Moyses goeth againe into Mount Sinai, vvith new tables, praying for the people. 10. to whom God promiseth to giue possession of the Land. 12. Prohibiteth al association vvith the Gentiles, for feare of Idolatrie, 18. geueth precepts concerning the first borne, the Sabbath, and other feastes. 28. After fourtie dayes fast, Moyses returneth to the people with the commandements, and his face appearing horned, he couereth it, whensoeuer he speaketh to the people.
1And after this he said: Hew thee two tables of stone like unto the former, and I will write upon them the words, which were in the tables, which thou brokest.E di poi disse (il Signore): Fatti due tavole di pietra simili alle prime, e sopra di esse io scriverò le parole, che erano nelle tavole, che tu spezzasti.AND after this he said: Cut thee two tables of stone like vnto the former, and I wil write vpon them the wordes, which the tables had, which thou hast broken.Ac deinceps: Præcide, ait, tibi duas tabulas lapideas instar priorum, et scribam super eas verba, quæ habuerunt tabulæ quas fregisti. 2Be ready in the morning, that thou mayst forthwith go up into Mount Sinai, and thou shalt stand with me upon the top of the mount.Sarai preparato domattina per tosto salire al monte Sinai: e starai meco sulla vetta del monte.Be readie in the morning, that thou maiest forwith go vp into the mount Sinai, and thou shalt stand with me vpon the toppe of the mount.Esto paratus mane, ut ascendas statim in montem Sinai, stabisque mecum super verticem montis. 3Let no man go up with thee, and let not any man be seen throughout all the mount; neither let the oxen nor the sheep feed over against it.Nissuno venga con te, né uomo si vegga per tutto il monte: i buoi ancora, e le pecore non pascolino a dirimpetto.Let no man go vp with thee, neither let anie man be sene throughout the whole mount: the oxen also and the sheepe let them not feede ouer against.Nullus ascendat tecum, nec videatur quispiam per totum montem: boves quoque et oves non pascantur e contra. 4Then he cut out two tables of stone, such as had been before; and rising very early he went up into the Mount Sinai, as the Lord had commanded him, carrying with him the tables.Segò egli adunque due tavole di pietra, quali eran le prime: e alzatosi la notte salì al monte Sinai, conforme gli avea ordinato il Signore, e portò le tavole.He cut out therfore two tables of stone, such as had bene before: and rising very early he went vp into mount Sinai, as our Lord had commanded him, carying with him the tables.Excidit ergo duas tabulas lapideas, quales antea fuerant: et de nocte consurgens ascendit in montem Sinai, sicut præceperat ei Dominus, portans secum tabulas. 5And when the Lord was come down in a cloud, Moses stood with him, calling upon the name of the Lord.Ed essendo disceso il Signore in una nuvola, Mosè si stette con lui, e quegli intuonò il nome del Signore.And when our Lord was descended in a cloude, Moyses stoode with him, calling vpon the name of our Lord.Cumque descendisset Dominus per nubem, stetit Moyses cum eo, invocans nomen Domini.
6And when he passed before him, he said: O the Lord, the Lord God, merciful and gracious, patient and of much compassion, and true,Il quale passando davanti a lui, disse: Dominatore, Signore Dio, misericordioso e clemente, paziente, e di molta misericordia, e verace,Who passing before him, he said: Dominatour Lord God, merciful and clement, patient and of much compassion, and true,Quo transeunte coram eo, ait: Dominator Domine Deus, misericors et clemens, patiens et multæ miserationis, ac verax, 7Who keepest mercy unto thousands: who takest away iniquity, and wickedness, and sin, and no man of himself is innocent before thee. Who renderest the iniquity of the fathers to the children, and to the grandchildren unto the third and fourth generation.Che mantieni la misericordia a mille generazioni: che togli le iniquità, e le scelleratezze, e i peccati, e nissuno è di per sé innocente davanti a te: che punisci l'iniquità dei padri sopra i figli e i nipoti fino alla terza e quarta generazione.Which keepest mercie vnto thousandes: which takest away iniquitie, and wicked factes, and sinnes, and no man of him selfe is innocent before thee. Which doest render the iniquitie of the fathers to the children, and to the nephewes vnto the third and fourth generation.qui custodis misericordiam in millia; qui aufers iniquitatem, et scelera, atque peccata, nullusque apud te per se innocens est; qui reddis iniquitatem patrum filiis, ac nepotibus in tertiam et quartam progeniem. 8And Moses making haste, bowed down prostrate unto the earth, and adoring,E Mosè tosto s'incurvò profondamente fino a terra, e adorando (Dio)And Moyses making hast, bowed flatte vnto the earth, and adoringFestinusque Moyses, curvatus est pronus in terram, et adorans 9Said: If I have found grace in thy sight, O Lord, I beseech thee that thou wilt go with us, (for it is a stiffnecked people) and take away our iniquities and sin, and possess us.Disse: Signore, se io ho trovato grazia nel tuo cospetto, pregoti, che tu venga con noi (perocché questo popolo è di dura cervice), e che tu tolga le nostre iniquità, e i peccati, e prenda possesso di noi.he said: If I haue found grace in thy sight o Lord, I beseech thee that thou wilt goe with vs (for it is a stiffe necked people) and take away our iniquities and sinnes, and possesse vs.ait: Si inveni gratiam in conspectu tuo, Domine, obsecro ut gradiaris nobiscum (populus enim duræ cervicis est) et auferas iniquitates nostras atque peccata, nosque possideas. 10The Lord answered: I will make a covenant in the sight of all, I will do signs such as were never seen upon the earth, nor in any nations; that this people, in the midst of whom thou art, may see the terrible work of the Lord which I will do.Rispose il Signore: Io fermerò l'alleanza al cospetto di tutti: farò prodigi, quali non si son veduti mai sulla terra, né presso alcuna nazione: affinché queste popolo, cui tu conduci, vegga le terribili opere, che io Signore sono per fare.Our Lord answered: I wil make a couenant in the sight of al, I wil do signes that were neuer sene vpon the earth, nor in anie nations: that this people may see, in the middes of whom thou art, the terrible worke of the Lord which I wil doe.Respondit Dominus: Ego inibo pactum videntibus cunctis: signa faciam quæ numquam visa sunt super terram, nec in ullis gentibus, ut cernat populus iste, in cujus es medio, opus Domini terribile quod facturus sum.
11Observe all things which this day I command thee: I myself will drive out before thy face the Amorrhite, and the Chanaanite, and the Hethite, and the Pherezite, and the Hevite, and the Jebusite.Osserva tutte quelle cose, che io oggi ti comando; io stesso discaccerò davanti a te l'Amorrheo, e il Chananeo, e l'Hetheo, e anche il Pherezeo, e l'Heveo, e 'l Jebuseo.Obserue al thinges which this day I command thee: I my self wil cast out before thy face the Amorrheite, and Chananeite, and Hetheite, the Pherezeite also, and Heueite, and Iebuseite.Observa cuncta quæ hodie mando tibi: ego ipse ejiciam ante faciem tuam Amorrhæum, et Chananæum, et Hethæum, Pherezæum quoque, et Hevæum, et Jebusæum. 12Beware thou never join in friendship with the inhabitants of that land, which may be thy ruin:Guardati dal contrar giammai amicizia cogli abitatori di quella terra, lo che sarebbe tua rovina:Beware thou neuer ioyne amitie with the inhabitants of that land, which may be thy ruine:Cave ne umquam cum habitatoribus terræ illius jungas amicitias, quæ sint tibi in ruinam: 13But destroy their altars, break their statues and cut down their groves:Ma distruggi i loro altari, spezza le statue, e incendia i boschetti.but destroy their altars, breake their statues, and cut downe their groues:sed aras eorum destrue, confringe statuas, lucosque succide: 14Adore not any strange god. The Lord his name is jealous, he is a jealous God.Non adorare alcun Dio straniero: il Signore ha nome Zelatore: Dio è geloso.adore not a strange God. The Lord his name is Ielouse, God is an emulatour.noli adorare deum alienum. Dominus zelotes nomen ejus; Deus est æmulator. 15Make no covenant with the men of those countries; lest, when they have committed fornication with their gods, and have adored their idols, some one call thee to eat of the things sacrificed.Non far lega cogli uomini di que' paesi, affinché non avvenga, che dopo aver essi fornicato co' loro dii, e aver adorati i loro simulacri, alcun di loro ti chiami a mangiare delle cose immolate.Enter no traffick with the men of those regions: lest, when they haue fornicated with their goddes, and haue adored their idols, some man cal thee to eate of the thinges immolated.Ne ineas pactum cum hominibus illarum regionum: ne, cum fornicati fuerint cum diis suis, et adoraverint simulcra eorum, vocet te quispiam ut comedas de immolatis. 16Neither shalt thou take of their daughters a wife for thy son, lest after they themselves have committed fornication, they make thy sons also to commit fornication with their gods.Né le loro figlie farai sposare a' tuoi figliuoli; perché non avvenga, che dopo aver esse fornicato co' loro dii, a fornicazione inducano anche i tuoi figliuoli.Neither shalt thou take a wife for thy sonnes of their daughters: lest after them selues haue fornicated, they make thy sonnes also to fornicate with their goddes.Nec uxorem de filiabus eorum accipies filiis tuis: ne, postquam ipsæ fuerint fornicatæ, fornicari faciant et filios tuos in deos suos.
17Thou shalt not make to thyself any molten gods.Non ti farai Dei di getto.Molten goddes thou shalt not make to theeDeos conflatiles non facies tibi. 18Thou shalt keep the feast of the unleavened bread. Seven days shalt thou eat unleavened bread, as I commanded thee in the time of the month of the new corn: for in the month of the spring time thou camest out from Egypt.Osserverai la solennità degli azzimi. Per sette giorni mangerai azzimo, come ti ho comandato, nel mese delle nuove biade; perocché nel mese, che principia la primavera, tu sei uscito dall'Egitto.Thou shalt keepe the solemnitie of the azymes. Seuen dayes shalt thou eate azymes, as I haue commanded thee, in the time of the moneth of new corne: for in the moneth of spring time thou didst goe out of Aegypt.Solemnitatem azymorum custodies. Septem diebus vesceris azymis, sicut præcepi tibi, in tempore mensis novorum: mense enim verni temporis egressus es de Ægypto. 19All of the male kind that openeth the womb, shall be mine. Of all beasts; both of oxen and of sheep, it shall be mine.Tutti i primi parti maschi saranno miei: d'ogni specie d'animali tanto de' buoi, come delle pecore, saranno miei.Al of the male kind, that openeth the matrice, shal be mine. Of al beastes as wel oxen as of sheepe, it shal be mine.Omne quod aperit vulvam generis maculini, meum erit. De cunctis animantibus, tam de bobus, quam de ovibus, meum erit. 20The firstling of an ass thou shalt redeem with a sheep: but if thou wilt not give a price for it, it shall be slain. The firstborn of thy sons thou shalt redeem: neither shalt thou appear before me empty.Riscatterai con una pecora il primogenito dell'asino: che se non dai il suo riscatto, sarà ucciso: i primogeniti dei tuoi figliuoli li riscatterai; e non comparirai dinanzi a me colle mani vote.The firstborne of an asse thou shalt redeeme with a sheepe: but if thou wilt not giue a price for it, it shal be slaine. The firstborne of thy sonnes thou shalt redeeme: neither shalt thou appeare emptie in my sight.Primogenitum asini redimes ove: sin autem nec pretium pro eo dederis, occidetur. Primogenitum filiorum tuorum redimes: nec apparebis in conspectu meo vacuus. 21Six days shalt thou work, the seventh day thou shalt cease to plough and to reap.Sei giorni lavorerai: il settimo giorno cesserai dall'arare e dal mietere.Six dayes shalt thou worke, the seuenth day thou shalt cease to eare, and reape.Sex diebus operaberis; die septimo cessabis arare et metere.
22Thou shalt keep the feast of weeks with the firstfruits of the corn of thy wheat harvest, and the feast when the time of the year returneth that all things are laid in.Celebrerai la solennità delle (sette) settimane colle primizie della tua messe di frumento, e la (altra) solennità, quando alla fine dell'anno il tutto è ritirato.The solemnitie of weekes thou shalt make to thee, in the first fruites of corne of thy wheate haruest, and the solemnitie, when the time of the yeare returneth that al thinges are laid vp.Solemnitatem hebdomadarum facies tibi in primitiis frugum messis tuæ triticeæ, et solemnitatem, quando redeunte anni tempore cuncta conduntur. 23Three times in the year all thy males shall appear in the sight of the almighty Lord the God of Israel.Tre volte l'anno si presenteranno tutti i tuoi maschi al cospetto del Signore onnipotente Dio d'Israele.Three tymes of the yeare al thy male shal appeare in the sight of the omnipotent Lord God of Israel.Tribus temporibus anni apparebit omne masculinum tuum in conspectu omnipotentis Domini Dei Israël. 24For when I shall have taken away the nations from thy face, and shall have enlarged thy borders, no man shall lie in wait against thy land when thou shalt go up, and appear in the sight of the Lord thy God thrice in a year.Perocché quando io ti avrò tolto davanti quelle nazioni, e avrò dilatati i tuoi contini, nissuno penserà a invadere la tua terra nel tempo che tu anderai a presentarti al cospetto del Signore Dio tuo tre volte l'anno.For when I shal haue taken away the nations from thy face, and shal haue dilated thy borders, no man shal lie in wayte against thy land, when thou doest goe vp, and appeare in the sight of the Lord thy God thrise in a yeare.Cum enim tulero gentes a facie tua, et dilatavero terminos tuos, nullus insidiabitur terræ tuæ, ascendente te, et apparente in conspectu Domini Dei tui ter in anno. 25Thou shalt not offer the blood of my sacrifice upon leaven; neither shall there remain in the morning any thing of the victim of the solemnity of the Phase.Non offerirai il sangue della mia vittima col fermentato: e non rimarrà pel mattino parte alcuna di quella vittima solenne della Pasqua.Thou shalt not immolate the bloud of my hoste vpon leauen: neither shal there remaine in the morning of the victime of the solemnitie of the Phase.Non immolabis super fermento sanguinem hostiæ meæ: neque residebit mane de victima solemnitatis Phase.
26The first of the fruits of thy ground thou shalt offer in the house of the Lord thy God. Thou shalt not boil a kid in the milk of his dam.Offerirai le primizie della tua terra nella casa del Signore Dio tuo. Non cuocerai il capretto nel latte di sua madre.The first of the fruites of thy ground thou shalt offer in the house of the Lord thy God. Thou shalt not boile a kidde in the milke of his damme.Primitias frugum terræ tuæ offeres in domo Domini Dei tui. Non coques hædum in lacte matris suæ. 27And the Lord said to Moses: Write thee these words, by which I have made a covenant both with thee and with Israel.E il Signore disse a Mosè: Scrivi tu queste cose, mediante le quali ho contratto alleanza teco, e co' figliuoli d'Israele.And our Lord said to Moyses: Write thee these wordes, in which I haue made a couenant both with thee and with Israel.Dixitque Dominus ad Moysen: Scribe tibi verba hæc, quibus et tecum et cum Israël pepigi fœdus. 28And he was there with the Lord forty days and forty nights: he neither ate bread nor drank water, and he wrote upon the tables the ten words of the covenant.Egli adunque ivi si stette col Signore per quaranta giorni, e quaranta notti: non mangiò pane, e non bevve acqua; e scrisse sulle tavole le dieci parole dell'alleanza.Therfore he was there with our Lord fourtie dayes and fourtie nightes: he did not eate bread, and he dronke no water, and he wrote in the tables the wordes of the couenant, tenneFuit ergo ibi cum Domino quadraginta dies et quadraginta noctes: panem non comedit, et aquam non bibit, et scripsit in tabulis verba fœderis decem. 29And when Moses came down from the Mount Sinai, he held the two tables of the testimony, and he knew not that his face was horned from the conversation of the Lord.E nello scendere che fece Mosè dal monte Sinai, portava le due tavole del testamento; ma non sapea che la sua faccia era tutta splendente dopo che ei si era trattenuto a parlar col Signore.And when Moyses came downe from the mount Sinai, he held the two tables of testimonie, and he knew not that his face was horned by the conuersation of the talke of our Lord.Cumque descenderet Moyses de monte Sinai, tenebat duas tabulas testimonii, et ignorabat quod cornuta esset facies sua ex consortio sermonis Domini. 30And Aaron and the children of Israel seeing the face of Moses horned, were afraid to come near.Ma veggendo Aronne, e i figliuoli d'Israele, come splendente era la faccia di Mosè, non avevano ardire di accostarsegli da vicino.And Aaron and the children of Israel seing the face of Moyses horned, they were afraid to come neere.Videntes autem Aaron et filii Israël cornutam Moysi faciem, timuerunt prope accedere.
31And being called by him, they returned, both Aaron and the rulers of the congregation. And after that he spoke to them,Ed essendo chiamati da lui andarono sì Aronne, e sì i principi della sinagoga. E dopo che egli ebbe parlato con essi,And being called of him, they returned as wel Aaron as the princes of the synagogue. And after that he spake to them,Vocatique ab eo, reversi sunt tam Aaron, quam principes synagogæ. Et postquam locutus est ad eos, 32And all the children of Israel came to him: and he gave them in commandment all that he had heard of the Lord on Mount Sinai.Andarono a lui anche tutti gli altri figliuoli d'Israele, a' quali intimò tutto quello che avea sentito dirsi dal Signore nel monte Sinai.al the children of Israel also came to him: whom he commanded al thinges that he had heard of our Lord in mount Sinai.venerunt ad eum etiam omnes filii Israël: quibus præcepit cuncta quæ audierat a Domino in monte Sinai. 33And having done speaking, he put a veil upon his face.E finito che ebbe di parlare, pose un velo sulla sua faccia:And hauing ended his talke, he put a veile. vpon his face.Impletisque sermonibus, posuit velamen super faciem suam. 34But when he went in to the Lord, and spoke with him, he took it away until he came forth, and then he spoke to the children of Israel all things that had been commanded him.Il quale (velo), quando andava a parlar col Signore, se lo levava, per fino a tanto che uscendo annunziava a' figliuoli d'Israele tutto quello che gli veniva comandato.Which going in to our Lord, and speaking with him, he toke away vntil he went forth, and then he spake to the children of Israel al thinges that had bene commanded him.Quod ingressus ad Dominum, et loquens cum eo, auferebat donec exiret, et tunc loquebatur ad filios Israël omnia quæ sibi fuerant imperata. 35And they saw that the face of Moses when he came out was horned, but he covered his face again, if at any time he spoke to them.Vedevano quelli, come la faccia di Mosè era tutta splendente, quando egli usciva; ma copriva egli la sua faccia ogni volta che parlava con essi.Who saw that the face of Moyses coming forth was horned, but he couered his face againe, if at anie time he spake to them.Qui videbant faciem egredientis Moysi esse cornutam, sed operiebat ille rursus faciem suam, siquando loquebatur ad eos.
34:1
Former. Deuteronomy 10:1, adds, and come up to me into the mount, and I, etc. Here.
34:2
Haydock
Go up. From these expressions we might infer, that God gave the order first on Mount Sinai, and repeated it to Moses in the tabernacle, the night before he commenced his third fast and supplication of 40 days. (Haydock)
Worthington
After the first tables were broken, others were given; so after baptism we may obtain remission of sin by penance. (St. Jerome, ad Dem.) (Worthington)
34:3
Let no, etc. This was to impress all with sentiments of reverence.
34:6
Calmet
He said. Some refer this to Moses; others, more probably, to God, who had promised, by this signal of the name of the Lord, to testify his presence. (Calmet)
Haydock
The angel addresses God in this manner, while Moses lies concealed in the rock, covered with the hand or cloud of God's representative. (Haydock)
Calmet
Of the eleven attributes here claimed by God, three regard his essence, six his mercy, and the last two his justice. (Calmet)
34:7
Keepest. So the Targum of Jerusalem reads. Hebrew and Septuagint have, "keepeth."
No man, etc. All have sinned, Romans 3:23. Hebrew, "who will not clear the guilty," which is followed by the Chaldean and Septuagint. God is a just judge, who will assuredly punish the impenitent. Yet even in justice, he will remember mercy, and will stop at the third and fourth generation, (Calmet) when the influence of the progenitors' example can have but small influence upon their descendants. If, however, they prove guilty, they must expect chastisement, Exodus 20:5.
34:9
Haydock
(For it, etc.) If thou do not support me, I shall not be able to govern. (Haydock)
Menochius
Possess us. Take us for thy peculiar inheritance. (Menochius)
34:10
Calmet
Covenant. The first had been made void by idolatry. (Calmet)
Worthington
Notwithstanding the former threats, (chap. 33:3,) God here promises new benefits. (Worthington)
34:11
Haydock
Observe, O my people, (Menochius) you who shall serve under Josue, when these promises shall be fulfilled. (Haydock)
Calmet
The Septuagint add the Gergesite to the list of people who should be expelled. But Lyran. thinks they are omitted in Hebrew, because they had already retired before the approach of the Hebrews. (Calmet)
34:13
Statues. Septuagint have, "pillars," and subjoin after groves, (unless it be another translation, as Grabe insinuates) "you shall burn with fire the graven things of their gods."
34:14
Jealous. Like a husband, He will watch all your motions.
34:15
Haydock
Covenant. The same word occurs here, as (ver. 12,) in Hebrew and Septuagint. (Haydock)
It relates chiefly to contracts of marriage, which God forbids the faithful to enter into with the Chanaanites, and with other idolatrous nations, lest they should follow their example. Solomon is reprehended for transgressing this law, (3 Kings 11:1,) and such marriages are called abominations. (1 Esdras 9:1.; 10:2, 10.; Josephus)
Tirinus
But if any of those people became converts, the reason of the prohibition ceased. Hence a captive woman might be married, (Deuteronomy 21:11,) and Salmon took Rahab to wife. If Samson and Esther married with heathens, it might be done by God's dispensation, for weighty reasons. (Tirinus)
Calmet
Fornication. On account of the dissolute behaviour of those idolaters, their worship is often condemned under this name, Jeremias 2:and iii.; Ezechiel xvi. (Calmet)
Menochius
Sacrificed, and thus thou be drawn into a participation in his guilt. The other laws are here repeated from Exodus 23. (Menochius)
34:16
Haydock
Son. The Chaldean and Septuagint add, "nor give any of thy daughters to their sons;" or, joining this verse with the 15th, the Septuagint say, "make no covenant....lest they commit fornication after their gods....and call thee and thou eat....and thou take of thier daughters wives for thy sons, and thou wilt give some of thy daughters to their sons, and thy daughters shall go fornicating after their gods." The most imminent dangers attend those women, who have infidel husbands. (Haydock)
Calmet
The intention of Moses, and the custom of the Hebrews, justly reprobated such marriages. (Calmet)
34:18
New corn. Hebrew, Abib; the name of the month Nisan, which corresponds with our March and April.
34:21
Haydock
Reap; when the most urgent necessity might seem to authorize labour. (Haydock)
34:22
Harvest. Pentecost.
Menochius
Laid in, at the feast of tabernacles, in September. (Menochius)
Haydock
The Septuagint have, "the feast of gathering, in the middle of the (sacred) year." The greatest solemnity of the Passover is mentioned, ver. 18. (Haydock)
34:24
Calmet
In wait. Hebrew and Septuagint, "shall desire." (Calmet)
Menochius
God engages to protect their land. (Menochius)
34:25
Calmet
Sacrifice of the paschal lamb, to which the Chaldean properly restrains this verse. (Calmet)
34:26
Dam. Chaldean, "thou shalt not eat flesh with milk." See Exodus 23:19.
34:28
Calmet
Wrote. God wrote on the tables, as he had promised, ver. 1. (Calmet)
Moses recorded all in this book, as he was ordered, ver. 27. St. Cyprian (de Sp. S.) and St. Augustine (q. 186,) infer, however, from this text, that the second tables had not the same honour as the first. The contrary appears from Deuteronomy 10:4, He (God) wrote....as before. Estius, Calmet, and Menochius think the forty days here mentioned, were those which Moses spent with God to obtain the people's pardon, and the law, at the same time. See Exodus 32:35. He continued all that time without meat or sleep, by the power of God, who supports Enoch and Elias in the vigour of health without corporal sustenance. Salien., year of the world 2544, in which year of the world he fixes the death of Job, the great prophet of the Gentiles.
34:29
Challoner
Horned. That is, shining, and sending forth rays of light like horns. (Challoner)
Stacchus and Drusius
Septuagint, "encircled with glory." St. Paul (2 Corinthians 3:7,) says, the Hebrews could not look steadfastly at the face of Moses, on account of the glory of his countenance. Hence, he was forced to have a veil, which the apostle observes, was not taken off from the old law till Christ appeared. The Jews and heretics still read the law and the gospel with a veil over their eyes and heart, without understanding them, as they are hidden to those who perish, 2 Corinthians 4:3. The Jews are much enraged at some Christians, who have represented Moses with horns, as if, they say, he were a devil, or his wife an adulteress. (Stacchus and Drusius.)
Haydock
Hebrew, "his skin was radiant" all over his face. These rays commanded respect and awe from the people, who had before said contemptuously, Moses---the man, (chap. 32:1,) as they shewed that God was with him. They had not appeared before, though he had often conversed with the Lord: but now, having seen the glorious vision, they adhered to him during the remainder of his life, particularly when he enforced the obligations of the law to the people. (Haydock)
Calmet
The Arabs make their hair stand up like little horns, when they are about 40 years old. (Patric. 2:4. Navig.) Homer mentions the like custom, and Diomed laughs at Paris calling him the pretty-horned. (Iliad xi.) Many of the ancient heroes and gods are represented with horns, particularly Bacchus, whose history reminds us of many particulars, which belong to Moses. He was born or educated in the confines of Egypt, was exposed on the waters, in a box; had two mothers, and very beautiful. While his army enjoyed the light, the Indians were in darkness. He was preceded by a pillar, had women in his train, dried up rivers with his thyrsus or wand, which had crawled, like a serpent, etc. (Huet. etc.) St. Epiphanius (her. 55,) says the Idumeans adored Moses. Their idol is called Choze by Josephus, (Antiquities 18:11,) which may be derived from Chus, the ancestor of Sephora, as Bacchus and Iacchus may denote "the son Bar, or the god Chus," Jah-Chus, who was adored in Arabia; so that Moses, Choze, and Bacchus, probably mean the same person. Chus peopled that part of Arabia where the Hebrews sojourned, Numbers 12:1. (Calmet)
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Menochius
And having, etc. At first, he spoke uncovered. (Menochius)
Worthington
The Protestants insert the word till in Italics, to insinuate that Moses spoke with a veil on, as St. Paul mentions; (Haydock) and Calmet would translate, "for Moses had ceased to address the people, and had put a veil upon his face," as soon as he perceived that they could not bear the blaze of his countenance. This he did out of modesty, that they might not be afraid of coming to speak freely to him, (Jansenius) though it was also mysterious, as St. Paul remarks. For even until this day, when Moses is read, the veil is upon their heart, (2 Corinthians 3:15,) as it is upon that of heretics, who cannot see the church. (St. Augustine in Psalm xxx.) (Worthington)
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Horned.... That is, shining, and sending forth rays of light like horns.
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The first tables being broken, yet others are made: so though the first grace geuen in Baptisme be lost, Yet there remaineth penance, as the second table of saftie after shipwrake S. Hiero. Epis ad Demedriad.
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chief ruler.
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Notwithstanding his former commination chap. 33. v 3 God here promiseth new benefites.
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God by an angel not Moyses. supra v 1. & Deut. 10. v. 2. & 4.
How soeuer the commandments are diuided in both tables, here it is certaine, that there be no more nor fewer then tenne in al.
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So his face appeared to the beholders, by reason of the glistering beames of his countenance shining gloriously, after his conuersation with God fourtie dayes: which signifieth that much more that which abideth (in al eternitie) is in glorie. 2. Cor. 3.
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The same veile (saieth S. Paul) remaneth vpon the hart of the Iewes, that they can not see Christ, til by his special grace they shal be illuminated: 2 Cor 3. The like is vpon the hart of Heretikes that can not see the Church. S. Aug. in Psal. 30. con 2.
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san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The finger of the Lord —the Holy Spirit, by whose operation the tables of the law in Exodus are said to have been written;
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.8
… And the Lord passed by before him, and proclaimed, The Lord , the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, both keeping righteousness and shewing mercy unto thousands, taking away iniquities, and transgressions, and sins
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.20.8
… but to those who had the fear of God he said, “The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins.”
Tertulliano † 220 d.C. On Modesty 2
“But,” say they, “God is ‘good,’ and ‘most good,’ and ‘pitiful-hearted,’ and ‘a pitier,’ and ‘abundant in pitiful-heartedness,’
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.14.6
… Further, if the expression, ‘Who was faithful,’ is a difficulty to them, from the thought that ‘faithful’ is used of Him as of others, as if He exercises faith and so receives the reward of faith, they must proceed at this rate to find fault with Moses for saying, ‘God faithful and true
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.8
… And the Lord passed by before him, and proclaimed, The Lord , the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, both keeping righteousness and shewing mercy unto thousands, taking away iniquities, and transgressions, and sins . Then in what follows, Moses bowed his head and worshipped
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.8
… Then in what follows, Moses bowed his head and worshipped before the Lord who proclaimed the Father, and said: Go Thou then, O Lord, in the midst of us
san Gregorio di Nissa † 395 d.C. Against Eunomius 11.3
… behold Mine Angel shall go before thee in the day when I visit .” And a little while after He says again, “And I will send Mine Angel before thee .” Then, a little after what immediately follows, comes the supplication to God on the part of His servant, running on this wise, “If I have found grace in Thy sight, let my Lord go among us
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.19
Moses says: “This people is stiff-necked,”
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.1
… And though God has no son, ye say concerning this crucified Jesus, that He is the Son of God.” And they bring forward as an argument, that God said:—“ I am God and there is none else beside Me. ” And again he said:—“ Thou shalt not worship another God. ”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 33
… See what wisdom! He seems to honor him, and to set him up as the authority for his own people, and by this very thing he leads away the Gentiles from him!
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sant'Ippolito † 235 d.C. A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 22
… For this reason also is he to be born of a virgin, as if a spirit, and then to the rest he will be manifested as flesh. For as to a virgin bearing, this we have known only in the case of the all-holy Virgin , who bore the Saviour verily clothed in flesh. For Moses says, “Every male that openeth the womb shall be called holy unto the Lord.”
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sant'Ambrogio † 397 d.C. Concerning Widows 5
… What is it, then, that you should give your two mites and gain in return the Lord’s Body? Go not, then, empty into the sight of the Lord your God,
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san Barnaba † 61 d.C. The Epistle of Barnabas 4
… For the Scripture saith, “And Moses was fasting in the mount forty days and forty nights, and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.16
16. And what is the intention of the Scripture which teaches us that Peter fasted, and that the revelation concerning the baptism of Gentiles was made to him when fasting and praying, except to show that the Saints themselves advance when they fast. Finally, Moses received the Law when he was fasting;
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 17.11
… For this was the Temple in which were sacrifices and prayers and services; where was the Holy of Holies, and the Cherubim, the Covenant,
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.28
28. The Fast of Forty Days has its warrant both in the Old Testament, from the fasting of Moses
sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 23
… in the instance of the people of Israel, that from the day on which they first celebrated the passover in a form, slaying and eating the sheep, with whose blood their door-posts were marked for the securing of their safety, —from this day, I repeat, the fiftieth day in succession was completed, and then they received the law written by the finger of God,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.4
… this number, then, is a sign of that laborious period in which, under the discipline of Christ the King, we have to fight against the devil, is also indicated by the fact that both the law and the prophets solemnized a fast of forty days,—that is to say, a humbling of the soul,—in the person of Moses and Elias, who fasted each for a space of forty days.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 111.1
… But this life demandeth from us self-restraint, that although groaning and weighed down with our toil and struggles, and desiring to be clothed upon with our house which is from heaven, we may refrain from secular pleasures: and this is signified by the number of forty, which was the period of the fasts of Moses, and Elias,
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Tertulliano † 220 d.C. On the Resurrection of the Flesh 55
… This form of change even the Holy Scriptures give us instances of. The hand of Moses is changed, and it becomes like a dead one, bloodless, colourless, and stiff with cold; but on the recovery of heat, and on the restoration of its natural colour, it is again the same flesh and blood. Afterwards the face of the same Moses is changed,
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 7
… What then is the history? When, having received the Tables a second time, Moses came down, a certain glory darting from his countenance shone so much that the Jews were not able to approach and talk with him until he put a veil over his face. And thus it is written in Exodus, (
san Girolamo † 420 d.C. The Letters of St. Jerome 51.7
… just as also in another place we read the words “from glory to glory,” of which glory the saints have even in this world received an earnest and a small portion. At their head stands Moses, whose face shone exceedingly, and was bright with the brightness of the sun.
Pseudo-Clement The Clementine Homilies 20.6
… And by means of this very converted rod he converted the water of the Nile into blood, which again he reconverted into water. Yea, even man, who is dust, He changed by the inbreathing of His breath into flesh, and changed him back again into dust. And was not Moses,
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
IX. Wherefore we must purify ourselves first, and then approach this converse with the Pure; unless we would have the same experience as Israel,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… and again, Because Thy judgments are a light upon the earth); although the envious darkness crept in and wrought wickedness. And a Light typical and proportionate to those who were its subjects was the written law, adumbrating the truth and the sacrament of the great Light, for Moses’ face was made glorious by it.
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.7
… He comforted them in their labours, consoled them by his prophetic declarations of the future, and encouraged them by his works. And though he often spoke with God, yet he was wont to address men gently and pleasantly. Worthily was he considered to stand above all men. For they could not even look on his face,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… 15 .) So possible is it even for one in a lower degree to shine. For what, I ask, had this man less than the Apostles? He lacked not miracles, and great was the boldness he exhibited. —“They saw His face,” it is said, “as it had been the face of an angel.” (
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Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 43
… This, therefore, is the word of censure upon the children of Israel, because they read Moses and yet do not understand him, and refuse to turn to the Lord; for it is He that was prophesied of by Moses as about to come. This, then, is the veil which was placed upon the face of Moses,
san Girolamo † 420 d.C. Against Jovinianus 1.30
… Whence the Apostle also says, “We are a sweet savour of Christ.” “Arise, my love, my fair one, and come away. O my dove, thou art in the clefts of the rock, in the covert of the steep place. Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.”
sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 39
… And they do not consider what is the difference between that prophetic veil, and this unveiling which is in the Gospel, of which the Apostle saith, “When thou shall go over unto Christ, the veil shall be taken away.” That, namely, which was signified in the veil interposed between the face of Moses and the beholding of the people Israel,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.16
… For this is read in another Psalm also, “Above gold and exceeding precious stones.” For topaz is a stone considered very precious. But they not understanding the hidden grace which was in the Old Testament, screened as it were by the veil
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.39
… As it were to babes in Christ, I have given you milk to drink, and not meat ( 1 Cor. iii. 1, 2 ). Hence Moses, when he comes on from the sanctuary of God , veils his shining face before the people; because in truth He shews not to multitudes the secrets of inmost brightness (
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Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 44
… and here, our Lord Jesus prayed that the Pharisees might be pardoned, when He said, “Father, forgive them, for they know not what they do.” There, the countenance of Moses shone with the glory of the Lord, so that the children of Israel could not stedfastly look upon his face, on account of the glory of his countenance;
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1. AC DEINCEPS, — supple locutus est Mosi Deus, atque sermonem suum prosequens, eum tandem complevit inscriptione secundarum tabularum. PRAECIDE (hebraice dola) TIBI DUAS TABULAS LAPIDEAS. — Priores tabulas dederat Deus, easque inscripserat Decalogo; verum quia eas Hebraei violarant et infregerant fabricando vitulum aureum, hinc in poenam peccati jubet hic Deus, ut secundas has ipsimet comparent, easque Deo inscribendas offerant, supplicesque postulent in iis sibi denuo scribi legem a Deo.
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2. ESTO PARATUS MANE, UT ASCENDAS STATIM IN MONTEM SINAI. — Hinc videtur quod Deus Mosi hoc pridie ascensus dixerit sub tempus matutinum, quodque tum statim descenderit Moses de monte ad castra, ibique praeciderit et dolaverit per artifices duas tabulas lapideas, atque edixerit populo, ne quis ad montem accederet; deinde sequenti nocte rursus in montem conscenderit, ut mane proximo se Deo cum tabulis sisteret, ut eis Deus sua manu Decalogum inscriberet; quod et mox eodem die, qui fuit quadragesimus ab ascensu Mosis in montem, Deus fecit; unde sequitur, praecedenti die, qui fuit trigesimus nonus, Mosen descendisse de Sina, ut tabulas legis praecideret, et ad Deum afferret, uti ei hic praecipit Deus. Ita Abulensis.
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3. Boves quoque et oves non pascantur e contra, — e regione montis. Voluit haec omnia Deus, ut duro et rudi populo sui timorem et reverentiam incuteret.
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5. CUMQUE DESCENDISSET DOMINUS PER NUBEM, STETIT MOYSES CUM EO. — « Stetit, » scilicet Moses inclusus cavernae, tectusque nube, in qua descendebat Deus, ut eum tegeret dum transiret, ne Moses videret faciem, sed tergum Domini, uti in fine capitis praecedentis Deus Mosi promiserat.
5 et 6. INVOCANS NOMEN DOMINI. QUO TRANSEUNTE AIT: DOMINATOR DOMINE DEUS, MISERICORS, etc. — « Ait, » quis? incertum est, an Moses, an Dominus. Hebraea utrique aptari possunt: sic enim habent ad verbum, et descendit Dominus in nube, et stetit cum eo, et invocavit nomen Domini (quod noster Interpres de Mose accepit: vertit enim, stetit Moses cum eo invocans nomen Domini), et transivit Dominus ante faciem ejus, et clamavit: Domine, Domine, etc. Verum melius haec aptentur Domino, ut Dominus ipse clamarit, dicens: « Dominator Domine, » etc. Unde in Hebraeo et Septuaginta verba sunt tertiae personae, non autem secundae, licet noster Interpres in secunda transtulerit claritatis causa. Quod enim Dominus haec clamarit et dixerit, patet ex cap. praec., vers. 19, ubi dixit Dominus: « Vocabo in nomine Domini, » id est, inclamabo nomen Domini, dicens: « Dominator Domine, » etc. Idem patet Num. cap. xiv, vers. 17, ubi dicitur: « Sicut jurasti dicens: Dominus patiens, et multae misericordiae. » Ubi hoc dixit Deus, nisi hic? unde et Moses hic vers. 8, demum post haec Domini verba corruens in terram, orare coepit Dominum. Ita Abulensis, Oleaster, Vatablus, Cajetanus et Lipomanus. Quare quod noster interpres vertit, « quo transeunte ait; » ait, intellige Dominus, idque ex Hebraeorum more, qui suppositum verbi non semper accipiunt substantivum illud, quod proximum est, sed saepe remotius revocant, uti videbimus hoc capite, vers. 28, et alibi. Dominus ergo inclamavit Mosi dicens: Dominator Dominus, ut vertunt Septuaginta; vel uti clarius vertit Noster: Dominator Domine, non quasi seipsum invocaret aut oraret Deus, sed ut formulam invocandi se Mosi traderet; sicut fecit Christus Apostolis, cum dixit: « Sic ergo orabitis: Pater noster, qui es in coelis, » etc. Pari modo fecit hic Deus Mosi, q. d. Sic me tu cum tuis invocabis, sic me deprecaberis: « Dominator Domine, qui custodis misericordiam in millia, » etc. Ita Abulensis. Secundo, si verba nostri Interpretis de Mose velis accipere, tanquam ab eo prolata, dicito Deum transeuntem coram Mose haec verba primo protulisse, deinde Mosen Deum secutum secundo illa pronuntiasse, ut ab eo haec Dei verba iterata fuerint. Unde dixi cap. praec., to vocabo in nomine Domini sic intelligendum esse, q. d. Vocando nomen Domini, illud idem invocare te docebo; itaque noster Interpres utrumque significare voluit, scilicet et Deum protulisse haec verba: idque capite praecedenti satis expressit versu illo 19; et deinde Mosen ex Dei doctrina eadem repetiisse et recitasse: idque hoc loco dicit. Qua forte de causa Hebraea hic ambigua sunt, ut utrique, scilicet tam Mosi quam Deo aptari possint. Simile est Matth. cap. xxi, vers. 41, ubi principes sacerdotum et seniores dixisse narrantur: « Malos male perdet, et vineam suam locabit aliis agricolis, » cum tamen Marci cap. xii, vers. 9, et Lucae cap. xx, vers. 16, Dominus ipsemet haec verba dixisse narretur; ubi Matthaeus et Marcus ita conciliandi sunt, ut dicamus verba ista prius dicta esse a senioribus, ut ait Matthaeus, deinde Christum eamdem repetiisse, ut eos suo responso coargueret, quod aiunt Marcus et Lucas. Ita Lipomanus.
Dominator Domine: Duodecim Nomina Dei DOMINATOR DOMINE. — Duodecim nomina quasi epitheta hic Deus sibi dat, quibus vult a nobis compellari et invocari, quia, ut aiunt Hebraei, haec epitheta in Deo dicunt ordinem ad homines, hominumque salutem. Primum est, « Dominator Domine, » pro quo hebraice est, Jehova, vel potius Jeheva, quod est nomen tetragrammaton. Secundum, « Deus. » Tertium, « misericors. » Quartum, « clemens. » Quintum, « patiens. » Sextum, « multae miserationis. » Septimum, « verax, » scilicet in promissis. Octavum, « qui custodis misericordiam in millia. » Nonum, « qui aufers iniquitatem. » Decimum, « nullus apud te per se innocens est. » Undecimum, « qui reddis iniquitatem patrum filiis. » Duodecimum, « ac nepotibus in tertiam et quartam generationem, » de quo dicam Deut. v, 9.
Misericors et Clemens MISERICORS ET CLEMENS. — Hanc Dei misericordiam depraedicat S. Chrysostomus, homilia in Psal. L: « Impius, inquit, es? Magos tibi propone: » hos enim infideles Christus per stellam ad se vocavit. « Raptor es? publicanum cogita. Impurus es? animo tuo meretrix sese objiciat. Sicarius es? latro ille ante oculos tuos versetur. Flagitiosus es? in mentem tibi veniat Paulus, qui prius blasphemus erat, postea Apostolus; prius persecutor, postea Evangelista; prius lupus, postea pastor. Peccasti? resipisce. Millies peccasti? millies resipisce. » Et S. Bernardus, serm. De triplici misericordia: « Magnus, ait, peccator magna misericordia opus habet; ut ibi abundavit delictum, superabundet et gratia. Hujus tres sunt gradus. Primus, cum tardat ferire Deus, ignoscere paratus. Secundus, quando dat gratiam resipiscenti. Tertius, quando peccati jugum a conscientia excutit. » Idem de evangelio septem panum serm. 2 et 3: « Misericordias, ait, Domini in aeternum cantabo, » maxime septem. Primo, a multis peccatis adhuc in seculo positum me custodivit; fateor et fatebor, nisi quia Dominus adjuvit me, paulo minus cecidisset in omne peccatum anima mea. Secundo, ego peccabam, et tu dissimulabas; non continebam a sceleribus, et tu a verberibus abstinebas; prolongabam ego multo tempore iniquitatem meam, et tu, Domine, pietatem tuam. Tertio, visitavit cor meum, et immutavit ut amara fierent quae male dulcia prius erant. Quarto, poenitentem misericorditer suscepit. Quinto, emendatius vivendi praestitit virtutem, ne recidivum paterer, et esset novissimus error pejor priore. Sexto, odium creavit in me praeteritorum malorum, contemptum praesentium bonorum, et desiderium futurorum. Septimo, spem dedit obtinendi vitam aeternam. Prima misericordia consistit in occasionis subtractione, resistendi data virtute, affectionis sanitate. Secunda complectitur longanimitatem quam Deus exhibuit, electionem praedestinationis suae quam impleri voluit, et immensam charitatem qua nos dilexit. Tertia, Deus concussit cor meum, excitans illud, ut adverteret suorum vulnera peccatorum, et vulnerum sentiret dolorem; terruit, deducens ad portas inferi, et praeparata iniquis supplicia monstrans; mihi consolationem inspirans, spem indulgentiae dedit. Quarta, Deus non damnat ulciscendo, non confundit improperando, nec minus diligit imputando. Quinta, Deus tuetur nos adversus carnis, mundi, Satanae insidias omnes. Sexta exposita est. Septima, nulla penuria meritorum, nulla consideratio propriae vilitatis, nulla aestimatio coelestis beatitudinis, me ab altitudine spei dejicere possit in ea firmiter radicatum. Haec et plura sparsim S. Bernardus loco citato. Idem, serm. 52 inter parvos: Quando, inquit, ad Deum convertimur, pedes Domini osculamur. Duo sunt autem pedes Domini, misericordia et veritas. Et serm. 6 in Cantic.: Alterum, inquit, sine altero osculari non licet; quia et recordatio solius judicii in barathrum desperationis praecipitat, et misericordiae fallax assentatio pessimam generat securitatem.
Patiens Patiens. — Hebraice est ארך אפים erech appaim, longus, id est latus, naribus, hoc est tardus ad iram. Graece makrothymos et longanimis. Nam qui angustis sunt naribus, fumos ex corde ascendentes et choleram citius concipiunt, ac tardius efflant ob meatuum angustias, ideoque in bilem sunt procliviores: e contrario qui latis sunt naribus, meatus habent amplos, quibus choleram et fumos expirant, quibusque multum frigidi aeris admittunt quo temperatur ille aestus et bilis: unde hi placidiores sunt, magis patientes et longanimes. Ita Ribera in Nahum. cap. 1, num. 9. Moraliter disce hic Deum summe potentem, summe quoque esse patientem. Nam impatientia potens magna est animi impotentia; patientia vero est potentia. Audi Boetium, lib. III, metro 5: Qui se volet esse potentem, Animos domet ille feroces, Nec victa libidine colla Foedis submittat habenis. Etenim licet Indica longe Tellus tua jura tremiscat, Et serviat ultima Thule: Tamen atras pellere curas, Miserasque fugare querelas Non posse, potentia non est. Diogenes adolescenti conquerenti, quod a multis turbaretur: « Desine, ait, et tu perturbationis indicia prae te ferre. » Idem, cum aliquis ei dixisset: Vituperant te multi: « Oportet, ait, sapientem ab insipientibus feriri; esse meliorem indicat lingua quem carpit. » Xenophon, teste Seneca, maledicenti sibi cuidam: « Tu, ait, maledicere didicisti, ego conscientia teste didici maledicta contemnere. » Antisthenes dicebat, « virtutem sibi sufficere ad felicitatem, nec ulla re opus habere nisi robore Socratico. » Socrates autem ad omnium rerum patientiam obduruerat.
Nullus Apud Te per Se Innocens Est Nullusque apud te per se innocens est, q. d. Ergo omnes egent tua, o Domine, misericordia, venia et gratia. Num. cap. xiv, 18, Noster interpres eadem verba quae hic sunt in Hebraeo, ita vertit, nullumque innoxium derelinquens, id est, qui omnes censes noxios, reos, tibique reatu aliquo obnoxios et obstrictos, ob culpam originalem, vel mortalem, aut venialem, intellige per se, seu quantum est ex parte hominis: nam si aliquem Deus sua gratia praeservet (uti de B. Virgine pie credit Ecclesia), innocens omnino quis esse poterit. Ita Abulensis. Posset secundo, ex Hebraeo sic verti, nullumque innoxium, id est impunitum, derelinquens. Hebr. enim נקה naka significat et innocentem esse, et impunitum esse: hoc enim ex illo sequitur.
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9. Obsecro ut, etc., auferas iniquitates nostras. — Praevidebat Moses Judaeos cervicosos deinceps saepius Deum offensuros; rogat ergo eum ut illis propitius sit, nec eos omnino deserat aut abjiciat propter peccata futura; sed eos, tanquam haereditatem suam, ut habent Hebraea, firmiter possideat et tueatur; unde hic Judaeos docet eodem nomine Deum compellare, invocare, et crebro ab eo veniam peccatorum petere.
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10. Respondit Dominus: Ego inibo pactum videntibus cunctis, signa faciam quae nunquam visa sunt. — Hebraice est, ego ferio foedus coram omni populo, qui scilicet videt te hac foederis causa ascendere in montem, et jam scit te hic mecum in monte eadem de causa versari, et nubem, atque alia forsan signa similia illis quae edita sunt in priori foedere, cap. xxiv, 17, intuetur, intuebiturque faciem tuam cornua lucis vibrantem, quando foederis conditiones, videlicet has meas leges, et tabulas digito meo inscriptas ei propones. Rursum, inibo pactum videntibus cunctis, scilicet sequentibus temporibus continue pactum hoc confirmando signis admirandis, quae deinceps ea de causa in populi tutelam edam; ut maxime patuit tempore Josue in ejus bellis, et victoriis portentosis. Foedus porro Dei cum populo hic renovatum, fuit idem cum priori foedere, ut scilicet Deus esset populi dominus et protector, populus vicissim soli Deo serviret et obediret: quorum utrumque significabatur datione et acceptione, sive acceptatione legis: Deus enim dabat tabulas legis, populus vero eas accipiebat et acceptabat. Nota: Moses die 40 ab ascensu suo in montem, summo mane vidit illam visionem et gloriam Dei transcuntis, sed a tergo, de qua hic vers. 6, et cap. praecedenti, vers. 19 et 22; inde Deus rursum nube se tegens, collocutus est cum Mose, ac foederis conditiones, puta leges suas, ei vers. 11 et seq. proponit, atque hoc ipso foedus cum Mose et populo init, ac tandem dat Mosi tabulas Decalogi a se inscriptas, quasi symbolum et confirmationem foederis: quibus acceptis Moses eodem die quadragesimo, ex monte ad populum cum tabulis descendit.
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11. Observa cuncta quae hodie mandavi tibi. — « Tibi, » o popule meus: loquitur enim hic Deus Mosi, ut internuntio populi, ejusque personam sustinenti.
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14. Domini zelotes nomen ejus, — ejus per hebraismum redundat, et ejus loco substituendum est to Dominus in genitivo, ut dicas: « Domini nomen est zelotes, » id est, ut sequitur: Dominus est zelotes, aemulator honoris sibi debiti, nec patitur suum populum ad idola, quasi ad amasios deflectere. Nota hebraismum, habere nomen, vel vocari, significat esse, ut jure hoc nomine vocari possit; sic de Christo dicitur: « Et vocabitur nomen ejus Emmanuel, admirabilis, consiliarius, fortis. » Item: « Accelera spolia detrahere, festina praedari, » Isaiae viii et ix, hoc est, Christus erit Emmanuel, id est nobiscum Deus, erit consiliarius, erit fortis, celeriter spolia detrahet, festina praedabitur. Vide can. 18.
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15. Ne cum fornicati fuerint cum diis suis. — « Fornicati fuerint, » id est, deos sive idola coluerint. Saepe Scriptura, maxime in Prophetis, idololatriam vocat fornicationem, eo quod homines divitiarum, voluptatum et licentioris vitae spe ac libidine caeci, a Deo recedentes, idolis quasi amatoribus se corrumpendos subjicerent et traderent. Vide cap. II et III Jeremiae, et cap. xvi Ezechielis. E contrario Apostolus, II Corinth. xi, 2, fidelibus rite Deum colentibus ait: « Despondi vos uni viro virginem castam exhibere Christo. » Ut comedas de immolatis, — itaque alliciaris ad immolandum; nam comedere idolothyta non est per se malum, nisi fiat eo modo, v. g. inter ipsa sacrificia in idoliis, ut censeatur quis hoc ipso consentire ipsi sacrificio idolis immolato; est tamen malum et illicitum per accidens, videlicet propter periculum, aut conscientiam errantem, aut scandalum: quod maxime locum habebat apud Judaeos. Vide de idolothytis dicta initio cap. viii epist. I ad Cor. Reliquae leges hic summatim iterantur ex cap. xxiii, ubi eas explicui.
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21. Die septimo cessabis arare et metere, — q. d. Etiamsi tempus messis aut arationis sit, quod prae aliis maxime operosum esse solet, sabbato tamen cessabis, nec eo metes vel arabis. Patet ex Hebraeo.
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22. Solemnitatem hebdomadarum facies tibi in primitiis frugum, — q. d. Celebrabis festum Pentecostes post hebdomadem hebdomadarum, id est post 7 hebdomadas, puta post 49 dies, quinquagesimo die a Paschate, in eoque offeres primitias panum Deo. Et solemnitatem, quando redeunte anni tempore cuncta conduntur, — scilicet festum collectae in mense 7, quo annus priscus et vulgaris incipiebat, de quo cap. xxiii, 16.
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24. Cum dilatavero terminos tuos, — cum latos quos promisi tibi, dedero terminos: quod factum est statim tempore Josue post primam quietem a bellis; itaque, ut hinc colligitur, ante hanc quietem non obligabantur Hebraei hoc praecepto, eundi ter in anno ad tabernaculum, idque quia iter periculosum erat, et quia ipsi adhuc bellis cum indigenis distinebantur. Nullus insidiabitur terrae tuae, ascendente te, et apparente in conspectu Domini Dei tui ter in anno, — hebraice est, nullus concupiscet terram tuam, ut videlicet eam te absente invadat, eique insidietur, q. d. Ne metuas hostes, cum obedis legi meae, ut ascendas, id est eas ad Sanctuarium meum, quasi illi te absente urbes, masculis et bellatoribus vacuas invasuri sint: ego enim illos fraenabo et divertam, ut eam nec concupiscant, nec cogitent. Ita Abulensis.
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25. Non immolabis super fermento, — cum fermento. Vide dicta cap. xxiii, vers. 18. Neque residebit mane de victima solemnitatis Phase. — q. d. Non remanebit quidquam ex agno paschali in crastinum, sive in posterum mane; sed eodem die quo agnum immolabitis, eumdem totum comedetis. Vide dicta cap. xii, vers. 20.
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27. Scribe verba haec, — haec praecepta caeremonialia jam a me repetita, cum descenderis de monte, scribe in libro quopiam, in perpetuam memoriam cultus mei et foederis. Ita scripsit ea Moses hic in libro Exodi. Quibus. — Hebraice, juxta quorum os, id est tenorem et rationem, inii tecum et cum populo tuo foedus, ut videlicet illi sint populus mihi devinctus hoc cultu, et his caeremoniis; ego vicissim sim eorum Deus, tutor et provisor.
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28. Fuit ergo ibi cum Domino quadraginta dies. — Est secunda haec Mosis mansio et statio in monte Sina per 40 dies. Prima enim totidem dierum fuit, cap. xxiv, vers. ult., in qua dicta et gesta sunt ea, quae narrantur a cap. xxiv, vers. ult. ad cap. xxxii, vers. 15. Secunda vero haec coepit postridie quam Moses ex prima descenderat: postridie enim rursus ascendit in Sina, ibique mansit 40 dies. Haec secunda Mosis statio continet dicta a vers. 31 cap. xxxii, hucusque: colloquia ergo praecedentia Dei cum Mose, quae hactenus narrata sunt, contigerunt spatio horum 40 dierum, quibus secundo Moses mansit in monte, ut ex hoc loco patet. Nota: Moses primo ascendit in montem statim a data lege in Pentecoste, puta postera die (uti colligitur Exodi xxiv, vers. 12), quae fuit septima dierum mensis tertii: data est enim lex die sexta mensis tertii; inde Moses mansit cum Deo in monte 40 dies; mox descendit cum tabulis legis, quas a Deo acceperat, easque viso vitulo confregit 17 die mensis quarti; postera, scilicet 18 die, rursum ascendit ad Deum in Sina, ut patet cap. xxxii, vers. 30 et 31, ibique rursum mansit alios 40 dies, ut patet cap. xxxiv, vers. 28: quibus evolutis accepit a Deo secundas legis tabulas, cum iisque cornutus descendit ad populum 28 die mensis quinti. Panem non comedit, et aquam non bibit, — id est, nihil omnino cibi sumpsit, sola oratione et Dei alloquio vivens. Solent enim Hebraei duabus partibus, sive rebus necessariis et sufficientibus ad famem et sitim levandam, videlicet aqua et pane, significare omnem cibum. Ita Augustinus, Quaest. CLXV, et S. Hieronymus in Isaiae III. Jejunavit ergo Moses bis 40 dies, videlicet semel ante primam, et secundo ante secundam tabularum legis conscriptionem et acceptionem: de qua jejunii dispositione et virtute, vide S. Maximum, hom. 3 De jejunio Quadragesimae; S. Hieronymum, lib. II Contra Jovin.; Chrysostomum, serm. 1 De jejunio; Cyprianum, tract. De jejunio et tentationibus Christi, et prae omnibus S. Basilium, serm. 1
De Jejunio De jejunio, et ex eo S. Ambrosium, lib. De Elia et jejunio. Audi pauca e multis. « Jejunium, ait S. Hieronymus ad Demetriadem, non solum perfecta est virtus, sed et caeterarum virtutum fundamentum est, et sanctificatio, et pudicitia atque prudentia, sine qua nemo videbit Deum. » S. Ambrosius, serm. De Quadrag.: « Fames, ait, amica est virginitati, inimica lasciviae; saturitas vero prodigit castitatem, nutrit illecebram. » Et rursum: « Ille, ait, quadragesimam facit, qui jejunando et vigilando ascendit ad pascha. Nam sicut reliquo anno jejunare praemium est, ita in Quadragesima non jejunare peccatum est. Illa enim voluntaria sunt jejunia, ista necessaria: illa de arbitrio veniunt, ista de lege: ad illa invitamur, ad ista compellimur. » Nota praeceptum jejunii Quadragesimae tempore S. Ambrosii. S. Chrysostomus, in cap. vi Matth.: « Sicut, ait, nec miles sine armis est aliquid, nec arma sine milite: ita nec oratio sine jejunio, nec jejunium sine oratione. » S. Basilius: « Jejunium, ait, est similitudo hominum cum angelis. » Rursum Chrysostomus: « Jejunium est alimentum animae. » S. Augustinus: « Jejunium, ait, purgat mentem, sublevat sensum, carnem spiritui subjicit, cor facit contritum et humiliatum, concupiscentiae nebulas dispergit, libidinum ardores extinguit, castitatis lumen accendit. » S. Athanasius, tract. De Virg.: « Vide, ait, quid faciat jejunium: morbos sanat, distillationes exsiccat, daemones fugat, malas cogitationes expellit, mentem reddit nitidiorem, cor purgatius, et corpus salubrius. » S. Ambrosius, De Elia et jejunio: « Jejunium, ait, est mors culpae, excidium delictorum, remedium salutis, radix gratiae, fundamentum castitatis: hoc gradu tanquam curru Elias ascendit. » Petrus Ravennas, serm. De jejunio: « Jejunium, ait, scimus esse Dei arcem, Christi castrum, murum Spiritus Sancti, vexillum fidei, castitatis signum, sanctitatis trophaeum. » S. Gregorius: « Quoniam, ait, a paradisi gaudio per cibum cecidimus, quantum possumus, per abstinentiam resurgamus. » Exempla et praemia jejunantium attuli Gen. ix, 21, et hic cap. xxiv, vers. 18. Et scripsit in tabulis verba foederis decem. — Puta decem praecepta Decalogi in tabulis lapideis scripsit, non Moses, uti voluit S. Cyprianus tract. De Spiritu, S. Augustinus, Quaest. CXVI, sed Deus. Nam licet de Mose proximus praecesserit sermo, hic tamen de Deo est, quod licet Latinis novum videatur, tamen Hebraeis non est, qui saepe vel intelligunt verbi suppositum, vel remotius aliquod asciscunt, maxime si id notum sit, aut alias nominatum. Sic hic ex eo quod vers. 1, dixit Dominus se scripturum in tabulis hisce legem, manifestum relinquitur, id quod hic dicitur scripsit ergo, de Domino, non de Mose accipiendum esse. Deinde id ita esse omnino patet Deut. x, vers. 1, 2, 3, 4, ubi eadem haec historia repetitur, diciturque Dominus scripsisse legem, non Moses.
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29. Cumque descenderet Moyses de monte Sinai, tenebat duas tabulas, et ignorabat quod cornuta esset facies sua ex consortio sermonis Domini. — Nota primo, Deus Mosi et Hebraeis tabulas legis daturus, et cum Mose hac de re in Sina colloquens, quasi sol radiantissimus Mosi suam gloriam, id est radios suae lucis afflavit adeo fulgidos, ut Hebraei in faciem Mosis, quasi in alterum solem intueri non possent, sed ab eo facies suas avertere cogerentur. Hinc Moses, ut cum eis loqui posset, velo faciem et gloriam suam velabat; unde ait: « Ignorabat quod cornuta esset facies sua. » Ubi nota secundo: Bene Interpres noster vertit, cornuta; verbum enim קרן karan significat proprie cornutum esse, non vero radiare, ut quidam confingunt: sicuti nomen קרן keren significat tantum cornu, idque pene in omnibus linguis. Nota tertio: Cornutum hic metaphorice accipitur: non enim cornua habebat in fronte Moses, uti ei affingunt pictores; sed ita lucida erat facies ejus, ut radios luminis vibraret, ejusque quasi cornua emitteret. Unde Chaldaeus non verba, sed sensum reddens ait: Ignorabat Moses quod multiplicatus esset splendor gloriae vultus sui; et Septuaginta: « non sciebat Moses quod glorificatus fuerat aspectus coloris, vel cutis faciei suae. » S. Paulus sequitur Septuaginta, II Cor. III, 7, qui haec cornua vocat « gloriam vultus Mosis. » Ex iisdem Septuaginta in officio Ecclesiastico transfigurationis Christi canitur: Glorificata est facies Mosis. Unde conjicias priscam editionem S. Scripturae, qua usa fuit Ecclesia ante S. Hieronymum, fuisse Septuaginta Interpretum. Porro hi radii Mosis vocantur cornua, quia ita perstringebant et siderabant oculos Hebraeorum, ut quasi cornibus feriri et transfigi viderentur. Adeo enim iis percellebantur, ut prae terrore retrocederent, et radiis hisce quasi repercussi, vim eorum non sustinentes, diffugerent. Idque hoc fine, ut Mosen legislatorem legemque ei a Deo datam revererentur et formidarent, nec eam amplius transgredi auderent. Cornua enim sunt symbolum, primo, principatus et regni, juxta illud Psalm. cxxxi, 17: « Illuc producam cornu (id est robur et regnum) David. » Et de Josephi posteris, puta regibus nascituris ex Ephraim, ejus filio, ait Moses Deut. xxxiii, 17: « Cornua rhinocerotis cornua illius, in illis ventilabit gentes. » Hisce ergo cornibus Deus Mosen in ducem et legislatorem auctorum, et quasi principatus insignibus decoravit, Flammea cornuto librantem lumina vultu, Gestantemque sacris jura superna libris. Hinc et cornua haec fuere non ossis, sed lucis; quia lex, quam ex Deo quasi legislator daturus erat, est lux, eaque coelestis et divina, Prov. cap. vi, vers. 23. Secundo, cornua Mosis significarunt legem ejus minacem fore et terribilem, quasi Moses cornutus, cornibus suis impetiturus esset eos, qui legem violarent, infligendo eis poenam mortis. Lex enim vetus fuit rigoris et terroris: sicut nova e contrario est gratiae et amoris. Ex consortio sermonis Domini. — Hinc patet hac lucis cornua, id est hos radios afflatos esse Mosi ex consortio Dei, maxime quando transivit gloria Dei ante foramen petrae, et inclamavit: « Dominator Domine, » hoc cap. vers. 6. Petierat enim Moses videre faciem Domini, secum loquentis per nubem; sed respondet Deus: « Posteriora mea (id est dorsum meum in corpore per angelum assumpto) videbis; faciem autem meam (utpote nimis radiantem) videre non poteris. » Posuit ergo Deus, vel potius angelus Dei vices gerens, Mosen in spelunca, eamque nube texit, sicque coram Mose transivit in corpore glorioso et lucidissimo a se assumpto; et cum jam transisset, amovit nubem, ut Moses Domini, vel potius angeli tergum (in quo lux erat temperatior quam in facie) conspiceret; tunc ergo tergum Domini mirifice radians, Mosen intuentem ita perstrinxit, ut quasi cornua luminis ei affixerit. Nam inde vel maxime radiasse faciem Mosis patet, quod prima vice, quando totidem diebus collocutus cum Domino accepit primas tabulas, Exodi cap. xxxii, 15, nihil de ejusmodi radiis legamus; similiter nec in secundo hoc colloquio proxime ante illam Dei visionem, cum Moses descenderet de monte tabulas ad Deum allaturus vers. 3 et 4, quod contigit die 39 mansionis secundae in Sina. Verisimile est ergo in splendidissima et eminentissima illa jam dicta visione, Mosen eos contraxisse, eique afflatos fuisse, scilicet ultimo et 40 die quo cum Deo fuit in Sina, quoque ab eo secundas legis tabulas accepit, idque primo, ut amorem suum erga Mosen declararet Deus, amoremque amori rependeret. Secundo, ut legem Israelitis promulgandam, certissimo hoc charactere divinam, et a Deo manantem ostenderet, terroremque incuteret, ne eam deinceps violare auderent; hanc causam assignat Apostolus II Cor. cap. iii, 7. Tertio, ut auctoritatem Mosi apud populum conciliaret. Quarto, ut vim et fructum orationis ostenderet. Quamdiu durarit hic vultus ejus splendor, Scriptura non exprimit. Abulensis iisdem rationibus jam dictis putat ad mortem Mosis perdurasse, ideoque Mosen post primum cum populo colloquium, deinceps usque ad mortem velasse faciem suam cum populum alloqueretur. Sic etiam sentit Ambrosius in Psalm. cxviii, qui et allegoricam prosequitur causam: Moses, ait, id est lex vetus, semper habuit velamen; Jesus, seu Josue, ejus successor, nullum habuit: Christus enim abstulit omne legis velamen, ut ait Apostolus, II Cor. Moraliter nota: Deus est lux immensa et increata, fons omnis lucis et luminis; hinc lux nobilissima et coelestis est qualitas, qua Deus, cum apparuit, suam majestatem repraesentavit. « Lumen, ait S. Dionysius, De Divin. Nomin., ex ipso bono est, et bonitatis imago. Ideo ipsum bonum luminis cognomento laudatur, tanquam imagine quadam exemplar expressum. » Hinc qui cum Deo versantur, et orantes cum eo saepe colloquuntur, instar Mosis radiis Dei afflantur, fiuntque lucidi in anima, et subinde in facie et corpore. Ita Christus in oratione transfiguratus est, et resplenduit facies ejus sicut sol, ita ut suis radiis collustraret non tantum Eliam et Mosen, sed et Petrum, Jacobum et Joannem. Petrus enim hoc splendore et gaudio exultans, et quasi ebrius clamabat: « Domine, bonum est nos hic esse, faciamus hic tria tabernacula: tibi unum, Mosi unum, et Eliae unum. » Ita S. Antonii in oratione pernoctantis facies assidue splendebat, ut ex sola vultus luce et laetitia, inter tot millia monachorum agnosceretur Antonius: videbatur enim esse quasi quidam sol inter stellas. Ita S. Franciscus oratione ferventi sublatus in aera, radiabat et fervebat, adeoque ex se flammas et ignes vibrare videbatur. Ita S. P. N. Ignatius a S. Philippo Nerio, et aliis saepe visus est vultu supra humanum augusto et fulgido. Ita radiabat facies augusta B. Virginis ex assidua conversatione cum Deo, et Verbo incarnato, ut dea quaedam esse videretur, teste S. Dionysio. Porro hi lucis radii habebant speciem cornuum, ut significarent, per orationem Sanctos luce divina, non tantum collustrari, sed et fieri cornutos, id est constantes, fortes, robustos, invictos ad toleranda omnia dura, aeque ac ad aggrediendum ardua quaelibet. Ita per orationem roborata fuit S. Anna mater Samuelis, de qua dicitur I Reg. 1, 18: « Vultusque illius non sunt amplius in diversa mutati, » q. d. Eodem sibi semper constanti vultu deinceps excepit tam laudes Helcanae, quam sannas Phenennae; tam dura, quam dulcia; tam adversa, quam prospera.
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30. Videntes autem Aaron et filii Israel cornutam Moysi faciem, timuerunt prope accedere, — quia scilicet non valebant figere aciem oculorum, in vultum ejus ita fulgidum, sive in jubar hoc faciei ejus, et quia reverebantur Mosen, quasi divinum jam hisce radiis effectum: latebant vero hi radii ipsum Mosen, quia ipse absorptus erat visione et colloquio Dei, nec poterat intueri vultum suum nisi in speculo, quod si intuitus fuisset, vidisset utique et hos sui vultus radios. 31 et 32. Et postquam locutus est ad eos (puta Moses ad Aaron et principes populi), venerunt ad eum etiam omnes filii Israel, — jam ex timore confirmati, cum vidissent Aaronem et principes cum Mose colloqui. Hanc sententiam innuit quoque illustrissimus Bellarminus, lib. II De Relig. Sanct. cap. IV.
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33. Impletisque sermonibus, posuit velamen super faciem suam. — Ex hoc loco colligitur, quod Moses praecepta Dei populo promulgavit, primo colloquio aperta facie et radiante, ob majestatem, reverentiam et testimonium legis; sed post primam illam promulgationem, deinceps quando loquebatur cum populo, velabat faciem, ut colloquii liberioris daretur copia: quando vero tabernaculum adibat, de quo cap. xxxiii, vers. 8, collocuturus cum Domino, velum auferebat. Allegoricam hujus velationis causam dat Apostolus, II Corinth. cap. III, vers. 14, 15, 16. Judaeis enim vetus Testamentum est velamine obductum, ut non videant internam ejus lucem novi Testamenti et Christum, eo contenta et repraesentata: hoc velamen nobis in lege nova Christus abstulit, et auferet in fine seculi a Judaeis, ad fidem Christi convertendis. Tropologice S. Gregorius, part. III Pastor. cap. v: Ut praedicator, inquit, auditori se attemperet necesse est; alta enim quaeque debent multis audientibus contegi, et vix paucis aperiri. Vers. 35. Hujus commatis posterior pars ex hebr. ita verti potest: Tunc, cum loqui desiisset, reducebat velamen super faciem suam, donec ingrederetur tabernaculum ad loquendum cum eo, Jova scil.
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v. 2 « Esto paratus mane, ut ascendas statim » — Hebr. mane — « in montem Sinai, stabisque mecum super verticem monlis ». "? potius accipe ut dativum ethicum (LXX uct), non vero vertas mecum vel coram me (Chald.). Yabetur Moysesibi opperiri Deum. Porro hoc cum Deo inde a 33,12 colloquium habebatur in tabernaculo extra castra 33,7 constituto, fortasse mane, quo Moysi sufficiens tempus relinquebatur, ut usque ad sequens mane, nam istud sensu obvio intellectus v. 2 respicit, tabulas illas non ita magnas excideret.
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v. 3 « Nullus ascendat tecum, nec videatur quisquam per totum montem ; boves quoque et oves non pascantur e contra ». In foedere restituendo eadem fere observantur, quae 19,129 sqq. in foedere primum instituendo observata fuerant. | . Iussa exsequitur Moyses
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v. & : « Excidit ergo duas tabulas lapideas , quales antea fuerant, et de nocte consurgens ascendit in. montem Sia, sicut praeceperat ei Dominus, portans. secum tabulas ».
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v. 5 « Cumque descendisset Dominus per nubem, stetit [Moyses] cum eo, tnvocans nomen Domini ». Subiectum verbi stetit recte supplevit Vulg., sc. Moyses; impletur quippe, quod 33,21 indixerat Deus : « stabis supra petram ». Idem subiectum adstruendum est sequentis verbi vocavet : Sc. Moyses se munivit invocato nomine lahve.
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v. 6 « Quo transeunte coram eo, ait » : — subiectum verbi transeunte exprimit Heór., sc. Jahve ; sequentis verbi ait subiectum Vw/g. rursum supplet Moysen. Sed interpretes communiter subiectum retinent Deum. Non apparet ratio mutandi subiecti. Impletur, quod 33,19 edixerat Deus, se « vocaturum innomine Domini ». Ipsissima verba v. 6 sq. repetuntur Num. 1^,17 sq. tamquam a Deo pridem prolata. Tandem, Moysis verba cum v. 9 subiieiantur, probabilius videtur v. 6 sq. non esse Moysis. Igitur primum suam essentiam proclamat Deus tribus vocibus « Dominator Domine NOYORUM SACRORUM INSTITUTIO. Deus » seu Iahve , lahve, El, 3ngeminans nomen, quo peculiaris est Israelis Deus. Dein uno 2» 3ix 2oci» enuntiat eam perfectionem, quae in hae foederis instauratione maxime emicat : « zssericors et clemens ». Altero 2» ài 8vet» eiusdem perdurantiam extolht : « patzens », seu exercetur quoad. minus gratos pro miserationibus antea acceptis. Adiicitur « ac veraz »; sed 1»2N potissimum dicit veracitatem quoad proiungunt etiam LXX. E contra Chald. Syr., 1ungentes multae miseralionis et fidelitatis, alterum £y &ix 2vcty dissolvunt, et a voce zYàN omnem ad minas respectum excludunt, quem tamen v. 1 suggerit. Quomodo se exserit illa misericordia fidelitate temperata? Id declaratur diam. in millia », i.e. in mille generationes (cf. ib.); cum vero ^x: imprimis etiam de custodiendo foedere edicatur, exprimitur custodia misericordiae promZssae. Dein misericordia manifestatur peccati condonatione : « qu£ aufers » — auferens — « iniquitatem et scelera atque peccata »,1. e. omnis generis iniquitatem. Sed. quia illa misericordia omnimoda fidelitate temperatur, ideo a iustitia quoque non deficit : « nullusque apud te per se innocens est ». Hebr. : iustificando tamen non iustificabit, 1. e. non semper et sine ullo discrimine iustificat et condonat, sed etiam severe et perseveranter punit : « qui reddis » — reddens — « iniquitatem. patrum. filiis ac nepotibus in tertiam et quartam progeniem ».
34:8
v. 8 « Festinusque Moyses curvatus est pronus in lerram, et adoadverte Moysi fidem, qui uni divino effato (33,12. 17) constanter insistit (33,13. 16) — « obsecro, ut gradiaris nobiscum » , domine, — Hebr. in medio nostri : hoc unum Moyses potissimum concupiverat (cf. quae diximus ad 33,12), hoc ei iam 33,17 Deus concesserat, hoc ipse nunc, ut solemniter confirmetur, rogat — « populus enim. durae cervicis est ». Quomodo Moyses eam ipsam rationem profert , cur Deus in medio populi habitare debeat, quam Deus 33,3.5 protulerat, cur ipse nollet in medio populi habitare? Populi dura cervix, si solus populus spectaretur, erat Deo ratio populi deserendi; sed si spectaretur Moyses Deo gratiosus et a Deo eius populi dux constitutus, populi durities erat ratio conferendi in Moysen specialis auxilii, intimioris sc. divinae praesentiae — « ef «auferas iniquitates nostras atque peccata , nosque possideas ». Deus foedus instaurans eas Voluminis Foederis, quod cum decalogo pericopen Ex. 20,22-23,33 complectitur, leges repetit, quae sunt de rebus sacris , ne quis has caede priorum sacerdotum abrogatas esse existimet. Cum generali mandatorum commendatione 34,11 cf. 23,13 « omnia, quae dixi vobis, custodite ». 34,11-16, uti 23,24 sq: 31 sqq., prohibet gentilium foedera et matrimonia , quod primum decalogi mandatum in gravissimum discrimen vocent. 34,17 secundum mandatum inculcat (cf. 20,23), 34,18. 22-24 repetit legem 23,14-17 de tribus festis maioribus. Cui, scribae fortasse incuria, interponitur v. 19 sqq. lex de primogenitis (13,2. 12 sq.; et cf. 22,29 sq.) et lex de sabbato toties (etiam 23,12) inculcata. 34,25 sq. verbotenus repetit 23,18 sq.
34:10
v. 10 « Hespondit Domnus : Ego inibo » — Hebr. ineo — « pactum videntibus cunctis ». Hebr. Sam. LXX Chald. : coram omni populo /!05; sed pronomen possessivum cum Vu/g. ignorat Syr. Ceterum 2» 525323: potest trahi vel ad praecedentia, quod habet apud Vulg. et LXX interpunctio, vel melius ad. sequentia (Awg.): coram universo populo signa faciam. LXX cct fortasse est altera vocis 1'2Yy versio, accipienda ut dativus commodi. « Signa faciam , quae nunquam visa sunt super terram nec in ullis gentibus, ut cernat. populus iste, àn citus es medio, opus Domini terribile, quod. facturus sum » tecum : Deus quippe potissimum Moysis gratia foedus init (cf. quae diximus ad v. 9), et tamquam eius adiutor populum ducit et portenta operatur. Ubi Vulg. *N3 visa. sunt, ibi reliqui *N223. creata. sunt, à verbo operationem stricte divinam exprimente. His complectitur Deus potissima opera, quae ex foedere ipse praestaturus est; supponunt ea Deum in medio populi sui habitantem. Quae vicissim populo praestanda sint, brevi formula exprimit v. 11 : « Oóserva » tibi « cuncta », — vocem ignorant Hebr. Sam. Chald. Syr. — « quae hodie mando tibi » ; ac dein rursus, quid Deus pro populo facturus, et ad quem potissimum effectum illa portenta sit patraturus, enuntiat: « Ego tpse enciam ante . faciem tuam Amorrhaeum et Chananaeum et Hethaeum, Pherezaeum quoque et Hevaeum et Iebusaeum ». Haec occasio monendi populi electi, ut a contaminatione idololatriae earum gentium sibi caveat, atque inculeandorum mandatorum antea datorum, quae Dei cultum respiciunt v. 19-26. Non repetuntur mandata in parentes et proximum servanda; neque repetitur mandatum non assumendi nominis divini in vanum; sed inculeantur tria supremi momenti mandata, non adorandi deos alienos v. 19-16, non faciendi deos conflatiles v. 17, observandorum festorum et sabbatorum v. 18-26. Igitur, qui eiecturum se illas gentes seu, quod idem est, Hebraeis lllas eiecturis potentem opem se laturum promisit Deus, Hebraeos ab earum commercio severe interdicit, ostenditqueintimum inter eiusmodi commercium et idololatriam nexum. Expressiones fere eaedem sunt, quae 20,3. 5; 23,24. 39 sq. habebantur; novum additur v. 16 illud de: vitandis coniugiis. Uti v. 11 verbis 19 v2, ita v. 12 incipit verbis w2v5 "D. v. 12 « Cave » tibi, « ne unquam cum habitatoribus terrae illius aungas amicitias », — Hebr. 7 ferias foedus — « quae sint tibi in ruinam ». Ceterum ubi Vulg. quae, ibi Hebr. habet ne; omnia illa foedera proscribuntur, non ea tantum, quae sint in laqueum (23,33). Et in fine sententiae additur /n medio tui : eiusmodi quippe scandalum non uni alterive tantum nocet, sed in medio populi serpit. v. 13 et 1^ incipiunt a partieula ^», quae est adversativa, non causalis. v. 13 cide » (cf. ad Deut. 16,21).
34:14
v. 14 « Noli.adorare deum alienum » : quia « Dominus zelotes nomen eius, Deus est aemulator »,à. e. zeloies. Cf. 20,5. Comminatur ultionem divinam (Cai.).
34:15
v. 15 « Ne neas pactum », seu ferias foedus (cf. v. 19), « cum hominibus illarum regionum »; explicaturque distinctius, quomodo eiusmodi foedus evadat laqueus idololatriae : « ne, cum fornicati fuerint cum diis suis » , idololatria quippe seripturis est fornicatio, cultum uni Deo debitum deferens aliis, « e/ adoraverint simulacra eorum, vocet te quispiam , ut comedas de immolatis ». Licet idolothyti esus per se non sit peccatum (1 Cor. 8), tamen facile fit peccati occasio, maxime cum fit amicitiae gratia: quare Deus Hebraeos ab idolothytorum esu interdixit (Bonfr.). Imprimis vetantur Hebraei interesse Chananaeorum epulis sacris. Af non solum idolothytorum, sed etiam coniugiorum pericula habent illa cum ethnicis foedera.
34:16
v. 16 « Nec.uxorem de filiabus eorum acctpies filiis tuis, ne, postquam ipsae fuerint fornicatae » post deos suos, « fornicari faciant et filios tuos in deos suos ». Cf. 3 Reg. 11,2. Verba respiciunt tempus, quando Hebraei viciricia arma illaturi sunt Palaestinae : tum fieri utique poterat, ut vir aliquis mulieris Chananaeae, imprimis captivae forma captus illam sibi adiungeret uxorem; at vix timendum erat, ut Hebraeus filiam suam (LXX) Chananaeo uxorem concederet. |
34:17
v. 11 « Deos conflatiles non facies tibi ». Hoc mandatum compendio citatur : inculcaverant illud vividissime eventus cap. 32 sq. narrati. . €um praecepto v. 21 de sabbato observando connectuntur alia cultum spectantia, quae verbis fere iisdem repetuntur, quibus prioribus capitibus enuntiabantur.
34:18
v. 18 « Solemnitatem azymorum custodies. Septem diebus vesceris azimis, sicut praecepi libi , in tempore mensis novorum; mense enim verni temporis egressus es de Aegypto ». Pro novorum et verni temporis scribe Ab?5. Ceterum cf. 23,15.
34:19
v. 19 « Omne , quod aperit vulvam generis masculini , meum erit. De cunclis animantibus , tam de bobus quam de ovibus, meum erit ».
34:20
v. 20 « Primogenitum asini redimes ove; sin autem nec pretium pro eo dederis , occidetur. Primogenitum filiorum tuorum redimes. Nec apparebis in conspectu meo vacuus ». Cf. 13,12 sq.; 233,15.
34:21
v. 91 « Sez diebus operaberis, die séptimo cessabis arare et metere ». Efferuntur ii labores, pro quibus.agricolae facilius exemptionem a lege praesumunt. Severius igitur, quam antea, haee lex enuntiatur. Sequuntur festa Pentecostes et, Tabernaculorum
34:22
v. 92 : « Solemnitatem hebdomadarwum facies tibi in. pramitiis frugum messis tuae triticeae ; et solemnitatem, quando redeunte anni tempore cuncta conduntur ». Hebr. : et solemnitatem messis fructuum zn exitu anni. Cf. 23,16. Inculcatur porro trinus singulis annis ad sanctuarium accessus
34:23
v. 23 : « Tribus temporibus annt apparebit. omne masculinum. tuum n conspectu [omnipotentis] Domini Dei Israel ». Cf. 23,17. Sed adiiciuntur verba, quae post 23,17 non legebantur:
34:24
v. 24 « Cum enim tulero gentes a. facie tua, et dilatavero terminos tuos » (23,31; Deut. 19,8), fecero illos latos teque potentem, « nullus insidiabitur terrae tuae , ascendente te et apparente in. conspectu Domini Dei tui ter in anno ». Verba referuntur ad tempus oceupatae terrae sanetae. Quoad Dai monet Dilim., eodem postmodum verbo noy exprimi consuevisse ascensum Hierosolymam. Omnino ita et aptissime quidem, sanctuarium quippe, ubicumque sit, facile concipitur ut locus editior, ad quem fiat ascensus. Non est ergo necesse, ob eam vocem versum supponere post exstructum templum essé scriptum. Sugsgerit illa omnino agi de unico sanctuario, non de altaribus variis per regionem locis exstructis : idque rursum confirmat. vox « omne masculinum » v. 23 (Hoonacker p. 5). Quodsi enim per totam regionem sparsa haberentur altaria, si cuique ante fores proprias exstruendi altaris fae esset, reapse non perspicitur cur « ascendendi » obligatio ad Solos mares restringeretur. — Hebr. : auferam enim gentes (Sam. multas) a. facie tua, et dilatabo terminos tuos, meque quisquam insidiabitur terrae tuae, ascendente etc. Ita clarius etiam patet, quod secus per epikeian esset inferendum, tempore belli non fuisse mares obligatos ad fines relinquendos indefensos. Dices, haberi saltem divinam promissionem posterioribus temporibus haud expletam, earum peregrinationum annua tempora semper fore pacata: verum adverte, hane uti alias pacis promissionem intelligi oportere conditionatam , si sc. Hebraei Iahve mandatis fideliter adhaererent. v. 95 repetit legem 23,18 editam, et h. l. quidem quoad solum Phase : « Non immolabis super fermento sanguinem hostiae meae , neque residebit mane de victima solemnitatis Phase ».
34:26
v. 26 repetit 93,19 : « Primitias frugwum terrae tuae offeres in domo Domini Dei tui. Non coques hoedum in lacte matris suae ».
34:27
v. 91 « Dixitque Dominus ad. Moysen : Scribe tibi verba haec » v. 10-26 (Tost.), « quibus », seu secundum quae (Gen. 43,1), « et tecum et cum, Israel pepigi foedus ».
34:28
v. 98 « Fuit ergo ibi cum Domino quadraginta dies et quadraginta noctes; panem non comedit et aguam non bibit, et scripsit » Moyses (Aug. ; cf. quae diximus ad v. 1) « ?n tabu9,9. 11), quibus primum sanciebatur foedus. Cf. quae dicebamus p.
34:29
320. v. 29 « Cumque descenderet Moyses de monte Sinai, tenebat duas tabulas testimonii, et ignorabat quod cornuta esset facies sua ex consortio sermonis Domini ». YN» vi etymi utique sonat cornutus (Vulg. Aq.), re vera h. l. significat rad?ans, uti vocem intelligunt LXX Targ. et imprimis 5. Paulus 2 Cor. 3,13; fortasse tropi ratio ea est, quod radii cornuum instar promicent. Id autem Ps. Jon. Moysi ait « accidisse de splendore gloriae schekinae Iahve, quo tempore loquebatur cum eo »; « ex ingenti illa luce, quae erat in corpore illo lucido, quod a Moyse visum erat, 1n Moysis facie splendor quidam adhaeserat, ut vel hincsatis appareat, cur secunda hae vice potius splendidis cornibus irradians cerneretur, quam priore vice, quando etiam cum Deo in monte fuerat » (Bonfr.). Hi radii argumentum erant veritatis eorum, quae Moyses sibi in monte accidisse narraturus erat.
34:30
v. 30 « Videntes autem Aaron et. filii Israel cornutam Moysi faciem , timuerunt prope accedere » ,
34:31
v. 34 « vocatique ab eo reversi sunt tam Aaron quam principes synagogae », propius accesserunt, « e£, postquam locutus est ad eos »,
34:32
v. 89 « venerunt ad eum etiam omnes filii Israel, quibus praecepit cuncta, quae audierat a. Domino in monte Sinai ». Hebr. nonnihil aliter iungit : e£ /ocutus est Moyses ad. eos; et postea , post Aaron et principes, accessere omnes filit Israel , quibus praecepit etc.
34:33
v. 33 « Impletisque sermonibus posuit velamen super faciem suam ».
34:34
v. 34 « Quod ingressus ad Dominum et loquens cum eo », — Hebr. ad loquendum. cum eo : non affirmatur, quoties Moyses ad Dominum inegrederetur, sed quoties consulendi Domini causa ingrederetur, discooperuisse faciem — « auferebat donec exiret, et tunc loquebatur ad filios Israel omnia , quae sibi fuerant imperata ».
34:35
v. 35 « Qui videbant faciem [egredientis| Moysi esse cornutam » , radiantem, « sed. operiebat ille rursus faciem suam, si quando loquebatur ad, eos ». Sed reli- « Quando Moyses egrediebatur de tabernaeulo ante Dominum, non ponebat velamen in facie ». — Verba invicem excipientia Ny, "273, *N" obvio sensu id edicunt, Moysis faciem, et dum egrederetur et dum populum alloqueretur, fuisse radiantem. v. 35 *nNN ob singularem numerum et analogiam v. 34 videtur referendum ad Deum, ergo : et reponebat Moyses velum, usquedum ingrederetur (LXX elo£X0n, quod verbum de ingressu sanctuarii adhibetur) ad loquendum cum. eo. Unde patet, Vulg. ultimum incisum parum accurate vertisse. Quae suggerit, in omni praeter primum populi alloquio habuisse Moysen faciem velatam. Textus hebraeus rem in medio relinquit : si adstruas, Moysen egredientem habuisse faciem discoopertam, servasse discoopertam dum populum nomine Dei alloqueretur, dein operuisse usquedum rursum ad Deum ingrederetur, satisfacis textui hebraeo. Secundum haec Moyses, quando pro Deo legatione fungebatur, faciem discooperiebat; in vita communi et profana operiebat. Ratio operiendae faciei non tam erat, quod fulgorem Hebraei sustinere non possent (Theodoret.), sed « ut colloquii liberioris daretur copia » (Lap.), « ut quibuslibet liberioris sermonis facultas daretur » (Men.), et imprimis quod non esset conveniens neque decens, Israelitas constanter illos radios intueri (Tost.). — Neque huie expositioni obest S. Paulus 2 Cor. 3,13 rem obiter altingens : « Moyses ponebat velamen super faciem suam, ut non intenderent filii Israel in finem eius, quod evacuatur». Apostolus non edicit, quando aut quamdiu Moyses faciem velaverit; idipsum vult dicere, quod Ex. 34,35 habet, et nihil amplius. C. Mandati de sanctuario aliisque procurandis exsecutio Ex. 35 — Lev. 10. Redit oratio ad sanctuarii res, a quibus narrata Ex. 32. vituli aurei superstitione deflexerat. Et primum quidem Ex. 35-39 conficitur sanctuarium eum sua suppellectili non eodem plane atque Ex. 25-27 et 30 ordine; de qua re p. 257 sq. dicebamus. Dein Ex. 40 sanctuarium erigitur et supellex in suo loco collocatur. Lev. 8 sq. peragitur, raturque Lev. 10 insigne miraculum, quo dignitas Aaronis confirmabatur. Verum inter erecti sanctuarii et consecrationis sacerdotum narrationem inseritur res utramque proxime attingens, Lev. 1-7 leges de sacrificiis.
34:6
La 5ª b. ha per soggetto «i misericordiosi» (οἱ ἐλεήμοις). Ἐλεήμοις è detto solo, nel Nuovo Testamento, di Gesù in Hebr. 2, 17; i Settanta rendono con questa voce il doppio attributo divino hammān e rāhām (Volg. misericors et miserator) di Ex. 34, 6; Ps. 110, 4, ecc. Chi, come Dio, perdona i torti ricevuti, chi imita Gesù «compatendo» (Hebr. 2, 17; Col. 3, 12) i miseri con il condividere e alleviare i loro dolori fisici e morali …
34:11
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 …
… morale (cf. Gen. 28, 6-9; Iud. 3, 5 sg.; I Reg. 11, 1 sg.; Mal. 2, 11 sg.; Eid. 9, 1 sgg.; Neh. 10, 30; 13, 23-25). In modo particolare la proibizione valeva per le varie popolazioni cananee della Palestina o delle regioni limitrofe (cf. Ex. 34, 11-16; Deut. 7, 1-4). Ma nei tempi più antichi tale legge appare meno rigorosa (cf. Gen. 34, 14; 41, 45; Ex. 2, 21; Iud. 3, 6; 14, 3.10; Ruth 1, 4). Perfino Mosè aveva per moglie …
34:12
TESTAMENTO NELLA SACRA SCRITTURA
TESTAMENTO NELLA SACRA SCRITTURA. - Il termine testamentum nella Volgata traduce spesso berith ebraico, con cui si indica sia un patto fra privati sia un'alleanza fra nazioni o gruppi etnici (Gen. 21, 22 sgg.; Ex. 23, 32; 34, 12. 15; Deut. 7, 2; Ios. 9, 9 sgg.; Iudc. 2, 2 ecc.). …
34:13
… Le antiche versioni non di rado mettono Ašerāh in luogo di A. Il simulacro di Ašerāh era un cippo di legno, che i Cananei posero accanto agli altari di Baal (Ex. 34, 13; Deut. 7, 5; Iudc. 6, 25, ecc.). …
… 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).
34:15
… terra (70, 4). Affianca la causa divina, non un ministro e servitore (secondo le idee del dispotismo orientale), non un viceré (perché Iddio regna ancora), ma un Individuo che è preposto all'esercizio della giustizia divina e che, con riferimento ad Ex. 34, 15 (cf. Is. 63, 8; Mal. 3, 1), rappresenta Dio molto da vicino.
… Nessuna meraviglia quindi che la S. Scrittura usi termini molto forti contro questo peccato: essa lo dice «fornicazione», «prostituzione» (cf. Ex. 34, 15; Lev. 17, 7; Deut. 31, 16 ecc.).
Già Ex. 34, 15 proibiva di mangiare le carni immolate agli idoli, per non incorrere nell'«impudicizia» (zānāh) dell'idolatria (cf. Apoc. 2, 14, 20); si stabiliva un supposto rapporto tra l'idolo …
34:16
Nel Vecchio Testamento c'è la distinzione più netta tra il popolo di Dio (ὁ λαός) e «le genti» (τὰ ἐθνή), con la proibizione di relazioni matrimoniali e trattati d'amicizia (Ex. 34, 16; Esd. 9-10; Is. 7, 17; 30; 31; Jer. 2, 15; Ez. 16, 28, ecc.) e con l'esclusione dal culto e dal Tempio, per il grave pericolo dell'influsso idolatrico.
34:18
'ABIB (Settanta: μὴν τῶν νεῶν; Volgata: mensis novorum frugum)
'ABIB (Settanta: μὴν τῶν νεῶν; Volgata: mensis novorum frugum). - Primo mese dell'antico calendario ebraico (Ex. 13, 4; 23, 15; 34, 18; Deut. 16, 1), detto 'abib « spiga » (Ex. 9, 31; Lev. 2, 14; Ex. 3, 15: « Tell Abib »): coincideva con l'inizio della primavera. …
AZIMO (ἈΖΗΜΌΣ, DA À PRIV. E ΖΗ͂Ν, «SENZA FERMENTO»; EBR. MAṢṢĀH, PLUR. MAṢṢŌTH)
… Deut. 16, 3). In ricordo di ciò, fu unita alla festa commemorativa dell'esodo miracoloso (v. PASQUA) la legge di cibarsi di pane non fermentato durante i sette giorni della solennità (Ex. 12, 15). La Pasqua era detta «festa degli a.» (Ex. 23, 15; 34, 18; Lc. 22, 1) o «giorni degli a.» (Mt. 26, 17; Lc. 22, 7; Act. 12, 3; 20, 6). Già nella prima Pasqua celebrata in terra palestinese (Jos. 5, 11) si osserva l'uso degli a.
34:19
… mattazione, i precetti cibari, i divieti di mattare animali malati o destinati al culto pagano, il precetto di Lev. 22, 28 e di Ex. 23, 19; 34, 26; Deut. 14, 21 e Deut. 22, 6. d) Bēkhōrōth «primo-geniti», in 9 capp.: riguarda i precetti di Ex. 13, 2.12 sg.; 34, 19 sg.; Lev. 27, 26 sg.; Num. 8, 16 sg.; 18, 15 sg. e Deut. 15, 19 sg. e) 'Arākhīn «stime»: concernenti i voti (Lev. 25, 25 sg.; 17, 2-20) e le persone che compiono i voti. f) Tēmūrāth «cambio», …
PRIMOGENITO. - Ogni maschio che era il primo parto (ebr. bēkhār, che ha come sinonimo pēter rēhem, reso esattamente dalla Volgata «qui aperit vulvam»), uomo o animale, era sacro al Signore nella Legge mosaica (Ex. 13, 2. 12. 15; 22, 29 sg.; 34, 19 sg.). …
34:20
L'Esodo contempla la possibilità del riscatto del p. dell'asino, mediante il sacrificio di un agnello (Ex. 13, 12 sg.; 34, 20). Il Levitico (27, 27) prescrive il riscatto di ogni animale impuro secondo l'apprezzamento del sacerdote; il prezzo è devoluto al santuario. …
34:21
… l'astensione da ogni lavoro, obbligando anche i forestieri ed indirettamente anche le bestie; e questo perché Dio nei sei giorni aveva creato il mondo ed il settimo s'era riposato (Gen. 2, 3; Ex. 20, 8-11). Specificamente il s. era proibito arare e mietere (Ex. 34, 21); nemmeno si doveva nelle case accendere il fuoco; chi « lavorerà in esso sarà ucciso » (ibid. 35, 2-3). Mosè condannò infatti a morte un uomo trovato a raccoglier legna un giorno …
34:22
mane » (hagh ṣābhu'ōth : Ex. 34, 22; Deut. 16, 10; II Par. 8, 13) o « festa delle primizie » (Ex. 23, 16) perché si offrivano pani fatti con la farina del grano appena mietuto (Lev. 23, 17). L'offerta « libera » di cui …
34:24
È il senso non esclusivo, ma prevalente nella Bibbia, di ἐθνικός (sost.): Mt. 5, 47; 6, 7; 13, 17; sinonimo al plur. di τὰ ἐθνή che nel Settanta traduce l'ebr. haggājim (Ex. 34, 24; Lev. 18, 24, ecc.; Is. 9, 1), cf. Mt. 4, 15; 6, 32 e passim; in opposizione ai giudei: Rom. 3, 39; 9, 24, ecc.; Lc. 2, 32; Act. 26, 17, 23.
GÓJIM. - Termine ebraico: le « genti, i « popoli » (Gen. 10, 5.20; 17.4; ecc.), usato spesso in senso peggiorativo, in quanto « le genti » sono nemici d'Israele, detto di solito 'am « popolo ». I g. sono spesso stigmatizzati dalla Bibbia come idolatri e immorali (Ex. 34, 24; Lev. 18, 24; ecc.; v. ETNICO).
34:25
L'a. pasquale era un vero sacrificio: è detto zébhah (Settanta θωία; Ex. 12, 27; 23, 18; 34, 25) o qorbân (Num. 9, 7, 13) con il verbo hiqrib, termini tecnici per esprimere i sacrifici. …
AZIMO (ἈΖΗΜΌΣ, DA À PRIV. E ΖΗ͂Ν, «SENZA FERMENTO»; EBR. MAṢṢĀH, PLUR. MAṢṢŌTH)
… Poiché nulla di fermentato poteva essere offerto sull'altare (Ex. 23, 18; 34, 25), nei sacrifici si offrivano solo focacce senza lievito, che talora costituivano uno speciale sacrificio (Lev. 2, 4, 11; 6, 16 sg.) incruento (minhāh), eccetto per le «primizie», …
… Il Regno messianico è il regno della pace piena (Is. 9, 6-7; 11, 6-9; 24, 10; Ex. 34, 25). Cristo ha inaugurato la pace ed è «la nostra pace» (Eph. 2, 14-15; Col. 1, 20 εἰρηνοποιήσας), ha recato al mondo l'evangelo della pace (Eph. 6, 15). Prerogativa di questi miti …
34:26
… In 3 capp. Gēmārā' palestinese. m) Bikhārīm («primizie»: Ex. 23, 19; 34, 26; Deut. 18, 4; 26, 1 sgg.). …
34:27
… sotto l'influsso di Dio che lo riempie di Spirito Santo (Os. 9, 7; Mich. 3, 8; Ez. 2, 2; 3, 12; 8, 13; 11, 5, 24; Zach. 7, 12; II Sam. 23, 2; Eccl. 39, 8; 48, 27; II Esdr. 14, 21, 25, 40-44); il quale gli ordina di parlare o di scrivere (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, 4; Ez. 24, 2; in modo speciale Ier. 36) e di esporre solo quello che Dio vuole (Deut. 18, 15-22; Ier. 23, 16; 20, 7-9, 15, …
… attribuzione a Mosè di qualche parte: dopo la vittoria sugli Amaleciti Mosè ricevette da Dio l'ordine di «mettere ciò in un libro per ricordanza» (Ex. 17, 14); più tardi «scrisse» (ibid. 24, 4) le leggi del «codice del Patto» e le «condizioni del Patto» (ibid. 34, 27), «registrò» le tappe dell'avanzata in Transgiordania (Num. 33, 2), «scrisse» e «consegnò ai Leviti» una «legge», che nel contesto sembra essere tutto il Deuteronomio (Deut. 31, 9, …
34:28
DECALOGO. - I dieci comandamenti (δέκα λόγοι «le dieci parole», Ex. 34, 28), dati da Dio a Mosè sul Sinai, quali obbligazioni del patto (Ex. 19, 5 sg.) sancito tra Dio stesso e il popolo d'Israele, assurto
34:29
… Da Aquila prese, p. es., la troppo letterale espressione della faccia «cornuta» di Mosè (Ex. 34, 29).
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.