to him as Moses said to God, “Yet now, if thou wilt forgive their sin;—and if not, slay me together with them.”
san Girolamo † 420 d.C. The Letters of St. Jerome 82.3
… When he was being stoned by the people he made intercession for them; nay more he wished to be blotted out of God’s book sooner than that the flock committed to him should perish.
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 44
… as in the Gospel it is said of the death of Herod, “for they are dead which sought the young child’s life,” instead of saying, “he is dead.” And in Exodus: “They have made them,” Moses says, “gods of gold,”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.18
… “I beseech Thee, O Lord; this people hath sinned a heinous sin; either forgive them this trespass, or if Thou do not, blot me out of Thy book which Thou hast written.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.25
… “I beseech Thee, O Lord, this people have sinned a great sin; they have made for themselves gods of gold; and now if Thou forgivest their sin, forgive it; but if not, blot me out of Thy book which Thou hast written. To whom the Lord answered: If any man hath sinned before Me, I will blot him out of My book.”
32:32
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 53
… let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.” But Moses said, “Far be it from Thee, Lord: pardon the sin of this people; else blot me also out of the book of the living.”
Tertulliano † 220 d.C. The Five Books Against Marcion 2.26
… “Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.” Accordingly, you maintain that Moses is better than his God, as the deprecator, nay the averter, of His anger. “For,” said he, “Thou shalt not do this; or else destroy me along with them.”
Tertulliano † 220 d.C. De Fuga in Persecutione 11
… Most assuredly a good shepherd lays down his life for the sheep, according to the word of Moses, when the Lord Christ had not as yet been revealed, but was already shadowed forth in himself: “If you destroy this people,” he says, “destroy me also along with it.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 5.4
… “Let them be blotted out of the book of the living,” while of those who are to undergo the judgment, there are books in the plural, as Daniel says: “The judgment was set, and the books were opened.” But Moses also bears witness to the unity of the sacred book, when he says:
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.7
31. What reproaches Moses had to bear from his people! But when the Lord would have avenged him on those who reviled him, he often used to offer himself for the people that he might save them from the divine anger.
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.15
… How great, then, Moses’ regard for virtue must have been is shown by these proofs, and especially by the fact that he offered himself on behalf of the people, praying that God would either forgive the people or blot him out of the book of the living.
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.10
… not grace but iniquity is blotted out; for it is written: “I am He, I am He that blot out thine iniquities.” Lastly, Moses, making request for the people, says: “Blot me out of Thy book, if Thou sparest not this people.”
sant'Ambrogio † 397 d.C. Concerning Repentance 1.9
… Was Moses wrong? Certainly he was not wrong in praying, who both merited and obtained that for which he asked. For what should such love not obtain as that of his when he offered himself for the people and said: “And now, if Thou wilt forgive their sin, forgive; but if not, blot me out of the book of life.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 35
… but to us he saith not this, but, on the contrary, “Be not weary in well doing.” Even thus do we at home; when any two are striving with each other, we take each apart, and give them the opposite advice. This did God also, and Moses. For while to God he said, “If thou wilt forgive them their sin, forgive it; else blot me out also;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
… and that they should be meek like Moses, and jealous for God like Elias, and full of tender care, as they were. For the one endured a famine of three years for the Jewish people; and the other said, “If thou wilt forgive them their sin, forgive; else blot me too out of the book, which thou hast written.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… ( v. 38 .) And yet no need for him to beg, who had to make an accusation presently. This happens even in the case where God and men are the parties: the man requests, God is wroth. For instance, when He saith, “If her father had spit in her face” ( Num. xii. 14 ): and again, “Let me alone, and in Mine anger I will blot out this people.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
… It is on this ground we feel admiration for Moses, because even when God said, “Let Me alone, that I may destroy them in Mine anger,” ( Exod. xxxii. 10 ) he could not bear to despise those who had so often shown aversion to him, but said, “If thou wilt forgive them their trespass, forgive it; else blot out me also.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 25
… For so Moses (to mention him first) wrought many and great wonders and signs; but nothing made him so great as that blessed voice which he uttered unto God, saying, “If Thou wilt forgive their sin,” forgive; “but if not, blot me also out.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 33
… x. 1; ix. 3 .) and at another, “I could wish that myself were anathema from Christ for their sakes.” Thus also Ezekiel seeing them slain saith, “Alas, O Lord, dost Thou blot out the remnant of Israel?” ( Ezek. ix. 8 .) And Moses, “If Thou wilt forgive their sin, forgive.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 7
… They kept murmuring too incessantly, and yet still, notwithstanding, so passionately did he love them, as to say unto God, when they committed that heinous sin, “Yet now if Thou wilt forgive, forgive their sin; and if not, blot even me also out of the book which Thou hast written.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 1
… “Seest thou not what these do?” ( Jer. vii. 17 .) “Yea,” he says, “they do so—but do Thou do it for my sake.” On this account He says to him, “Though Moses and Samuel stood.” Their first lawgiver, who often delivered them from dangers, who had said, “If now thou forgivest their sins, forgive it; but if not, blot me out also.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 128.4
… Flocks and shepherds perish together, because as it is with the people, so is it with the priest. Of old it was not so. Then Moses spoke in a passion of pity, “yet now if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.79
… That Moses acted as he did, not in cruelty, but in great love, may be seen from the words in which he prayed for the sins of the people: "If Thou wilt forgive their sin, forgive it; and if not, blot me out of Thy book."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.24
… How does he pray? Mark that, as it were, mother’s fondness, of which I have often spoken. When God threatened the sacrilegious people, Moses’ tender heart trembled, and on their behalf he opposed himself to the wrath of God. “Lord,” he says, “if Thou wilt forgive their sin, forgive; but if not, blot me out of Thy book which Thou hast written.”
32:34
Origene † 254 d.C. Origen's Commentary on Matthew 13.26
… And since the little ones, pointed out by our Saviour, are under the stewardship as of nursing-fathers and nursing-mothers, on this account I think that Moses, who believed that he had been already assigned a place among the ranks of the great, said, with regard to the promise, “My angel shall go before you,”
san Gregorio di Nissa † 395 d.C. Against Eunomius 11.3
… The passage runs thus: God is speaking, “Go, get thee down, guide this people unto the place of which I have spoken unto thee: behold Mine Angel shall go before thee in the day when I visit
32:1
Deos, id est Deum; unum enim aliquem tantum petierunt. Unde et Aaron eis satisfaciens unum tantum fecit vitulum. Sed in Hebraea lingua nomina Dei, puta Elohim, Adonai, Saddai, pluralia sunt, eisque modo singularia verba et adjectiva, modo pluralia jungunt Hebraei, uti videre est Josue XXIV, 19, Deuteron. V, 26, in Hebraeo. Hebraismum imitatus est hic Latinus interpres vertens deos, non deum, idque ut clarius idololatriam populi ob oculos poneret: idololatrae enim praeter unum Deum verum, credunt et colunt alium, ita ut secundum illos plures ponendi sint dii; et quia ipsi, sicut ab uno Deo ad secundum deflexerunt, ita facile ab hoc in multos alios devolvuntur. Notavit hoc S. Hieronymus in Daniel. III: Hanc, ait, dicunt S. Scripturae consuetudinem, ut unum idolum appellet pluraliter. Nota hic miram populi erga Mosen et Deum ingratitudinem, pariter et caecitatem; nam Mosen ducem suum tam benignum et beneficum, morae impatientes contemnunt: deos quaerunt duces, sed eos qui nondum sunt, quosque faciat Aaron: aspernantur Deum verum, qui eos per tot tantaque miracula, e dura Aegypti servitute liberaverat, qui eos ducebat in Chanaan, quicum paulo ante solemne foedus inierant cap. XXIV, qui illis spolia Aegyptiorum dederat, illaque nunc secum, contempto Deo, idolo, puta vitulo, consecrant. Dices: Hebraei columnam habebant ducem viae; ad quid ergo quaerunt alios duces, puta deos qui eos praecedant? Respondeo: Columna haec fixa steterat toto tempore, quo Moses fuerat in monte, neque movebatur, ut Hebraeis viam praeiret; ipsi autem castra movere, et in terram promissam festini tendere cupiebant. Petunt ergo non mortales duces, qui ut Moses ab eis auferantur, sed deos, quales in Aegypto viderant, ut videlicet Aaron fabricet eis simulacrum vituli aut bovis, puta Apis, in quod se numen insinuet, detque responsa, et praeeat iter in Chanaan. Moysi enim huic viro. Loquuntur Hebraei de Mose contemptim, quasi de incognito viro. Josephus asserit aliquos eorum putasse Mosen a bestiis comestum esse, alios eum a Deo raptum esse. Fabulatur R. Salomon daemonem pheretrum Mosis in aere ostendisse Hebraeis, ut putarent eum esse mortuum.
32:2
Hebraice, frangite inaures: apte; amissuri enim erant in judicium sibi vera ornamenta aurium, Dei voces, scriptas in tabulis legis, ait Tertullianus, Scorpiaci cap. III. Et S. Ambrosius ad Romul., explicans hunc locum: Congrue, ait, inaures auferuntur mulieribus, ne iterum Eva vocem serpentis audiret. Et ideo qui sacrilegium audierant, conflatis earum inauribus conflata est imago sacrilegii; similiter et annulis, quia nec fidei signaculum habere poterant. De uxorum, filiorumque et filiarum vestrarum auribus. Facinus hoc, puta idolum, recusare omnino non audebat Aaron, ne occideretur a tumultuante plebe, sed hac postulatione divertere conatus est, flagitando inaures uxorum et filiarum aureas, quas aegerrime avaras et ornatus studiosissimas feminas sibi detracturas, idoloque daturas putabat; sed vicit haec omnia earum improbitas et praepostera liberalitas, alias avarissismarum. Ita Theodoretus, Abulensis, Cajetanus, Lipomanus. Similes subinde videmus Christianorum mores, ut in carnis voluptates, pompam et luxum censum omnem profundant, Christo vero teruncium aegre largiantur; ideoque saepe quod non capit Christus, hoc rapit fiscus.
32:4
Plastes ergo formam vituli composuit e terra, argilla, aut simili materia, in eaque stylo (ut habent Hebraea) efformavit oculos, aures, os et caetera membra vituli; deinde in hanc formam infudit aurum inaurium liquefactum, et sic ex ea expressus est aureus vitulus. Et fecit ex eis vitulum. Hinc patet vanitas fabellae Rabbinorum, qua ipsi Aaronem suum a crimine idololatriae liberare conentur, dicentes vitulum hunc non arte ab Aarone conflatum esse, sed opera magorum Aegyptiorum, quorum multi in tanta colluvie secuti fuerant Hebraeos Aegypto exeuntes; Aaronem enim coactum a populo tantum injecisse aurum in ignem: ita enim se coram Mose excusat Aaron vers. 24; magos vero ope daemonis illud in vituli formam effinxisse. Placuit ex parte haec opinio Monceio, qui ingeniose nuper Aaronem ab idololatria excusare contendit in suo Aarone purgato, sed liber hic ejus (uti praemonueram) Romae notatus, et in classem librorum prohibitorum relatus est. Haec enim sententia diserte repugnat Scripturae hic, quae asserit Aaronem fecisse vitulum, id est fieri curasse per aurificem. Sic enim habet: Quas cum ille (Aaron) accepisset, formavit opere fusorio, et fecit ex eis vitulum conflatilem. Rursum vers. 5: Quod cum vidisset Aaron, aedificavit altare coram eo (vitulo), et praeconis voce clamavit, dicens: Cras solemnitas Domini (vituli) est. Non ergo idolum tantum, puta vitulum, sed et altare eidem aedificavit, dedicavit, festumque indixit Aaron. Quid clarius? Denique Moses, Deuter. IX, 20, fratris crimen confitetur dicens: Deprecatus sum Dominum pro fratre meo, quia volebat eum conterere. Cessit ergo Aaron timori et populo furenti, nec ausus fuit illi obluctari ex metu mortis. Verius et cordatius R. Moses Gerundensis apud Lipomanum, non Aegyptios, sed Aaronem et suos Hebraeos accusat dicens: Non accidit tibi, o Israel, ultio aliqua, in qua non sit vel uncia de iniquitate vituli. Apte vitulum. Fuit hic vitulus Apis Aegyptius bos, alio nomine Serapis dictus: ita Clemens, lib. VI, Const. 20, et Lactantius, lib. IV, x; quem ita depingunt: Apis, inquiunt, erat nigro corpore, candida fronte, et in tergo alba nota insignis, quem certos vitae annos excedere non licebat; atque ideo demersum in lacum defunctumque plangebant, et alio invento mirifice laetabantur. Vide Alexandrum ab Alexandro, lib. VI Genial. cap. II. Porro Hebraeos hic non integrum vitulum conflasse, sed tantum vituli caput, expresse tradit S. Cyprianus, lib. De Bono patientiae, sub finem, ubi eum vocat bubulum caput; Ambrosius, epist. 62; Lactantius, lib. IV, cap. X; Augustinus, Psalm. LXXIII; Hieronymus in Amos V, et alibi saepe: indeque aliqui dictum putant hebraeum seraphim, quasi bovis faciem; schor enim hebraice bovem, appaim vel appim faciem significat. Quare et vitulos, quos Jeroboam fecit et constituit in Dan et Bethel, contra quos ita detonant Prophetae omnes, cum ad hujus vituli Aaronici imitationem facti sint, ut patet III Regum XII, 28, verisimile est vitulorum tantum capita fuisse, ideoque nunc vituli, nunc vitulae nominantur: nam e capite sexus vix discerni potest. Quanquam, si quod sexus indicium dederit hoc vituli caput, verisimile est vitulae potius dedisse, quam vituli; nam Herodotus, lib. II, boves feminas maxime, docet sacras fuisse Isidi apud Aegyptios: unde et Josephus, lib. VIII, cap. III, vitulos Jeroboam vitulas fuisse dicit; vitulas quoque vocant Septuaginta, III Reg. XII, 28 et seq.: vitulus ergo hic non mas, sed femina accipitur, siquidem sexum prodiderit, uti dixi. Sic enim bos tam femina, quam mas dicitur. Ita Ribera in Osee X, num. 12. Altum hujus vituli silentium est apud Josephum; nimirum noluit ipse apud Ethnicos, quibus gentem suam commendare volebat, eam tam stolido idololatriae crimine infamare. Conflatilem. Hic rursum explodas nugas R. Salomonis, qui fingit vitulum hunc fuisse animatum, ambulasse et comedisse; quod cum vidisset Aaron, aedificasse ei altare. Probat hoc ex Psalm. CVI, ubi dicitur: Mutaverunt gloriam suam in similitudinem vituli comedentis foenum. Sed homo insulsus non advertit, non dici, in vitulum, sed in similitudinem, id est idolum, vituli comedentis foenum. Erat enim hoc idolum vituli conflatum ex auro, uti hic dicitur: erat ergo aureum et inanime, non animatum et vivens. Ita Lyranus, et Abulensis qui multis et operose eum confutat. Hi sunt dii tui, Israel. Chaldaeus, hi sunt timor tuus, Israel, q. d. Isti sunt dii tui, quos timere et colere debes. Ita stolidi aurum et saxa timent, Deum non timent, qui habet flatum eorum et animam in manu sua, ut eam praecipitet in tartara, aut ad coelum sustollat.
32:5
Quod cum vidisset Aaron, scilicet non vitulum ambulantem, uti exponit R. Salomon, sed turbam ita congratulantem acclamantemque vitulo: Hi sunt dii tui, Israel. Aedificavit altare coram eo, idolo vituli. Mirus hic fuit Aaronis lapsus, ut ad favorem plebis, et forte quia absente Mose principatum et ducatum populi ambiebat, non jam metu, sed sponte sua altare aedificet vitulo, ejusque dedicationem et festum decernat; quin et vitulo nomen tetragrammaton (hoc enim est in Hebraeo), quod incommunicabile est, et soli vero Deo proprium, attribuat et imponat. Quis sibi et suae sanctitati fidat? quis non cum metu et tremore suam salutem operetur? Objiciunt haeretici: Ergo tota Ecclesia cum suo capite potest deficere et apostatare a Deo; ita enim defecit hic Aaron pontifex, et totus populus. Respondeo, Aaronem necdum creatum fuisse pontificem: Moses ergo erat populi caput et pontifex, qui non defecit; etiam Levitae non defecerunt, ut patet vers. 26. Ergo nec caput, nec corpus Ecclesiae defecit. Adde Aaronem non defecisse in fide, sed in professione fidei: sicut Petrus, negans Christum, non perdidit fidem, sed peccavit contra ejus confessionem -- operetur, cum videt Aaronem, Origenem, Tertullianum, similesque cedros Libani cadentes, et tam turpiter ac profunde cadentes?
32:6
Sedit populus manducare, ex hostiis pacificis vitulo immolatis, ut ita ejus festum et solemnitatem communi, et sacro convivio celebraret. Et surrexerunt ludere, saltando, canendo, choros agendo; hos enim descendens e monte vidit Moses, vers. 19. Vide hic quam gulae filia sit inepta et impura laetitia, uti docet S. Gregorius, I Moral. v. Eumdem abusum sacrificiorum apud Gentiles deplorat Epicharmus apud Athenaeum, lib. II: Ex sacrificio, inquit, epulum, ex epulo facta est potatio, ex potatione comus, ex como ludus, ex ludo judicium, ex judicio condemnatio, ex condemnatione compedes, sphacelus et mulctatio. Inde ebrietates vocarunt methas quod meta to thyein, id est post sacrificia, genio et ebrietati indulgerent. S. Ambrosius, epist. 36 ad Sabinum: Ubi coeperit, ait, quis luxuriari, incipit deviare a fide vera. Ita duo committit maxima crimina, opprobria carnis et mentis sacrilegia, etc.; qui se ingurgitaverit atque immerserit ejusmodi voluptatibus, perfidiae laqueos incurrit. Sedit enim populus manducare, et bibere, et fieri sibi deos poposcit. Porro hunc lusum impurum fuisse colligunt nonnulli ex eo, quod in honorem vituli (quod maxime lascivum et libidinosum est animal) lusisse videantur. Pro vitulo ergo et cum vitulo vitulati sunt. Ita Tertullianus, lib. De Jejunio, quem contra Psychicos (id est animales: ita rigidus ipse et severus vocabat Christianos et Catholicos, quasi laxius viventes) jam haereticus et Montanista existens conscripsit; sic enim ait: Surrexerunt ludere; intellige, inquit, S. Scripturae verecundiam, lusum nisi impudicum non denotasse (unde et Rabbini crasse exponunt ludere, id est fornicari). Sic enim Gentiles Romani et Graeci in honorem deorum suorum ludos agebant, et quidquid libuisset, ac obscenissima quaeque dicebant et agebant. Edebant et spectacula, quae, utpote idolis dicata, aeque ac idolothyta Christianis adire illicitum esse, docet Tertullianus, lib. De Spectaculis, quem hac de causa conscripsit. Vide hic carnalium hominum caecitatem, qui in peccatis suis securi deliciantur, ludunt et exultant, cum eis imminet vindicta Dei. Ita deliciabatur securus Balthasar, cum vidit manum scribentem in pariete, mane, tekel, phares: quae eadem nocte exitium ei attulit. Vis recentius exemplum? Audi memorabile. Ugolinus factionis Guelphorum princeps, cum Gibellinis vel pulsis, vel perculsis, omnia regeret, die suo natali omnes suos ad convivium invitavit, ubi se suamque fortunam praedicans, unum ex suis rogavit, num quid sibi deesset? Ille quasi praesagus respondit: Sola ira Numinis procul diuque abesse a tam secundis rebus non potest. Itaque Guelphorum viribus consenescentibus, Gibellini armis correptis aedes ejus circumsistunt, oppugnant, unum ex filiis, unumque nepotem vim arcere conatos occidunt: ipsum et duos filios, tres nepotes in turrim includunt, obseratis foribus, clavibusque in Arnum flumen dejectis. Ibi fame in oculis suis, in gremio suo, charissima pignora, parens moriens morientia vidit. Vociferanti exposcentique, ut humanis suppliciis hostes essent contenti, sacrae confessionis et sancti viatici potestas facta non est, ut refert Paulus Aemilianus, lib. VIII Hist. Francor. Ita S. Ambrosius Mediolano Romam proficiscens, cum in hospitem impium incidisset, qui inter alia affirmabat, adversam fortunam nunquam se esse expertum, ad comites conversus ait: Propere hinc discedamus, ne divina vindicta hic nos obruat. Deus enim non moratur in hisce aedibus. Cumque paululum cum suis progressus esset Ambrosius, terra dehiscens aedes istas cum hospite et tota ejus familia absorpsit.
32:7
Satis patet ex fine praecedentis cap. haec contigisse post acceptas legis tabulas, cum Moses jam descenderet de Sina, atque in ipso descensu haec ad eum locutum esse Dominum. Ita Cajetanus. Peccavit populus tuus. Tuus non jam meus, qui tam graviter in me peccavit, qui me relicto ad vitulum accessit. Ita S. Hieronymus in cap. IX Daniel. Pro peccavit hebraeum est schichet, id est corrupit, infregit, scilicet foedus meum, ac consequenter fidem, viam vitamque suam.
32:10
Quaeres: Cur, si irasci et punire plebem volebat Deus, Mosi id impedituro revelat? Julianus Apostata ex hoc loco calumniatur, Deum Hebraeorum varium esse, inconstantem et paenitentem sui consilii. Verum ei bene respondet S. Cyrillus, lib. V contra eum, et Theodoretus hic, ac S. Gregorius, lib. IX Moral. XI et XII, id fecisse Deum non mutabilitate animi, sed primo, ut ostenderet quanti faciat Sanctos suos et preces eorum. Sententia enim Dei Sanctorum precibus frangitur, ait S. Hieronymus in XIII Ezechiel. Hoc significat to dimitte me, id est, ut Chaldaeus vertit, intermitte deprecationem, quae scilicet mihi ligat manus. Secundo, ut ostenderet immensam clementiam suam; non enim absoluta et efficaci voluntate decreverat delere Hebraeos, sed conditionata, si videlicet nullus se sequestrum et deprecatorem pro eis interponeret: quam conditionem ipse poni voluit, ut clementiam suam patefaceret, ideoque Mosi revelavit peccatum populi, ut Moses oraret pro eo, ipseque exoratus populo parceret. Quid est aliud, ait S. Gregorius, dimitte me, quam deprecandi ansam praebere, et, ut Theodoretus, dicere: Prohibe me? Voluit hic nos docere Deus, ut in ira nihil praecipitanter agamus, cujus nos postea paeniteat, sed sinamus eam subsidere, animumque ad quietem et clementiam componamus, antequam aliquid dicamus vel agamus. Ita Athenodorus ob senium valedicens Augusto Caesari, hoc ei monitum reliquit: Cum irasceris, Auguste, nihil ante vel dixeris vel feceris, quam tecum viginti quatuor litterarum elementa repetieris. Mox Augustus, manu ejus arrepta: Etiamnum, inquit, tua mihi opus est praesentia, ac per totum porro annum eum secum detinuit, dicens: Silentii tutum est praemium. Testis est Plutarchus in Apophtheg. Roman. Non ergo mutatur hic Deus, sed res ab eo dispositae mutantur, juxta ipsius providam dispositionem: neque rursum mutatur Dei sententia, in peccatores lata, in ipsomet Deo, cum illa in Deo aeterna sit, ipsique essentialis; sed mutatur ipsa in ipsis peccatoribus, puta in eorum a poena, ad quam eos damnaverat, absolutione: idque fit non vanitate vel levitate judicii, sed deprecatione Sanctorum, vel conversione eorum in quos lata fuit haec sententia. Ita S. Hieronymus in cap. V Daniel., et S. Gregorius, lib. XX Moral. cap. XXIV. Nota: Ira, furor, indignatio aliaeque passiones cum in Scriptura tribuuntur Deo, non significant ullam perturbationem, sed puram Dei operationem et energiam. Ita S. Augustinus, lib. I Contra Advers. legis, cap. XX: Poenitentia, inquit, non est post errorem; ira Dei non habet perturbati animi ardorem; misericordia Dei non habet compatientis miserum cor, unde in Latina lingua nomen accepit; zelus Dei non habet mentis livorem; sed poenitentia Dei dicitur, rerum in ejus potestate constitutarum hominibus inopinata mutatio: ira Dei est vindicta peccati; misericordia Dei est bonitas opitulantis; zelus Dei est providentia, qua non sinit eos quos subditos habet, impune amare quod prohibet. Faciamque te in gentem magnam, non tam ex te nascituram, quam tibi subjiciendam, et te duce gubernandam. Id patet Num. XIV, 12, ubi similis promissio iteratur Mosi, ut patet ex Hebraeo; ergo in gentem idem est, quod super gentem. Ita Abulensis.
32:11
Tales, inquit S. Chrysostomus, hom. 12 in cap. I S. Joan., esse oportet eos, quibus animarum cura commissa est, ut perire malint cum his qui sibi crediti sunt, quam sine illis salvi esse. S. Ambrosius quoque, lib. II Offic. cap. VII, miratur mansuetudinem Mosis: primo, absorbentis, devorantis et obliviscentis omnes injurias sibi a populo illatas; secundo, respuentis ducatum alterius gentis majoris a Deo sibi oblatum; tertio, orantis tam enixe pro ingratis Hebraeis, idque factum ait, ut Hebraei eum plus ob mansuetudinem diligerent, quam ob facta et portenta admirarentur. Nam, ut ait S. Gregorius, lib. XXVII Moralium VII: Charitas in sancto ejus pectore ex persecutione ignescebat magis, ac velut per antiperistasim magis se acuebat, sicut se acuit et intendit calor cum a frigore cingitur et oppugnatur. Similis fuit charitas Abraamis monachi et episcopi, qui pro affligentibus se infidelibus intercessit et fidejussit, uti refert Theodoretus in Philotheo, cap. XVII. Et Religiosi insontis, qui ut fratrem sontem lucrifaceret, cum eo poenitentiam egit, de quo Ruffinus, lib. IX in Vitis Patrum, num. 12. Et alterius, qui, ut fratrem a lapsu praeservaret, ei mira lenitate per omnia obsecutus est, de quo ibidem, lib. V, cap. V, num. 28. Et Serapionis Sindonitae, qui teste Palladio in Lausiac. cap. LXXXIII, Manichaeo cuidam nobili in servum se vendidit, ut eum cum tota familia ab haeresi converteret, quod et intra biennium praestitit. Et sancti illius monachi, qui, ut fratrem lapsum et assidue fornicantem converteret, longam pro eo subivit poenitentiam, de quo Joannes Moschus in Prato Spirit. cap. XCVII.
32:12
Callide (hebraice, cum malitia aut malignitate, id est callide et dolose) eduxit eos, ut scilicet eis malefaceret, eosque disperderet in deserto. Esto placabilis. Hebraice, paeniteat te super malo, id est muta et revoca sententiam, qua decrevisti Hebraeis malum inferre, eosque ob idololatriam punire.
32:14
Ne scilicet deleret populum, uti destinarat, sed ut alia plaga eum castigaret, de qua vers. ult. Vide quid unius Mosis preces hic apud Deum effecerint, quae totius populi salutem impetrarunt. Augustus Caesar, teste Plutarcho, capta Alexandria, cum cives extrema exspectarent, urbi se parcere dixit: primo, propter ejus magnitudinem et pulchritudinem; secundo, propter conditorem Alexandrum; tertio, propter Arium amicum. Praeclarius longe hic Deus toti populo pepercit, propter unum Mosen, amicum suum.
32:15
Hebraice, et respexit, vel et vertit se, descenditque de monte. Unde videtur quod Moses, prius colloquens cum Deo, impetrata jam populo venia et finito colloquio, ad montem et populum respexerit, verteritque faciem ad descensum. Portans duas tabulas testimonii in manu sua, scriptas ex utraque parte, hebraice, scriptas a duobus lateribus hinc et hinc. Erant enim parvae tabulae, utpote quas Moses manu gestaret, et quae in arca testamenti exigua depositae, neque magnae, neque graves esse poterant; alias perfregissent latera arcae suo pondere. Litterae vero tabularum erant magnae, ut eminus legi possent a populo, ideoque ab utraque parte tabularum scribendum fuit, ut in iis integer Decalogus scriberetur. Ita Abulensis. Alii putant in tabulis hisce bis scriptum fuisse Decalogum, scilicet ab utroque latere semel, ut decalogus in tabulis scriptus ab utraque parte, a consistentibus utrimque legi posset. Ita Lipomanus. Ob hanc tabularum legis confractionem indictum postea Judaeis statumque fuit jejunium septimodecimo die quarti mensis, quo haec confractio contigit, uti patet ex Calendario Hebraeorum, quod Genebrardus in Latinum transtulit, suisque commentariis in Psalmos praefixit; quod enim illo die haec confractio contigerit, patet ex eo quod Moses statim a promulgatione legis, quae per angelum in Sina facta est sexto die mensis tertii, uti ostendi cap. XIX, vers. 11 et 16, ascenderit in montem, ibique manserit quadraginta diebus: unde sequitur eum descendisse de monte ad populum, ac consequenter tabulas confregisse septimodecimo die mensis quarti: numera enim quadraginta dies a die sexta mensis tertii, pervenies ad decimum sextum diem mensis quarti; postero autem die, puta septimodecimo, descendit Moses tumque confregit tabulas. Hinc S. Hieronymus, Rupertus, Ribera et alii illud Zachar. VIII, 19: Jejunium quarti, et jejunium quinti, et jejunium septimi, et jejunium decimi erit domui Juda, ita interpretantur, ut jejunium quarti mensis fuerit id, quod Judaeis indictum est ob tabulas legis confractas; jejunium quinti indictum fuerit, eo quod quinto mense Hebraei jussi sint montem non ascendere, sed per quadraginta annos longis ad terram sanctam circumire dispendiis, ut omnes qui murmurarant in solitudine morerentur, Num. XIV. Jejunium septimi fuerit id, quod indictum est ob caedem Godoliae, de qua IV Reg. XXV, 25. Jejunium decimi indictum fuerit, eo quod illo mense Ezechiel et caeteri, qui erant in captivitate Babylonica, audierint Jerusalem esse captam, templumque incensum.
32:18
Chaldaeus, non est vox clamandi: Fortiter; neque clamandi: Debiliter; vel, neque robustorum eorum, qui vincunt; neque debilium eorum, qui vincuntur, clamor est. Qui enim praelio vincunt, laetas instantis, aut plenae jam victoriae voces edunt; qui vincuntur, tristes, inconditos et lugubres ejulatus, dum alii vulnerantur, alii animam agunt, alii pedibus proterruntur, alii alios in fuga protrudunt; unde clare R. Salomon vertit, vox haec non est virorum clamantium: Victoria, victoria; neque debilium vox, vociferantium: Vae, vae! aut, fugite, fugite; Septuaginta, non est vox praecinentium fugam; Oleaster, non est vox respondentium fortitudinem, id est jactantium suas vires, neque respondentium succisionem, id est se esse succisos. Qualis ergo vox est? sed vocem, ait, cantantium; Chaldaeus, ludentium; Septuaginta, praecinentium vinum ego audio.
32:19
Fecit hoc Moses incitatus sancto zelo adversus publicam impietatem, absurdum ratus si legem Dei populo ebrio, legemque tam nefarie per suum idolum infringenti afferret. Ita S. Chrysostomus, Hieronymus, lib. II Contra Jovinianum, et Ambrosius, lib. De Elia et Jejunio, cap. VI: Tabulas, inquit, legis quas accepit abstinentia, conteri fecit ebrietas. Mystice significabatur priorem legem, veterem videlicet, abolendam esse, succedente alia, puta lege Evangelica. Ita S. Ambrosius, in Psalm. XXVIII, Augustinus, Quaest. CXLIV, et alii.
32:20
Arripiensque vitulum quem fecerant, combussit, conjecit vitulum in ignem certis ac mixtis herbis, ut liquaretur in massam, et quasi in carbonem redigeretur. Et contrivit, hebraice, et moluit usque ad tenuitatem, q. d. Moses carbonem illum, vel massam igne extractam contudit, et contrivit in minutum pulverem. Quem sparsit in aquam, et dedit ex eo potum filiis Israel. Moses pulverem vituli aurei sparsit in torrentem qui descendebat de Sina, et transibat per castra Hebraeorum, eo tempore quo veniebant Hebraei ut inde haurirent aquam, adeoque in ipso aquae haustu; quin, ut videtur, etiam coegit eos inde bibere. Fecit id Moses ex zelo, ut idolum suum vorent apostatae, et ut contemnere discant quod in secessum projici vident, ait S. Hieronymus ad Fabiolam. Mystice S. Augustinus, lib. XXII Contra Faustum, cap. XCIII: Vitulus, ait, est idololatria Gentium, quae per ignem zeli Christi Domini, per aciem verbi, et aquam baptismi, ab eis potius quos absorbere conatur, puta a Gentibus ipsis, absorpta est.
32:22
Septuaginta hormen tou laou toutou to hormema, id est, tu nosti populi hujus impetum, aviditatem, et quasi furentem impulsum, cui scilicet ego unus resistere non potui.
32:24
Projeci illud in ignem (ut inde liquefactum flueret in formam fusoriam vituli), egressusque est hic vitulus. Non ergo negat Aaron crimen, sed verbis extenuat, ut leniat fratris iram. Spoliaverat enim eum Aaron (tum inauribus, ut dixi, tum ope Dei) propter ignominiam sordis. Hebraice, in ludibrium hostibus suis. Hebraea enim vox schimtsa significat sibilum, susurrum, irrisionem, ludibrium. Ita Septuaginta. Noster Interpres utrumque malum quod populo ex vitulo Aaronis obvenit, distinctius explicat, dicitque primo, quod propter sordem, id est idolum hoc suum vituli (hebraei enim idola vocant gillulim, id est stercora, quia ut sordes et stercora abominanda sunt, uti dicitur Deut. VII, vers. ult.), spoliatus erat populus honore pristino, qui erat, quod populus hic esset et haberetur populus Dei. Honor enim ille jam per vitulum versus erat in ignominiam, ita ut Hebraei jam ludibrio forent vicinis hostibus. Dicit secundo, quod populus hic desertus a Deo, quasi nudus et inermis inter tot et tam diros hostes consisteret. Unde ait: Et inter hostes nudum constituerat.
32:25
Targum Hierosolymitanum sic vertit, videns Moses quod Hebraei denudati erant corona aurea, quae fuerat in capitibus eorum cum nomine tetragrammato, quasi libertatis et obedientiae insigne. Videntur enim Hebraei, maxime principes, post legem acceptam in Sina, in signum fidei et obedientiae Deo promissae, ornasse capita sua coronis decoris, cum nomine tetragrammato illis inscripto, quod anno sequenti cum erectum est tabernaculum, soli Aaroni concessum est, uti praeceperat Dominus Mosi in monte, Exodi cap. XXVIII, vers. 39. Ita R. Salomon, et Hieronymus Prado in cap. XXIV Ezech. pag. 312: Nudatus, ait, id est excaesariatus, spoliatus sua caesarie, privatus sua corona et diademate, quam gestarat quasi libertatis insigne. Verum hoc est divinare, inquit Abulensis; Scriptura enim harum coronarum, habentium nomen tetragrammaton, nullam facit mentionem: imo nomen tetragrammaton soli pontifici consignat in lamina, illique soli hoc nomen tribuerunt Hebraei omni tempore. Secundo, ornatus hic quo nudati fuerunt Hebraei, fuit ablatus ab Aarone, uti sequitur; ait enim: Spoliaverat enim eum Aaron. Aaron autem non abstulit Hebraeis coronas, sed inaures ad vitulum efformandum. Tertio, Hebraei post peccatum non deposuerunt suum ornatum, ergo nec coronas si quas habuerunt: nam ornatum hunc demum, jubente Deo, deponunt cap. seq., vers. 6. Rursum Vatablus vertit, rejecit, videns Moyses quod detectus esset populus, id est, quod detecta esset ejus infamis idololatria, qua Deum suum eductorem et protectorem deseruerant, apud gentes vicinas, quae proinde Hebraeos invadere et opprimere potuissent. Verum et haec expositio minus congrua est, minusque respondet Hebraeo para, quod non detegere, sed nudare, enervare, imbellem et infirmum efficere significat. Dico ergo nudatum fuisse populum tum suis inauribus, quas dederat Aaroni ad faciendum vitulum, tum consequenter et potius (inaurium enim parva erat jactura) honore suo, atque ope et auxilio Dei, quem per hoc scelus suum deseruerat: ita ut si hostes in eum tunc irruissent, Deo irato subducente suum patrocinium, prostratus sine dubio, et caesus fuisset populus, uti accidit Num. XIV, 45. Atque facile id fieri poterat, cum vicini hostes scirent Hebraeos jam per hunc vitulum deseruisse suum Deum, ac proinde ab eo vicissim esse desertos, a quo tam miraculose educti et protecti semper fuerant, ideoque facillime eos a se posse prosterni, vinci et deleri.
32:26
Stans in porta castrorum, in ingressu castrorum: nec enim castra Hebraeorum erant muro circumdata instar urbis, ut proprie dictas haberent portas. Si quis est Domini, jungatur mihi, q. d. Qui non est vituli, sed Jehovae, id est Domini, servus et cultor, quique zelum habet Domini, ut injuriam illi per hunc vitulum illatam ulciscatur, hic mihi societur. Congregatique sunt ad eum omnes filii Levi. Hinc videtur, quod plerique Levitae non consenserint in populi peccatum, et cultum vituli, quodque ille eis displicuerit. Imo R. Salomon et Abulensis putant nullum ex tribu Levi consensisse huic idololatriae. Sed hoc falsum est: nam Aaron consensit, fecitque vitulum; Aaronem autem quasi caput tribus Levi, multi ex Levitis secuti sunt. Rursum multi Levitae hic a suis occisi sunt: ergo fuerant illi participes criminis et vituli. Antecedens patet vers. 29, ubi Moses Levitis ultoribus dicit: Consecrastis manus vestras hodie Domino, unusquisque in filio, et in fratre suo, ut detur vobis benedictio. Dices: Quomodo ergo hic dicuntur congregati ad Mosen omnes filii Levi, si aliqui ex eis occisi sunt? Respondeo: Dicuntur omnes, id est plerique omnes, pene omnes, permulti congregati sunt ad Mosen. Vox enim omnis in Scriptura subinde non absolute omnes, sed magnam multitudinem significat, ut patet Judic. cap. XX, 11, ubi dicitur universus Israel congregatus, cum tamen deessent viri Jabes Galaad, uti dicitur cap. seq., vers. 8. Simile est II Reg. XVI, et cap. XVII, 14. Nota hic zelum Mosis et Levitarum pro gloria Dei, contra idolum et idololatras. Similis fuit, si in modo dispar, zelus militum Christianorum, quos Julianus Apostata dolo ad idololatriam voluit inducere. Cum enim eos invitaret, ut de manu sua munus acciperent, utque recedentes thuris grana quaedam, honoris gratia, in focum conjicerent, coram se et suis, qui caeremoniam hanc ut idolis factam, et christianismi abjurationem tacitam interpretabantur: milites hi mente Imperatoris et fraude post factum comperta, frementes Julianum adierunt, exclamaruntque: Non dona accepimus, Imperator, sed morte damnati sumus; non honoris causa vocati, sed ignominia notati sumus. Da hoc beneficium militibus tuis: Christo nos macta atque obtrunca, cujus unius imperio subjicimur. Ignem igni repende: pro illo in cinerem nos redige. Manus amputa, quas scelerate porreximus; pedes, quibus male cucurrimus. Alios auro dona, quos recepisse postea non poeniteat. Nobis satis superque est Christus, quem instar omnium habemus. Julianus ira accensus, invidensque eis martyrii gloriam, eos exilio mulctavit. Rem fuse narrat Nazianzenus, orat. 1 Contra Julianum. Simili zelo Gedeon evertit altare Baal, Judic. cap. VI, vers. 31. Gedeonem imitatus est Wolfredus martyr Sueciae, qui concionatus ad populum: Si, inquit, potens est Deus vester Tostan, se vindicet; et arrepta securi simulacrum in frusta concidit: quare ab astantibus mille confossus gladiis, occubuit. Ita Crantzius Metropolitanus, libro IV, cap. VIII.
32:27
Habebat Moses uti populi rector et dux, potestatem gladii in eum, idque a Deo: ab eo enim, non autem a populo constitutus erat dux; sed accedit hic voluntas et jussio Domini, ut ea magis incitet Levitas ad offensam Dei vindicandam. Occidat unusquisque fratrem, etc., q. d. Occidat quisque quemlibet occurrentem, etiamsi arctissime sibi conjunctum: plerique enim omnes in populo rei et conscii erant idololatriae vituli, idque satis tum voce, tum ornatu, tum choreis, tum ebrietate, aliisque modis prodebant. Alii apud Rupertum et Abulensem volunt nocentes ab innoxiis fuisse discretos potu cineris vituli: inde enim noxios auream barbam, vel aurea labra, alios etiam morbum contraxisse. Sed haec Judaeorum sunt fabulamenta. Ecce quomodo Moses mansuetissimus mortalium, pro Deo severitatem et iram induit, ut paucorum poena Deum toti populo reconciliet. Haec est enim sancta ira, quae irascitur peccato. Ira enim est cos virtutis; et: Mentem non habet, qui iram non habet. Ita Archidamus laudanti Charilaum, quod ex aequo omnibus esset mitis: Qui potest, inquit, juste laudari, qui etiam malis se mitem praebet? Vide S. Basilium, serm. De Ira, et Gregorium, lib. XX Moral. VI, et part. III Pastor. cap. XXIII. Ecce, inquit Gregorius, (Moses) qui vitam omnium cum sua morte petivit, paucorum vitam gladio extinxit: intus ignibus amoris, foris accensus est zelo severitatis: utroque legatus fortis, causam populi apud Deum precibus, causam Dei apud populum gladiis allegavit: intus amans divinae irae supplicando obstitit, foris seviens culpam feriendo consumpsit. Succurrit citius omnibus in offensa paucorum; sed idcirco Deus eum citius audivit agentem pro populo, quia vidit quid super populum acturus esset pro Deo. In regimine ergo populi utrumque Moses miscuit, ut nec disciplina deesset misericordiae, nec misericordia disciplinae. Tropologice S. Ambrosius ad Romulum: Ille, ait, est verus Levita, Dei ultor et vindex, qui carnem, et passionum ac vitiorum corpus interimit, ut servet animam, ut jam non sit caro peccati, sed Dei. Quis enim magis frater aut proximus est animae, quam caro? et paulo ante: Sanctiora caeteris ad hoc eliguntur ministeria Levitarum, quorum portio Deus. Nesciunt enim suis parcere, qui nihil suum norunt: quoniam Sanctis omnia Deus est.
32:28
Ita constanter legunt Biblia Romana, et passim antiquiora Latina; item S. Gregorius in I Regum XIV, Rupertus et omnes pene post S. Hieronymum veteres commentatores. Ita quoque legit S. Paulus, I Corinth. X; unde et verisimile est et Septuaginta (hos enim sequi solet Paulus) ita legisse, videlicet eikosi treis chiliadas, pro eis trischilious, uti jam legitur; et certe in tanta turba peccantium pauca sunt tria millia, praesertim cum alibi, ut Num. XXV, ob similem idololatriam caesa sint 24 millia. E contrario tria millia, non autem 23 millia, legunt Hebraea, Chaldaea, Latina, Complutensia et Regia, Tertullianus, Scorpiaci III, S. Ambrosius, epist. 56 ad Romulum, Isidorus, Rabanus et Philo. Unde varietas aut error inciderit, incertum est. Lyranus putat, quod noster Interpres complexus sit eos, qui vers. 35, dicuntur a Domino percussi, eosque fuisse viginti millia. Sed hoc est divinare, neque Interpres noster hic illum locum vertit, sed hunc praesentem, in quo Hebraea jam habent tantum tria millia; illi enim vers. 35, non hac die, sed postea percussi sunt. Forte in Hebraeo primitus inde error acciderit, quod scriba aliquis pro viginti scripserit per compendium litteram caph, quae est nota vicenarii apud Hebraeos, quod caph alii postea quasi notam similitudinis, acceperint pro quasi. Vide hic quid possit unus dux magnanimus. Vere dixit Chabrias: Terribilior est exercitus cervorum duce leone, quam leonum duce cervo. Instar cervi timidus Aaron cessit idololatris, castraque perdidit populi fidelis et fortis instar leonum: instar leonis interritus Moses castra invadit, subigit, et 23 millia trucidat; itaque irae Dei restitit, et ex cervis rursum leones effecit. Ita Thebani quasi cervi timidi, ante et post Epaminondam semper servierunt, sed quamdiu vixit Epaminondas dux eorum leoninus, aliis dominati sunt; ut unus Epaminondas pluris fuerit quam tota respublica Thebanorum, inquit Plutarchus in ejus Vita. Talis fuit apud Aragones Alfonsus rex, cujus haec erat vox: Non abhorreo pericula quantacumque, sine quibus nemo unquam gloriam consecutus est. Ita Panormitanus in ejus Vita. Hinc et Heraclius Patriarcha Hierosolymitanus veniens ad Henricum regem Angliae, ut eum incitaret ad bellum pro terra sancta, cum rex ad id ingens ei auri pondus offerret, respondit: Non pecunia, sed imperatore nobis opus est; itaque regi suasit, sed non persuasit, ut ipse quasi dux belli praeiret caeteris in terram sanctam. Ita P. Aemilianus, lib. VI Histor. Francor.
32:29
Hinc Levitae ob zelum meruerunt benedictionem et sacerdotium. Audi Deut. cap. XXXIII, 9: Qui dixit patri suo et matri suae: Nescio vos; et fratribus suis: Ignoro illos, et nesciverunt filios suos; hi custodierunt eloquium tuum, et pactum tuum servaverunt, judicia tua, o Jacob, et legem tuam, o Israel: ponent thymiama in furore tuo, et holocaustum super altare tuum. Sic et Phinees ob similem zelum, quo occidit fornicantes et colentes Beelphegor, meruit summum sacerdotium, Num. XXV, 15.
32:30
Hinc colligitur Mosen altero die a suo descensu de monte, in quo fuerat per 40 dies, rursum ascendisse in montem, ibique mansisse alios 40 dies, ut secundas legis tabulas acciperet, uti patebit cap. XXXIV, vers. 28. Si quo modo quivero deprecari. Nam quod vers. 14 dictum est: Placatus est Dominus, intellige ad hoc, ut non unica caede et clade universum deleret populum, uti cogitarat. Igitur jure metuebat Moses ne Deus, tantae offensae memor, carptim per partes populum disperderet; quod ne faciat, oraturus et deprecaturus rursus ascendit in montem. Nota: Moses suae orationi praemittit justitiam justamque vindictam peccati: haec enim est efficax dispositio ad exorandum Deum, uti ex S. Gregorio docui vers. 27.
32:31
Quaeres, quo sensu optarit Moses de libro vitae deleri? et an hoc votum sit licitum et sanctum? Primo, Cajetanus intelligit de libro, id est decreto principatus, q. d. Moses: Aut dimitte, aut dele me de libro tuo, quo me designasti principem alterius gentis, si hanc meam perdis. Secundo, S. Hieronymus ad Algas., et S. Gregorius, lib. X Moral. VII, accipiant de libro viventium, non in coelo, sed in praesenti vita, q. d. Aut dimitte, aut occide et tolle me de hac vita. Tertio, Hugo Victorinus respondet Mosen hoc dixisse non ex ratione, sed ex impetu humanae affectionis: nec enim quis deleri potest de libro vitae. Quarto, alii librum legis vel potius legislaturae accipiunt, q. d. Aut dimitte, aut dele et tolle me de hoc officio, ne scilicet sim legislator populi. Verum haec non satisfaciunt incensae charitati et petitioni Mosis, neque verbis hisce ac sequentibus, ipsique responsioni Domini, qui respondet se non Mosen, sed eos qui peccaverint deleturum de libro suo, utique libro aeternae vitae et regni coelorum. Nam liber vitae aut liber Dei, ubique in Scriptura significat conscriptionem eorum qui electi sunt vel absolute, vel inchoate ad vitam aeternam, conscriptionem, inquam, et consignationem in mente et memoria divina, qui est liber aeternae praedestinationis. Id patet Danielis XII, 1; Apoc. XIII, 8, et XVII, 8, et cap. XXI, vers. 27; Philipp. IV, 3. Ita docet S. Augustinus, lib. XX De Civit. cap. XV, S. Ambrosius in Psal. LXVIII, Ansbertus et Haymo in Apoc. III, Rupertus hic, S. Bernardus, serm. 12 in Cantica. Quinto, ergo S. Augustinus, Quaest. CXLVII, Lyranus, Abulensis, Lipomanus et alii probabilius censent hic esse hyperbolen, quae tantum significat vehemens desiderium salutis populi in Mose: perindeque esse, ac si filius videns servum sibi charissimum juste domo ejici, dicat patri: Noli hunc ejicere, aut si eum ejicis, me quoque ejicito: sic enim et Moses ait: Aut dimitte populo, aut dele me, non quod vere deleri optet (illud enim erat impossibile), sed ut hac phrasi desiderium suum ingens aliqua ratione patefaciat, quod aliter efficaciter patefacere non poterat. Unde non ait Moses: Dele me, modo illis dimittas, quasi cuperet commutationem sui facere pro populo, populique absolutione; sed, si id non facis, dele me. Hinc et S. Augustinus, Quaest. CXLVII, ait Mosen hoc dixisse securum, q. d. Aut dimitte populo, aut dele me de libro tuo; sed scio quod me non delebis: ergo restat ut dimittas et parcas populo. Verum pulchre Rupertus: Non debemus, ait, nos serio et gravissime a Mose dicta in sensum exilem coarctare, eo quod inopes et frigidi nos, divitias animi Mosis charitate flagrantis ignoremus; nec oportet excessum hunc charitatis Mosis ad nostras ordinarias charitatis et prudentiae leges exigere. Dico ergo: Verba Mosis explicite significant id quod quinta expositione recensui; implicite tamen plus continent. Sensus itaque est: Si non dimittis populo, dele me de libro tuo, q. d. Si non dimittis, nolo scribi in libro tuo; malo enim deleri quam populo non dimitti: aut ergo dimitte, aut dele me; nam intolerabile mihi est scribi in libro tuo, et populum meum ex eo deleri: populum enim pluris facio, plus diligo, quam meipsum. Itaque implicite cum Paulo opto fieri anathema pro populo, et deleri de libro tuo, ut illi, remissione a te accepta, in eo scribantur: malo enim ut ego unus delear, quam ut tot hominum milliones deleantur. Hic sensus magis ex Hebraeo elici potest; sic enim habet, si dimittis, et si non, dele me de libro tuo quem scripsisti. Quae verba ob vehemens pathos abrupta et concisa, sic expleri possunt: Si dimittis, dele me de libro tuo, q. d. Opto deleri ut eis dimittas, puni me ut illis parcas, offero me in lytrum et piaculum pro populo meo: et si non dimittis, rursum oro et dico: Dele me de libro tuo, quia non possum videre me scriptum in libro, et populum meum ex eo deleri, ut scilicet ego salver, et populus meus pereat; aut ergo utrumque scribe et salva; aut si alterutrum vis delere et perdere, me unum potius dele et perde quam totum populum. Malo enim ut tua gloria a toto populo celebretur, quam a me solo: malo ut tot millia praesentium et futurorum ex eis gignendorum te colant, laudent, ament, quam ego solus per te sim felix: malo etiam totum populum salvari et beari, quam me solum. Hoc enim quasi dilemmate urget Moses et pene cogit Deum ut populo dimittat. Unde S. Chrysostomus in cap. ix ad Rom., docet Mosen et Paulum transcendisse cogitatione, non tantum omnes praesentis vitae agones et mortes; sed etiam pro Deo, quem magis quam se ipsum diligebant, coelos et angelos supergredientes omnia invisibilia sprevisse, ac pro Dei amore ab ipsa Dei fruitione, beatitudine et ineffabili gloria (hanc enim significat liber vitae, vel liber Dei) excidere non tantum petiisse, sed revera et serio optasse, q. d. Moses: Dele me de libro tuo, ut scilicet non perveniam ad aeternam beatitudinem, ad quam me conscripsisti: inde, inquam, dele me potius, quam populum hunc tuum et meum deleas et perdas. Ita S. Chrysostomus, Theophylactus, Oecumenius in cap. ix epist. ad Roman., Cassianus, Collat. XXIII, cap. vi, S. Bernardus, serm. 12 in Cantica. Dices: Optare privari aeterna beatitudine est contra charitatem, estque peccatum; ergo id non optavit Moses. Respondeo, Mosen hic tantum comparasse suam gloriam, ut sua propria erat beatitudo et bonum, cum gloria Dei et salute tanti populi, maluisseque sua carere quam Dei gloriam periclitari, tum apud Gentiles, qui populo et Deo obtrectassent, si Deus populum suum in deserto delevisset; tum apud ipsos Hebraeos, qui omnes in aeternum periissent, blasphemassentque Deum in inferno; neque ulterius quid spectavit Moses, sed totus abreptus charitate Dei et gloriae ipsius, non considerabat alia huic suo voto annexa, vel certe si id quod objicitur considerabat, cogitabat charitatem in via eamdem esse quae in patria, neque illic essentialiter fore perfectiorem aut intensiorem quam sit hic: accidentalem autem charitatis perfectionem ex Dei fruitione manantem, uti et inclinationem ad Deo fruendum seponebat, eaque se hoc voto suo excidere permittebat, utpote pro qua reponeretur tum sibi major gratia, et charitas essentialis, per istum actum tam heroicum, quo tantopere Deum diligebat: nec dubitabat quin Deus eum per alias gratias copiosissime remuneraretur. Autem Dei gloria est si multa millia Dei gratia potiantur, Deumque ament et colant, quam si ego solus id praestem; ideoque si alterutrum eligendum sit, prius eligendum videtur. Moses ergo fervide desiderabat a Deo, ut ad illius, et simul populi, cujus pro Deo dux erat constitutus, incolumitatem a Deo impetrandam, cuperet sua beatitudine privari, imo, ut ait Chrysostomus, homil. De cruce et latrone, particeps esse cuperet supplicii idololatrae populo irrogandi, perdique cum iis optaret, ut idem ait, homil. De amore erga persequentes, q. d. Moses: Aut dimitte populo, aut si eum a te domoque tua ejicis, ejice me simul cum ipso: non enim possum a populo hoc meo et tuo avelli aut separari, videre non possum ut populus hic meus et tuus pereat; quin si perit, cum eo peream et ego, ut ita tester charitatem quam erga populum tuum, et consequenter erga te, o Domine, in pectore meo incensam gero. Hoc ergo Mosis votum manavit ex charitate, putabatque Moses charitatem tam Dei quam populi, hoc votum a se quasi efflagitare. Moses enim hoc votum suum dirigebat ad hoc, ut per illud veniam populo impetraret, itaque magis Dei gloriam in populo promoveret; ideoque illud ipsum ipsimet Deo placiturum non ambigebat. Itaque nullum hic fuit peccatum: licet enim Moses petierit implicite carere amore beatifico, non tamen amicitiae cum Deo aut charitatis imminutionem petiit; quin vero hae ejus preces maximae charitatis indicium, et incensum desiderium, ostendunt. Aliqui tamen huc quoque, scilicet ad gratiae imminutionem, vel privationem, votum Mosis extendunt. Dicunt enim licuisse ei optare privari sua unius gratia, ut per hoc tot millia populi gratia donarentur. Charitas enim inclinat ad majorem Dei gloriam petendam, et procurandam. Major autem Dei gloria est si multa millia Dei gratia potiantur, Deumque ament et colant, quam si ego solus id praestem. Ergo si alterutrum eligendum sit, prius eligendum videtur. Verum quidquid de hac re, an licita sit necne, sit, liber vitae in Scriptura non est liber gratiae, sed gloriae, puta praedestinationis ad aeternam felicitatem. Gloriae ergo, non gratiae privationem optavit hic Moses. Dices secundo: Moses hic petiit rem impossibilem; impossibile enim est aliquem scriptum in libro Dei, ex eo deleri. Respondeo primo: Qui inchoate tantum scriptus est in libro Dei, potest ex eo deleri. Sic omnes justi scripti sunt in libro vitae, quia inchoant viam ad beatitudinem, in qua si perseverent, revera ad eam pervenient; sed quia multi non perseverant, hinc ex eo delentur. Unde dicitur Psal. LXVIII: Deleantur de libro viventium. Verum quia Moses videtur loqui de scriptione absoluta et perfecta in libro vitae, hinc Respondeo secundo, formaliter neminem sic scriptum posse deleri de libro vitae, sic enim praescientia et praedestinatio Dei falleretur, aut mutaretur: materialiter tamen sive objective aliquem ex eo deleri posse. Sensus ergo est, q. d. Aut dimitte, aut priva me aeterna beatitudine, ad quam me consignasti et conscripsisti: seposita enim praescientia et praedestinatione Dei, a qua abstrahebat Moses, absolute possibile erat Mosen privari sua beatitudine, quod est deleri de libro vitae. Dices tertio: Hoc votum Mosis videtur inordinatum et imprudens: nam privatio beatitudinis suae non erat medium ordinatum ad remissionem peccati et salutem populi. Respondeo: Moses tantum rei, puta medii hujus naturam in se spectavit, non autem consideravit, an medium illud esset congruum et aptum secundum ordinem et dispositionem jam a Deo constitutam: hoc enim positivum erat ex libera electione Dei, quae rerum naturam non mutat. Licet ergo carentia beatitudinis neque ex se, neque ex Dei dispositione esset medium ordinatum ad gratiam populo impetrandam, non tamen in se suaque natura erat illicitum, aut impossibile, aut peccatum. Unde Moses illud optavit non ut medium connaturale et ordinarium, sed quod ei libera pietas et arcta necessitas, amorque populi suggerebant. Necessarium enim putabat summa vi conniti apud Deum: videbatur enim salus populi apud eum in summo esse discrimine, eumque aliud efficacius medium ad eam tuendam non occurreret, hoc usus est, excessu summi amoris ac caecae cujusdam charitatis, qui communes ordinariae prudentiae leges transcendit. Hoc autem non erat peccatum, sed maxime heroica virtus. Hinc patet quam gloria Dei nostris commodis, ipsique beatitudini nostrae anteferenda sit, quamque peccatum quodvis lethale ipsi e diametro repugnans, magis detestandum sit, quam privatio beatitudinis, aut ipse etiam ignis infernalis. Rursum, quanti cum Mose facienda et procuranda sit animarum salus. Sic simili modo ac motivo quo Moses, optavit Paulus pro Judaeis fieri anathema a Christo, Rom. cap. ix, vers. 3. Ex dictis sequitur licitum, pium ac sanctum fuisse hoc votum Mosis, ac consequenter licere cuique illud ipsum concipere et imitari, uti docet Ludovicus Molina. Vide dicta ad Rom. cap. ix, 3, sub finem. Dele me de libro tuo quem scripsisti, in quo scilicet me cum aliis electis, absolute et perfecte scripsisti: hoc enim significabat illa iteratio et inculcatio, quem scripsisti. Unde videtur quod Moses acceperit revelationem de sua electione et beatitudine; atque hac de causa tam fidenter cum Deo, tanquam amicus cum amico expostulat. Mosis charitatem et zelum imitati sunt heroes Gentilium, sed eam minime assequi et adaequare potuerunt, quia corpus tantum pro populo et patria ad temporalem mortem devoverunt. Ita se devovit Codrus rex Atheniensium: cum enim oraculum edixisset eos victores fore contra Thraces, si rex caderet; Codrus vili amictu incognitus ad hostes venit, falcem gerens, et uno interfecto, mox ab alio occisus est: itaque vicerunt Athenienses. Ita P. Decius Romanus contra Albanos belligerans, per quietem imaginatus est, se sua morte Romanis vires additurum; itaque in medios hostes irruit, multisque occisis interfectus est. Eodem modo filius ejus Decius bello Gallico rem Romanam conservavit. Ita Junius Brutus duos suos filios securi percuti jussit, quod cum Tarquiniis contra patriam et libertatem Romanam conspirassent. Ita tergemini Horatii pro patria duello se offerentes, in eoque tergeminos Curiatios Albanos trucidantes, imperium Romae in Albam asseruerunt. Idem prorsus fecerunt tergemini Tegeatae pugnantes in tergeminos Pheneatas. Ita Curtius Romanus in hiatum armatus juxta oraculum insiliens, patriam calamitate liberavit. Idem prorsus apud Graecos fecit Anchurus. Ita Horatius Cocles solus impetum hostium sustinuit, dum sui pontem in Tiberi rescinderent, hostemque transitu prohiberent. Ita trecenti Fabii duce Fabio Maximo in castra Hannibalis irruerunt, multisque caesis occubuerunt. Ipse dux in Hannibalem irruit, diadema ei detraxit, cum eoque mortuus est. Ita Leonidas cum trecentis Spartanis in innumerabilem exercitum Xerxis irruit, atque in ipsum Xerxem contendit, eique diadema avellit, cum eoque hastis confixus occubuit. Agesilaus, Themistoclis filius, se pro patria devovit, ac castra Xerxis ingressus Mardonium interfecit, putans esse Xerxem: errore cognito, manum igni imposuit, cruciatumque absque ullo pertulit gemitu. Vinculis proinde solutus, dixit: Tales sunt omnes Athenienses: quod si non credis, etiam sinistram imposuero. Xerxes metu concepto, eum in custodia jussit asservari. Idem pro Romanis fecit Mutius Scaevola apud Porsennam regem Etruscorum. Haec omnia enarrat Plutarchus in Parallelis. Verum quid hi ad Mosen, qui non corpus tantum, sed et animam pro populo devovit, cupivitque deleri de libro vitae, ac in aeternum affligi? Similis Mosi fuit S. Paulus, optans anathema fieri pro fratribus; et B. Jacoponus, qui ex amore Christi desiderabat sustinere in hac vita omnes labores, aerumnas, angores et dolores, qui verbis exprimi, aut animo concipi possunt: quinimo post hanc vitam trudi in infernum, ut ibi sua, et hominum, etiam damnatorum, et daemonum (si fieri posset) peccata lueret et expiaret. Quid nos ad haec? Laudamus veteres, nos nostris utimur annis.
32:34
Tu autem vade, q. d. Non cures de eo quod petiisti pro populo, sed obtempera huic mandato meo. Hinc videtur non omnino populo reconciliatus fuisse Deus hac vice, cum adhuc se ulturum minetur: sed in fine quadraginta dierum, quibus Moses cum Domino secundo fuit in monte, eumque pro venia oravit, placatus fuit Dominus, ut patet Deuter. cap. ix, vers. 19, et hic cap. seq., vers. 14. Angelus meus praecedet te, in columna ignis et nubis, quam movet, quaque vobis quasi dux viam praeeit et ostendit. Ego autem in die ultionis visitabo et hoc peccatum eorum. In die ultionis, non captivitatis Babylonicae, aut Romanae sub Tito; non etiam in die judicii, aut alias quando alia Hebraeorum peccata Deus punivit; non etiam hoc ipso die quo haec dixit Deus: sed eo die de quo proxime sequitur, dum ait:
32:35
Hinc verisimile est Deum paulo post ob idolum vituli, Hebraeis consistentibus adhuc in Horeb, plagam aliquam, v. g. pestem, immisisse. Haec enim est ultio, quam ipsis vers. praecedenti comminatus est, et sic optime respondet hic versus praecedenti, tanquam executio suae sententiae et comminationis; nam alioqui rumpitur hic series orationis Domini: quae enim cap. sequenti de colloquio Mosis cum Domino narrantur, eadem serie cum colloquio Mosis et Dei, quod hic recensetur, uti contigerunt, pertexenda et connectenda sunt. Ita R. Salomon et Abulensis.
32:2
v. 9 « Dizitgue ad eos Aaron » , invitus atque terrore perculsus (Tost.) : « Tollite inaures aureas de uxorum filiorumque et filiarum vestrarum auribus, et afferte ad me ». Id virum ficte postulasse, censet Au. : « Difficilia praecipere voluit, ut hoc modo eos ab illa intentione revocaret ». Cf. Matth. 27,17. « Ut vidit eos nulla ratione adduci posse , postulavit a mulieribus ornamenta aurea, affectum affectui opponens, cupiditatem sc. pecuniae et ornamentorum insano superstitionum amori » (Theodoret.). Unde plures coniiciunt, ea mente Aaronem postulasse inaures, quo Hebraeos à proposito deterreret. Filiorumque ignorant LXX. Tamen apud Hebraeos inaures gestasse viros, non utique omnes, suadet circum incolentium nationum consuetudo. Madianitae Iud. 8,24 inaures gestabant; Assyrii iisdem ornati depinguntur; feminae Aegyptiae Novi Regeni tempore inaures gestare incipiebant (Erman p. 313), ut eas ab Asianis accepisse videantur. Sensus obvius Ex. 35,22 sane is est, viros etiam gestasse inaures.
32:3
v. 8 « Fecitque populus, quae iusserat, deferens inaures ad Aaron ». v. h « Quas cum lle accepisset, formavit opere fusorio et fecit ex eis vitulum conflatilem ». «n, LXX interpretatur sca/prum, oov; sed Syr. wbEvO, forma (cf. Targ. Hier. NBwO); Chald. NE^, cui voci etiam formae significatio tribuebatur (Levy); Ps. Ion. NE*vYv, quod mantellum vel involucrum dicit, quae etiam ad significationem formae revocari possunt, ut ergo intelligatur forma ex argilla, in quam metallum excandescens immittitur; et cum his videtur consentire Vu/g. opere fusorto. Sane mirum est, ut in artefacto, quod fusione producatur (con/latilem) , tamquam instrumentum prineipale efferatur scalprum, quod nonnisi operi iam fuso adhibetur ad maiorem perfectionem. Vox secus legitur solummodo Is. 8,1, ubi Vulg. stylus, LXX Ye&ows , sed Syr. et Ps. Ion. scriptura, quae significatio a significatione forma peti potuit. Omnibus perpensis Vulgatae h. 1. versio opere fus0rio, cui consentire videntur Syr. et Targ., praeferenda est versioni LXX veágu. « Dixeruntque : Hà sunt dii tui, Israel, qui te eduxerunt de terra Aegypti ». Similiter leroboam 3 Reg. 12,28 sq. constituit unum vitulum aureum in Bethel, et alterum in Dan, dicens : « Eece dii tui, Israel, qui te eduxerunt de terra. Aegypti ». Exodum ex Aegypto beneficium aestimabant,, portenta in illa facta non erant obliti, vitulumque habebant imaginem ipsius lahve : Ecce Deus tuus, etc. Neque per se impium erat, ut Deus symbolo vituli, tauri, leonis, aquilae etc. repraesentaretur, similiter atque Cherubim formis quibusdam compositis, Christus forma agni, S. Ioannes apostolus forma aquilae etc. exhibentur. At, quod Deus eiusmodi repraesentationes ob idololatriae periculum proscripsisset, iam sine gravi superstitione illae fingi non poterant, reputante etiam plebe maiorem quamdam ad se ducendos virtutem eiusmodi figmentis inesse. Vitulus ille seu parvus bos non formabatur ad imitationem Apidis Aegyptiorum : Aegyptii quippe non colebant bovis simulacrum, sed vivum bovem: neque Aegyptio numini tribuissent Hebraei, se eductos esse ex Aegypto. Apud Chananaeos deus Moloch bovis forma repraesentabatur; apud Babylonios et Assyros genii bovis aut leonis corpore, humano capite fingebantur. Cuiusmodi numinis imagines neque in se erant malae aut minus decentes, neque quod erediderim primitus prohibitae. At, quomodo plebs, quae modo et Iahven et Moysen ignoraverat, eo subito abripitur, ut in vitulo aureo Deum exodi celebret? Exodum quippe, si eul numini effecta tribuenda esset, uni Iahve adscribi posse omnes oppido norant. Verba illa plebi praecinuerat Aaron. Admirare viri calliditatem. Postulaverat is inaures, fortasse illas negatum iri confidens. Liberalissime proferuntur. Nihil animo fractus filius Amram, labentes Iahve res erecturus, media incedere via decernit, « compromum salvet. Arripit opus, discurrit, iubet : exsurgit forma, accenduntur ignes, tandem forma confracta in omnium oculis relucet vitulus aureus. Ecce Deus tuus, Israel, exclamat Aaron, qui te eduxit de terra Aegypti! Vocem arripit, ingeminat multitudo, et per totum iam campum laudes Iahve laudibus vituli confusae resonant. Ceterum adverte LXX dirxitque, et Syr. eduxit. Tota quaestio primitus erat solius punetationis, verbaque erant ipsius Aaron et simulacrum erat ipsius Iahve. Punetationem posteriores Hebraei magis pie quam sapienter mutavere, ut Aaronem a suspicione blasphemiae eximerent.
32:5
v. 5 « Quod cum vidisset Aaron », — quid? omnesillam vocem suam facere, omnes sibi ad tempus esse obsequentes : ideo 1udicavit se tuto procedere posse in astuto mentis consilio — « aedificavit altare coram eo, et |praeconis voce] clamavit dicens : Cras solemnitas Domini est », solemnitas Iahve.
32:6
v. 6 « Surgentesque mane », 1. e. sequenti: die, « obtulerunt holocausta et hostias pacificas, et sedit populus manducare et bibere » epulo sacro, « et surrexerunt ludere », qua voce imprimis utique sacri v. 19 chori intelliguntur. Vide Hebraeorum ritum antemosaicum festorum celebrandorum. Dices, ex his tandem indubie perspici de Moysis rebus desperasse Aaronem. Tamen ne sis ad condemnandum eum virum pronior. Norat ille magnam solemnitatem sine pingui epulo celebrari haud posse. Annon íres mille viri isti v. 98 veluti impotentes concidunt? Pleni erant. Cur se non defendunt? Nudi erant (v. 25), sc. nudati armis. Nudaverat eos quippe Aaron ad solemnitatem vocando : non erat moris, ut armati solemnitatem obirent aut epulo accumberent. Levitae vero v. 96 sq. non erant pleni. Intelligisiam Aaronis consilium (ef. 2 Reg. 13,98) : non erat is neque Iahve neque Moysis immemor, caede sacerdotum decreverat turbarum finem facere. Ni Moyses opportune de monte rediisset, Aaron tamen cum suis sacerdotes oppressisset. Solemnitatem indixerat, eandem futuram inimicorum funus. Quam belle huic viro aptantur verba Gen. 49,6 sq.! — Dices, haec vix componi posse cum Aaronis laudibus Eccli. 45,7-27, et cum Martyrologio Romano eundem 1. Iulii sanctis accensente. Sed Eccli. 45 viri non mores celebrat, sed pontificiam dignitatem; certe nihil affirmat de viri ante susceptum pontificatum moribus. Martyrologio abunde sa- Gsfit, si Aaron integer moribus post susceptum pontificatum fuisse defendatur; neque magis Martyrologium respuit Aaronem astutum primum ac violentum, quam Saulum persecutorem primum ac postea apostolum.
32:7
v. 1 « Locutus est autem. Dominus ad Moysen, dicens : Vade, descende : peccavit populus tuus, quem eduxisti de terra Aegypti ». Vox vade imprimis praecipit discessum a Deo : non erat, cur Moyses apud Deum manens novas a Deo leges reciperet, dum populus leges ante traditas transgrediebatur (Tost.). Sed descendere iubetur Moyses utique ad populum : non ut populum corrigat et convertat, cum v. 10 Deus se non populi conversionem sed interitum in animo habere profiteatur. | Ergo aliqua cum Ca?. in verbis agnoscenda erit « ironia » : descende, et vide populum /uum, « h. e. non populum meum » (Hier. in Dan. 9,94 sqq.; M. 25. 542), quem eduxisti, non quem eduxi (Sy/v.). Quae ironia tanto facilius est admittenda, quod eam illico v. 11 misericordia temperet Deus.
32:8
v. 8 « Recesserunt cito de via, quam ostendisti eis, feceruntque sibi vitulum conflatilem et adoraverunt, atque immolantes ei hostias dixerunt : Isti sunt dit tui Israel, qui te eduzerunt de terra Aegypti ». Sequentem versum LXX ignorant. Qui si retineatur, utique cum Ca?. dicendum erit, intercessisse aliquam inter praecedentia et sequentia divina effata moram , non qua Moyses nihil dixerit (Sylv.), sed qua ferventi oratione Dei misericordiam imploraverit, quare Deus
32:10
v. 10 : dimitte me, inquit (lans.). Arg. — Deus se populum deleturum, Moysen in gentem magnam esse facturum protestatur. Moyses Dei pro populo patrata magnalia, futurum Aegyptiorum de populi ruina tripudium, patriarcharum promissa demonstrans, ut populus ne deleatur impetrat. aerea ». v. 10 « Dimitte me », dimitte deprecationem tuam (Chald. ), cessa precarl, « w/ ?rascatur furor meus contra eos, et deleam eos, faciammque te in gentem magnam » (cf. Num. 15,12). Secundum Gen. 17,20; 91,13. 18; 46,3 expressionis sensus est omnino hic, e Moyse gignendam esse gentem magnam : habebatque Moyses reapse 1am tum uxorem et filios. Non agitur de Moyse alii genti praeficiendo (Bonfr.), neque « pertinet id ad assumptionem gentium » (Sa). Verba autem dimitte me « sunt verba partim indicantis, quantae apud Deum sint efficaciae orationes, quas sancti seu eius amici ad eum fundunt; partim hortantis ad deprecandum pro populo » (Sgy/v.). « Amico illo alloquio Moysen cohortatur, ne cunetetur Domino supplicari pro delicto populi « (Proc.). Cf. Ier. 7,16; 1 Reg. 16,1. Porro Sam. h. l. sequentem habet sententiam : Et zn Aaron iratus est Dominus valde ad destruendum eum, et oravit Moyses pro Aarone. Moyses vero, misso v. 11 Aarone, pro populo intercedit.
32:11
v. 11 « Moyses autem orabat Dominum Deum suum dicens : Cur, Domine , irascitur furor tuus contra populum tuwm » magis, quam meum, quem tibi aequisivisti imprimis exodi portentis, « quem eduxisti de terra Aegypti n fortitudine magna et in manu robusta? » Humiliter coram Deo disquirit, an peccatum admissum sufficiens sit ratio repudiandi populi, pro quo tam magna ante effecerit Deus. Et primum argumentum negans petitur ex opprobrio, quod in Deum redundaret ab ethnicis non quibuslibet, sed ab iisdem illis Aegyptiis, qui tam gloriose fuerint sub manu Dei humiliati.
32:12
v. 12 « Ne, quaeso, dicant Aegyptii : Callide eduxit eos, ut interficeret àn. montibus et deleret e terra ». Sed argumentum illico supplicatione fuleitur : «| Quzescat ira tua, et esto placabilis super nequitia populi tui ».. Alterum argumentum inde petitur, quod in medio sit causa non viventium modo Hebraeorum, sed defunctorum patriarcharum, quibus factae sint a Deo promissiones :
32:13
v. 13 « Hecordare Abraham, Isaac et Israel servorum tuorum, quibus turasti per temetipsum dicens : Multiplicabo semen vestrum, sicut stellas coeli; et universam terram hanc, de qua locutus sum, dabo semini vestro et possidebitis eam semper ». Hanc promissionem iam inspirante Deo Iacob non de solo universim populo, sed speciatim Gen. 418,19 de filus loseph interpretabatur. Gen. 49 vero non solum universim semen Iacob, sed filii singuli perduraturi esse promittebantur. Ergo totum populum Deus salvis promissionibus sollicitat spemque ostendit veniae impetrandae. v. 1*4 « P/acatusque est Dominus, ne faceret malum, quod locutus fuerat adversus populum suum », sc. ne deleretillum (5y/v.); aliam poenam postea exegit. Arg. — Conspecta populi superstitione Moyses tabulas proiicit, vitulum comminuit, pro sua iudicis auctoritate sontium tria millia interimit, partim in iustam sceleris poenam, partim quo efficacius postea plenam pro populo veniam expostulet, qui, cum omnibus Deus vitam concessisset, hominum tria millia voluntariam veluti expiationem interemisset. Habet quippe favoris postulandi ius ille, qui praeter pacta satisfactionem persolvit ei, quem offenderat.
32:15
v. 15 « Eft reversus est Moi ses de monte , portans duas tabulas testimonii in manu sua , scriptas ex utraque parte » — etiam Assyriorum plures reperiuntur lateres ex utraque parte scripti. Videntur illae tabulae fuisse non ita magnae, quo facilius a Moyse portarentur. Non dabantur, quo ab omnibus legi possent mandata, cam tabulae essent intra arcam asservandae, sed quo essent tabulae argumentum legis a Deo acceptae et foederis initi. Quomodo mandata decem fuerint in duas tabulas distributa, discussimus p. 189 : quid vero in una, quid in altera eiusdem tabulae parte scriptum fuerit, scrutari otiosum est. Cf. Calm. —
32:16
v. 16 « et factas opere Dei; scriptura quoque Dei erat sculpta in tabulis ». Tam tabulae ipsae quam scriptura a Deo erant.
32:17
v. 17 « Audens autem Iosue tumultum populi vociferantis, dixit ad Moysen », ignarus eorum, quae v. 8 Deus dixerat Moysi : « U/ulatus pugnae auditur £n castris ». v. A8 « Qui respondit : Non est clamor adhortantium ad pugnam neque vociferatio compellentium ad fugam : sed vocem cantantium ego audio ». Moyses monet Iosuen, voces illas esse veluti alternantes, non autem esse alternantes voces eorum, qui certamine vincerent aut vincerentur. Lusus sine dubio est aliquis inter 511133 D'Y Ww. aun IMy oW et TM3Y "p (cf. 17,11. 13). Ut vero Moyses indignatione exardescens « luserit tenui discrimine inter piel et kal » (Dillm.), vix est credibile. Ita tamen punctavere ultimam vocem Masor. Vulg., ny. Uti praecedentia duo nuy punctavere Aq. vertens uti antea xxrkAeYÓóviov , Symm. nunc vertens zaxóosoc, et LXX supplens nomen otvov. Omnino cum Sam. Syr. praeferenda punctatio TW : vocem abominalionum ego audio.
32:19
v. 19 « Cumque appropinquasset ad castra, vidit vitulum et choros; iratusque valde proiecit de manu tabulas, et confregit eas ad radicem monlis ». Rationem assignat TAeodoret., quod. existimaverit Moyses populum divina legislatione indignum ; Bonfr., quo facti turpitudinem agnoscerent Israelitae : qui sensus, quantumvis pii essent, non dabant Moysi 4s comminuendi tabulas a Deo conscriptas atque traditas. Nota tabulas a Deo 24,12 concessas esse tamquam documentum pacti initi inter Deum et populum; populus 24,3 protestatus erat se omnia Dei verba esse facturum, Deus vicissim se tabulas daturum esse promiserat. Ubi populus confecto vitulo aureo suam promissionem revocaverat, decebat divinum quoque pacti documentum destrui. Narrantur lam v. 20 quae Moyses egit cum vitulo, v. 21-24 cum Aaron, v. 25-98 cum seditionis capitibus, v. 29 cum levitis. Hine non sequitur omnia v. 20 narrata plene effectui esse mandata, antequam v. 21-29 narrata fierent. Probabilius vitulum primum evertit Moyses, dein Aarone breviter interrogato ad caedem adversariorum emisit suos, tandem vitulum comminuit etc.
32:20
v. 20 « Arripiensque vitulum, quem fecerant , combussit et contrivit usque ad pulverem, quem sparsit in aquam, et dedit ex eo potum filiis Israel ». Factum clarius enuntiatur Deut. 9,91 : « combussi illum igne, et contudi illum comminuens sollicite, usque dum tenue esset pulveris instar, et proieci pulverem eius in torrentem, qui defluebat de monte ». Cum ergo illud potavit filios Israel e mente s. scriptoris alium fortasse non habeat sensum , nisi pro?ecit in torrentem, non lubet 1n eius potationis abditiorem significationem inquirere. Hine inferunt aliqui, totum vitulum non fuisse aureum, sed ligneum laminisque aureis superinductum, item v. 4 verti oportere non opere fusorio, sed scalpro. Quomodo enim, inquiunt, massa, quae tota aurea est, igne comburi potest, aut commode communui instar pulveris? Difficultatem tamen neque ipsi evadunt. Etenim lignum in cineres redactum non est ulterius conteremdum. usque ad pulverem, sed in minutissimas sponte dilabitur particulas; debent ergo etiam ipsi adstruere, saltem laminas aureas contritas esse usque ad pulverem. NXJNA3 mw diversum pro subiecta materia effectum nanciscitur; lignum consumit, metalla fundit. Primum igne liquefactum est aurum, inde in plurimos ac tenuissimos canales diffluens retfriguit et obduruit, ac facile in minutissimas terebatur particulas. | Specialius redarguitur Aaron, cuius gravior fuerat culpa.
32:21
v. 24 « Dixitque ad Aaron : Quid tibi fecit. hic populus, ut. induceres super eum peccatum mazimum? » Iniuriae inflietae 1$ solus excusationem habet, qui iniuriam ipse prior passus est.
32:22
v. 39 « Cw? tlle respondit : Ne indignetur dominus meus ; tu enim nosti populum istum, quod pronus sit ad malum ». Sam. yY*, vocem conformans voci v. 25; quod vertit LXX 2eynuz. Sed Hebr. Vulg. Chald. Syr. y»3 : quod in malo sit ?pse. Cf. expressionem 1 Io. 5,19 : « mundus totus in maligno positus est ».
32:23
v. 93 « Dixerunt mihi : Fac nobis deos, qui nos praecedant; huic enim Moysi, qui nos eduzit de terra Aegypti, nescimus quid acciderit ». v. 9'* « Quibus ego dixi : Quis vestrum habet aurum? Tulerunt et dederunt mihi; et proieci illud in ignem , egressusque est hic vitulus ». Causam sie agendi sibi affirmat Aaron fuisse non iniuriam aliquam sibi a populo illatam, sed populi malitiam Moysi oppido notam; cui populo simulaera petenti nihil profuisset obsistere, Iahve beneficia, mandata, foedus in memoriam revocare; non poterat Aaron, quin eius voluntati obsecundaret. Se igitur coactum metuque compulsum egisse excusat Aaron : infirmam utique defensionem, licet malitiam illam v. 9 ipse agnoverit Deus, Aaronis animum parum generosum, quo totam eulpam a se in populum devolvere conatur, cf. cum generoso v. 32 Moysis animo.
32:25
v. 98 « Videns ergo Moyses populum quod esset nudatus » armis, « spoliaverat » — nudaverat : eadem vox atque antea — « enim eum Aaron propter ignominiam sordis et inter hostes nudum constituerat »,
32:26
v. 26 « et stans in porta castrorum ait : Si quis est Domini, tungatur| mihi «. Stabat igitur Moyses in porta castrorum, sane ea quae montem proxime respicilebat; ibidem erat vitulus, ibidem Levitae : erat ea profecto pars castrorum, quae tribui Levi erat assignata. Videns igitur Moyses reliquum populum epulis gravem atque inermem, levitas expeditos et proxime adstantes suis tentoriis et armis, iussit hos ad arma concurrere et sontesinterimere. Heór. : quia nudaverat eum (populum) Aaron in susurrum inimicis eorum. Haec verba produnt rem ab Aarone consilio esse actam. Nwudaverat non alia ratione quam ad solemnitatem vocando, ad quam non aecessuri essent armati; sed ea fuerat vocantis meus, ut inermes postmodum obiicerentur Znémicis suis, 1. e. levitis ab Aarone in eos immittendis. Vocis y^5 (Sam. y"D, cf. v. 22) certa est mudandi significatio (cf. Lev. 10,6; 13,45; 21,10; Num. 5,18), quam profitentur Vulg. Symm. exigitque contextus. Quem non perspicientes alii alias significationes circeumspexere, Sc. videtur voci etiam competere significatio avertere , pervertere : cf. 2 Par. 28,19; Ex. 5,4; Ez. 24,14; Prov. 1,25; 4,155; 8,33; 13,18; 15,32; 29,18. Ad quam fortasse revocantur LXX Theod. 9txoxsüdvvout, dispergere; Aq. &zonecávvogi, distendere; Syr. peccare. Tentando videtur Chald. aífixisse significationem segnis esse. — yov Iob 4,12; 26,14 est susurrum, et lectio Sam. 3*5 nos monet 5 finale Masoretharum posse etiam punoctari pro suffixo masc. In susurrum, derisionem inimicorum est significatio non valde praegnans, sed tolerabilis. Sed vocem in duas seidere plures ^X nu, idem statuentes esse nw atque nNX vel nN'X, fimus. Hinc Aq. elg óvoux $9xoo, Vulg. propter ignominiam sordis, Symm. eig xaxovogutav, Chald. Syr. in nomen putidum. Lectio ceteris longe probabilior est lectio LXX Theod. éxtyagua, ergo nmov5, quod nomen edicit festum gaudiosum Prov. 21,17; 2 Par. 30,23; 2 Esdr. 8,12; 12,27. Ad solemnitatem et epulum vocaverat Aaron illos, ut festum gaudiosum fierent inimicis suis. Vix potuit felicius exprimi astuti viri mens. « Congregatique sunt ad eum omnes filii Levi ».
32:27
v. 291 « Quibus ait : Haec dicit Dominus Deus. Israel » , non speciali aliquo mandato Moysi dato, sed loquebatur Moyses ut iudex a Iahve constitutus (Sy/v.). « Ponat vir », i. e. quisque, « gladium suum super femur suum », praecingat gladium (Tost.; et cf. Iud. 3,16. 21; 2 Reg. 20,8). « Ite et redite de porta usque ad portam per [medium] castrorum, et occidat unusquisque fratrem et amicum et proximum swuwm ». Feliciter Vulg. supplevit vocem zedzum : nam qui ab una porta ad portam oppositam recta transit, transit per medium. Non erant eis (Ca?.) intranda tabernacula, quod epulantes sub divo rem agerent et fortasse, plerisque iam somni capiendi causa in tentoria digressis, soli immoderatiores simulaerorum cultores festa producerent. Iam tibi fingas 1d, quod est veri simillimum , disposita tum fuisse castra ea fere ratione, quae Num. 2 describitur, ut medium locum obtinuerit vetus illud tabernaculum , quod circumsederit ea tribus e qua erant veteris ordinis sacerdotes : perspicies, levitas e suis sedibus per media castra incedentes, debuisse illico impingere in illos sacerdotes laetas vigilias agentes. v. 98 « Feceruntque filii Levi tuxta sermonem Moysi, occideruntque in d3e illa quasi | viginti] tria millia hominum ». Reliqui textus omnes ignorant eigint?, habentque occisorum sola £rig millia. 1 Cor. 10,8 non respicit hoc factum, sed alterum Num. 91,9.
32:29
v. 29 « Et ait Moyses : Consecrastis manus vestras hodie Domino , unusquisque 2n. filio et in fratre suo, ut detur vobis » hodie « benedictio ». « Sicut, quando sacerdotes consecrari debent, consecrantur per sanguinem arietum , in quo tinguntur extremitates pollicum pedis dexteri et manus, et extremitates auriculae (29,20) , ità vos consecrastis hodie manus vestras in sanguine fratrum vestrorum et filiorum, et istud est sacrificium Dei. Nam sicut victima holocaustorum et sacrificiorum est Deo placens, ita quod isti occiderint peccatores ad mandatum Dei per Moysen , erat Deo acceptabile » (Tost.). At perspexere Cai., Vat., verbum Masor. punetare imperativo: Implete manus vestras hodie Domino. Qui tamen interpretes gratuito adstruunt, proprium horum verborum locum fuisse ante v. 28, eaque illud edicere, interfectionem fratrum fore veluti manuum consecrationem. Implere manus alicuius Ex. 98,41; 29,9; Lev. 21,10 significat quidem consecrare in sacerdotem vel pontificem; at levitis h. 1l. certe non promittitur sacerdotium , quod ipsis nequaquam a Deo destinabatur ; et si dicas, illis promitti sacerdotium . non ab omnibus, sed a sola Aaronis stirpe obtinendum, an erat ea promissio h. l. enuntianda, quando merito dubitari poterat (cf. 33, 3 sqq.), annon Deus promissiones factas esset revocaturus? Praeterea, non eadem hie atque 98,41 etc. legitur expressio , sed zmplere manum suam Domino; quae expressio 1 Par. 29,5; 2 Par. 13,9; 29,31 significat dare dona, et h. l. a Ps. Ion. recte quoad sensum vertitur offerte oblationem vestram. Parta igitur victoria monentur levitae de sacrificio offerendo non ritu Aaronico, qui nondum erat institutus, sed consueto ritu praemosaico. Quoniam quisque in filio suo et im fratre suo : constructio est truncata. Referunt plures ad ante narratam caedem, ut sensus sit : Offerte oblationem veluti expiatoriam, quoniam filios et fratres trucidastis. Sed caedem, quae certe potissimum fuit non levitarum, vocari caedem filiorum et fratrum, et unumquemque dici filium suum interemisse, non est ferendum. Supple : quoniam quisque pro filio suo et fratre suo — dat; offertis non solum pro se quisque, sed pro posteris et contribulibus, ef ut detur vobis hodie benedictio. Videbatur sanguini quantumvis iuste fuso tot Israelitarum aliqua deberi expiatio; quae praestita levitis collatura erat benedictionem pro re pie, fortiter et cum zelo gesta. — *5 ignorant LXX Vulg. Syr. : tamen maior critica probabilitas est pro voce retinenda. — Ergo e voce filio non sequitur (Bonfr.), aliquos etiam levitas esse interemptos, quod soli e tribu Levi nati levitarum filii vocari queant. Neque idipsum sequitur e Deut. 33,8 sq., qui locus poetica dictione repetit, quod Ex. 32,27 dicebatur. Qui si literalius accipiatur, concedendum erit aliquas etiam matres a. levitis esse occisas. At de mulierum caede nihil nos Ex. 32,29 edocet. Secundum datam explicationem perspicies, quomodo fieri potuerit, ut nullam specialem poenam tulerit Aaron, non sit pontificatu exclusus. Erant reorum tres classes : antiqui ordinis sacerdotes seditionis auctores, qui morte plexi sunt; populus, cui venia concessa; levitae reliquo populo etiam minus sontes, cum quod ficte solum et inviti superstitioni partieipaverint, tum quod ceteris citius resipuerint. Horum Aaron erat utique eo magis reus, quod vitulum ipse conflaverit, solemnitatem indixerit : verum id egerat consilio restituendorum tandem per fraudes et caedes Iahve sacrorum. Ergo illi ut ceteris liberaliter omnia eondonavit Deus. Ceterum cf. quae dicemus de Aaronis poena in nece filiorum Lev. 10.
32:30
v. 30 « Facto autem altero die », sc. die post contritum vitulum, « locutus est Moyses ad populum - Peccastis peccatum maximum; ascendam ad Dominum », — LXX Deum, veluti si Moyses nomen. Dei foederis non ausus sit appellare, postquam populus foedere tam misere neglecto Deo ius dederat revocandi foederis — « s? quomodo qui- vero eum deprecari », Hebr. placare, « pro scelere vestro ». v. 4& Deus concesserat, se populum non esse deleturum; at nequaquam plene placatus fuerat omnemque condonaverat poenam. Revertitur iam Moyses ad Deum in montem; inde 33,4 ad populum redit; sequentibus diebus 33,7-11 cum Deo conversatur in tabernaculo illo antiquiore e castris extra castra translato; ibidem imprimis 33,12-93 plenam a Deo veniam impetrat, iubeturque 35,2 sequenti mane redire non ad tabernaeulum , sed in montem, in quo 354,98 quadraginta cum Deo dies totidemque noctes perseverat. Textus Deut. 9,18. 95; 10,10 rem breviario commemorantes totum reconciliationis opus intra quadraginta illos dies concludunt. Potuit tamen etiam fieri, ut Ex. 39,30-34,4 acta etiam intra eosdem illos quadraginta dies evenerint, non enim nimis arcte accipienda est vox 257 35,28.
Arg. — Moyses, ut aut plena populo venia concedatur aut ipse e vivis tollatur, flagitat. Utrumque Deus denegat primum, sed mox non rogatus concedit, ut populus per angelum in terram sanctam introducatur; unum denegat, se in medio populi gratiose habitaturum, ideoque in eo sanctuario speciali cultu fore honorandum, quod ipse cap. 25-29 tamquam electam suae praesentiae sedem praemonstraverat. Populus in signum luctus lugubres induit vestes; Moyses, quod tum erat, praemosaicum tabernaculum extra castra transfert in signum ablatae e medio populo divinae praesentiae. Ea vero luctus signa supplicatio simul sunt non verbis sed factis expressa, ut Deus suam populo reddat praesentiam. Deus porro animum ad veniam concedendam pronum eo prodit, quod in tabernaculo extra castra collocato cum Moyse mediante columna conversari non desistat.
32:31
v. 34 « Reversusque ad Dominum ait : Obsecro, peccavit populus iste peccatum mazimum , feceruntque sibi deos aureos. Aut dimitte eis hanc noxam », — Hebr. : Et nunc, st dimittis peccatum eorum; Sam. Nv, dimitte; cf. LXX. Si dimittis, res bene habet, nihilque est quod addam —
32:32
v. 32 « aut si non facis, dele me de libro tuo, quem seripsisti ».
32:33
v. 33. « Cut respondit Dominus: Qui peccaverit mihi, delebo eum de libro meo ». Agitur de libro aliquo, e quo nomina quorumdam delentur: ergo non est liber praedestinatorum (Tost., Vat.), e quo nulla delentur nomina. Monetque Bonfr., impiam futuram fuisse precationem : Exime me a praedestinatorum numero. Neque iuvat cum Aug. affirmare, « securum » hoec Moysen dixisse, quod sciret Deum se non esse deleturum : etiam sic accepta precatio impia erat atque irreverens. Quare censuere alii agi de libro vitae: Hier. Epist. 121 ad Algas. cap. 9 (M. 22. 1028); Greg. M. Moral. X. 6. 9 (M. 75. 924). « Deleto hoc populo nolo amplius vivere » (Est.; et cf. Num. 11,15). Hoc tamen mortis desiderium alias non enuntiatur imagine libri. Neque verum est, omnes peccatores praemature interimi; neque probari potest, omnes, qui tunc peccaverint cultu vituli aurei, praemature e vita cessisse. Melius Men. : Dele me « de numero eorum, quos amas, quibus faves»; Tir. : « de albo amicorum tuorum ». « Exhibet Deum tamquam principem, qui servos Suos omnes, milites, amicos habet in censu descriptos » (Calm.). Monetque Hier. l. C., « eundem esse Moysis et Pauli erga creditum sibi gregem affectum », dicente 8. Paulo Rom. 9,3 : « Optabam enim ego ipse, anathema esse a Christo pro fratribus meis ». — Ceterum metaphora a libro petita (cf. 17,14) in colloquio cum Deo fere suggerit, Hebraeos non solum fuisse tum gnaros apud alias gentes, v. g. Aegyptios, reperiri libros, sed ipsos etiam aliquos iam libros scriptos habuisse, cum Moyses vix credendus sit metaphoram petiturus fuisse a re plane extranea. Estque illud tanto similius veri, cum sciamus, plures eo aevo in Palaestina et Syria urbis praefectos frequens cum Pharaonibus habuisse literarum commercium,
32:34
v. 9& « Tu autem vade, et duc populum istum , quo locutus sum tibi ; angelus meus praecedet te ». Promittit adventum in terram sanctam , duce angelo (cf. 33,2); poenam vero non omnem condonat : « //go au- tem. in die ultionts visitabo et hoc peccatum eorum ». Quando ille dies futurus sit, non dicitur explicite; quare Bonfr. interpretatur tempus indefinite : « Cum me denuo aliis peccatis ad ultionem sumendam provocaverint, tunc et simul hoc peccatum cum aliis puniam ». Vel simplieius, omissa futurorum peccatorum mentione : puniam hoe eorum peceatum tempore quod mihi plaeuerit.
32:35
v. 35 « Percussit ergo Dominus populum pro reatu vituli, quem fecerat Aaron ». Textus 32,34-323,1 est perquam impeditus. Iubetur 32,34 Moyses educere populum, at illico v. 35 infligitur plaga, quae profectionem debuit retardare; quae fuerit ea plaga reticetur, cum tamen altera 32,28 plaga omnino distincte fuerit narrata. Praeterea 33,1 sq. non est nisi repetitio 32,342 dictorum, nisi quod 33,3 legatur illud, quod 32,34 nullo nomine fuerat omittendum : ego non ascendam tecum. Reapse, si advertas 32,343 non sensu tantum, sed ipsis verbis illud compendio edicere, quod 33,1. 2? habet, facile concedes alterutrum textum alterius textus esse repetitionem, quae margini primum adscripta in sacram inde narrationem irrepserit loco non suo. Locus porro eius sententiae proprius non est 32,344, ubi ea nativum inter v. 33 et 34b contextum perrumpit, sed est initio cap. 33. Quo admisso habetur contextus hic omnino perspicuus. Postquam 32,10 expresserat Deus consilium delendi totius populi, Moysis vero posteritatis multiplicandae in gentem, quae omnium promissionum esset haeres, Moyses pro populo supplicans v. 11-14 illud a Deo obtinet, ut ab interimendo populo abstineat. v. 30 sq. redit ad supplicationes Moyses, ut plenam Deus veniam concedat, ut aut Moysen ipsum deleat de libro suo aut delictum populo condonet omnino. Quam petitionem Deus v. 33. 34^ denegat. At mox 33,1. non rogatus, non enim dicitur ibi Moyses. prior aliquid Deum rogasse, sed sponte Deus Moysen esse promissam introducatur populus, sola gratiosa Dei in medio populi sui habitatio revocetur, ideoque item sanctuarium Ex. 25-31 praemonstratum, quod futurum fuerat Iahve habitaculum. Rcdiens tandem ad supplicationes Moyses 34,9 sqq. etiam hanc divinam cohabitationem recuperat. — Difficultatem adhuc íacit 32,35, qui versus reapse videtur esse additus a scriba aliquo, qui v. 34^ interpretatus de speciali aliqua plaga a Deo infligenda, mirabatur eam plagam nusquam describi eamque - Cap. XXXIII
32:1
ARONNE (EBR. 'AHĀRĀN, DI ETIMOLOGIA INCERTA)
… 9-14). Ma, prolungando Mosè la sua assenza, si piegò alla richiesta del popolo e con i gioielli offerti fece un vitello d'oro, dinanzi al quale eresse un altare e immolò olocausti e vittime pacifiche, dichiarando quel giorno «festa solenne di Jahweh» (Ex. 32, 1-6):
32:2
AMORRITI. - Popolo stanziato in Canaan prima d'Israele (ebe hā-'Emōrī, sempre con l'articolo e al singolare, Settanta 'Αμορραῖοι, onde Volgata Amorrhaei). È sempre incluso dalla Bibbia nell'enumerazione dei popoli preisraelitici (Gen. 15,21; Ex. 3,8; 13,5; 23,23; 32,2; 34,11; Deut. 7,1; 20,17; Ios. 3,10; 5,1; 9,1; 11,3; 12,8; 24,11; ecc.), talora come nucleo precipuo del gruppo etnico accanto agli Hittiti (Num. 13,30), sicché rappresenta anche …
Il termine greco (δράκων, da δέρχομαι «guardo fisso»), ricorre 26 volte nella versione biblica dei Settanta (Volg. draco), ove traduce 12 volte l'ebr. tannin (2 volte tannim: Ex. 29, 3; 32, 2), 5 volte lišejáthán (v. LEVIATHAN), 2 volte náhás («serpente»), le altre volte a torto tan «sciacallo» (anche in Lam. 4, 3, Volg. lamiae), kēphír «leoncino», péthen «vipera», 'attúr «becco». …
32:4
… Quest'ultima fu data dopo il peccato del vitello d'oro (Ex. 32, 4) ed è chiamata δευτέρωσις, « secundatio », cioè miñāh nel significato di tradizione giudaica. …
Questo v. era un simbolo di Jahweh e il culto a lui tributato era inteso rivolto a Jahweh (cf. Ex. 32, 4, 5); così anche più tardi al tempo di Ieroboam I (I Reg. 12, 20 sgg.) e in genere nei «santuari» di Bethel, Galgala, Dan, Bersabea. …
32:7
Le espressioni usate dai profeti per annunziare il «giorno di Jahveh», cioè le varie manifestazioni della giusona di Jahveh contro le genti («il sole s'oscurerà», «le stelle cadranno», ecc.; Is. 13, 10; 24; 34; Ex. 32, 7 sg.; Iod. 2, 10; 3, 15; Soph. 1, 15; ecc.) sono soltanto delle grandiose metafore (J.-M. …
32:11
vivi è anche dogma di fede proposto dal magistero ordinario e largamente attestato dalla Scrittura sia del Vecchio Testamento (ad es., Gen. 18, 22-32; 20, 7: Abramo intercede per Sodoma e intercederà per Abimelec; Ex. 32, 11-14; Num. 14, 13-20: Mosè intercede per il popolo; I Sam. 7, 8 sg.; Samuele; Job. 42, 8: Giobbe), sia del Nuovo (ad es., la forma plurale nelle domande del Pater; Act. 7, 60; 12, 5; Rom. …
32:19
… collettiva di gioia (Ex. 15, 20; Iudc. 11, 34; I Sam. 18, 6), come un atto di festa (Iudc. 21, 21) e come un segno di onore a Dio (Ps. 67, 26; 149, 3). Nell'episodio del vitello d'oro, gli Ebrei peccano danzando intorno ad esso, e così li trova Mosè (Ex. 32, 19). Il passo più noto dell'Antico Testamento sulla d. è quello di David e dell'Arca Santa (II Sam. 6, 14). Nel complesso, la d. appare piuttosto un fenomeno spontaneo che non un elemento …
… Ion. su Ex. 32, 19.
32:21
ARONNE (EBR. 'AHĀRĀN, DI ETIMOLOGIA INCERTA)
… Rimproverato da Mosè, A. non poté giustificarsi; 3000 uomini (la Volgata ha 23.000) furono giustiziati dalle spade dei leviti (Ex. 32, 21-28). A. ottenne dal Signore il perdono dietro preghiera di Mosè (Deut. 9, 20), essendo destinato al sommo sacerdozio (Heb. 4, 4).
32:24
… Isaia, Geremia, Ezechiele, fanno sentire la loro voce contro l'E., come contro tutte le altre regioni allora in auge (cf. Is. 11, 11; 21, 2; 22, 6; Ier. 25, 25; 49, 34 agg.; Ex. 32, 24). Qualche anno prima dell'annientamento di E. il profeta Geremia lo annunzia (Ier. 49, 34-39); predice infine il ritorno dei prigionieri elamiti « negli ultimi giorni ».
… La m. era spesso una stele idolatrica, accanto alla 'āferāh e all'altare, nei santuari cananei o alture sacre (Ex. 32, 24; 34, 13; Deut. 7, 5; 12, 3; Ier. 43, 13; in Ez. 26, 11 « colonne protettrici », come quelle all'ingresso del tempio di Melkart a Tiro).
32:26
LEVITI (EBR. LĒWĪ, PLUR. LĒWĪJĪM; GR. LĒWĪJĪ, PLUR. - AI)
Nell'età mosaica, la storia della tribù comincia con l'adesione dei «figli di Levi» a Mosè, sceso dal monte, che protesta contro l'instaurazione del vitello d'oro, spezzando le tavole della legge; ebbero l'incarico di eseguire la decimazione punitiva tra le altre tribù (Ex. 32, 26-29). Questa fedeltà a Jahweh meritò loro l'onorifico privilegio di essere consacrati al culto divino.
… onorato del titolo di « padre » (ibid. 17, 10; 18, 19). Mosè « segregò » i figli di Levi, consacrati a Dio in sostituzione dei primogeniti d'Israele che spettavano a Dio (Ex. 22, 29; Num. 3, 13; 8, 18) per farne un corpo speciale di sacerdoti (Ex. 32, 26-29); tra i Leviti (v.) scelse Aronne (v.) e i suoi figli e li consacrò sacerdoti (Ex. 28-29, 39; Lev. 6-10. 21-22). La superiorità gerarchica del s. aronitico fu resa sensibile dal …
32:34
… Ma, dopo A. van Hoonacker e J. Touzard (secondo cui gli antichi Ebrei non distinguevano fra a. di Jahweh e Jahweh, ma poi si attribuirono le teofanie a un a. per salvare la trascendenza di Dio), B. Stein, limitando la sua indagine all'a. dell'Esodo (Ex. 3, 2; 14, 19; 23, 20-3; 32, 34; Num. 20, 16; Ios. 5, 14; Iud. 2, 1-4; Is. 63, 9; Mal. 2, 17; 3, 1) propugna l'identità: l'a. di Jahweh è lo stesso Dio onnipresente che esce dalla sua trascendenza per …
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.