Trumpets are sounded by the priestes, diuersly for diuerse purposes. 11. The campe marcheth from the desert of Sinai. 29. Moyses intreateth Hobab the Madianite to remaine with them. 35. His prayer when the arke is taken vp, and sette downe.
1And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:AND our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 2Make thee two trumpets of beaten silver, wherewith thou mayest call together the multitude when the camp is to be removed.Fatti due trombe di argento battuto al martello, colle quali tu possa avvisare tutta la moltitudine, quando dee muoversi il campo.Make thee two trumpettes of beaten siluer, wherwith thou maiest cal togeather the multitude when the campe is to be remoued.Fac tibi duas tubas argenteas ductiles, quibus convocare possis multitudinem quando movenda sunt castra. 3And when thou shalt sound the trumpets, all the multitude shall gather unto thee to the door of the tabernacle of the covenant.E quando suonerai le trombe, si raunerà da te tutta la moltitudine alla porta del tabernacolo dell'alleanza.And when thou shalt sound with the trumpettes, al the multitude shal gather vnto thee to the doore of the tabernacle of couenant.Cumque increpueris tubis, congregabitur ad te omnis turba ad ostium tabernaculi fœderis. 4If thou sound but once, the princes and the heads of the multitude of Israel shall come to thee.Se suonerai una sola volta, verranno a te i principi, e i capi del popolo d'Israele.If thou sound but once, the princes shal come to thee, and the heades of the multitude of Israel.Si semel clangueris, venient ad te principes, et capita multitudinis Israël. 5But if the sound of the trumpets be longer, and with interruptions, they that are on the east side, shall first go forward.Se il suono sarà più lungo, e rotto, si metteranno in via i primi, quelli che sono dalla parte d'oriente.But if the trumpeting sound in length and with a broken tune, they shal moue their campe first that are on the east side.Si autem prolixior atque concisus clangor increpuerit, movebunt castra primi qui sunt ad orientalem plagam. 6And at the second sounding and like noise of the trumpet, they who lie on the south side shall take up their tents. And after this manner shall the rest do, when the trumpets shall sound for a march.E ad un simile secondo suono, e grido della tromba, ripiegheranno le tende quelli che abitano a mezzo giorno: e nella stessa guisa faranno gli altri, ululando le trombe per la partenza.And at the second sound and the like noyse of the trumpet, they shal take vp their tentes that dwel toward the south. and after this maner shal the rest doe, when the trumpettes shal sound to the marching.In secundo autem sonitu et pari ululatu tubæ, levabunt tentoria qui habitant ad meridiem; et juxta hunc modum reliqui facient, ululantibus tubis in profectionem.
7But when the people is to be gathered together, the sound of the trumpets shall be plain, and they shall not make a broken sound.Quando poi dee raunarsi il popolo, il suono delle trombe sarà semplice, e non interrotto.But when the people is to be gathered together, the sound of the trumpet shal be plaine, and they shal not make a broken sound.Quando autem congregandus est populus, simplex tubarum clangor erit, et non concise ululabunt. 8And the sons of Aaron the priest shall sound the trumpets: and this shall be an ordinance for ever in your generations.Suonatori delle trombe saranno i sacerdoti figliuoli d'Aronne: questa sarà legge perpetua per tutta la vostra posterità.And the sonnes of Aaron the priestes shal sound with the trumpettes: and this shal be an ordinance for euer in your generations.Filii autem Aaron sacerdotes clangent tubis: eritque hoc legitimum sempiternum in generationibus vestris. 9If you go forth to war out of your land against the enemies that fight against you, you shall sound aloud with the trumpets, and there shall be a remembrance of you before the Lord your God, that you may be delivered out of the hands of your enemies.Se uscirete del vostro paese per andare contro i nemici che vi fanno guerra, suonerete le trombe, e il Signore Dio vostro ricorderassi di voi per sottrarvi dalle mani de' vostri nemiciIf you goe forth to warre out of your land against the enimies that fight against you, you shal sound with trumpettes in length, and there shal be a remembrance of you before the Lord your God, that you may be deliuered out of the handes of your enemies.Si exieritis ad bellum de terra vestra contra hostes qui dimicant adversum vos, clangetis ululantibus tubis, et erit recordatio vestri coram Domino Deo vestro, ut eruamini de manibus inimicorum vestrorum. 10If at any time you shall have a banquet, and on your festival days, and on the first days of your months, you shall sound the trumpets over the holocausts, and the sacrifices of peace offerings, that they may be to you for a remembrance of your God. I am the Lord your God.Quando farete banchetto, e ne' giorni festivi, e nelle calende suonerete le trombe nel tempo degli olocausti, e delle vittime pacifiche, affinché faccian memore di voi il vostro Dio. Io il Signore Dio vostro.If at anie time you shal haue a banket, and festiual daies, and Calendes, you shal sound with trumpettes ouer the holocaustes, and pacifique victimes, that they may be vnto you for a remembrance of your God. I the Lord your God.Siquando habebitis epulum, et dies festos, et calendas, canetis tubis super holocaustis, et pacificis victimis, ut sint vobis in recordationem Dei vestri. Ego Dominus Deus vester.
11The second year, in the second month, the twentieth day of the month, the cloud was taken up from the tabernacle of the covenant.L'anno secondo, il secondo mese, a' venti del mese la nuvola si tolse di sopra il tabernacolo dell'alleanza:The second yeare, in the second moneth, the twentith day of the moneth was the cloude lifted vp from the tabernacle of couenant.Anno secundo, mense secundo, vigesima die mensis, elevata est nubes de tabernaculo fœderis: 12And the children of Israel marched by their troops from the desert of Sinai, and the cloud rested in the wilderness of Pharan.E i figliuoli d'Israele divisi nelle loro schiere si partirono dal deserto del Sinai, e la nuvola si arrestò nella solitudine di Pharan.and the children of Israel marched by their troupes from the desert of Sinai, and the cloud rested in the wildernesse of Pharan.profectique sunt filii Israël per turmas suas de deserto Sinai, et recubuit nubes in solitudine Pharan. 13And the first went forward according to the commandment of the Lord by the hand of Moses.E i primi a movere il campo secondo l'ordine dato dal Signore per mezzo di Mosè furonoAnd the first moued their campe according to the cōmandement of our Lord by the hand of Moyses.Moveruntque castra primi juxta imperium Domini in manu Moysi. 14The sons of Juda by their troops: whose prince was Nahasson the son of Aminadab.I figliuoli di Giuda divisi nelle loro schiere: dei quali era principe Nahasson figliuolo di Aminadab.The sonnes of Iudas by their troupes: whose prince was Nahasson the sonne of Aminadab.Filii Juda per turmas suas: quorum princeps erat Nahasson filius Aminadab. 15In the tribe of the sons of Issachar, the prince was Nathanael the son of Suar.Nella tribù de' figliuoli d'Issachar fu principe Nathanael figliuolo di Suar.In the tribe of the sonnes of Issachar, the prince was Nathanael the sonne of Suar.In tribu filiorum Issachar fuit princeps Nathanaël filius Suar. 16In the tribe of Zabulon, the prince was Eliab the son of Helon.Nella tribù di Zabulon era principe Eliab figliuolo di Helon.In the tribe of Zabulon, the prince was Eliab the sonne of Helon.In tribu Zabulon erat princeps Eliab filius Helon. 17And the tabernacle was taken down, and the sons of Gerson and Merari set forward, bearing it.E fu disfatto il tabernacolo, e vennero a portarlo i figliuoli di Gerson e di Merari.And the tabernacle was taken downe, which the sonnes of Gerson and Metari carying, marched.Depositumque est tabernaculum, quod portantes egressi sunt filii Gerson et Merari.
18And the sons of Ruben also marched, by their troops and ranks, whose prince was Helisur the son of Sedeur.Partirono poi i figliuoli di Ruben divisi nelle loro schiere al loro luogo: di questi era principe Helisur figliuolo di Sedeur.And the sonnes of Ruben also marched, by their troupes and order, whose prince was Helisur the sonne of Sedeur.Profectique sunt et filii Ruben, per turmas et ordinem suum: quorum princeps erat Helisur filius Sedeur. 19And in the tribe of Simeon, the prince was Salamiel the son of Surisaddai.Nella tribù de' figliuoli di Simeon il principe fu Salamiel figliuolo di Surisaddai.And in the tribe of Simeon, the prince was Salamiel the sonne of Surisaddai.In tribu autem filiorum Simeon, princeps fuit Salamiel filius Surisaddai. 20And in the tribe of Gad, the prince was Eliasaph the son of Duel.Nella tribù di Gad era principe Eliasaph figliuolo di Duel.Moreouer in the tribe of Gad, the prince was Eliasaph the sonne of Duel.Porro in tribu Gad erat princeps Eliasaph filius Duel. 21Then the Caathites also marched carrying the sanctuary. So long was the tabernacle carried, till they came to the place of setting it up.Partirono poi i Caathiti portando le cose sante. Si portava il tabernacolo fino a tanto che non si giungeva al luogo, in cui doveasi erigerlo,And the Caathites also marched carying the Sanctuarie. So long was the tabernacle caried, til they came to the place of erecting it.Profectique sunt et Caathitæ portantes sanctuarium. Tamdiu tabernaculum portabatur, donec venirent ad erectionis locum. 22The sons of Ephraim also moved their camp by their troops, in whose army the prince was Elisama the son of Ammiud.Mossero poi il campo i figliuoli di Ephraim divisi nelle loro schiere, nell'esercito de' quali era principe Elisama figliuolo di Ammiud.The sonnes of Ephraim also moued their campe by their troupes, in whose hoste the prince was Elisama the sonne of Ammiud.Moverunt castra et filii Ephraim per turmas suas, in quorum exercitu princeps erat Elisama filius Ammiud. 23And in the tribe of the sons of Manasses, the prince was Gamaliel the son of Phadassur.Nella tribù de' figliuoli di Manasse era principe Gamaliel figliuolo di Phadassur.And in the tribe of the sonnes of Manasses, the prince was Gamaliel the sonne of Phadassur.In tribu autem filiorum Manasse princeps fuit Gamaliel filius Phadassur. 24And in the tribe of Benjamin, the prince was Abidan the son of Gedeon.E nella tribù di Beniamin era capo Abidan figliuolo di Gedeone.And in the tribe of Beniamin the prince was Abidan the sonne of Gedeon.Et in tribu Benjamin erat dux Abidan filius Gedeonis.
25The last of all the camp marched the sons of Dan by their troops, in whose army the prince was Ahiezer the son of Ammisaddai.Gli ultimi a muovere il campo furono i figliuoli di Dan divisi nelle loro schiere, nell'esercito de' quali era principe Ahiezer figliuolo di Ammisaddai.The last of al the campe marched the sonnes of Dan by their troupes, in whose hoste the prince was Ahiezer the onne of Ammisaddai.Novissimi castrorum omnium profecti sunt filii Dan per turmas suas, in quorum exercitu princeps fuit Ahiezer filius Ammisaddai. 26And in the tribe of the sons of Aser, the prince was Phegiel the son of Ochran.Nella tribù de' figliuoli di Aser era principe Phegiel figliuolo di Ochran.And in the tribe of the sonnes of Aser, the prince was Phegiel the sonne of Ochran.In tribu autem filiorum Aser erat princeps Phegiel filius Ochran. 27And in the tribe of the sons of Nephtali, the prince was Ahira the son of Enan.E nella tribù de' figliuoli di Nepthali era principe Ahira figliuolo di Enan.And in the tribe of the sonnes of Nephthali the prince was Ahira the sonne of Enan.Et in tribu filiorum Nephthali princeps fuit Ahira filius Enan. 28This was the order of the camps, and marches of the children of Israel by their troops, when they set forward.Questo è l'ordine, col quale si metteva in viaggio il campo de' figliuoli d'Israele diviso nelle sue schiere ogni volta che si movea.These are the campes, and the marchinges of the children of Israel by their troupes when they marchedHæc sunt castra, et profectiones filiorum Israël per turmas suas quando egrediebantur. 29And Moses said to Hobab the son of Raguel the Madianite, his kinsman: We are going towards the place which the Lord will give us: come with us, that we may do thee good: for the Lord hath promised good things to Israel.E disse Mosè a Hobab figliuolo di Raguel Madianita, suo parente: Noi c'incamminiamo verso il luogo, del quale il Signore ci darà il dominio; vieni. con noi, e ti faremo del bene; perocché il Signore ha promesso del bene a Israele.And Moyses said to Hobab the sonne of Raguel the Madianite, his allied: We march toward the place, which our Lord wil geue vs: come with vs, that we may do thee good: for our Lord hath promised good thinges to Israel.Dixitque Moyses Hobab filio Raguel Madianitæ, cognato suo: Proficiscimur ad locum quem Dominus daturus est nobis: veni nobiscum, ut benefaciamus tibi, quia Dominus bona promisit Israëli. 30But he answered him: I will not go with thee, but I will return to my country, wherein I was born.Ma quegli rispose a lui: Non verrò teco, ma tornerò nel mio paese, dove son nato.To whom he answered: I wil not goe with thee, but I wil returne to my countrie, wherein I was borne.Cui ille respondit: Non vadam tecum, sed revertar in terram meam, in qua natus sum.
31And he said: Do not leave us: for thou knowest in what places we should encamp in the wilderness, and thou shalt be our guide.E Mosè: Non volere, gli disse, ritirarti da noi, perocché tu sei pratico dei luoghi, nei quali dobbiamo posare il campo nel deserto, e tu sarai nostra guida.And he said: Doe not forsake vs: for thou knowest in what places through the desert we may campe, and thou shalt be our guide.Et ille: Noli, inquit, nos relinquere: tu enim nosti in quibus locis per desertum castra ponere debeamus, et eris ductor noster. 32And if thou comest with us, we will give thee what is the best of the riches which the Lord shall deliver to us.E se vieni con noi, daremo a te il meglio che si troverà tra le ricchezze, le quali il Signore darà a noi,And when thou comest with vs, whatsoeuer shal be best of the riches, which our Lord shal deliuer vs, we wil geue thee.Cumque nobiscum veneris, quidquid optimum fuerit ex opibus, quas nobis traditurus est Dominus, dabimus tibi. 33So they marched from the mount of the Lord three days’ journey, and the ark of the covenant of the Lord went before them, for three days providing a place for the camp.Partirono adunque dal monte del Signore, e camminaron tre giorni, e l'arca dell'alleanza del Signore andava innanzi ad essi, segnando loro ne' tre giorni il luogo da posarvi il campo.They marched therfore from the Mount of our Lord three daies iourney, and the arke of the couenant of out Lord went before them, for three daies prouiding a place for the campe.Profecti sunt ergo de monte Domini viam trium dierum, arcaque fœderis Domini præcedebat eos, per dies tres providens castrorum locum. 34The cloud also of the Lord was over them by day when they marched.E parimente la nuvola del Signore stava sopra di essi di giorno, mentre camminavano.The cloude also of our Lord was ouer them by day when they marched.Nubes quoque Domini super eos erat per diem cum incederent. 35And when the ark was lifted up, Moses said: Arise, O Lord, and let thy enemies be scattered, and let them that hate thee, flee from before thy face.E quando l'arca si alzava, Mosè diceva: Sorgi, o Signore, e sieno dispersi i tuoi nimici, e fuggano dal tuo cospetto coloro, che ti odiano.And when the arke was lifted vp, Moyses said: Arise Lord, and be thyne enemies dispersed, and let them flee that hate thee, from thy face.Cumque elevaretur arca, dicebat Moyses: Surge, Domine, et dissipentur inimici tui, et fugiant qui oderunt te, a facie tua. 36And when it was set down, he said: Return, O Lord, to the multitude of the host of Israel.E quando ella si posava, diceva: Torna, o Signore, alla moltitudine dell'esercito d'Israele.And when it was sette downe, he said: Returne Lord to the multitude of the hoste of Israel.Cum autem deponeretur, aiebat: Revertere, Domine, ad multitudinem exercitus Israël.
10:1
Year of the World 2514.
10:2
Tirinus
Two trumpets. These were probably deemed sufficient at first, though in the days of Josue there were seven, (Calmet) and in those of Solomon 20,000. (Josephus, [Antiquities?] 8:2.) (Tirinus)
Calmet
They were used for all public assemblies. Josephus (III. 11,) says, one was sounded to call the princes together, and the other to collect the people, which is not quite conformable to the Scripture. (Calmet)
10:4
Once. Hebrew, "with one trumpet." If both sounded together uniformly, the people assembled, ver. 7.
10:5
Haydock
Longer, and with interruptions. Hebrew teruha, "a signal," an alarm. Septuagint, "a loud cry of victory." Chaldean, "the taratantara," as Montanus translates, in allusion to the sound of the Hebrew word, (Calmet) or of the trumpets. When they were sounded with a variety of notes, or at different intervals, all knew that the camp was to break up, even though they had not been attentive to the motions of the cloud. Then Juda led the van, (Numbers 2:9.; Numbers 2:50) (Haydock)
10:6
Haydock
And, etc. Hebrew, "they shall blow an alarm for their marches." This must be referred to the camps on the west, which proceeded forward at the third sounding, as those on the north did at the fourth, according to the Septuagint. (Haydock)
10:7
Worthington
Sound. High mysteries must be reserved for the more learned. (Theodoret, q. 15.) (Worthington)
10:8
Priests. God's officers and heralds. Curtius (3) observes, that among the Persians at day-break, the signal was given from the king's tent by sound of trumpet.
10:9
Your God, who will reward your obedience with victory.
10:10
Haydock
And on. This serves to explain what kind of banquet is meant. On the festivals of religion, peace-offerings were made, of which those who were pure, might partake. (Haydock)
Calmet
On solemn and extraordinary occasions, holocausts were also presented to God by the whole nation; and the trumpets announced those public rejoicings, 2 Paralipomenon 5:12., and 29:26. (Calmet)
Months. The day when the moon first appeared, was a festival day among the Jews, (Menochius) or the first day of the month, while they observed the solar year.
10:11
Calmet
The second. The Samaritan copy here places what we read, Deuteronomy 1:7, 8; and it is certain that those words were addressed to Moses on this occasion, though it be not so certain, that they were written by him in this place. (Calmet)
Calmet
Of the month Jiar. The Hebrews had continued near Sinai a year and 20 days. Thence they went to the desert of Pharan, encamping first at the sepulchres of concupiscence, and at Haseroth, which were probably in that desert. Moses only specifies those encampments, where something memorable took place. He mentions none between Asiongaber and Cades, though the length of the journey required many, Numbers 11:34., and 13:1. (Calmet)
Perhaps he only reckons those among the stations where the people continued a considerable time.
10:17
Tirinus
It. Hence it would appear, that part of the Levites followed Juda's division, which was preceded by the priests bearing the ark, (ver. 33,) while the Caathites bore the sacred vessels after Ruben, (ver. 21,) and were followed by Ephraim and Gad. But Calmet observes, that the Levites, and the whole camp of the Lord, came in the middle of the four great divisions, immediately after Ruben, (Numbers 2:9, 17.) Salien thinks, that the ark and cloud led the way, and returned to the middle at the end of the journey, ver. 36. (Haydock) (Tirinus)
10:21
Haydock
Sanctuary, or holy vessels. They never set them down, till they arrived at the place where the tabernacle was to be fixed. Hebrew may be, "the sons of Caath set forward, bearing the vessels of the sanctuary, (Calmet) and they (the other Levites, ver. 17,) set up the boards and curtains of the tabernacle till they arrived;" that so both the vessels and the ark might be placed in proper order. If the ark had to return into the middle of the camp from leading the way, as Salien insinuates; while it passed between the ranks of Juda, the Levites would have time to arrange every thing. (Haydock)
10:29
10:31
Tirinus
Guide, being well acquainted with the country, and consequently able to point out the best places for pasturage and for water, and to inform us what sort of people we are near. Hebrew, "thou shalt serve us for eyes." Septuagint, "as a senator." The Persians had officers who had the title of eyes and ears of the king. (Brisson 1.) Some suppose that Moses stood in no need of Hobab, having lived himself in that country 40 years, with Jethro; and that he only wished to keep his kinsman with him, that he might observe the true religion. He supposed at that time that they would presently obtain possession of Chanaan. But the sins of the people caused almost all to perish in the desert. Hobab probably accepted of the proposal, as we find the Cineans, descendants of Jethro, holding a portion of the land, Judges 1:16. (Calmet) His posterity, the Rechabites, were noted for more than usual piety; and were the same with the Essenes, according to Serarius, and the first authors of a monastic life, Jeremias xxxv. (Tirinus)
10:33
Menochius
Journey. During this time, we know not where they encamped. The first place that is specified is Tabera, or "the burning," (Numbers 11:3.) (Calmet) which St. Jerome believes is the same place, which was also called the sepulchres of concupiscence, (ver. 34,) the 13th station, (Haydock) which is described above as the desert of Pharan. (Menochius)
Haydock
Before them. See ver. 17. (Haydock)
Drusius
The Rabbins assert that there were two arks; one containing the writings of Moses going before, with the lawgiver, at the head of the army; and the other, carried by the Levites, in the centre. (Drusius)
Calmet
Calmet would rather translate "went in their presence;" that is, in the midst. The kings of Persia always marched in the centre, for greater safety, and that they might communicate their orders with more expedition, as well as to keep all in order, and observe what was doing. (Xenophon.; Cyrop. 4:and VIII.; Arian 2:and iii.) (Calmet)
But the ark of God would probably go before the people, with the cloud, which hung over it.
10:36
Calmet
Host. Septuagint, "Bring, or turn back, (Haydock) O Lord, the thousands, the myriads in Israel." Some give the same sense to the Hebrew. (Calmet)
Worthington
Prayers are composed, not only for the obtaining of good in general, but also for particular purposes. (Worthington)
10:7
Before the whole multitude, plaine and necessarie pointes of doctrine must only be vttered, but before the lerned and wiser sorte.
10:9
higher mysteries may be treated and taught. Theod. •. 〈◊〉. in Num.
10:29
Either this Hobab was otherwise called Raguel, 〈◊〉 2. and also I••••o, Exo. 3. and was father in law to Moyses, or els he was sonne of the same Raguel, and brother in law to Moyses.
cognat• vel affe n•.
10:31
Moyses meaneth, that whē by the cloud and piller of fire (their special guides) the people should come to new places, this Madianite his allied might direct them where to finde best pasture, water and like commodities, nere to them.
10:35
Besides general prayers for al purposes, some are composed, and applied for special times and occasions.
10:1
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 1
… And this ought to be learned not merely from me, but from the divine Scriptures, when God was revealed to Moses, and said, as it is written in the book of Numbers; ‘And the Lord spake unto Moses, saying, Make to thee two trumpets; of silver shalt thou make them, and they shall be for thee to call the congregation
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.107
… Also in the days of your gladness, and on your feast days, and on your new moons, ye shall blow with the trumpets, and at your whole burnt sacrifices and at your peace-offerings, and it shall be for you for your memorial before the Lord, saith the Lord.”
10:8
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 1
… as the holy Psalmist commanded, saying, ‘Blow with the trumpet in the new moon, on the [solemn] day of your feast
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.111
111. Yet it is not every one’s business to sound each trumpet, nor every one’s business to call together the whole assembly, but that prerogative is granted to the priests alone,
10:9
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 1
… So that we may know that these things had reference to the time of Moses—yea, were to be observed so long as the shadow lasted, the whole being appointed for use, ‘till the time of reformation .’ ‘For’ (said He) ‘if ye shall go out to battle in your land against your enemies that rise up against you
10:10
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 1
… Hear him again, going on to say, ‘And in the day of your gladness, and in your feasts, and your new moons, ye shall blow with the trumpets
10:29
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… For great, yea, very great, is the fruit of hospitality. ( Luke xi. 41 .) Thus too Jethro, and that though he was a foreigner, gained for a relation him who with so great power commanded the sea. ( Dan. iv. 27 ; Ex. iii. 1 .) For his daughters too drew into his net this honorable prey. (
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.17
… Come with us, and we will do thee good; for the Lord hath spoken good concerning Israel. And when the other had replied to him, I will not go with thee, but will return to my own land in which I was born; he straightway added, Leave us not, I pray thee; for thou knowest in what places we should encamp in the wilderness, and thou shalt be our guide (
10:2
2. FAC TIBI DUAS TUBAS ARGENTEAS DUCTILES, - ut iis convoces populum: primo, ad movenda castra; secundo, ad festa; tertio, ad sacrificia; quarto, ad bella; praecipit autem Deus duas tantum tubas fieri, ne Hebraeos gravet sumptu praestando, non autem quod plures fieri vetet. Unde plures esse factas, si non tubas, certe buccinas, sive jam, sive postea, patet Josue VI, 4, ubi septem numerantur buccinae, quibus clangentibus prostrati sunt muri Jericho. Nota: Jubet Deus eas fieri argenteas, tum ob reverentiam cultus divini, tum ut sint magis sonorae. Formam harum tubarum describit Josephus, lib. III Antiquit. cap. XI: «Canna, ait, erat tibia paulo crassior, longitudine paulo minus cubitali, cujus os tantum patebat quantum ad inflandum sufficeret, desinebatque in extremitatem campanulae similem, sicut tuba.» Porro sacerdotum erat hisce tubis clangere, ut patet vers. 8.
Allegorice, Rupertus per duas tubas accipit duos Christi adventus, scilicet primum in carnem, secundum ad judicium. Primo enim Christus insonuit: «Paenitentiam agite, appropinquavit regnum caelorum.» Secundo insonabit: «Ite, maledicti, in ignem aeternum.» Unde alii per tubas accipiunt minas, verbi gratia inferni; et promissiones, verbi gratia caeli, quas populo jugiter insonare debent concionatores, ut aeternitatis et metu et spe corda hominum feriant et compungant. Ita fecit S. Chrysostomus, S. Antoninus, S. Dominicus, S. Vincentius, et alii maximi praecones, qui non phaleratas, sed efficaces habuerunt conciones quibus homines converterunt. Maximus enim hominum stupor, et inter omnes mundi insanias maxima est, quod plerique omnes res caducas et temporarias toto studio et conatu sectentur, divinas vero et aeternas negligant, et vix de iis cogitent, cum tamen ab iis omne et aeternum eorum bonum pendeat. Unde S. Hilarius ait, concionatores debere esse «satores aeternitatis.» Talis praeco fuit S. Joannes Baptista: «Progenies, inquit, viperarum,» «quis demonstravit vobis fugere a ventura ira?» etc. «Ventilabrum in manu ejus, et permundabit aream suam; et congregabit triticum suum in horreum, paleas autem comburet igni inextinguibili.» Vide ejus concionem, Matth. III, quae tota huc spectat. Talis fuit vox clamantis in deserto, quae petras et saxa contrivit, ex eisque aquas lacrymarum elicuit, quibus eos praeparavit ad gratiam et justitiam Christi. Talis praeco fuit Christus: «Paenitentiam agite, appropinquavit enim regnum caelorum;» Matth. IV; et cap. XXIV et XXV tota ejus concio est de consummatione saeculi, de signis judicio praeviis, de judicio, de vita aeterna piis, et gehenna impiis irroganda. Talis fuit S. Petrus: «Sol convertetur in tenebras, et luna in sanguinem, antequam veniat dies Domini magnus et manifestus. Salvamini a generatione ista prava,» Act. II, 20 et 40. Tales fuerunt Jacobus et Joannes, qui proinde a Christo vocati sunt «Boanerges,» id est, «filii tonitrui,» Marc. III. Hanc vocem, puta hoc tonitru, describens Psaltes, Psalm. XXVIII: «Vox Domini, ait, super aquas, Deus majestatis intonuit: vox Domini in virtute, vox Domini in magnificentia: vox Domini confringentis cedros: vox Domini intercidentis flammam ignis: vox Domini concutientis desertum: vox Domini praeparantis cervos,» ut pavore tonitrui dilatata matrice facilius pariant; «et in templo ejus omnes dicent gloriam.» Haec enim novissimorum praedicatio, quasi tonitru aquas, id est populos multos, commovit ad paenitentiam et lacrymas: cedros, id est superbos confregit: divisit ignem, id est charitatem et linguas igneas in Pentecoste distribuit: concussit desertas Gentium regiones: cervos, id est timidos et tardos ad partum virtutum, pavore judicii Dei praeparavit: induxit diluvium, tum baptismi, tum contritionis, quo peccata merguntur. Ita ibi explicant S. Basilius, Theodoretus, Augustinus, Didymus et Origenes. Talis fuit S. Paulus, qui, ut ait S. Hieronymus, fuit «tuba Evangelii, tonitru Gentium, rugitus leonis.» Audi eum in Areopago: «Deus nunc annuntiat omnibus hominibus, ut omnes ubique paenitentiam agant, eo quod statuit diem in quo judicaturus est orbem in aequitate, in viro in quo statuit, fidem praebens omnibus, suscitans eum a mortuis,» Act. XVII, 30; et Act. XXIV, 25: «Disputante illo (Paulo) de justitia et castitate, et de judicio futuro, tremefactus Felix,» etc. Et cap. XXVI, 24, praedicans resurrectionem mortuorum, audivit a Festo praeside: «Insanis, Paule: multae te litterae ad insaniam convertunt. Et Paulus: Non insanio, inquit, optime Feste, sed veritatis et sobrietatis verba loquor.» Talis fuit S. Franciscus, cujus assidua erat concio: «Labor modicus, voluptas aeterna; voluptas modica, poena perpetua; multorum vocatio, paucorum electio, omnium retributio.»
Tropologice Cyrillus, lib. V De Adorat., pag. 97, per has duas tubas ductiles, duplex genus praedicationis in Ecclesia usitatum accipit: primum, quod fidem roborat et dilatat; secundum, quod mores corrigit. Argenteae sunt ob splendorem, summatimque sinceritatem. Ductiles sunt, quia necesse est ut hi qui venturam vitam praedicant, tribulationum praesentium tunsionibus et ductibus crescant, inquit S. Gregorius, lib. XXX Moral. cap. VII. Sic et Procopius: Una, inquit, tuba doctrinalis est, secunda moralis.
Symbolice, pro tubis Judaicis Ecclesia utitur campanis, quae majores sunt, fortiores, magisque sonorae ac durabiles, ideoque significant praedicationem Evangelicam toto orbe resonantem, et duraturam usque ad finem mundi, cum Judaismus uno Judaeae angulo fuerit conclusus. Ita Amalarius Trevirensis Episcopus anno Christi 820, lib. III De Eccl. offic., cap. I. Porro campanae dictae sunt a Nola civitate Campaniae, ubi primum majores campanae formatae sunt: ita Walefridus Strabo, lib. De Rebus Eccles. cap. V. Porro campanae usus multiplices Poeta his versibus complexus est: Laudo Deum verum; plebem voco; convoco coetum; defunctos ploro; pestem fugo; festa decoro. Vide Jodocum Coccium in Thesauro Cathol. part. II, lib. III, art. 6.
QUANDO MOVENDA SUNT CASTRA. - Hebraice, et quando movenda sunt castra; unde in Hebraeo videntur hic duo officia tubarum significari, videlicet primum, ad coetum populi adunandum; secundum, ad movenda castra. Verum noster Interpres to et non accepit copulative, sed expositive et determinative, q. d. Ad convocandam multitudinem, ut ordinata serie sub suo quisque vexillo, suo clangore excitus moveat castra.
10:4
4. SI SEMEL CLANGUERIS, - id est, si una tuba clanxeris, uti habent Hebraea, Chaldaea, Septuaginta et Josephus, qui ait et addit: Moses duas buccinas fecit, quarum una plebs ad concionem vocabatur, altera principes ad consultandum de republica excitabantur; utraque vero clangente universus populus convocabatur. Sicut ergo utraque clangente duplex erat clangor, bisque clangere dici poterant, ita una clangente, semel dicuntur clangere. Denique si clangerent תרועה terua, id est sonitu inciso et confracto (quem noster Interpres ululatum vocat), movebant castra; nam alias sonus harum tubarum erat planus et aequabilis. An autem in motione castrorum una, an duabus tubis clanxerint, non liquet.
10:6
6. ET JUXTA HUNC MODUM RELIQUI FACIENT, - ut videlicet, sicut primo tubae clangore castra moverunt, et profecti sunt Judas, Issachar et Zabulon, qui erant ad Orientem tabernaculi; secundo vero clangore profecti sunt Ruben, Simeon et Gad, qui erant ad Meridiem tabernaculi: ita tertio clangore castra moveant Ephraim, Manasse et Benjamin, qui erant ad Occidentem; quarto denique castra moveant Dan, Aser et Nephtali, qui erant ad Septentrionem: patet ex dictis cap. II. ULULANTIBUS (id est concise clangentibus) TUBIS, - uti est ululatus bestiarum concisus.
10:9
9. SI EXIERITIS AD BELLUM, etc., CLANGETIS, etc., ET ERIT RECORDATIO VESTRI CORAM DOMINO, - q. d. Dominus recordabitur vestri in praeliis, cum clangetis juxta hoc ejus praeceptum, ut eruat vos ab hostibus, vobisque det victoriam.
10:10
10. SI QUANDO HABEBITIS EPULUM, - solemne et sacrum ex hostiis pacificis, sive epulum quod fit praevio sacrificio, illudque claudit, quale erat in consecratione regum, tunc clangetis hisce tubis. Similiter et in Calendis, id est in neomenia sive novilunio, puta primo die mensis lunaris; hic enim dies Judaeis erat festus. UT SINT VOBIS IN RECORDATIONEM DEI VESTRI, - ut Deus iis, vel potius obedientia vestra, quam hoc clangore praestatis, excitus recordetur vestri, id est cogitet de vobis, benigne acceptet sacrificia vestra, et adsit vobis ope sua, uti recordantes solent facere. Anthropopathice enim Deus recordari dicitur, non proprie. In Deo enim, cui omnia sunt stabilia et praesentia, nulla est memoria, sed jugis omnium, tam praeteritorum et futurorum, quam praesentium visio et intuitus.
10:11
11. Anno secundo (ab egressu Hebraeorum ex Aegypto), MENSE SECUNDO, VIGESIMA DIE MENSIS ELEVATA EST NUBES. - «Nubes,» id est columna nubis, coepit moveri et praeire castra, quae proinde mota sunt. Hinc patet Hebraeos mansisse in Sina (quae duodecima fuit mansio Hebraeorum in deserto) per annum integrum, exceptis tredecim diebus. Nam venerunt in Sina tertia die mensis tertii anni primi, ut patet Exod. XIX, 1; discesserunt vero ex Sina die vigesima mensis secundi, anni secundi. Omnia ergo quae a cap. XIX Exod. narrantur hucusque, gesta et dicta sunt in Sina. Quare primo omnes leges morales, judiciales et caeremoniales latae sunt in Sina. Secundo, ibidem fabrefactum est tabernaculum quasi templum. Tertio, ibidem consecrati sunt sacerdotes et Levitae. Quarto, ibidem ordinata sunt castra, adeoque instituta et formata est tam respublica quam Ecclesia vetus Hebraeorum, perinde ac in Sion promulgata est lex nova, coepitque respublica et Ecclesia Christianorum, Act. II, 1, et Hebr. XII, 22. Notat Torniellus, hoc anno secundo egressus Hebraeorum ex Aegypto, mortuum esse S. Job; idque dicendum est, si ponamus quod ipse et alii plures docent, S. Job vixisse 217 annos: tot enim sunt ab anno 130 Jacobi, quo natus videtur S. Job, usque ad hunc annum secundum, uti dixi Genes. XXXVI, 33.
10:12
12. PROFECTIQUE SUNT FILII ISRAEL, etc., DE DESERTO SINAI, ET RECUBUIT NUBES IN SOLITUDINE PHARAN, - puta in loco qui postea dictus est Sepulcra concupiscentiae. In eo ergo fuit decima tertia Hebraeorum mansio, quae fuit in vasto illo deserto Pharan, quod in se unum est, sed multa partialia complectitur: hujus enim deserti Pharan pars est desertum Sin, in quo trigesima tertia fuit mansio, de qua cap. XXXIII, vers. 36 (licet S. Hieronymus, tract. De 42 Mansion., Pharan terminet in Sin, et in Pharan ponat tantum octodecim mansiones sequentes, quae fuerunt usque ad Sin et Cades). Ubi intuere, mirare et celebra mirabilem Dei erga suos providentiam, utpote quae Hebraeos per hoc desertum vagabundos, per triginta octo annos deduxit, quo tempore primo, nunquam eis manna nec aqua defecit. Secundo, columna nubis semper viam praeivit. Tertio, nunquam vestimenta vel calceamenta eorum detrita sunt, imo cum parvulis crescentibus crescebant et ipsa; non enim vestes mutarunt vel innovarunt in deserto. Quarto, hic de caelo acceperunt coturnices, et aquam de petra, omniaque portenta quae deinceps in Numeris enarrantur, hic contigerunt. Quinto, in hoc deserto omnes egressi ex Aegypto, videlicet plusquam sexcenta millia, ob murmur perierunt et mortui sunt. Qui desertum hoc accurate lustrarunt, tradunt esse primo, solitudinem amplissimam: extenditur enim a monte Sina usque ad Cadesbarne, per iter undecim dierum; secundo, esse inviam et inaquosam; tertio, sterilem et inarabilem; quarto, hominibus juxta ac bestiis inhabitatam; quinto, carere herbis et arboribus: hinc inde tamen eas habet, ut patebit vers. 33. Sexto, esse asperam praeruptis rupibus et montibus. Septimo, esse siccissimam et ardentissimam ob solis aestum. Octavo, in ea assidue luctandum esse cum tenacissimo sabulo, quod praealtum et vestigiis cedens ingressum vehementer impedit et remoratur. Per hoc tamen desertum Hebraei, etiam parvuli, Deo duce, commode per triginta octo annos ambularunt: vide Adrichomium, Borchardum, Zieglerum et alios in Pharan.
10:13
13 et 14. MOVERUNTQUE CASTRA FILII JUDA. - De ordine singularum tribuum et acie horum castrorum dixi Numer. II. Ex hoc loco, puta ex vers. 17, patet Gersonitas et Meraritas incessisse post primam aciem Juda; Caathitas vero post secundam Ruben, uti dixi cap. II; licet alii aliter sentiant putentque hic esse hysteron proteron. Verum non recte; nam distincte et ordinate tota acies, tam populi quam Levitarum, hic describitur.
Ubi nota: Voluit Deus Hebraeos per quadraginta annos in deserto, in armis et castris vitam agere, ut inter hostes positi, perpetuo excubarent, paratique essent ad pugnam, ne otio et inertia diffluerent. Ita Epaminondas cupiens Baeotos, otio dissolutos semper in armis continere, cum se Baeotarcham, id est principem suum deligerent, hortari solebat ut denuo consultarent; se enim si crearent ducem, militandum illis fore, regionemque ipsorum supinam atque apertam, belli orchestram appellabat, quod eam tenere non possent, nisi manu clypei ansae inserta. Ita Plutarchus in Lacon. Tropologice, haec castra significabant vitam fidelium esse militiam, ut ait S. Job, a qua armati et assidue depugnantes tendimus ad patriam caelestem. «Non enim est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, adversus mundi rectores tenebrarum harum, contra spiritualia nequitiae in caelestibus,» Ephes. VI, 12. JUXTA IMPERIUM DOMINI IN MANU MOYSI, - quod scilicet dedit vel edixit per Mosen, ministrum et organum suum; hujus enim symbolum est manus.
10:21
21. CAATHITAE PORTANTES SANCTUARIUM, - puta vasa sancta Sanctuarii, id est Sancti et Sancti sanctorum. TAMDIU TABERNACULUM PORTABATUR, DONEC VENIRENT AD ERECTIONIS LOCUM. - Hebr. est, erexerunt tabernaculum (Gersonitae et Meraritae), donec venirent (advenirent) ipsi (Caathitae) ad vasa sacra in illud inferenda. Unde rursum patet Gersonitas et Meraritas praecessisse, ac primam aciem secutos esse, ut tabulas et cortinas tabernaculi erigerent, puta Sanctum et Sanctum sanctorum, ut Caathitae sequentes secundam aciem, adventantes invenirent tabernaculum jam erectum, in quod sua vasa inferrent; hoc enim congrua omnium providentia, dispositio et ordo exigebat.
10:29
29. DIXITQUE MOYSES HOBAB FILIO RAGUEL MADIANITE, COGNATO SUO. - Quaeritur, an Hobab hic fuerit ipse Jethro socer Mosis, an vero Jethronis filius? Septuaginta asserunt Hobab esse ipsum Jethro; ita et Abulensis. Habuit ergo Jethro quatuor nomina: primo enim dictus est Jethro; secundo, Raguel; tertio, Hobab; quarto, Cinaeus, ut patet Jud. I, 16. Jethro enim cum filia sua Sephora, uxore Mosis, venit ad Mosen in Sina, Exod. XVIII, 1. Si dicas: Hobab hic vocatur filius Raguelis, ergo non fuit ipse Raguel. Respondent, Hobab fuisse filium senioris Raguelis, sed fuisse ipsum Raguelem juniorem, qui et Jethro est dictus; patris enim nomen filio fuisse inditum, sive tanquam proprium, sive tanquam patronymicum, uti apud Hollandos et Anglos fit: inde enim vocant suos Robersonios, id est Roberti filios; Petersonios, id est Petri filios; Jansonios, Andrisonios, etc. Alii, ut Paulus Burgensis, Cajetanus et Oleaster, verisimilius censent hunc Hobab esse filium Jethronis sive Raguelis. Nam primo, expresse hic ita vocatur: Raguel enim hic idem esse videtur cum eo qui ita nominatus est Exod. II, 18: ille autem fuit Jethro, socer Mosis; neque solet Scriptura Gentilium (qualis fuit Jethro) patres vel avos recensere. Secundo, quia Jethro reversus est in Madian, ut patet Exod. XVIII, ult.; hic autem Hobab persuasus a Mose, videtur cum eo mansisse, et profectus esse in Chanaan, ut colligitur ex vers. 31; idque magis confirmatur ex eo quod Madianitae omnes paulo post, puta anno ab hoc 38, qui fuit quadragesimus et ultimus peregrinationis in deserto, ab Hebraeis jamjam Chanaan ingressuris prorsus deleti sunt. Si ergo in Madian rediisset Hobab, pariter ibi cum sua familia deletus fuisset; hoc autem est falsum, uti mox ostendam. Nam quod aliqui respondent, Mosen, cum bellum illaturus esset Madianitis, prius inde evocasse Hobab cum familia sua, gratis et sine auctore vel teste dicitur. Solus ergo Jethro, utpote senex centenarius (Moses enim gener ejus, jam erat 81 annorum), in Madian rediit, ibique paulo post mortuus est, antequam Madianitae delerentur. Tertio, quia Hebraea sic optime vertunt: Et dixit Moses Hobab filio Raguelis, soceri sui, et ita forte verterunt Septuaginta, non autem socero suo, uti jam habent Graeci codices. Noster tamen Interpres vertit, cognato, id est affini, suo, quia Hebraeum choten et socerum et cognatum, id est affinem, significat; tam enim Hobab quam Raguel sive Jethro, erat affinis Mosis. Hobab enim erat sororius, Raguel vero erat socer Mosis. Videtur ergo quod Jethro redeunte ex Sina in vicinam Madian, Hobab filius ejus cum sorore sua Sephora manserit cum Mose, cum eoque perrexerit in Chanaan: ibi enim fertilem terram agri Jericho accepit in sortem suam; et inde postea conniventibus Hebraeis migravit in optimam sortem tribus Juda, ut patet Judic. I, 16, ubi dicitur: «Filii Cinaei (id est Jethro) cognati (id est soceri) Moysi ascenderunt de civitate Palmarum (id est Jericho) cum filiis Juda in desertum sortis ejus, et habitaverunt cum eo;» aliquos etiam ex eis migrasse ad sortem Nephtali, patet Judic. IV, 10 et 11, ubi Haber Cinaeus (cujus uxor Jael occidit Sisaram principem) habitasse dicitur juxta Cedes, quae erat in sorte Nephtali, ut patet Josue XIX, 36. Horum quoque Cinaeorum mentio fit I Reg. XV, 6, qui tandem in captivitate communi ab Assyriis, puta a Salmanasar, vastati et capti sunt. Id enim futurum praedixit Balaam, Num. XXIV, 22: «Assur, inquit, capiet te,» o Cinaee.
Denique ab hoc Jethro et Hobab prognatus est Rechab, cujus filius fuit pius Jonadab, qui cum Jehu Baal et Baalitas evertit, IV Reg. X, 23. Ab hoc Jonadab orti sunt Rechabitae, quos adeo abstinentia, obedientia et sanctitate dilaudat Jeremias, cap. XXV; Rechabitas enim esse Cinaeos patet I Paralip. II, 25. Rechabitae ergo non fuerunt Judaei, sed Madianitae, puta posteri Jethro. Rursum Rechabitarum posteri fuerunt Essaei, quos a temperantia et continentia commendant Philo, Eusebius et alii, ait Suidas. Vide hic sanctam progeniem, et sanctorum parentum sanctos filios: hoc facit et praestat pia parentum educatio, et cum probis conversatio.
10:30
30. REVERTAR IN TERRAM MEAM, - in Madian. 31. Noli, inquit, nos relinquere: tu enim nosti IN QUIBUS LOCIS PER DESERTUM CASTRA PONERE DEBEAMUS. - Erat enim Madian monti Sinai, et deserto huic vicina; unde Moses cohabitans Jethro in Madian, ejus oves in deserto hoc pascebat. Dixit vero hoc Moses ad Hobab, non quasi opera et ductu ejus indigeret, utpote qui columna nubis forinsecus, et intrinsecus Deo, vel angelo dicente erudiebatur, discebatque quo loco ponenda essent castra; quique in ea regione, puta in deserto hoc, per 40 annos pascens oves, tam, vel magis versatus erat, quam Hobab. Voluit ergo Moses Hobab apud se detinere, ut eum, utpote sororium suum, Gentilem in veri Dei religione et cultu erudiret, eumque a gentilismo ad Judaismum traduceret. Ubi nota charitatem et prudentiam Mosis in persuadendo Hobab: nam, ut ait Rabanus et Rupertus: «Vir providus (Moses) elato auditori (Hobab) colloquens, solatium petiit ut daret, ducem requirebat in via ut dux ei fieret ad vitam; plerumque enim persuadere elatis utilia melius possumus, si profectum eorum nobis potius quam illis profuturum dicamus, sique id quod petimus, nobis potius quam ipsis impendi postulemus.» Cum enim Hobab noluisset acquiescere Mosi dicenti: «Veni nobiscum, ut benefaciamus tibi;» instat Moses ut maneat, quasi eo indigeat dicens: «Noli nos deserere.» ERIS DUCTOR NOSTER, - hebraice, eris nobis in oculos, id est eris nobis dux, ut ostendas ubi sunt fontes, ubi pascua pro pecoribus nostris, ubi ligna, etc. Tacet Hobab: unde verisimile est eum acquievisse et mansisse cum Mose, uti dixi vers. 29.
10:33
33. PROFECTI SUNT ERGO DE MONTE DOMINI (de Sinai) VIAM TRIUM DIERUM, ARCAQUE FOEDERIS DOMINI PRAECEDEBAT EOS, - q. d. Profecti sunt per tres dies, nec ante castra fixerunt: quibus diebus arca in qua erant tabulae foederis, puta tabulae decalogi, antecedebat eos, arcaeque incumbebat columna nubis, quae erat dux itineris, idque ad religionem arcae, et ad observationem decalogi, arcae contenti, populo commendandam. An autem semper deinceps arca castra praecesserit non omnino liquet. Abulensis ex Josepho affirmat: si enim hic praecessit, cur non et alias deinceps? Portabatur autem arca a quatuor Levitis Caathitis, ut patet cap. III et IV, et I Paralip. XV, 15. Licet enim subinde, in gravi causa, arca portata sit a sacerdotibus, ut in transitu Jordanis et in demolitione murorum Jericho, Josue VI, 6, tamen ordinarie portabatur a Levitis: neque enim eam continuo et semper portare potuissent sacerdotes, utpote qui tunc tantum essent duo, scilicet Eleazar et Ithamar, cum patre suo Aarone pontifice, qui arcae, et omnibus Levitis, vasisque sacris superintendere debebant. PROVIDENS CASTRORUM LOCUM, - hebraice, ad explorandum, vel investigandum illis requiem, id est, locum in quo commode quiescerent et figerent castra, ubi scilicet erant gramina et pabula pro ovibus, bobus et jumentis, ubi erant fontes et aquae, aer salubris, etc. Faciebat hoc columna nubis, utpote dux itineris, et consequenter arca, cui nubes incumbebat. Secundo, arca providebat castrorum locum, quia praecundo tollebat serpentes, feras et caetera viarum incommoda, ait Abulensis. Verum prior sensus genuinus est, eumque exposcit vox hebraea tur, quae proprie explorare significat, non tollere.
10:35
35. Cumque elevaretur arca, - ad portandum eam in motu castrorum. Rabbini hoc versu 35, et cap. seq. vers. 1, scripserunt duas litteras nun inversas in textu Hebraeo, scilicet unam in verbo binsoa, id est cum proficisceretur, alteram in verbo kemitonenim, id est cum murmurarent. Priori nun inverso significant benevolam Dei conversionem ad populum, ob preces Mosis; posteriori, impietatem et ingratitudinem populi, volentis reverti in Aegyptum. Hoc rabbinicum et cabalisticum est. DICEBAT MOYSES: SURGE, DOMINE, ET DISSIPENTUR INIMICI TUI. - Nota: Deus olim se maxime repraesentabat per arcam: orat ergo hic Moyses ut, surgente arca, surgat etiam Deus, quasi qui hactenus cum Hebraeis in arca quievisset, et jam exsurgere rogetur ad viam praeundam et praemuniendam, dissipandosque hostes suos, id est gentes vicinas, quae populi sui erant hostes, a facie sua, ut videlicet coram arca Domini, vel ea visa fiducia metu correpti diffugiant. Hinc ea Israelitis in arca Domini fuit confidentia, ut eam producerent ad castra tempore belli, idque magno hostium pavore, tumque Deum sibi praesentem, seque adjuvantem crederent, ut patet ex gestis tum Josue cap. VI, tum Heli, I Reg. IV, 3. Ex hisce verbis et oratione Mosis, ait Abulensis, incoepit in Ecclesia mos, ut initio Horarum Canonicarum dicatur: «Deus in adjutorium meum intende,» scilicet ad nos adjuvandum et dirigendum in psalmodia. Rursum Abbas Marcellus in Prato spirituali, cap. CLV, ait nihil ita esse utile nihilque ita contristari daemones, ac psallere. Nam «cum psallimus, ait, partim nobisipsis, Deum laudando, oramus, partim daemonem maledictis incessimus, ut cum dicimus: Exsurgat Deus, et dissipentur inimici ejus.» Magis mirabile, magisque ad praxim redigendum est, quod scribit S. Athanasius ad Antiochum, Quaest. XIV: «Non existit, ait, in toto tam veteri, quam novo Testamento, verbum terribilius, atque magis nostram disperdens potestatem (id est diabolum), quam initium Psalmi LXVII (quod ex hisce Mosis verbis et precibus desumptum est): quamprimum enim dicto verbo: Exsurgat Deus, et dissipentur inimici ejus; mox ululans evanescit et disparet dia-bolus, ostendens hujus orationis virtutem et operationem.» Hinc Angelus apparens, psallensque cum orationum interjectione, monachos docuit modum psallendi; indeque Psalmi duodecim in Horis nocturnis et diurnis per totam Aegyptum cantantur, inquit Cassianus, lib. II Instit. cap. V. Sicut angeli alternis canentes visi a S. Ignatio, docuerunt chorum alternis canere, quod Graeci vocant ἀντιφώνως ψάλλειν; unde Antiphonarum nomen et origo, ut alibi ex veteribus historicis ostendi. Ita nocte et die psallebat sine intermissione Isidorus Presbyter in Vitis Patrum, libro V, titulo XI, num. 17.
10:36
36. Cum autem deponeretur (arca) aiebat: Revertere, Domine, - ad castra videlicet, quae arcam et Dominum sequebantur. Nam cum columna nubis sisteret, arcaque deponeretur, ibi simul castra figebantur circumcirca: in medio enim castrorum fixorum erat arca. Orat ergo Moses ut Dominus redeat ad medium castrorum, omnia castra tueatur. AD MULTITUDINEM EXERCITUS ISRAEL. - Hebraice, ad myriades millium Israel. Tradunt enim Hebraei tres milliones hominum cum Mose ex Aegypto exiisse, et peregrinata esse per desertum versus Chanaan.
10:10
Presso gli antichi Ebrei l'inizio del mese veniva stabilito non mediante calcoli astronomici ma dall'apparire della prima falce lunare ed era salutato con il suono delle trombe (Num. 10, 10), durante la celebrazione di particolari sacrifici, più abbondanti di quelli del sabato, uguali a quelli per la Pasqua e per la festa delle settimane (Pentecoste), cioè di due giovenchi, …
10:11
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
Eseguite le prime prescrizioni per il culto, tra cui la costruzione del Santuario e dell'Arca, M. diede ordine di partenza, questa volta puntando direttamente sul Canaan: era trascorso ca. un anno dall'arrivo al Sinai (cf. ibid. 19, 1 e Num. 10, 11). Il nuovo periodo è narrato in Num. 10 sgg., in forma di episodi e appunti, per lo più in ordine cronologico.
10:14
La tribù di G. è la più numerosa (Num. 1, 26 sg.; 26, 19-21); le sue famiglie principali sono elencate in Num. 26, 19-21; I Par. 2. Nel deserto ha il primo posto nella disposizione d'accampamento e di marcia (Num. 2, 3-9; 10, 14) e nell'offerta dei sacrifici (Num. 7, 12-17). Riceve il primo e più importante lotto nella divisione della Terra Promessa (Ios. 15; cf. 14, 6-15). Dopo la morte di Giosuè è eletta …
10:15
Il nome ricorre nel Vecchio Testamento (ebr. Nēthān'ēl, Settanta Nēthān'ēl), ove designa un capo della tribù di Issachar al tempo dell'esodo (Num. 1, 8; 2, 5; 7, 18-23; 10, 15) e dieci altri personaggi, che compaiono una sola volta, nei libri dei Paralipomeni, in Estd. 10, 22; Neh. 12, 21; Iud. 8, 1 (Volgata Nathanias). …
10:16
ELIAB (EBR. «IL MIO DIO È PADRE»)
1. Figlio di Helon e capo della tribù di Zabulon al tempo del censimento nel deserto di Sinai (Num. 1, 9; 2, 7; 10, 16). Come gli altri capi tribù offrì ricchi doni a Jahweh (Num. 7, 24-29).
10:22
ELISAMA (EBR. 'ELĪLĀMĀ' « DIO ESAUDI »)
1. Un capo della tribù di Ephraim (Num. 1, 10; 2,18; 7,48; 10, 22); il nonno di Giasuè (I Par. 7, 20).
10:25
… Si accampavano a nord del tabernacolo con Aser e Nephthali; nel viaggio per il deserto tenevano l'ultimo posto (Num. 2, 25; 10, 25). Nella divisione del territorio palestinese ebbe un esiguo territorio tra le tribù di Giuda, Beniamin ed Ephraim. …
10:29
Hobab, cognato di Mosè, che condusse gli Ebrei attraverso il deserto, era cineo (Num. 10, 29-32). Dopo l'ingresso nella Terra promessa, ottennero, come ricompensa, di potersi stabilire parte nel Neghebh, a sud di Arad, come annessi alla tribù di Giuda, parte al nord presso Cedes …
IETHRO (EBR. JITHRO'; EX. 4, 18 IETHER)
In Ex. 2, 18 e Num. 10, 29 è chiamato Raguel (Rè'ù'ël). …
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… Presso un loro capo sacerdote, della famiglia dei Cinei (Iud. 1, 16; 4, 11), di nome Iethro e Hobab (o Raguel: Ex. 2, 18; Num. 10, 29), egli trovò accoglienza: ne ottenne anzi in moglie la figlia Sephora, da cui ebbe i due figli Gersom ed Eliezer.
10:35
ARCA (DELL'ALLEANZA), ARCA DELLA TESTIMONIANZA
… (II Reg. 6, 12; I Reg. 8, 10, ecc.), alla presenza di questa si acclamasse Jahweh (Num. 10, 35 sg.; I Sam. 4, 7; 6, 20, ecc.). …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.