Marie and Aaron murmur against Moyses. 6. whom God praiseth aboue other prophetes. 10. Marie being stricken with leprosie, Aaron confesseth his fault. 13. Moyses prayeth for her, and after seuen daies separation from the campe, she is restored.
1And Mary and Aaron spoke against Moses, because of his wife the Ethiopian,E Maria ed Aronne ne parlarono contro Mosè, a causa della moglie di lui, che era di Etiopia:AND Marie and Aaron spake against Moyses, for his wife the Aethiopian,Locutaque est Maria et Aaron contra Moysen propter uxorem ejus Æthiopissam, 2And they said: Hath the Lord spoken by Moses only? Hath he not also spoken to us in like manner? And when the Lord heard this,E dissero: Ha egli forse il Signore parlato solamente per bocca di Mosè? Non ha egli parlato egualmente anche a noi? Ciò avendo udito il Signore,and they said: hath our Lord spoken by Moyses onlie? hath he not spoken to vs also in like manner? Which when our Lord had heard, (et dixerunt: Num per solum Moysen locutus est Dominus ? nonne et nobis similiter est locutus ? Quod cum audisset Dominus 3(For Moses was a man exceeding meek above all men that dwelt upon earth)(Perocché Mosè era il più mansueto di quanti uomini viveano sopra la terra)For Moyses was the mildest man aboue al men, that dwelt vpon the earth)(erat enim Moyses vir mitissimus super omnes homines qui morabantur in terra), 4Immediately he spoke to him, and to Aaron and Mary: Come out you three only to the tabernacle of the covenant. And when they were come out,Disse subito a lui, e ad Aronne, e a Maria: Andate voi tre soli al tabernacolo dell'alleanza. E andati che furono,immediatly he spake to him, and to Aaron and Marie: Goe forth you three onlie to the tabernacle of couenant. And when they were come forth,statim locutus est ad eum, et ad Aaron et Mariam: Egredimini vos tantum tres ad tabernaculum fœderis. Cumque fuissent egressi, 5The Lord came down in a pillar of the cloud, and stood in the entry of the tabernacle calling to Aaron and Mary. And when they were come,Il Signore scese nella colonna della nuvola, e si pose all'ingresso del tabernacolo, e chiamò Aronne e Maria. E questi essendosi appressati,our Lord descended in the piller of a cloude, and stoode in the entrie of the tabernacle calling Aaron and Marie. Who going vnto him,descendit Dominus in columna nubis, et stetit in introitu tabernaculi, vocans Aaron et Mariam. Qui cum issent, 6He said to them: Hear my words: if there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream.Disse loro: Udite le mie parole: Se saravvi tra voi profeta del Signore, io gli apparirò in visione, o gli parlerò in sogno.he said to them: Heare my wordes: If there shal be among you a prophete of the Lord, in vision wil I appeare to him, or in sleepe I wil speake ho him.dixit ad eos: Audite sermones meos: si quis fuerit inter vos propheta Domini, in visione apparebo ei, vel per somnium loquar ad illum.
7But it is not so with my servant Moses who is most faithful in all my house:Ma non così al mio servo Mosè, il quale in tutta la mia casa è fedelissimo:But my seruant Moyses is not such an one, who in al my house is most faythful:At non talis servus meus Moyses, qui in omni domo mea fidelissimus est: 8For I speak to him mouth to mouth: and plainly, and not by riddles and figures doth he see the Lord. Why then were you not afraid to speak ill of my servant Moses?Perocché io a lui parlo testa a testa: ed egli chiaramente, e non sotto enimmi, o figure vede il Signore. Come adunque avete ardito di parlar male di Mosè mio servo?for mouth to mouth I speake to him: and plainely, and not by riddels and figures doth he see the Lord. Why therfore did you not feare to detract from my seruant Moyses?ore enim ad os loquor ei: et palam, et non per ænigmata et figuras Dominum videt. Quare ergo non timuistis detrahere servo meo Moysi ? 9And being angry with them he went away:E irato contro di essi si ritirò:And being wrath against them, he went away:Iratusque contra eos, abiit: 10The cloud also that was over the tabernacle departed: and behold Mary appeared white as snow with a leprosy. And when Aaron had looked on her, and saw her all covered with leprosy,E se n'andò anche la nuvola che era sopra il tabernacolo: e di repente Maria comparve bianca come neve per la lebbra. E avendola mirata Aronne, e vedutala coperta di lebbra,the cloude also departed that was ouer the tabernacle: and behold Marie appeared white with leprosie as it were snow. And when Aaron had looked on her, and saw her wholy couered with leprosie,nubes quoque recessit quæ erat super tabernaculum: et ecce Maria apparuit candens lepra quasi nix. Cumque respexisset eam Aaron, et vidisset perfusam lepra, 11He said to Moses: I beseech thee, my lord, lay not upon us this sin, which we have foolishly committed:Disse a Mosè: Di grazia, signore mio, non imputare a noi questo peccato che abbiamo stoltamente commesso,he said to Moyses: I besech thee my Lord, lay not vpon vs this sinne which we haue foolishly committed,ait ad Moysen: Obsecro, domine mi, ne imponas nobis hoc peccatum quod stulte commisimus, 12Let her not be as one dead, and as an abortive that is cast forth from the mother’s womb. Lo, now one half of her flesh is consumed with the leprosy.E che costei non diventi come morta, e come un aborto gettato fuor dell'utero di sua madre: ecco che la mela della carne di lei è già consumata dalla lebbra.let not this woman be as it were dead, and as an abortiue that is cast forth of the mothers wombe. Lo now the one halfe of her flesh is deuoured with the leprosie.ne fiat hæc quasi mortua, et ut abortivum quod projicitur de vulva matris suæ: ecce jam medium carnis ejus devoratum est a lepra.
13And Moses cried to the Lord, saying O God, I beseech thee heal her.E Mosè alzò le sue grida al Signore dicendo: Rendile, ti prego, o Signore, la sanità.And Moyses cried to our Lord, saying: God, I besech thee, heale her.Clamavitque Moyses ad Dominum, dicens: Deus, obsecro, sana eam. 14And the Lord answered him: If her father had spitten upon her face, ought she not to have been ashamed for seven days at least? Let her be separated seven days without the camp, and afterwards she shall be called again.Rispose a lui il Signore: Se il padre suo le avesse sputato in faccia, non avrebb'ella dovuto portar la sua confusione almeno per sette giorni? Sia separata fuor degli alloggiamenti per sette giorni, e poi sarà richiamata.To whom our Lord answered: If her father had spitte vpon her face, ought she not to haue bene ashamed seuen daies at the least? Let her be separated seuen daies without the campe, and afterwards she shal be called againe.Cui respondit Dominus: Si pater ejus spuisset in faciem illius, nonne debuerat saltem septem diebus rubore suffundi ? separetur septem diebus extra castra, et postea revocabitur. 15Mary therefore was put out of the camp seven days: and the people moved not from that place until Mary was called again.Fu adunque Maria messa fuori degli alloggiamenti per sette giorni, e il popolo non si mosse da quel luogo, fino a tanto che Maria non fu richiamata.Marie therfore was shut forth without the campe seuen daies: and the people moued not from that place, vntil Marie was called againe.Exclusa est itaque Maria extra castra septem diebus: et populus non est motus de loco illo, donec revocata est Maria.
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Year of the World 2514.
Calmet
Ethiopian. Sephora, the wife of Moses, was of Madian, which bordered upon the land of Chus, or Ethiopia; and therefore she is called an Ethiopian: where note, that the Ethiopia here spoken of, is not that of Africa but that of Arabia, (Challoner) on the east side of the Red Sea, Exodus 2:15. Jealousy instigated Aaron and his sister on this occasion. (Calmet)
Haydock
Perhaps Sephora had claimed some pre-eminence on account of her husband's glory, in being a mediator between God and his people, and therefore they pretend to the same honour, ver. 2. (Haydock)
Onkelos
The Hebrew insinuates, that they laid hold on the pretext of Moses having married, or received again, a woman of a different nation contrary to the law which he had promulgated, "for it adds, he had married or retaken an Ethiopian woman." Others believe that he had put her away, and that Aaron and Mary stood up in her defence. "Mary and Aaron murmured against Moses, on account of the wife whom he had taken, who was a perfect beauty, because he had separated himself from his beautiful wife." (Onkelos)
Calmet
Some are of opinion, that this woman was Tarbis, the daughter of the king of Ethiopia, whom Moses espoused after he had terminated the wars between him and the Egyptians, before he retired to Madian. But this account of Josephus, (Antiquities 2:5,) and the explication of Onkelos, and of the Rabbins, seem to be destitute of any solid foundation. (Calmet)
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Challoner
Exceeding meek. Moses being the meekest of men, would not contend for himself; therefore God inspired him to write here in his own defence: and the Holy Spirit, whose dictate he wrote, obliged him to declare the truth, though it was so much to his own praise. (Challoner)
Calmet
So he mentions his defects without reserve. (Calmet)
Haydock
There are occasions when a person may be not only authorized, but in a manner forced to declare what may be to his own praise. Moses was in such a situation. The peace of the whole nation was in danger, when false insinuations were thrown out against the lawgiver and king, by his own nearest relations, and by them who were next in authority to himself. Aaron, the high priest, countenanced at least the remarks of his sister, who seems to have been the most to blame, as she alone is punished with the leprosy. (Haydock)
Conrnelius a Lapide
Some have suspected, that this verse has been inserted by a later inspired writer. (Conrnelius a Lapide)
Haydock
But whether it was or not, there is no reason to infer with Thomas Paine, that Moses was either "a vain and arrogant coxcomb, and unworthy of credit, or that the books (attributed to him) are without authority." For if he did not write this verse, it does not follow that he wrote none of the Pentateuch; and if he did write it, he was justified by the predicament in which he stood, to do so. Paine scruples not to write of himself: "the man does not exist, that can say....I have in any case returned evil for evil:" and is not this praising himself as a very meek man, when at the same time he is writing to cause all the mischief he can both in church and state, and thus during the heat of revolutionary madness, to involve thousands in ruin? (Watson) (Haydock)
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Come to the door of the tabernacle, where Moses also was standing.
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Haydock
Vision. Other prophets were inspired in a more mysterious manner: Moses, though he saw not the majesty of God in any corporeal figure, was instructed by him in the most secret things with the utmost perspicuity, (Calmet) as if a man were explaining his sentiments to his most intimate friend, Exodus 33:19. (Haydock)
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Haydock
Faithful: Hebrew Neeman, steward or master of the palace. Such was Samuel, 1 Kings 3:20; David, (Calmet) 1 Kings 22:14; Naaman, the general of Syria, 2 Kings v.; and Bacchides, 1 Machabees vii. (Haydock)
Calmet
Ambassadors had this title, (Proverbs 13:17,) and fidelity often denotes an office, 1 Paralipomenon 9:22. Job 12:20, speaks of the Namonim. (Calmet)
Haydock
But none among the Israelites was more justly entitled to this honour than Moses. He announced the word of God without any mixture of falsehood, and did not arrogate to himself more than his due, as Aaron seems to have done, ver. 2. (Haydock)
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Calmet
Departed from the door to its former place, (Calmet) as if in abhorrence of Mary's leprosy, (Hiscuni) and still more of the sin, which had brought upon her that punishment. (Calmet)
Haydock
Perhaps the cloud was raised higher in the air than usual, but did not proceed forward; (Menochius) otherwise the Israelites would have decamped. They remained at Haseroth till Mary was returned into the camp, ver. 15. (Haydock)
Calmet
Leprosy, of an incurable kind, like that of Gieze, 4 Kings 5:27. It covers the whole skin with a white scurf, Leviticus 13:10. Aaron is spared, either because he had sided with his sister only out of complaisance, without any formal malice against his brother; or because God, in consideration for his priestly character, would not render him contemptible in the eyes of all people, intending to punish him in a more secret manner: for we are not always to judge of the grievousness of a fault, by its present punishment. Perhaps Aaron obtained pardon by his speedy repentance, ver. 11. (Calmet)
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Menochius
Dead; consumed by leprosy, or incapable of performing the duties of life. (Menochius)
Hebrew, "an abortive, whose flesh is half consumed before he comes forth from his mother's womb." Septuagint, "he eateth half her flesh." "Permit not her to be separated from us, I beseech you, for she is our sister: pray, I beg, that her flesh may be healed," Chaldean.
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Calmet
Answered him. The force of this reply must be very obvious. If a father had been so irritated by his daughter, as to shew his indignation in the strongest manner, (see Job 30:10.; Mark 14:65,) she would surely keep out of sight for a time: and can she complain, if I, who have been more injured in the person of my minister, exclude her from society seven days, after having covered her with the leprosy as with spittle. (Calmet)
Menochius
The excommunication, in the Christian Church, bears some resemblance with this exclusion. Mary did not undergo all the legal purifications, (Leviticus xxxiv.) as the miraculous cure dispensed her from them. (Menochius)
St. Jerome
Origen (hom. 6:7,) and other Fathers, explain the mystery of this historical event. Moses, taking to wife the Ethiopian, represents Christ calling the Gentiles, which excites the murmurs of the synagogue. Mary shews the deformity of the latter religion at the present day, without head or sacrifice. The encomiums bestowed upon the Jewish legislator, belong in a still stricter sense to Jesus Christ, the mildest of men, fully acquainted with all the secrets of God, and the most faithful in all his house. (St. Jerome, ep. ad Fab. mansion xiv.)
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12:3
Exceeding meek.... Moses being the meekest of men, would not contend for himself; therefore, God inspired him to write here his own defence: and the Holy Spirit, whose dictate he wrote, obliged him to declare the truth, though it was so much to his own praise.
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Concordanza Exod. 2.
Madianites were also called Aethiopipians. S. Aug. q. 20. in Num.
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The Holie Ghost forced Moyses to vtter his owne praise, which of him self, he desired not.
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Aaron was not publikly punished, lest therby he had bene made cō •emptible to the people, but was otherwise chatised.
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sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XXXII 1
Why was it, that when these two (Aaron and Miriam) had both acted with despite towards him (Moses), the latter alone was adjudged punishment?
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.3
… Through a woman he fought with Samson, until he took away his Nazariteship. Reuben was the first-born of all his brethren, and through his father’s wife, (the adversary) cast a blemish upon him. Aaron was the great high-priest of the house of Israel, and through Miriam
san Girolamo † 420 d.C. The Letters of St. Jerome 22.1
… “For this cause shall a man leave his father and his mother and shall be joined unto his wife, and they two shall be” not as is there said, “of one flesh,” but “of one spirit.” Your bridegroom is not haughty or disdainful; He has “married an Ethiopian woman.”
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Tertulliano † 220 d.C. A Treatise on the Soul 35
… These substances are, in fact, the natural property of each individual; whilst “the spirit and power” are bestowed as external gifts by the grace of God and so may be transferred to another person according to the purpose and will of the Almighty, as was anciently the case with respect to the spirit of Moses.
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Ephesians: Shorter and Longer Versions 10
… oppose to their blasphemies your earnest prayers; while they go astray, stand ye stedfast in the faith. Conquer ye their harsh temper by gentleness, their passion by meekness. For “blessed are the meek;” and Moses was meek above all men;
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Magnesians: Shorter and Longer Versions 12
… And David says, “Who am I before Thee, O Lord, that Thou hast glorified me hitherto?” And Moses, who was “the meekest of all men,”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 51.16
… And when the apostle says, “Beware, lest any man spoil you through philosophy and vain deceit,” we are to avoid those things which do not come from God’s clemency, but are begotten of the presumption of a too rigid philosophy. Concerning Moses, moreover, we find it said in the Scriptures, “Now the man Moses was very meek;”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.24
24. But what was most excellent and most characteristic, though least generally recognized, was his simplicity, and freedom from guile and resentment. For among men of ancient and modern days, each is supposed to have had some special success, as each chanced to have received from God some particular virtue: Job unconquered patience in misfortune, Moses
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.15
… Moses was asked to put an end to these horrors, and he prayed and obtained his request. In the one case it was a fact worthy of praise that he checked himself from joining in deceit; in the other it was noteworthy how, by his innate goodness, he turned aside from the foe those divinely ordered punishments. He was indeed, as it is written, gentle and meek.
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 4
… persons who have been chosen for this high office by God himself, though they have never so often refused it, have paid such heavy penalties, and if nothing has availed to deliver any of them from this danger, neither Aaron nor Eli, nor that holy man the Saint, the prophet, the wonder worker, the meek above all the men which were upon the face of the earth,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… but took his revenge upon the Devil. ( 1 Sam. xxvi. 7 .) Moses, when he saw a stranger doing an injury, even slew him ( Exod. ii. 22 ): but when one of his own people, he did not so: them that were brethren he would have reconciled; the others not so. That “most meek” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 1
… and thus our whole life is made prosperous, through peace one with another. For no man can injure God: His nature is imperishable, and above all suffering. Nothing makes the Christian so admirable as lowliness of mind. Hear, for instance, Abraham saying, ( Gen. xviii. 27 .) “But I am but dust and ashes;” and again, God [saying] of Moses, that (
san Girolamo † 420 d.C. The Letters of St. Jerome 82.3
… The Roman people refused to brook insolence even in a king. Moses was leader of the host of Israel; he brought ten plagues upon Egypt; sky, earth, and sea alike obeyed his commands: yet he is spoken of as “very meek above all the men which were” at that time “upon the face of the earth.”
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 7.42
… For in fact he himself was a pattern to all true clergymen, and never approved of those who attempted to persecute others. Nay I may venture to affirm, that in meekness he surpassed all those who have ever faithfully borne the sacerdotal office. And what is recorded of Moses in the book of Numbers,
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Tertulliano † 220 d.C. An Answer to the Jews 9
… therefore the man who was being prepared to act as images of this sacrament was inaugurated under the figure of the Lord’s name, even so as to be named Jesus. For He who ever spake to Moses was the Son of God Himself; who, too, was always seen .
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.22
… but not so is my manner to Moses; with him will I speak mouth to mouth, even apparently” (that is to say, in the form of man which He was to assume), “and not in dark speeches.”
Tertulliano † 220 d.C. Against Praxeas 14
… not as with Moses, with whom I shall speak mouth to mouth, even apparently , that is to say, in truth, and not enigmatically, ” that is to say, in image;
Tertulliano † 220 d.C. On Monogamy 6
… you have Moses, the intimate eye-witness of God;
san Basilio † 379 d.C. The Hexæmeron 1.1
… My servant Moses is not so, who is faithful in all mine house, with him will I speak mouth to mouth, even apparently and not in dark speeches.”
Pseudo-Clement The Clementine Homilies 17.18
… but it is covered and revealed by the hand of God, who works so far as each one through his knowledge deserves. But the declaration of anything by means of apparitions and dreams from without is a proof, not that it comes from revelation, but from wrath. Finally, then, it is written in the law, that God, being angry, said to Aaron and Miriam,
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 17
… humbly declared, “I am but dust and ashes.” Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.” But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.” Moses was called faithful in all God’s house;
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 43
And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, “a faithful servant in all his house,”
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.6.5
… but he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit as “Moses, the faithful minister and servant of God,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.1
… But why should I enumerate all the titles which your virtue, in its varied forms, has won for and applied to you as your own?
san Gregorio Nazianzeno † 389 d.C. Letters on the Apollinarian Controversy 101
… Or, if you like, an Angel compared with God, or a man with an Angel. So our mind is perfect and commanding, but only in respect of soul and body; not absolutely perfect; and a servant and a subject of God, not a sharer of His Princedom and honour. So Moses was a God to Pharaoh, but a servant of God,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 11.7
… Before these, was there not holy Noah, who alone of the whole human race, with all his house, was worthy to be delivered from the flood,—he in whom, and in his sons, the Church was prefigured? Borne by wood, they escaped the flood. Then afterwards great men whom we know, whom Holy Scriptures commends, Moses faithful in all his house.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.20.9
9. And the Word spake to Moses, appearing before him, “just as any one might speak to his friend.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… And of the lawgiver Moses it is related that “The Lord spake to Moses face to face as a man speaketh unto his friend,” and the God of the universe Himself said, “With him will I speak mouth to mouth, even apparently and not in dark speeches.”
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 43
And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, “a faithful servant in all his house,”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
57. Miriam the prophetess herself, who with her brothers had crossed the straits of the sea on foot, because, being still ignorant of the mystery of the Ethiopian woman, she had murmured against her brother Moses, broke out with leprous spots,
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
… and thereby stopping their mouths, He said, “How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand ?” And much as with Moses, so it fell out also with David. For as Miriam, even against Moses’ will, was punished by God for insolence to her brother,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… Call upon Him as Stephen did; “Lord,” he said, “lay not this sin to their charge.” ( ch. vii. 59 .) Call upon Him as did the wife of Elkanah, with tears and sobs, and prayers. ( 1 Sam. i. 10 .) I prevent you not, rather I earnestly exhort you to it. Call upon him as Moses called upon Him, yea, cried, interceding for those
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 4
… Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, “Who made thee a judge or a ruler over us? wilt thou kill me, as thou didst kill the Egyptian yesterday?” On account of envy, Aaron and Miriam had to make their abode without the camp.
sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XXXII 1
… And he did not neglect to do so, but at once poured forth his supplication. Upon this the Lord, who loves mankind, made him understand how He had not chastened her as a judge, but as a father; for He said, “If her father had spit in her face, should she not be ashamed? Let her be shut out from the camp seven days, and after that let her come in again.”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 20.10
… notwithstanding that in other respects she had been meek and modest. Afterwards, when Moses himself, the party injured, besought that the wrath might be removed, God consented not: but what did He say? “If her father had but spit in her face, should she not be ashamed? Let her remain,” saith He, “without the camp seven days.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 5
… Though again it be Samuel who is doing this, He saith unto him, “Mourn not thou for Saul.” Though for his own sister one entreat, when it is not fitting, he again shall have the same sort of answer as Moses, “If her father had but spit in her face.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… ( v. 38 .) And yet no need for him to beg, who had to make an accusation presently. This happens even in the case where God and men are the parties: the man requests, God is wroth. For instance, when He saith, “If her father had spit in her face” (
san Girolamo † 420 d.C. The Letters of St. Jerome 77.5
… As Fabiola was not ashamed of the Lord on earth, so He shall not be ashamed of her in heaven. She laid bare her wound to the gaze of all, and Rome beheld with tears the disfiguring scar which marred her beauty. She uncovered her limbs, bared her head, and closed her mouth. She no longer entered the church of God but, like Miriam the sister of Moses,
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Nota: In hoc murmure maxime peccavit Maria, utpote mulier Sephorae aemula, videturque ipsa concitasse Aaronem contra Sephoram et Mosen; unde et ipsa sola punita est lepra, non Aaron.
1. LOCUTAQUE EST MARIA ET AARON CONTRA MOYSEN, PROPTER UXOREM EJUS AETHIOPISSAM. -- Quaeres, quaenam haec Aethiopissa? Josephus, lib. II Antiq. x, et ex eo Eusebius, Isidorus et alii narrant Mosen, cum adhuc in paterna Pharaonis domo ageret, gessisse bellum pro Aegyptiis contra Aethiopes, eosque subjugasse proditione Tharbis, filiae regis Aethiopum, quam proinde Moses uxorem duxerit, et hanc esse Aethiopissam. Verum hujus belli et victoriae, aeque ac uxoris Mosis, non meminit Scriptura, sed solius Sephorae. Dico ergo Sephoram hic vocari Aethiopissam, quia erat Madianitis. Madianitae enim in Scriptura vocantur Aethiopes, ut patet Habacuc cap. III, vers. 7, et II Paral. xiv, 10, 12. Duplex enim in Scriptura est Aethiopia, scilicet una Occidentalis ultra Aegyptum, puta Abyssia, ubi modo regnat Preto-Joannes, quae sola jam vocatur Aethiopia; altera Orientalis, quae est Arabia, in qua habitabant Ismaelitae, Amalecitae, Madianitae, etc.: hi ergo vocantur Aethiopes. Ita S. Augustinus hic, Quaest. XX, Theodoretus, Quaest. XXII, Rabanus, Rupertus, Lyranus, Abulensis, Eugubinus, Vatablus et Oleaster.
In hoc conjugio Mosis cum Aethiopissa, figurabatur allegorice conjugium Christi cum Ecclesia Gentium; tropologice, conjugium Verbi cum anima peccatrice, inquit S. Bernardus, serm. 39 in Cantica.
Quaeres secundo, cur contra Mosen ob Sephoram insurrexerit Maria, et Aaron? Verisimile est quod ait Abulensis, Sephoram more muliebri (hic enim sexus, cum sit imbecilis ingenii et judicii, ambitiosus est, et sui honoris studiosus) voluisse se praeferre Mariae, eo quod uxor esset Mosis, Mosenque suum, quasi populi ducem, verbis extulisse, ac praeposuisse Mariae et Aaroni: qua re primum concitata Maria, deinde Aaron, se erigere coeperunt, volentes se non tantum Sephorae, sed et Mosi aequare, jactitando se tam nobiles esse prophetas quam erat Moses. Id ita esse colligitur tum ex versu seq., tum ex vers. 6, ubi Deus hanc murmuris causam indicat et praescindit, docetque eos in ambitione sua falli, eo quod Moses praestantissimus, fidelissimus, Deoque familiarissimus sit Propheta, cui nec quis alius comparari possit.
Addit Abulensis, Aaronem non esse percussum lepra, eo quod esset pontifex, in quo summa requirebatur munditia, auctoritas et reverentia. Gravis enim infamia fuisset in cultu Dei, si ejus pontifex Aaron fuisset aliquando leprosus. Discant hic Principes et Praelati, a suis praefectis et Parochis arcere omnem infamiam, nec eos qui aliquando infamia laborarunt, etiamsi jam se emendarint, promovere, et praeficere populo: hic enim ob praeteritam infamiam tales contemnet, imo ridebit.
Allegorice S. Ambrosius, lib. X, epist. 82: «Ad typum, ait, Synagogae haec Mariae admurmuratio pertinet, quae Aethiopissae, id est Ecclesiae ex Gentibus congregandae sacramentum ignorans, quotidiano immurmurat convicio, et invidet ei plebi, cujus fide et ipsa exuetur a perfidiae suae lepra, in fine saeculi.» Ita et S. Prosper, par. II De Praedict. cap. IX, Rupertus et S. Hieronymus ad Fabiolam, in Mansione 14. Ubi nota ex S. Hieronymo hoc murmur contigisse, et hanc lepram inflictam esse Mariae in decima quarta mansione, puta in Haseroth, ut patet ex capite praecedenti, vers. ult.
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3. ERAT ENIM MOYSES VIR MITISSIMUS SUPER OMNES HOMINES, QUI MORABANTUR IN TERRA. -- Q. d. Quia Moses erat mitissimus hominum istius aetatis, hinc Mariae et Aaron sibi obtrectantibus et jurgantibus non respondit, ideoque Deus eum tuendum suscepit, et pro eo respondit. Nota: Moses pro sorore detractrice, rogatu Aaronis, orans et deprecans, in veteri Testamento fuit mitissimus; sed in novo mitior eo fuit S. Stephanus, ait Abulensis, qui pro suis etiam lapidatoribus, et Saulo, nemine rogante, oravit; unde et Paulum Ecclesiae impetravit, et ex Saulo Paulum effecit. Quin et hac mansuetudine Moses meruit colloquium et familiaritatem quasi continuam cum Deo. Audi S. Dionysium, epist. 8 ad Demophilum: «Hebraeorum tradit historia, Mosen eximiae mansuetudinis merito divina amicitia et familiaritate dignatum; ac si quando ipsum divino aspectu excidisse commemorat, non id ei priusquam a mansuetudine defecerit contigisse describit. Erat enim, inquit, mansuetus valde, atque ideo Dei famulus dicitur, digniorque Prophetis omnibus, cui Deus visionis suae gratiam largiretur.»
Vide quid apud Deum impetret mansuetudo, vide quanta sit virtus, vide quam sit magnanima. Recte Seneca in sapiente: «Affectum, ait, doloris movet humilitas animi contrahentis se ob factum dictumve inhonorificum; sapiens autem a nullo contemnitur, magnitudinem suam novit. Fructus contumeliae est in indignatione, et in sensu patientis;» et lib. De Ira: «Invalidum omne natura querulum est; nec quidquam magnum, nisi quod simul et placidum.»
Nimirum haec aequanimitas et mansuetudo in tolerandis injuriis, Christiani et vere sapientis ac magni animi est indicium. Audi rursum Senecam, in lib. De Ira: «M. Catonem in balneo quidam percussit imprudens; postea satisfacienti Cato: Non memini, inquit, percussum me; melius putavit non agnoscere, quam ignoscere. Magni animi est, injurias despicere: pusilli hominis et miseri est, repetere mordentem, ut mures et formicae, ad quas si manum admoveris, ora convertunt: imbecilla se laedi putant, si tanguntur.» Et in Consolat. ad Helviam: «Ducebatur Athenis ad supplicium Aristides; cui quisquis occurrebat, ingemiscebat, non tanquam in hominem justum, sed tanquam in ipsam justitiam animadverteretur; inventus est tamen, qui in ejus faciem spueret; at ille abstersit faciem, et subridens ait comitanti se magistratui: Admone istum, ne postea tam improbe oscitet.» De Julio Caesare dixit Cicero, «quod nihil oblivisci soleret, nisi injurias,» uti refert S. Augustinus, epist. 5 ad Marcellinum. Audi S. Basilium, hom. De Legendis libris Gentilium: «Homo quidam in foro Periclem probris omnibus incessebat; is autem minime curare visus, toto die sustinuit: deinde vesperi jam discedentem cum lumine comitatus est. Rursus quidam Euclidi mortem se illaturum juravit: ille vero contra juravit se patienter eam laturum, et ei quamvis infesto se conciliatum iri. Quidam vehementi impetu Socratis faciem cecidit; Socrates, nihil commotus, aliud non fecit, quam quod propriae fronti inscripserit: Talis fecit; uti statuae nomen auctoris inscribitur.» Aristoteles, teste Aeliano, Alexandro Magno, natura iracundo, consilium dedit, ut omnibus se superiorem aestimans maledicta contemneret. Haec fecerunt Gentiles, quid facient Christiani? Verum hisce omnibus longe sublimior, purior, fortior et constantior fuit mansuetudo Mosis, per 40 annos populum tam rebellem tolerantis. Fidelium exempla aliqua mox subtexam.
Scripsit hanc de se laudem Moses tanquam calamus Spiritus Sancti ad hoc scribendum impellentis: sicut S. Joannes de se scripsit, quod erat discipulus quem diligebat Jesus. Secundo et verius, videntur haec post Mosen, illi ab aliquo alio scriptore hagiographo, qui haec ejus diaria digessit, esse addita, et intexta, uti dixi in proemio Geneseos.
Moraliter Origenes: Est, ait, quaedam familia mitium, cui praeest Moses; quaedam patientium, cui praeest Job; quaedam continentium, cui praeest Daniel; et unusquisque in morte congregabitur ad familiam suam, mitis cum mitibus, virgo cum virginibus, iracundus cum iracundis, luxuriosus cum luxuriosis, juxta id quod dicitur Levit. xxv, 10: «Unusquisque rediet ad familiam pristinam, quia jubileus est.» Rursum propria Sanctorum virtus est mansuetudo: «Beati mites, quoniam ipsi possidebunt terram.» Audi Sapientem Eccli. III, 19: «Fili, in mansuetudine opera tua perfice, et super gloriam hominum diligeris.» Audi Christum: «Discite a me quia mitis sum, et humilis corde, et invenietis requiem.»
Sanctus ille senior apud Cassianum, exagitatus ab infidelibus Alexandrinis, rogatusque ecquae et mira Christus supra naturam fecisset: «Haec, inquit, quod ego conviciis et injuriis vestris lacessitus, ad indignationem non movear.» Alter in Vitis Patrum hanc discipulo suo disciplinam, et viam ad perfectionem praescripsit: primo, ut toto triennio aliorum onera ferret; secundo, ut altero triennio daret mercedem iis, a quibus contumeliis et conviciis appeteretur: fecit ille imperata; tum senior: Adesdum ergo, ut experiar quid profeceris. Ductus Athenas, cum ad portam contumeliis incesseretur, coepit ridere juvenis. Miratus alter: Quid hoc rei, inquit, quod a me irrisus, et sannis explosus rideas? Non rideam? inquit discipulus; tres annos mercedem solvi iis, qui me maledictis onerarunt; hodie gratis id abs te patior. Attonitus Atheniensis: Ingredere, inquit, urbem, dignus es coetu sapientium. Tertius: Doce me, Pater, inquit, unum aliquid quod custodiam, ut potiar coelo. «Potesne, inquit senior, convicia pati?» perinde quasi caput salutis in miti tolerantia contemptus et despicientiae consisteret, idque merito, cum Christus dicat: «In patientia vestra possidebitis animas vestras.» Quarta, S. Amma in monasterio virginum quasi stulta, risibus et ludibriis omnium exposita, cum id mansuete et hilariter ferret, a S. Pitirione Dei instinctu declarata est esse totius monasterii sapientissima, aeque ac sanctissima, uti refert Palladius in Lausiaca, cap. XLII. Quintus, Abbas Pimenius in Vitis Patrum, lib. VII, cap. xxxvii: «Injuriam, ait, ferre, nec paria respondere, est animam ponere pro proximo.» Sextus, Abbas Macarius ibidem: «Culpa, ait, est monachi, si laesus a fratribus, primus in charitate purgato corde non occurrit. Sicut enim Sunamitis suscepit Elisaeum, quia cum nullo cau-sam habebat: ita anima quieta recipit Spiritum Sanctum, si cum nullo litem aut offensam servet.» Septimus, Abbas Joannes ibidem, lib. VI, cap. iv, num. 12: «Porta coeli, ait, est injuriarum perpessio, et patres nostri per multas injurias in ea gratulantes ingressi sunt.»
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6. SI QUIS FUERIT INTER VOS PROPHETA DOMINI, IN VISIONE APPAREBO EI, VEL PER SOMNIUM. -- «In visione,» id est in imaginaria, vel intellectuali repraesentatione et raptu. Tacite hic innuit Deus Mariam et Aaronem fuisse Prophetas, eosque nonnullas a Deo visiones et revelationes accepisse, sed non tot, nec tales, quales in dies accipiebat Moses. Notat Eugubinus quinque hic distingui prophetiae species: prima est, quae fit bemaree, id est in visione; secunda, per somnium; tertia, in aenigmate, cum aliud videtur, aliud innuitur, uti erat cum Jeremias, cap. I, vidit ollam accensam, cum librum comederet, Ezechiel cap. II, 8, et S. Joannes, Apoc. x, 10; quarta, per figuras, cum rerum imagines intuemur, cum acies, cum choros, cum pompas, cum praeclarissima quaedam conspicimus: hae quatuor fiunt per abstractionem a sensibus, qua fit ut neque audiamus, neque tangamus, sed tota mens in visiones has abripiatur; quinta est, cum sensu et statu corporis immutato, allocutio divina fit homini: quo modo Deus angelos alloquitur, et allocutus est Mosen et paucos alios.
In hoc ergo sui temporis Prophetas dicitur hic Moses superasse, quod palam et ore ad os praesens cum praesente passim et familiariter cum Deo colloqueretur, et, ut ex hoc loco videtur, corporea specie etiam Deum (id est angelum, Deum repraesentantem) videret, maxime postquam vidit ejus gloriam in Sina, Exodi xxxiv, 6; caeteris vero Prophetis Deus rarius loqueretur, et non familiariter, neque per se, sed per alias species et figuras, quas Prophetis objiciebat.
Judaei in suae fidei Symbolo, quod edidit Genebardus in fine Chronologiae, ultim. edit., asserunt Mosen praecelluisse aliis Prophetis in hisce quatuor: primo, quod Deus Mosi per se, aliis vero per angelum loqueretur; secundo, quod aliis noctu, Mosi interdiu loqueretur; tertio, quod omnes alii audientes angelum horrore et tremore concutiebantur, ita ut pene exanimarentur, uti contigit Danieli, cap. x, vers. 8: Moses nil tale patiebatur; quarto, quod Moses prophetabat quandocumque volebat, caeteri non nisi eo tempore quo afflabantur Spiritu Dei: unde saepe multos menses et annos cessabant, quia a Spiritu non docebantur. Verum haec partim falsa, partim futilia et Judaica sunt: quaedam tamen vera de more permixta sunt.
Ex dictis patet nullum ex hoc loco argumentum posse colligi pro eorum sententia, qui volunt Mosen hic vidisse divinam essentiam. Nam nihil novi hic de Mose dicitur, nec ulla nova ejus visio hic profertur, sed usitatum ejus cum Deo colloquium (quod Exodi xxxiv, 6, et alibi saepe descriptum est) iterato hic commemoratur; vide dicta Exodi XXXIII et XXXIV.
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7. QUI IN OMNI DOMO MEA FIDELISSIMUS EST. -- Q. d. In tota Ecclesia mea, id est in toto coetu Israel, nullus est Mose fidelior; hebraice est, fidelis ipse, ubi to ipse emphasim habet, quasi dicat: Fidelis ipse est antonomastice et per excellentiam.
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8. ET (PER) FIGURAS DOMINUM VIDET. -- Haec in Hebraeo secernunt recentiores accentu distinguente a praecedentibus, vertuntque, et similitudinem Domini videt, q. d. Moses videt speciem Dei corpoream, in qua Deus se illi videndum exhibet. Ita et Chaldaeus et Septuaginta, qui vertunt, et gloriam Domini vidit, videlicet Exodi xxxiv, 6. Verum Hebraea non habent praeteritum, sed futurum, quod hic, uti alias saepe, pro praesenti capitur. Omnium versionum, licet verbis discrepantium, sensus eodem redit.
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10. NUBES QUOQUE RECESSIT, -- non procedendo et praeeundo: sic enim signum fuisset movenda esse castra; sed ascendendo supra tabernaculum: sic enim signum erat Dei irati, et abeuntis a Maria et Aarone.
ET ECCE MARIA APPARUIT CANDENS LEPRA QUASI NIX. -- Vide hic lepram esse poenam rebellium et murmurantium contra Praelatos, uti dixi Levitici xiii initio. Porro congrua haec est murmuris poena; nam murmur instar leprae proserpit, et inficit totum corpus, puta totam congregationem et coetum. Unde sicut leprosi, Levit. xiii, jubentur e castris ejici, et seorsim extra castra habitare: ita ejicitur hic e castris murmuratrix Maria, ne illa suo murmure suaque lepra inficiat.
Audi S. Ephrem agentem de morbo linguae: «Ex teterrima, inquit, Mariae prophetissae lepra docemur, quam grave ac detestabile vitium sit obtrectatio. Corpus, quod lepra infectum cernebatur, velut speculum quoddam fuit animae, quae non perspiciebatur, cujus indicabat maculam. Ex illa carnis corruptione patefactum est quomodo hominis detractoris corrumpatur animus; nam sicut illa defecerat a fratre suo, ita et ab ipsa proprium corpus defecit, ut ex semetipsa charitatem addisceret.» Vide Origenem hic, homilia 7, item S. Chrysostomum, hom. in Psalm. c, ubi inter caetera ait: «Grave malum est detractio, turbulentus daemon, nec unquam pacatum hominem reddens. Ex ea odia pullulant, jurgia conflantur, dissidia ortum trahunt, suspiciones malae procreantur: sine ulla causa hostem reddit, qui paulo ante amicus erat: universas domos subvertit, et pacatas urbes ad bellum excitat: pulchrae pacis vincula dissolvit, magnae charitatis nodum infringit. Qui detractioni studet, diabolo servit: utpote qui calumniae opera exequatur. Quare detractor tanquam mendax et fur est propellendus.» S. Hieronymus ad Rusticum: «Nulli, ait, unquam omnino detrahas, nec aliorum vituperatione laudabilem te videri velis; magisque vitam tuam ordinare disce, quam alienam carpere.» S. Augustinus, teste Possidonio in ejus Vita, cap. xxii, contra pestilentiam humanae consuetudinis, hoc distichon suae mensae adscripsit: Quisque amat dictis absentum rodere vitam, Hanc mensam vetitam noverit esse sibi. «Unde et coepiscopos quosdam sibi familiarissimos, illius scripturae oblitos, et contra eam loquentes, tam aspere aliquando reprehendit, ut diceret aut delendos illos versus de mensa, aut se de media refectione ad suum cubiculum surrecturum: quod ego et alii qui mensae illi interfuerunt, experti sumus.» Ita Possidonius. Vide adversus detractores eumdem S. Augustinum, epist. 137, et in Psalm. LIV et XCII. S. Joannes Eleemosynarius Patriarcha Alexandrinus, etiam publice peccantes taxari vetabat: «Nam fieri, ait, potest ut peccatum poenitendo deleverint. Iniquum est autem id ab homine petulanter exprobrari, quod a Deo clementer est condonatum.» Vere Sapiens linguam maledicam comparat serpenti: «Si mordeat, inquit, serpens in silentio, nihil minus habet, qui occulte detrahit,» Eccli. x. «Detractor, et libens auditor, uterque diabolum portat in lingua,» inquit S. Bernardus in sermon. «Hoc est officium daemonis, qui inde vocatur diabolus, id est calumniator.» Idem: «Lingua detractoris, inquit, est vipera ferocissima; est lancea, quae tres penetrat ictu uno:» occidit enim animam primo, dicentis; secundo, audientis; tertio, famam ejus cui detrahit. Audi eum, serm. De triplici custodia, manus, linguae et cordis: «Numquid, inquit, non vipera est lingua ista? Ferocissima plane, nimirum quae tam lethaliter tres inficiat flatu uno. Numquid non lancea est ista lingua? Profecto et acutissima, quae tres penetrat ictu uno. Lingua, inquit, eorum gladius acutus. Gladius quidem anceps, imo triceps est lingua detractoris: imo deterior, ait, mucrone, quo Dominicum latus confossum est. Levis quidem res sermo, quia leviter volat, sed graviter vulnerat; leviter transit, sed graviter urit; leviter penetrat animum, sed non leviter exit.» Audi et Gentiles. Cicero in Offic.: «Detrahere, inquit, alteri, et hominis incommodo suum commodum augere, magis est contra naturam, quam mors, quam dolor, quam caetera quae possunt corpori accidere, aut rebus externis. Nam tollunt convictum hominum et societatem.» Horatius in Serm.: Absentem qui rodit amicum, Fingere qui non visa potest, commissa tacere Qui nequit; hic niger est; hunc tu, Romane, caveto.
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11. NE IMPONAS NOBIS HOC PECCATUM, -- ne imputes nobis peccatum quod commisimus, ne nobis offendaris, neve punias, vel puniri nos a Deo permittas aut consentias; sed parce, et miserere et ignosce, atque ora ut Maria a lepra curetur, utque lepra ejus me, utpote murmuris ejus participem, non invadat et corripiat.
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12. NE FIAT HAEC QUASI MORTUA. -- Tum quia lepra serpens, et exedens Mariam, eam sensim mortuae vel abortivo mutilo et deformi similem efficiebat; tum quia lepra erat quasi mors quaedam civilis: separabat enim hominem ab habitatione et convictu hominum.
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14. SI PATER EJUS SPUISSET IN FACIEM EJUS, etc., q. d. Si pater Mariae sororis tuae iratus spuisset in faciem ejus, illa prae rubore et reverentia patris, non auderet accedere ad patrem ante septem dies; quanto magis decet illam ipsam jam, cum ob peccatum a me lepra notata sit, confundi, et castris arceri, neque ad me in tabernaculum accedere ante septem dies?
SEPARETUR SEPTEM DIEBUS EXTRA CASTRA, ET POSTEA REVOCABITUR. -- Itaque reipsa per septem dies Maria quasi leprosa, castris exclusa est: iis elapsis a Deo curata est ac revocata. Ubi nota in ejus revocatione non fuisse observatas caeremonias, et expiationes leprosis praescriptas, Levitic. cap. xiv. Nam ipsa Dei miraculosa sanatio et revocatio Mariae, erat sufficiens ejusdem lustratio et expiatio, ut alia legali non indigeret. Ita Abulensis.
Vide hic justam arrogantiae poenam. Erexerat se superbe Maria supra fratrem suum Mosen, ducem castrorum, eumque despexerat: ergo juste hic humiliatur, ut quasi infamis et indigna non tantum conspectu fratris, sed et populi, a castris separetur. Simile exemplum, et multo magis admirabile refert Raderus noster ex Pratico Graecorum, tract. De Simplic., cap. v, de Stylita Edesseno, qui quod fratrem suum germanum aurum spernentem simplicem judicasset, et contempsisset, eo quod ipse idem aurum prudenter, ut sibi videbatur, in viros Religiosos et pauperes erogasset, ab angelo redargutus, ac a fratre suo germano in omnem vitam separatus, jussusque 49 annos stare in columna; post tam longam et duram poenitentiam, tandem veniam meruit anno quinquagesimo, sive jubileo: tunc enim apparens ei angelus, peccatum ei remissum, eumque Dei gratiae restitutum nuntiavit, atque insuper mira consolatione et nova Dei benedictione cumulavit.
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… In Ier. 13, 23 il cuscità è descritto come appartenente alla razza negra; mentre in Am. 9, 7 si ostenta un certo disprezzo verso quel popolo, in genere adibito come schiavo (cf. II Sam. 18, 21 sgg.; Ier. 38, 7; 39, 16). Tuttavia anche la moglie di Mosè era una cuscità (Num. 12, 1). Angelo Penna
… Jahweh punì M. con la lebbra; guarendola però per la immediata intercessione di Mosè; ella dovette tuttavia rimanere 7 giorni fuori dell'accampamento (Num. 12, 1-15). Morì a Cades poco dopo l'arrivo degli Ebrei e qui fu sepolta (Num. 20, 1).
… 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 una madianita (Ex. 2, 21; Num. 12, 1). Dopo l'esilio, invece, l'esclusione diоста sempre più rigorosa, come appare dai libri di Esdra e Neemia e dalla tradizione talmudica. …
Non c'è ragione di ritenere S. diversa dalla « moglie cuscita » di Mosè, come la chiamano altrove (Num. 12, 1), con intenzione spregiativa (onde non è da insistere sull'opposizione cuscita-madianita), Maria e Aronne, a motivo di qualche screzio personale. …
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… madre come nutrice dalla figlia del Faraone (Ex. 2, 4-10). Al passaggio del Mar Rosso, M. aveva 90 anni (Ex. 7, 7) e condusse da profetessa, sotto l'influsso divino, le danze e i canti di gioia e di ringraziamento a Jahweh (Ex. 15, 20 sg.; Mi. 6, 4; cf. Num. 12, 2). Nel deserto, a Haseroth, mormorò con Aronne contro il potere di Mosè, quasi non fossero anche loro profeti, ingelosita per l'influenza che su Mosè aveva Sephora, da M. chiamata, …
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… Si tratta di una religione che non viene dall'uomo, ma da Dio, di cui M. non fu che il «profeta», il portavoce (Ex. 3, 10; 4, 12; Num. 11, 24 sg.; 12, 2; Deut. 18, 15.18; 34, 10; Os. 12, 4; Ps. 103, 7 ecc.). …
Le fonti bibliche ricordano, dopo Mosè, il grande p. (Os. 12, 14 [Volg. 13]; Num. 11,25; 12,6; Deut. 18, 15, 18; 34, 10): Maria sua sorella (Ex. 15, 20; Num. 12, 2; cf. Mt. 6, 4); Giosuè (Ecli. 46, 1); durante il periodo dei Giudici: Debbora e un nābhi anonimo (Iude. 4,4; 6,8), un « uomo di Dio » anonimo che annunzia a Heli la decadenza …
12:6
… (Os. 4, 1; Ioel. 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 ecc.; Abd. 1; Ion. 1, 1; 3, 1; Mich. 1, 1; 3, 5; 6, 1; Nah. 1, 12; Soph. 1, 1; Agg. 1, 1; 2, 1, 11, 21; Zach. 1, 1; 7, 1 sgg.) ciò che ha scritto; riferisce visioni, rivelazioni o sogni soprannaturali (Num. 12, 6 sgg.; Is. 6, 20; Ier. 1, 11-16; Ez. 4, 1-5, 4; Ier. 4, 20 sgg.; Is. 5, 9; 22, 14; Ez. 9, 1; Ier. 20, 7-12; 23, 28; Mich. 3, 8; Is. 6, 6-9; Ier. 1, 17-19; Ez. 3, 8-9). L'agiografo o scrittore …
Le fonti bibliche ricordano, dopo Mosè, il grande p. (Os. 12, 14 [Volg. 13]; Num. 11,25; 12,6; Deut. 18, 15, 18; 34, 10): Maria sua sorella (Ex. 15, 20; Num. 12, 2; cf. Mt. 6, 4); Giosuè (Ecli. 46, 1); durante il periodo dei Giudici: Debbora e un nābhi anonimo (Iude. …
12:10
… Il sacrificio espiatorio implica il concetto della l. considerata come castigo di Dio. Nel Vecchio Testamento (cf. Ex. 4, 6; Num. 5, 2; 12, 10; II Reg. 5, 1; 7, 3; II Par. 26, 20 sg.) e nel Nuovo (cf. Mt. 8, 2; 10, 5; 11, 5; 26, 6) si parla spesso di lebbrosi, di alcuni dei quali si narra la guarigione miracolosa. …
12:14
… Altre preciazioni: p. es., che un versetto (Ier. 21, 7) ha 42 parole e 160 lettere; che in quattro versetti (Gen. 18, 5; 24, 55; Num. 12, 14; Ps. 36, 7) c'è un wāw aggiunto per colpa degli scribi del quale non bisogna tener conto; ecc.
12:26
… Dopo le vittorie riportate da Mosè sui Regni amorriti di Sehon ed Og (Num. 12, 26; Jos. 13, 15-32), fu in parte abitata dalle tribù israelitiche di Manasse orientale, di Gad e di Ruben, e poi disputata fra i re di Samaria e di Damasco. …
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.