The mutinous murmuring people being vnplacable, 11. God expostulateth their ingratitude, threatneth to destroy them. 13. Yet Moyses pacifieth his wrath, 22. but so that al which were numbered coming from Aegypt, except Caleb and Iosue, shal die in the wildernes. 31. and their children shal possesse the promised land. 40. Then fighting contrarie to Moyses admonition are beaten, and manie slaine by their enimies.
1Therefore the whole multitude crying wept that night.Per le quali cose tutta la moltitudine alzò le strida, e pianse tutta quella notte,THERFORE al the multitude crying out wept that night,Igitur vociferans omnis turba flevit nocte illa, 2And all the children of Israel murmured against Moses and Aaron, saying:E tutti i figliuoli d'Israele mormorarono contro Mosè ed Aronne, dicendo:and al the children of Israel murmured against Moyses and Aaron, saying:et murmurati sunt contra Moysen et Aaron cuncti filii Israël, dicentes: 3Would God that we had died in Egypt: and would God we may die in this vast wilderness, and that the Lord may not bring us into this land, lest we fall by the sword, and our wives and children be led away captives. Is it not better to return into Egypt?Piacesse al cielo che noi fossimo morti in Egitto: e piaccia al cielo, che noi ci struggiamo in questa vasta solitudine, e che il Signore non c'introduca in quel paese, dove noi cadiamo sotto la spada, e le nostre mogli, e i nostri figliuoli sieno menati schiavi. Non sarebb'egli meglio di tornare in Egitto?Would God we had died in Aegypt: and in this vaste wildernesse would God we might die, and that our Lord would not bring vs into this Land, lest we fal by the sword, and our wiues and children be ledde captiue. Is it not better to returne into Aegypt?Utinam mortui essemus in Ægypto: et in hac vasta solitudine utinam pereamus, et non inducat nos Dominus in terram istam, ne cadamus gladio, et uxores ac liberi nostri ducantur captivi. Nonne melius est reverti in Ægyptum ? 4And they said one to another: Let us appoint a captain, and let us return into Egypt.E diceva l'uno all'altro: Eleggiamoci un condottiere, e torniamo in Egitto.And one said to an other: Let vs appoint a captaine, and let vs returne into Aegypt.Dixeruntque alter ad alterum: Constituamus nobis ducem, et revertamur in Ægyptum. 5And when Moses and Aaron heard this, they fell down flat upon the ground before the multitude of the children of Israel.Ciò avendo udito Mosè ed Aronne si prostrarono bocconi per terra dinanzi a tutta la moltitudine de' figliuoli d'Israele.Which Moyses and Aaron hearing fel flatte vpon the ground before al the multitude of the children o• Israel.Quo audito, Moyses et Aaron ceciderunt proni in terram coram omni multitudine filiorum Israël. 6But Josue the son of Nun, and Caleb the son of Jephone, who themselves also had viewed the land, rent their garments,Ma Giosuè figliuolo di Nun, e Caleb figliuolo di Jephone, che erano stati anch'essi a visitare la terra, si stracciaron le loro vesti,But Iosue the sonne of Nun, and Caleb the sonne of Iephone, who them selues also had viewed the land, rent their garmentes,At vero Josue filius Nun et Caleb filius Jephone, qui et ipsi lustraverant terram, sciderunt vestimenta sua, 7And said to all the multitude of the children of Israel: The land which we have gone round is very good:E dissero a tutto il popolo de' figliuoli d'Israele: La terra, che noi abbiamo scorsa, è buona assai:and spake to al the multitude of the children of Israel: The Land, which we haue circuted, is very good.et ad omnem multitudinem filiorum Israël locuti sunt: Terra, quam circuivimus, valde bona est.
8If the Lord be favourable, he will bring us into it, and give us a land flowing with milk and honey.Se il Signore ci sarà propizio, c'introdurrà in essa, e ci darà un paese, che scorre latte e miele.If our Lord be propitious, he shal bring vs into it, and deliuer vs a ground flowing with milke and honie.Si propitius fuerit Dominus, inducet nos in eam, et tradet humum lacte et melle manantem. 9Be not rebellious against the Lord: and fear ye not the people of this land, for we are able to eat them up as bread. All aid is gone from them: the Lord is with us, fear ye not.Non vi ribellate contro il Signore: e non temete il popolo di quella terra; perocché noi lo possiamo divorare come il pane: ei sono rimasi senza difesa: il Signore è con noi, non temete.Be not rebellious against our Lord: neither feare ye the people of this land, for euen as bread so we may deuoure them. al aide is gone from them: our Lord is with vs, feare ye not.Nolite rebelles esse contra Dominum: neque timeatis populum terræ hujus, quia sicut panem ita eos possumus devorare. Recessit ab eis omne præsidium: Dominus nobiscum est, nolite metuere. 10And when all the multitude cried out, and would have stoned them, the glory of the Lord appeared over the tabernacle of the covenant to all the children of Israel.E schiamazzando tutto il popolo, e volendo lapidarli, la maestà del Signore si fe' vedere a tutti i figliuoli d'Israele sul tabernacolo dell'alleanza.And when al the multitude cried, and would haue stoned them, the glorie of our Lord appeared ouer the roofe of couenant in the sight of al the children of Israel.Cumque clamaret omnis multitudo, et lapidibus eos vellet opprimere, apparuit gloria Domini super tectum fœderis cunctis filiis Israël. 11And the Lord said to Moses: How long will this people detract me? how long will they not believe me for all the signs that I have wrought before them?E il Signore disse a Mosè: sino a quando mi oltraggerà questa popolo? sino a quando non avran fede a me dopo tutti i prodigi, che ho fatto sugli occhi loro?And our Lord said to Moyses: How long wil this people detract me? How long wil they not beleue me in al the signes, that I haue done before them?Et dixit Dominus ad Moysen: Usquequo detrahet mihi populus iste ? quousque non credent mihi, in omnibus signis quæ feci coram eis ? 12I will strike them therefore with pestilence, and will consume them: but thee I will make a ruler over a great nation, and a mightier than this is.Io adunque li ferirò colla pestilenza, e li consumerò: te poi io farò principe d'una nazione grande, e più forte di questa.I wil strike them therfore with pestilence, and wil consume them: but thee I wil make prince ouer a great nation, and a stronger then this is.Feriam igitur eos pestilentia, atque consumam: te autem faciam principem super gentem magnam, et fortiorem quam hæc est.
13And Moses said to the Lord: That the Egyptians, from the midst of whom thou hast brought forth this people,E Mosè disse al Signore: Affinché giunga la nuova agli Egiziani, di mezzo a' quali tu hai cavato questo popolo,And Moyses said to our Lord: That the Aegyptians, from the middes of whom thou hast brought forth this people,Et ait Moyses ad Dominum: Ut audiant Ægyptii, de quorum medio eduxisti populum istum, 14And the inhabitants of this land, (who have heard that thou, O Lord, art among this people, and art seen face to face, and thy cloud protecteth them, and thou goest before them in a pillar of a cloud by day, and in a pillar of fire by night,)E agli abitatori di questa terra, i quali han sentito, come tu, o Signore, sei con questo popolo, e ti fai vedere faccia a faccia, e li proteggi colla tua nuvola, e colla colonna di nuvola vai loro innanzi di giorno, e colla colonna di fuoco la notte:and the inhabitantes of this Land, which haue heard that thou Lord art among this people, and art sene face to face, and thy cloude protecteth them, and in a piller of a cloude thou goest before them by day, and in a piller of fire by night:)et habitatores terræ hujus, qui audierunt quod tu, Domine, in populo isto sis, et facie videaris ad faciem, et nubes tua protegat illos, et in columna nubis præcedas eos per diem, et in columna ignis per noctem: 15May hear that thou hast killed so great a multitude as it were one man and may say:Come tu avrai fatto morire tanta gente, come un sol uomo, e dicano:may heare that thou hast killed so great a multitude as it were one man, and may say:quod occideris tantam multitudinem quasi unum hominem, et dicant: 16He could not bring the people into the land for which he had sworn, therefore did he kill them in the wilderness.Ei non avea possanza per introdurli nella terra, che avea loro promessa con giuramento: per questo nel deserto gli ha uccisi.He could not bring in the people into the Land, for which he had sworne: therfore did he kil them in the wildernesse.Non poterat introducere populum in terram pro qua juraverat: idcirco occidit eos in solitudine ? 17Let then the strength of the Lord be magnified, as thou hast sworn, saying:Si glorifichi adunque la fortezza del Signore, come tu giurasti, dicendo:Let therfore the strength of our Lord be magnified as thou hast sworne, saying:Magnificetur ergo fortitudo Domini sicut jurasti, dicens: 18The Lord is patient and full of mercy, by taking away iniquity and wickedness, and leaving no man clear, who visitest the sins of the fathers upon the children unto the third and fourth generation.Il Signore paziente, e di molta misericordia, che toglie le iniquità, e le scelleraggini, e nissuno lascia impunito: tu, che visiti i peccati de' padri sopra i figliuoli sino alla terza e quarta generazione,The Lord is patient and ful of mercie, taking away iniquitie and wicked deedes, & leauing no man innocent, which visitest the sinnes of the fathers vpon the children vnto the third and fourth generation.Dominus patiens et multæ misericordiæ, auferens iniquitatem et scelera, nullumque innoxium derelinquens, qui visitas peccata patrum in filios in tertiam et quartam generationem.
19Forgive, I beseech thee, the sins of this people, according to the greatness of thy mercy, as thou hast been merciful to them from their going out of Egypt unto this place.Perdona, ti prego, secondo la misericordia tua grande, il peccato di questo popolo, come fosti propizio a costoro, dacché uscirono dall'Egitto fino a questo luogo.Forgeue, I besech thee, the sinne of this thy people, according to the greatnes of thy mercie, as thou hast bene propitious to them since their going out of Aegypt vnto this place.Dimitte, obsecro, peccatum populi hujus secundum magnitudinem misericordiæ tuæ, sicut propitius fuisti egredientibus de Ægypto usque ad locum istum. 20And the Lord said: I have forgiven according to thy word.E il Signore disse: Ho perdonato secondo la tua parola.And our Lord said: I haue forgeuen it according to thy word.Dixitque Dominus: Dimisi juxta verbum tuum. 21As I live: and the whole earth shall be filled with the glory of the Lord.Io giuro, che della gloria del Signore sarà ripiena tutta quanta la terra.Liue I: and the whole earth shal be replenished with the glorie of the Lord.Vivo ego: et implebitur gloria Domini universa terra. 22But yet all the men that have seen my majesty, and the signs that I have done in Egypt, and in the wilderness, and have tempted me now ten times, and have not obeyed my voice,Tutti però quegli uomini, i quali hanno veduto la mia maestà, e i prodigi fatti da me nell'Egitto, e nel deserto, e mi hanno a quest'ora tentato per dieci volte, e non hanno obbedito alla mia voce,But yet al the men that haue sene my maiestie, and the signes that I haue done in Aegypt, and in the wildernesse, and haue tempred me now ten times, neither haue obeied my voice,Attamen omnes homines qui viderunt majestatem meam, et signa quæ feci in Ægypto et in solitudine, et tentaverunt me jam per decem vices, nec obedierunt voci meæ, 23Shall not see the land for which I swore to their fathers, neither shall any one of them that hath detracted me behold it.Non vedranno la terra promessa da me con giuramento a' padri loro, né alcuno di quelli che mi hanno oltraggiato, la mirerà.they shal not see the Land for the which I sware to their fathers, neither shal any of them that hath detracted me, behold it.non videbunt terram pro qua juravi patribus eorum, nec quisquam ex illis qui detraxit mihi, intuebitur eam. 24My servant Caleb, who being full of another spirit hath followed me, I will bring into this land which he hath gone round: and his seed shall possess it.Il servo mio Caleb, il quale pieno d'altro spirito mi ha seguitato, lo introdurrò io nella terra, che egli ha scorsa: e la discendenza di lui ne avrà il dominio.My seruant Caleb, who being ful of an other spirit hath folowed me, wil I bring in vnto this Land which he hath circuted: and his seede shal possesse it.Servum meum Caleb, qui plenus alio spiritu secutus est me, inducam in terram hanc, quam circuivit; et semen ejus possidebit eam.
25For the Amalecite and the Chanaanite dwell in the valleys. To morrow remove the camp, and return into the wilderness by the way of the Red Sea.Perché gli Amaleciti, e i Cananei stanno nelle valli, domani movete il campo, e tornate nella solitudine verso il mar Rosso.Because the Amalecite and the Cananeite dwel in the valleis. To morrow remoue the campe, and returne into the wildernesse by the way of the Redde sea.Quoniam Amalecites et Chananæus habitant in vallibus. Cras movete castra, et revertimini in solitudinem per viam maris Rubri. 26And the Lord spoke to Moses and Aaron, saying:E il Signore parlò a Mosè ed Aronne e disse:And our Lord spake to Moyses and Aaron, saying:Locutusque est Dominus ad Moysen et Aaron, dicens: 27How long doth this wicked multitude murmur against me? I have heard the murmurings of the children of Israel.Fino a quando questa gente pessima mormorerà contro di me? io ho, udito le querele de' figliuoli d'Israele.How long doth this vngratious multitude murmur against me? I haue heard the complaintes of the children of Israel.Usquequo multitudo hæc pessima murmurat contra me ? querelas filiorum Israël audivi. 28Say therefore to them: As I live, saith the Lord: According as you have spoken in my hearing, so will I do to you.Di' loro adunque: Io giuro, dice il Signore: io farò a voi quello appuntino, che ho sentito dire da voi.Say therfore to them: liue I, sayeth our Lord: According as you haue spoken I hearing it, so wil I do to you.Dic ergo eis: Vivo ego, ait Dominus: sicut locuti estis audiente me, sic faciam vobis. 29In the wilderness shall your carcasses lie. All you that were numbered from twenty years old and upward, and have murmured against me,In questo deserto giaceranno i vostri cadaveri. Tutti voi, i quali siete stati contati dal ventesimo anno in poi, e avete mormorato contro di me,In this wildernesse shal your carcasses lie. Al you that are numbered from twentie yeares & vpward, and haue murmured against me,In solitudine hac jacebunt cadavera vestra. Omnes qui numerati estis a viginti annis et supra, et murmurastis contra me, 30Shall not enter into the land, over which I lifted up my hand to make you dwell therein, except Caleb the son of Jephone, and Josue the son of Nun.Non entrerete nella terra, nella quale giurai di farvi abitare, eccettuato Caleb figliuolo di Jephone, e Giosuè figliuolo di Nun.you shal not enter into the Land, ouer the which I haue lifted vp my hand to make you inhabite it, except Caleb the sonne of Iephone, and Iosue the sonne of Nun.non intrabitis terram, super quam levavi manum meam ut habitare vos facerem, præter Caleb filium Jephone, et Josue filium Nun.
31But your children, of whom you said, that they should be a prey to the enemies, will I bring in: that they may see the land which you have despised.Ma io vi condurrò i vostri figliuoli, i quali avete detto, che sarebbono stati preda de' nemici, affinché veggano la terra, la quale è a voi dispiaciuta.But your litle ones, of whom you said, that they should be a pray to the enemies, wil I bring in: that they may see the Land, that hath misliked you.Parvulos autem vestros, de quibus dixistis quod prædæ hostibus forent, introducam, ut videant terram, quæ vobis displicuit. 32Your carcasses shall lie in the wilderness.I vostri cadaveri giaceranno nella solitudine.Your carcasses shal lie in the wildernesse.Vestra cadavera jacebunt in solitudine. 33Your children shall wander in the desert forty years, and shall bear your fornication, until the carcasses of their fathers be consumed in the desert,I vostri figliuoli saran raminghi per quarant'anni nel deserto, e pagheranno il fio della vostra infedeltà, fino a tanto che sieno nel deserto consunti i cadaveri de' genitori,Your children shal wander in the desert fourtie yeares, and shal beare your fornication, vntil the carcasses of their fathers be consumed in the desert,Filii vestri erunt vagi in deserto annis quadraginta, et portabunt fornicationem vestram, donec consumantur cadavera patrum in deserto, 34According to the number of the forty days, wherein you viewed the land: a year shall be counted for a day. And forty years you shall receive your iniquities, and shall know my revenge:Secondo il numero dei quaranta giorni impiegati a considerare quella terra: si conterà un anno per un giorno. E per quaranta anni pagherete il fio delle vostre iniquità, e vedrete la mia vendetta:according to the number of the fourtie daies, wherin you viewed the Land: a yeare shal be reputed for a day. And fourtie yeares you shal receiue your iniquities, and shal know my reuenge:juxta numerum quadraginta dierum, quibus considerastis terram: annus pro die imputabitur. Et quadraginta annis recipietis iniquitates vestras, et scietis ultionem meam: 35For as I have spoken, so will I do to all this wicked multitude, that hath risen up together against me: in this wilderness shall it faint away and die.Perocché nel modo, che ho detto, tratterò io questa pessima generazione, la quale si è inalberata contro di me: verrà meno, e perirà in questo deserto.for as I haue spoken, so wil I doe to al this wicked multitude, that hath risen togeather against me: in this wildernesse shal it faile, and die.quoniam sicut locutus sum, ita faciam omni multitudini huic pessimæ, quæ consurrexit adversum me: in solitudine hac deficiet, et morietur.
36Therefore all the men, whom Moses had sent to view the land, and who at their return had made the whole multitude to murmur against him, speaking ill of the land that it was naught,Quindi è, che tutti quegli, i quali erano stati spediti da Mosè a contemplar quella terra, ei quali dopo il ritorno erano stati causa, che tutta la moltitudine mormorasse contro Mosè, perché aveano screditata la terra, come cattiva,Therfore al the men, whom Moyses had sent to view the Land, and which returning had made al the multitude to murmur against him, detracting from the Land that it was naught,Igitur omnes viri, quos miserat Moyses ad contemplandam terram, et qui reversi murmurare fecerant contra eum omnem multitudinem, detrahentes terræ quod esset mala, 37Died and were struck in the sight of the Lord.Perirono flagellati immantinente dal Signore.died and were stroken in the sight of our Lord.mortui sunt atque percussi in conspectu Domini. 38But Josue the son of Nun, and Caleb the son of Jephone lived, of all them that had gone to view the land.E Giosuè figliuolo di Nun, e Caleb figliuolo di Jephone rimasero vivi tra tutti quelli che erano andati a visitare la terra.But Iosue the sonne of Nun, and Caleb the sonne of Iephone liued of al them, that had gone to view the Land.Josue autem filius Nun, et Caleb filius Jephone, vixerunt ex omnibus qui perrexerant ad considerandam terram. 39And Moses spoke all these words to all the children of Israel, and the people mourned exceedingly.E Mosè riferì tutte quelle parole a tutti i figliuoli d'Israele, e il popolo pianse inconsolabilmente.And Moyses spake al these wordes to al the children of Israel, and the people mourned excedingly.Locutusque est Moyses universa verba hæc ad omnes filios Israël, et luxit populus nimis. 40And behold rising up very early in the morning, they went up to the top of the mountain, and said: We are ready to go up to the place, of which the Lord hath spoken: for we have sinned.Ed ecco che il dì seguente al primo albore salirono sulla cima del monte, e dissero: Noi siamo pronti di andare al luogo, di cui ha parlato il Signore: perché noi abbiam peccato.And behold very early in the morning rising they went vp to the toppe of the mountaine, and said: We are readie to goe vp to the place, wherof our Lord hath spoken: for we haue sinned.Et ecce mane primo surgentes ascenderunt verticem montis, atque dixerunt: Parati sumus ascendere ad locum, de quo Dominus locutus est: quia peccavimus. 41And Moses said to them: Why transgress you the word of the Lord, which shall not succeed prosperously with you?Mosè disse loro: Perché trasgredite voi la parola del Signore, la qual cosa non vi riuscirà bene?To whom Moyses said: Why transgresse you the word of our Lord, which shal not suceede prosperousely with you?Quibus Moyses: Cur, inquit, transgredimini verbum Domini, quod vobis non cedet in prosperum ?
42Go not up, for the Lord is not with you: lest you fall before your enemies.Guardatevi dall'andare: perché il Signore non è con voi: affinché non cadiate per terra al cospetto dei vostri nemici.Goe not vp, for our Lord is not with you: lest you fal before your enemies.nolite ascendere: non enim est Dominus vobiscum: ne corruatis coram inimicis vestris. 43The Amalecite and the Chanaanite are before you, and by their sword you shall fall, because you would not consent to the Lord, neither will the Lord be with you.Voi avete a fronte l'Amalecita, e il Cananeo, la spada de' quali vi abbatterà, perché non avete voluto obbedire al Signore e il Signore non sarà con voi.The Amalecite and the Chananeite are before you, by whose sword you shal fal, for that you would not consent to our Lord, neither wil our Lord be with you.Amalecites et Chananæus ante vos sunt, quorum gladio corruetis, eo quod nolueritis acquiescere Domino: nec erit Dominus vobiscum. 44But they being blinded went up to the top of the mountain. But the ark of the testament of the Lord and Moses departed not from the camp.Ma quegli, essendo accecati, salirono sulla cima del monte. Ma l'arca del testamento del Signore, e Mosè non partirono dagli alloggiamenti.But they being blinded went vp to the toppe of the mountaine. But the arke of the testament of our Lord & Moyses departed not from the campe.At illi contenebrati ascenderunt in verticem montis. Arca autem testamenti Domini et Moyses non recesserunt de castris. 45And the Amalecite came down, and the Chanaanite that dwelt in the mountain: and smiting and slaying them pursued them as far as Horma.E si mosse l'Amalecita, e il Cananeo, che abitava la montagna: e avendogli assaliti, e messia fil di spada, gl'inseguì alle spalle insino ad Horma.And the Amalecite came downe and the Cananeite, that dwelt in the mountaine: and striking and hewing them, pursewed them as farre as Horma.Descenditque Amalecites et Chananæus, qui habitabat in monte: et percutiens eos atque concidens, persecutus est eos usque Horma.
14:3
Calmet
We may. The Latin manuscripts and Bibles before Sixtus V read, "in Egypt, and not in this," etc. But the present translation agrees with the Hebrew, Septuagint, and Chaldean. (Calmet)
Worthington
They obtained what they said they wished for, ver. 28; chap. 14:29; 26:64. (Worthington)
Calmet
And that. Hebrew, etc., "and wherefore hath God brought us into this land, that we may fall," etc. In a rage they attribute a malicious design to God. (Calmet)
Menochius
Better. And who would have given them food in the wilderness? (Menochius)
14:4
Haydock
Captain, instead of Moses, whom they could not bring over to their criminal design, no more than Aaron, Josue, Caleb, etc. (Haydock)
Drusius
Some imagine the rebels wanted to choose themselves a king, (Calmet) or even another god. (Drusius)
Worthington
Every community acknowledges the necessity of having one at the head. (Worthington)
14:5
14:6
Calmet
Garments, in testimony of their disapprobation and zeal; to make these insolent people reflect upon the evils into which they are throwing themselves. (Calmet)
14:9
To eat, or consume them, as easily as we devour a piece of bread. The expression is proverbial, Psalm 13:4.
Cornelius a Lapide
All aid. Hebrew, "their shadow," which is taken in the same sense. Septuagint, "their time or opportunity is gone." The Rabbins refer this to holy Job, who, they say, died at this time. (Cornelius a Lapide)
14:10
Cried out, etc. Hebrew, "said stone them."
14:11
14:13
Haydock
That the. The sentence is left imperfect, to signify the agitation and distress with which Moses was oppressed, as if he had said, Thou wilt thus afford a pretext, that the Egyptians and Chanaanites may say to one another, that thou couldst not perform what thou hadst promised; and therefore, that in vexation thou hadst destroyed thy people. (Haydock)
Calmet
Hebrew, "Then the Egyptians shall hear it....and will tell it to the inhabitants of this land....because the Lord could not," etc., ver. 16. (Calmet)
Menochius
Thus they will blaspheme thy holy name. (Menochius)
14:15
Vatable
One man. All at once, (Calmet) entirely, without sparing so much as one. (Vatable)
14:16
14:17
Lord, in overcoming all difficulties, raised either by the enemy, or by thy rebellious people.
14:18
Haydock
Mercy. Septuagint, "merciful and true," as Exodus 34:6, 7. On that occasion, it is not written that God swore. (Haydock)
Menochius
But equal credit is to be given to his word, as to an oath. (Menochius)
Calmet
Clear, or, as St. Jerome expresses it in Exodus, and no man of himself is innocent before thee. (Calmet)
Menochius
By these titles God will be addressed; and therefore Moses mentions them all, though some of them might seem to obstruct his petition of pardon. (Menochius)
Haydock
He knew that none of God's perfections were contrary to one another, or to his nature of consummate goodness; and he sued for the pardon of his people, with all due submission to the dictates of his justice. (Haydock)
14:20
Haydock
Forgiven the sins to those who repent; but the punishment due to them must be undergone, though not so soon as I had threatened, ver. 12, 19. How happy is that nation, which has one like Moses to intercede for them! (Haydock)
14:21
Lord. I will surely punish the guilty; and all the earth shall know that their own crimes, and not my imbecility, prevented their taking possession of Chanaan. My glory shall shine both in my long-suffering, and in the effects of my justice. Let me pass for a dead god, like the idols, if I do not perform what I say.
14:22
The men, above 20 years of age, ver. 29.
Haydock
Majesty, manifested by the signs, etc. (Haydock)
Calmet
Ten times; very often. It is not necessary to specify the number of the rebellions, as some have done, placing the first on the other side of the Red Sea, (Exodus 14:11,) and the tenth here. The expression is often used to express a great but indefinite number. (Ecclesiastes 7:20.) (Calmet)
14:23
Calmet
It. None of those who murmured ever entered the land of promise. Origen (hom. 27,) believes that the Levites behaved with fidelity, and were not comprised in the punishment. In effect, Eleazar certainly entered Chanaan, Josue 14:1. Salmon also, who espoused Rahab, had seen the wonders of God, but had not joined with the rest; so that, when it is said (ver. 2,) that all murmured, we must explain it by St. Jerome's rule, of the greatest part; as, no doubt, many would abhor the conduct of the seditious. (Calmet)
St. Jerome
Omnia non ad totum referenda esse sed ad partem maximam. (St. Jerome, ep. 146. ad Dam.)
14:24
Menochius
Spirit. The spirit of obedience and of courage. (Menochius)
Vatable
Followed me, as a guide, and hath fulfilled all my desires. (Vatable)
Worthington
This he was enabled to do by God's free grace. But his co-operation merited a reward. See St. Augustine, de Grat. et. Lib. vi.) (Worthington)
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Haydock
For. Hebrew, "Now," etc. The enemy is ready to attack you in the defiles, and I will not expose you at present to their fury, as you shall not enter the land for many years. Wherefore to-morrow, etc. (Haydock)
Calmet
It seems they complied reluctantly, for they probably encamped in that neighbourhood about a year. (Calmet)
14:30
Hand, the posture of one taking an oath, Genesis 15:18.
14:33
Years. Within five days from the departure out of Egypt, (Menochius) and above 38 from this time. Hebrew, "they shall be shepherds," without any fixed dwelling, like the shepherds of that country.
Calmet
Consumed. They had complained that Chanaan consumed or devoured its inhabitants. (Calmet)
Worthington
Their children underwent a temporal, but salutary, punishment for their sin. (St. Augustine, ep. 75.) (Worthington)
14:34
Calmet
Revenge. Hebrew, "my breach of promise, or if my threats be vain," etc. Septuagint, "you shall know the fury of my anger." (Calmet)
I will convince you by the severity with which I shall execute this sentence, that you had no reason to distrust my former promises. St. Jerome (in Ezec. xx.) entertains hopes of the eternal salvation of many of these Hebrews, who had time to do penance for their sins.
14:37
14:41
Haydock
Which conduct shall not, etc. They had been ordered to return: now they will advance, and, though admonished that the Lord will not assist them, they depend upon their own efforts, being ever full of themselves, and distrustful of God, the two sources of all spiritual misfortunes. (Haydock)
14:44
Calmet
Blinded, with presumption, as the Hebrew yahpilu, insinuates. "Their heart was puffed up with pride, and they ascended," Deuteronomy 1:43. (Calmet)
Haydock
The enemy was ready to receive them, and easily routed this rabble, abandoned by God, and by Moses, Aaron and his sons, Josue, and other men of virtue and sense. They who before lay lurking in the valleys, (ver. 25,) assume fresh courage, when they become the executioners of God's vengeance, and come pouring down from their mountains, with irresistible fury; nor do they stop till they had made a dreadful carnage of the Hebrews. The same place was again deluged with blood, (Numbers 21:3.) and was called Horma, or "the Curse." The Samaritan and Septuagint add, and they returned into the camp. Thus, by their own woeful experience, they began to feel that God would keep his word in punishing the common people, as well as the leaders, ver. 37. (Haydock)
14:18
Clear.... i. e., who deserves punishment.
14:33
Shall bear your fornication.... That is, shall bear the punishment of your disloyalty to God, which in the scripture language is here called a fornication, in a spiritual sense.
14:3
These murmurers had their wish, to their owne punishmēt. chap. 14. v. 29. 26. v. 64.
14:4
It is so absolutly necessarie in euerie communitie to haue one Superiors fal, that verie •u••e•s themselues do euer choose such a one, & cal him, the Electo.
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After the sinne is forgeuen, yet punishment remaineth to be inflicted.
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Although grace be first geuē without desert: yet good workes done by grace do merite reward. S. Aug. de ••at. & lib. arb. c. 6.
14:33
Temporal punishment laid vpon the children for their fathers sinnes, is for their owne spiritual good. S. Aug. Epist. 〈◊〉. ad. A••tum.
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.8
… they chose rather to be stoned, which is what the people threatened, than to recede from their virtuous standpoint. The others kept dissuading, the people exclaimed against it, saying they would have to fight against cruel and terrible nations; that they would fall in battle, and their wives and children would be left for a prey.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… [when they ought, I say, to have remembered this,] and to have trusted in God, they considered none of these things, but being struck with terror, just as if nothing had been done, they said, we wish to go back again into Egypt, “for God hath brought us out thither” (it is said) “to slay us, with our children and wives.” (Cf.
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san Girolamo † 420 d.C. Against the Pelagians 1.28
xiv. 7, vii. 28, 29 . Offerings for imploring God’s Mercy.
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sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.32
… The fathers who saw the glory of Moses, did not obey Moses; nor did the sons who saw the blindness of Paul believe Paul. But three times in the desert they threatened to stone Moses and his house with stones as dogs. For all congregation bade stone them with stones .
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 5
… But how, unless they worked miracles, did they convince? For if such they really wrought, (and work them they did,) it was the result of God’s power. If on the other hand they wrought none and prevailed, much more wonderful was the event. Knew they not the Jews—tell me—and their evil practice, and their soul full of grudgings? For they stoned even Moses, (
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.8
… So the bodies of those of twenty years old and upwards fell in the desert. The punishment of the rest was put aside. But they who had gone up with Joshua, and had thought fit to dissuade the people, died forthwith of a great plague. Joshua and Caleb entered the land of promise together with those who were innocent by reason of age or sex.
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.12
… Therefore it is not always every promise that is to be fulfilled. Nay, the Lord Himself often alters His determination, as the Scriptures point out. For in the book called Numbers He had declared that He would punish the people with death and destroy them,
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san Girolamo † 420 d.C. The Letters of St. Jerome 130.8
… Be wary and vow a vow unto the Lord: “let them not have dominion over me: then shall I be upright and I shall be innocent from the great transgression.” For elsewhere also the scripture testifies, “I will visit the iniquity of the fathers upon the children unto the third and fourth generation.”
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sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.16
106. Moreover, how can there be any created nature in God? In truth, God is of an uncompounded nature; nothing can be added to Him, and that alone which is Divine hath He in His nature; filling all things,
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.8
… for they murmuring, fastidiously loathed the manna, longing for victuals of flesh, and those things on which they had been accustomed to live in Egypt. … Lastly, all those men in the desert were stricken down, nor were any of them except two found worthy to go into the land of promise.
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.24
… The form of it which He uses—“He that despiseth you, despiseth me” —the Creator had also addressed to Moses: “Not against thee have they murmured, but against me.”
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.10
… He is not God of the dead but of the living.” And “Before Thee shall no living being be justified.” But why need we speak about God Himself or the Saviour? For it is disputed to which of them the voice belongs which says in the prophets,
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.8
55. The anger of the Lord burst forth, so that He would kill all, but at the prayer of Moses He softened His judgment and put off His vengeance, knowing that He had already sufficiently punished those who were faithless, even if He spared them meanwhile and did not slay the unbelievers. However, He said
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… Above all things indeed, he says, “let there not be an evil heart of unbelief.” ( c. iii. 12 .) But even suppose there should be, let no man despair, but let him recover himself; for as long as we are in this world, the “To-day” is in season. But here he means not unbelief only, but also murmurings: “whose carcasses,” he says, “fell’ in the wilderness.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.57
… “God indeed knoweth the ways on the right hand,” even He who alone is without sin, and is able to blot out our sins; “but the ways on the left hand are perverse,” in friendship with sins. Of such inflexibility were those youths of twenty years,
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.28.3
… And who are they that did even then give themselves over to death? Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance? Those, doubtless, who do believe God, and who have continued in His love; as did Caleb [the son] of Jephunneh and Joshua [the son] of Nun,
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.8
… So the bodies of those of twenty years old and upwards fell in the desert. The punishment of the rest was put aside. But they who had gone up with Joshua, and had thought fit to dissuade the people, died forthwith of a great plague.
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2. MURMURATI SUNT, — murmuraverunt. Deut. cap. 1, vers. 27, additur eos dixisse: «Odit nos Dominus, et idcirco eduxit nos de terra Aegypti, ut traderet nos in manu Amorrhael, atque deleret.»
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3. IN HAC VASTA SOLITUDINE UTINAM PEREAMUS! — Ita haec legunt et conjungunt Hebraea, Chaldaea, Septuaginta et Latina Romana. Tollenda ergo est negatio non, et distinctio quam habent Biblia Plantiniana. Optarunt enim Hebraei hic mori in deserto: unde et Dominus votum eorum exaudiens, poenam eamdem quam postularunt, eis irrogavit vers. 28, omnesque reipsa confecit et sepelivit in deserto. Idque ita disposuit, quia omnes hi mortales Hebraei enutriti fuerunt in Aegypto, ubi servierunt quasi mancipia, ideoque timidi erant et pusillanimes, non habentes animos ad bella cum Chananaeis gerenda: unde haec filiis eorum, quos in deserto instruxit, et generose educavit, reservavit. Ita Abulensis.
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4. REVERTAMUR IN AEGYPTUM. — Nota Hebraeorum murmurantium stoliditatem. Redire enim in Aegyptum erat eis impossibile, tum ob defectum annonae in deserto: Deus enim rebellibus suum manna subtraxisset; tum quia rursum eis transeundum fuisset mare Rubrum, aut certe illud circumeundum per gentes hostiles, quae Hebraeos per suos fines transire non permisissent. Ita Abulensis. Quare senior ille, apud Sophronium in Prato spirit. cap. CCVIII, fratri qui impugnabatur a tristitia, dicens: Quid faciam? quia cogitationes meae insurgunt contra me, dicuntque: Inutiliter et importune renuntiasti saeculo, salvari non potes; prudenter respondit: «Scis, frater, quia, etsi non possumus terram promissionis ingredi, expedit nobis, ut cadamus potius in deserto, quam ut revertamur in Aegyptum.» Nam, ut ait Cassianus, lib. X, cap. XXV, «experimento probatum est acediae impugnationem non declinando fugiendam (si enim fugeris, sequetur, teque gravius impugnabit), sed resistendo superandam esse.»
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5. Quo (murmure populi volentis redire in Aegyptum) AUDITO MOYSES ET AARON CECIDERUNT PRONI IN TERRAM, CORAM OMNI MULTITUDINE, — videlicet ad deprecandum Dominum, ne immitteret vindictam in murmuratores, uti fecerat in Sepulcris concupiscentiae, cap. XI, 33.
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8. SI PROPITIUS FUERIT DOMINUS, INDUCET NOS IN EAM. — Vocula si non est dubitantis, sed astruentis rationem et modum victoriae, scilicet quod Deus eam daturus esset Hebraeis, si ipsi Deum sequerentur, eoque niterentur: Deus enim certo promiserat eis hanc victoriam, imo possessionem Chananaean. Rursum, Deum esse Hebraeis propitium facile ipsi videre poterant per manna, quod jugiter dabat, et per columnam quae eos ducebat; si enim haec eis gratis praestabat Deus, praestitisset utique et ingressum in Chanaan, quem promiserat.
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9. RECESSIT AB EIS OMNE PRAESIDIUM. — Hebraice, recessit ab eis umbra eorum; umbra, id est praesidium, et, ut Chaldaeus vertit, fortitudo: quia sicut umbra nos a sole protegit in aestu, ita et praesidium protegit a periculis et hostibus. Deus ergo, qui hactenus Chananaeos conservaverat, jam ad adventum Hebraeorum subducebat eis suam protectionem, ut caderent coram Hebraeis. Septuaginta vertunt, recessit ab illis tempus, quod scilicet datum erat impiis Chananaeis ad regnandum et florendum, ait S. Augustinus. Sic numeratum et sublatum fuit tempus Baltasari, et monarchiae Chaldaeorum, Dan. V, 26. Notat hic S. Augustinus, Josue non dicere: «Tempus recessit ab eis,» et nostrum successit; sed «Dominus nobiscum est:» Dominus scilicet, qui temporum omnium creator, ordinator et dispensator est.
Tradunt Hebraei sub hoc tempus in Chanaan mortuum esse S. Job, cujus precibus, dum viveret, placatus Deus parcebat Chananaeis; nunc autem illo mortuo, recesserat umbra eos protegens, puta merita et preces S. Job, omneque praesidium: unde S. Hieronymus in Locis Hebr. ait tradi in Carnea trans Jordanem fuisse domum S. Job; et Abulensis: «Sepulcrum, ait, S. Job alte structum in planitie Jordanis, in magno honore a Graecis Gentibus usque hodie permanet.» Ita et Bredenbachius, Saligniacus, Borchardus, Adrichomius, ex iis Pineda in Job cap. 1, vers. 1, num. 27, tradunt quod terra Hus, sive Ausitis, in qua habitavit Job, fuerit in finibus Arabiae et Idumaeae in Traconitide regione, juxta Jordanem, in sorte quae postea tribui Manasse attributa est, ibique pyramidem ad sepulcrum S. Job, more veterum erectam, etiamnum ostendi juxta Suetam urbem. Rursum S. Job paulo ante egressum Hebraeorum ex Aegypto esse defunctum, ostendi Gen. cap. XXXVI, 33; imo alii volunt eum hoc ipso anno esse mortuum, uti dixi cap. X, 11.
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10. ET LAPIDIBUS EOS (Caleb scilicet, et Josue qui murmurantibus resistebant) VELLET OPPRIMERE, APPARUIT GLORIA DOMINI, — puta nubes lucida et gloriosa, significans Dei praesentiam et majestatem: ita Septuaginta et Josephus. SUPER TECTUM FOEDERIS, — super tabernaculum foederis: est synecdoche.
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11. USQUEQUO DETRAHET MIHI POPULUS ISTE (detrahet, id est irritabit me; hoc enim est Hebraeum niets)? QUOUSQUE NON CREDENT MIHI IN OMNIBUS SIGNIS? — In, id est per, vel propter omnia signa et portenta quae eis exhibui: hebraice enim beth, id est in, saepe significat per.
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12. TE AUTEM FACIAM PRINCIPEM SUPER GENTEM MAGNAM. — Hebraice tantum est: Faciam te in gentem magnam, ut scilicet gens magna ex te nascatur; sic enim Abraham dicitur factus in gentem magnam. Secundo, et genuine: «Faciam te in gentem magnam,» id est constituam te ducem super magnam multitudinem Gentilium, qui Hebraeis hisce tuis meliores et fortiores sint; ita enim vertit noster Interpres.
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13. UT AUDIANT AEGYPTII, — q. d. Si, ut minaris, Domine, deleas Hebraeos, consequetur ut Aegyptii id audientes blasphement nomen tuum; unde Septuaginta et Chaldaeus pro ut, vertunt et: est aposiopesis ad pathos, tam Dei irati, quam Mosis, iram Dei brevi et leni hac suggestione mollientis, significandum. Qui enim ira fervent, torrentes verborum et minarum effundunt, quibus vir prudens se non directe opponet; sed hinc inde leniter verbulum aliquod interjiciet, quod eam mitigare possit.
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14. QUOD TU, DOMINE, IN POPULO ISTO SIS, ET FACIE AD FACIEM (hebraice est, oculo ad oculum) VIDEARIS, — quod scilicet Hebraei clare te, et tua praesentia fruantur, dum jugiter intuentur columnam nubis, quae te repraesentat, qua et iter eis ostendis, et obumbras castra eorum, cum proficiscuntur, eaque ab aestu protegis, uti ostendi Exod. XIII, 21.
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17. MAGNIFICETUR ERGO FORTITUDO DOMINI. — Magnificari duo significat: primo, magnum fieri; secundo, magnum apparere. Dei fortitudo major fieri nequit: habet enim in se omnem fortitudinem possibilem et imaginabilem, imo ultra quam quis imaginari potest, quia in se est immensa et infinita: ergo tantum magnificatur Dei fortitudo, cum magna, vel major nobis apparet; quasi dicat: Ostende, Domine, nobis totique mundo magnam tuam fortitudinem, inducendo tuum populum in terram Chanaan, expulsis Chananaeis; secundo, fortitudo hic sumi potest pro clementia, inquit Abulensis. Qui enim iram vincit, quique offensam hosti, quem punire potest, quemque in manu sua habet, ignoscit, hic magni, fortis et leonini est animi; hunc enim sensum videntur exposcere ea quae sequuntur: «Sicut jurasti dicens, Dominus patiens, et multae misericordiae,» etc. Verum melius haec ipsa, juxta priorem et proprium sensum, per aposiopesin sic expones, ut intelligantur haec verba: «Ideoque ostende te nobis clementem et propitium;» quasi dicat: Ostende, Domine, tuam fortitudinem, inducendo nos in Chanaan, ideoque ne irascaris, et perdas nos; sed ostende te talem, qualem te aliquando esse dixisti, imo jurasti, dicens Exodi XXXIV, 6: «Dominus patiens, et multae misericordiae,» etc. In orationibus enim patheticis, ex affectu multa concise dicuntur, multaque tacentur, et in corde retinentur, dum affectus alio rapit, quae auditori supplenda sunt.
Discant hic a Mose Principes et Praelati, quam saepe ingrata, mobilis et temeraria sit plebs eis subdita, quamque ejus vitia tolerare et excusare debeant. Scipio Africanus, qui Annibalem devicit, ob calumnias tandem a suis Romanis in exilium actus, rogatus «quomodo quis se gerere debeat erga patriam ingratam,» respondit: «Sicut filius se gerit erga matrem aegram.» Themistocles, a suis Atheniensibus expulsus, fugit ad Artaxerxem quem antea oppugnaverat, dixitque ei: «Abutere fortuna mea potius ad probandam virtutem tuam, quam ad explendam iram: conservabis enim supplicem tuum, et perdes Graeciae hostem.» Cumque Artaxerxes eum contra Graecos mitteret, ipse ne patriam oppugnaret, hausto taurino sanguine mortem oppetere maluit, natus annos 65. Epaminondas, qui Thebas ad imperium evexit, cum ultra tempus sibi decretum, republica ita exigente, exercitum et imperium servasset, accusatus, et ad mortem postulatus a suis: «Occidite, ait, me, sed sepulcro meo inscribite, quid patriae praestiterim tum alias, tum hac ipsa in causa;» testis est Plutarchus in eorum Vita. Praeclariores fuerunt fideles. Theodosius Imperator neminem eorum a quibus laesus fuerat, ultus est unquam; miranti id cuidam, dixit: «Utinam eos in vitam revocare possem, qui jamdudum mortui sunt!» Ad alium quemdam eadem prope referentem dixit: «Nihil esse novi, si quis homo cum sit, e vita excedat; unius autem Dei esse, eum qui semel mortuus sit, per poenitentiam ad vitam aeternam revocare.» Ita Nicephorus, lib. XIV, cap. III. S. Bernardus a quodam suo pugno percussus, cum alii in eum involare vellent, inhibuit, dicens: «Oportet eum aliis ignoscere, cui toties a Deo ignoscitur.» Testis est auctor Vitae, lib. III, cap. VI.
SICUT JURASTI, — sicut testificatus es, sicut certo et firmiter affirmasti: nec enim hoc proprie jurasse legitur Deus, sed tantum dixisse, Exodi cap. XXXIV, 6. Dei enim dicere, est virtute et implicite jurare: quia jurare non est aliud, quam Deum, qui infallibilis et prima est veritas, in testem vocare. Haec autem prima veritas loquitur, cum Deus loquitur: cum ergo loquitur Deus, tunc ipse reipsa dictis suis testimonium perhibet, itaque se quasi in testem vocat, et consequenter implicite jurat, quia verborum suorum testis est, imo auctor et confirmator. Sic jurare sumitur pro constanter asseverare et promittere, Psalm. LXXXVIII, 4: «Juravi David servo meo, usque in aeternum praeparabo semen tuum:» neque enim in libris Regum aut Paral. id jurasse legitur Deus, sed tantum promisisse Davidi; et Psalm. CXVIII, 106: «Juravi, et (id est) statui, custodire judicia justitiae tuae.»
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18. NULLUMQUE INNOXIUM DERELINQUENS, — q. d. Omnes homines noxii et peccatores et sunt, et censentur apud te: omnes ergo indigent tua misericordia. Posset secundo, innoxius hic, uti et Exodi XX, 7, significare impunitum, ut Hebraea littera hic, uti et alibi, duplicem habeat sensum litteralem, et priorem expresserit Interpres Exodi cap. XXXIV, vers. 6, posteriorem hic. Vide dicta Exodi XXXIV, 6. QUI VISITAS PECCATA PATRUM IN FILIOS. — Non quod Moses hoc optet, cum contrarium postulet; sed quia Deus Exodi XXXIV, 6, haec sibi epitheta dedit, iisque cum invocatur nominari voluit, idque ad premendum, humiliandum, et metu Dei percellendum durum Judaeorum populum.
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21. VIVO EGO (id est juro ego per vitam meam): ET (quod) IMPLEBITUR GLORIA DOMINI UNIVERSA TERRA, — quod scilicet gloria Dei, quae apparuit in mira et potenti eductione vestri ex Aegypto, et continua ejusdem gubernatione et protectione in deserto, dando scilicet manna perenne, atque perpetuam columnam itineris ducem; gloria, inquam, haec Dei deinceps non minuetur, sed perseverabit vobiscum, usque ad ingressum terrae promissae: itaque omnis terra hoc audiens glorificabit nomen meum, puta meam in promissis praestandis bonitatem, fidelitatem, fortitudinem, etc., quando nimirum haec gloria, puta gloriosus hic meus ducatus, spargetur per universam terram.
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22. ATTAMEN; — Hebraice est ki; id est quod, quia, quoniam. Unde Vatablus haec jungit praecedentibus, hoc sensu, q. d. Implebitur gloria Domini universa terra, quae est, vel potius erit, quod omnes hi, qui viderunt signa mea, et tamen murmurarunt contra me, morientur in deserto. Verum haec non est gloria, id est, gloriosa Dei clementia et benevolentia in Hebraeos, ut patet vers. 20, sed potius terror, et terribilis vindicta Dei. Melius ergo Noster vertit, attamen. Hebraeum enim ki subinde adversative sumitur, et est nota exceptionis, uti probat Forsterus in Lexico Hebraeo. QUI VIDERUNT MAJESTATEM MEAM, — non in se, sed per signa et portenta, quae majestatis meae indices et specula sunt. ET TENTAVERUNT ME JAM PER DECEM VICES. — Rabbini has decem Hebraeorum tentationes Dei sic enumerant, ut prima fuerit ad mare Rubrum, instante eis Pharaone, Exodi XIV, 11; secunda fuerit in Mara, ob inopiam aquae, Exodi XV, 24; tertia, in Sin, deficiente cibo, Exodi XVI, 3; quarta, cum contra praeceptum Dei asservarunt manna in crastinum, ibid. vers. 20; quinta, cum manna quaesiverunt in sabbato, contra jussum Domini, ibidem versu 27; sexta, cum in siti petierunt aquam in Raphidim, Exodi XVII, 2; septima, in Horeb, cum vitulum aureum conflarunt, Exodi XXXII, 4; octava, cum murmurarunt ob laborem itineris, Numer. XI, 1; nona, cum flagitarunt carnes et delicias Aegypti in Sepulcris concupiscentiae, ibidem vers. 4; decima hic, cum murmurarunt ob relationem exploratorum. Verum facilius et planius dici potest hunc esse modum loquendi Scripturae familiarem, ut ponat numerum certum pro incerto, q. d. Decem vicibus, id est saepius, jam murmuravit hic populus.
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24. SERVUM MEUM CALEB, QUI PLENUS ALIO SPIRITU, — bono scilicet obedientiae, magnanimitatis, fidei et spei, ad sperandum terram promissam, et ad confidendum bonitati et potentiae Dei, eam promittentis; cum alii pleni essent spiritu malo inobedientiae, pusillanimitatis, infidelitatis et desperationis. SECUTUS EST ME. — Hebraice, implevit post me, id est plene me est secutus, dum meis promissis per omnia credidit et confisus est, atque magnitudinem potentiae meae ad delendum Chananaeos, et ad Hebraeos in Chanaan inducendum, contra alios omnes asseruit et propugnavit. Hisce enim actibus fidei, spei et charitatis colimus et sequimur Deum, teste S. Augustino.
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25. QUONIAM AMALECITES ET CHANANAEUS HABITANT IN VALLIBUS, CRAS MOVETE CASTRA, ET REVERTIMINI. — Jam ante, Exodi XVII, incurrerant Hebraei in Amalecitas: sed quia terra Amalec secundum longitudinem extenditur a terra Chanaan, versus mare Rubrum, hinc ex Aegypto proficiscentes in Chanaan Hebraei, saepius in Amalecitas, vel potius Amalecitae in Hebraeos incurrerunt; Chanannaeus autem populus, qui hic vocatur, non erat ex gentibus habitantibus in Chanaan, sed alius ab iis erat, habitans majori parte in vallibus, juxta desertum, in quo castrametabantur Hebraei, cujus rex fuit Arad, cum quo pugnarunt in deserto Hebraei, ut patebit cap. XXI, 1. Jubet autem hic Deus ut Hebraei propter Amalecitas et Chananaeos recedant, eo quod ipsi invasuri essent Hebraeos, ac superaturi eos, utpote ope Dei indignos, ac proinde ruituros coram hostibus suis: id ita evenisse patet vers. 45. ET REVERTIMINI IN SOLITUDINEM PER VIAM MARIS RUBRI. — Pervenerant jam Hebraei in Rethma et Cades, atque vicini erant terrae promissae, tantumque inter eam et ipsos intererant montes Idumaeae. Verum quia Dominus ipsos pro murmure puniens, per quadraginta annos vagari, et mori volebat in deserto, hinc jubet eos redire in solitudinem, per viam quae alio itinere duceret ipsos rursum ad mare Rubrum: unde trigesima secunda mansione venerunt tandem in Asiongaber, ad mare Rubrum. Graphice haec in suis tabulis describit, et ob oculos ponit Adrichomius. Solitudo haec, uti superius dixi, vastissima erat, invia, inaquosa, sterilis, inarabilis, aspera, praerupta, torrida, obsitaque sabulo profundo, tenaci et lubrico: in hac pro sua poenitentia, ob murmur a Deo inflicta, vagati sunt Hebraei per 38 annos. Vide hic quid mereatur murmur et rebellio, quamque Deo displiceat; ac time ne, sicuti tot centena Hebraeorum millia, ob murmur unum, exclusa sunt terra promissa, perieruntque ac sepulta sunt in hoc deserto: ita pariter et tu, si murmures, et inobediens sis Deo ejusque vicariis, coelo excludaris, ac sepeliaris in gehenna.
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29 et 30. OMNES QUI NUMERATI ESTIS (cap. 1, vers. 2) A VIGINTI ANNIS ET SUPRA, ET MURMURASTIS CONTRA ME, NON INTRABITIS TERRAM. — Hinc patet omnes numeratos, scilicet eos qui erant 20 annorum et supra, murmurasse, ideoque omnes hic morte in deserto plectuntur. Ita Abulensis. Hac sententia non comprehenduntur Levitae, et mulieres, item pueri, qui necdum erant viginti annorum. Hi enim non fuerunt numerati, ut patet cap. 1, vers. 2, et cap. II, vers. 33; hi ergo hac sententia et poena non plectuntur, ac potuerunt ingredi terram promissam. Levitas etiam non murmurasse cum reliquis colligunt aliqui, ex eo quod nullus ex illa tribu missus sit explorator: ita Andreas Masius, Josue cap. ult., vers. 4. Ubi tamen nota: praeter hosce numeratos, omnes alii, sive feminae, sive masculi minores viginti annis, qui murmuraverunt, mortui sunt in deserto, aeque ac numerati hi: hoc est enim quod dicitur vers. 23: «Nec quisquam ex illis, qui detraxit mihi, intuebitur eam.» Ita Abulensis. Lex tamen haec tantum fertur in masculos, qui erant 20 annorum et supra: quia hos solos sententia haec generalis designare et determinare poterat. Porro haec sententia intelligitur de illis, qui erant viginti annorum, non cum lata est haec sententia, sed cum facta est numeratio cap. 1, vers. 2: hoc enim significat to numerati; ita Abulensis. Denique hi omnes ad mortem temporalem damnati fuere, non ad aeternam; imo praesenti redemerunt aeternam, quicumque poenitentes in gratia obierunt in deserto, uti patet de Mose et Aarone, qui exclusi sunt a Chanaan, sed aliam ob causam, de qua cap. XX. 30. SUPER QUAM LEVAVI MANUM, — id est pro qua, quasi elata in altum manu, juravi quod eam vobis darem, Genes. XV, 18.
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PRAETER CALEB FILIUM JEPHONE, ET JOSUE FILIUM NUN. — Hi duo ergo, soli ex tot centenis armatorum millibus, ingressi sunt Chanaan, quia Deum secuti sunt. Tropologice S. Gregorius in Psalmo VII poenitentiae, in expositione quinti versiculi, in fine: Nullus, inquit, ad coelum veniet, «nisi prius per amorem spiritus, in novitate vitae didicerit ambulare. Duo viri, Caleb videlicet et Josue, caput et corpus designant, Christum scilicet et Ecclesiam, qui soli ingrediuntur illam terram viventium.» Caleb enim hebraice significat omne cor, ait Procopius. Jephone significat conversionem, Jesus Salvatorem; qui enim integrum erga Deum cor habent, filii conversionis sunt, per cohabitantem illis Jesum.
Allegorice, sicut ex tot centenis millibus soli Josue et Caleb ingressi sunt terram promissam, ita ex tot centenis hominum millibus pauci salvantur, euntque ad coelum. Cum D. Bernardus Abbas Clarevallensis ex hac vita migrasset, quod contigit anno Domini 1153, indictione 1, XII Calend. septembris, anno aetatis suae 64, horrenda visio Lingonensi Episcopo facta est. Apparuit ei namque Eremita quidam mortuus, quem viventem olim noverat, qui divino timore compunctus, ante aliquot annos, cum esset Decanus dives et nominatus, omnia contemnens, eremitorium pro Christi amore intravit. Quem cum de statu suo et divini judicii districtione interrogasset, ille respondit: «Ea hora, in qua ego de corpore migravi, triginta hominum millia ab hac luce transierunt. E quibus Bernardus Clarevallensis Abbas, qui eadem hora obiit, una mecum ad coelos evolavit, tres alii ad Purgatorium missi sunt, caeteri omnes per sententiam justi judicis condemnati, ad infernum perpetuo cruciandi descenderunt.» S. Simeon, et ex eo S. Nilus Abbas apud Baronium, tom. X, anno Christi 976, asserunt ex decem millibus vix unam animam salvari. Ex annalibus Franciscanorum refert noster Platus, lib. I De Bono status Religiosi, cap. V, Franciscanum quemdam nomine Bertoldum, concionatorem insignem, vi et spiritu dicendi mulierem peccatricem eo contritionis adegisse, ut in concione mortua conciderit; hac postea precibus ejus resuscitata, dixit: «Cum apparui ad Dei tribunal, adducta sunt eo sexaginta animarum millia, quae toto orbe e vita excesserant, atque ex his tres tantum addictae fuerunt Purgatorio, reliquae omnes ad ignem aeternum damnatae;» unum autem ex Franciscanis Fratribus eodem quoque temporis articulo defunctum, per Purgatorii quidem locum transisse asseruit, sed tamen ibi non modo diutius non commoratum, verum etiam par animarum, quae praecipua cum eo amicitia conjunctae fuerant, secum in coelum abduxisse. Quam densi ergo flocci nivis in hiema cadunt ex aere, tam densa hominum turba quotidie descendit ad tartara. O res miranda! o hominum stupor! Quis haec legens non expavescat? quis toto corpore non contremiscat? quis non decernat sancte et pie vivere, suaeque saluti consulere, et assecurare sibi, quoad potest, coeli aditum? praesertim cum audit illud Christi: «Intrate per angustam portam, quia lata porta, et spatiosa via est, quae ducit ad perditionem, et multi sunt qui intrant per eam. Quam angusta porta, et arcta via est, quae ducit ad vitam, et pauci sunt qui inveniunt eam!» Matth. VII, 13; et iterum: «Multi sunt vocati, pauci vero electi;» hoc cogita, hoc recogita, hoc assidue meditare.
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33. FILII VESTRI ERUNT VAGI IN DESERTO ANNIS QUADRAGINTA. — Noxiorum parentum innoxii filii, pro peccato et noxa parentum, hic puniuntur quasi exilio quadraginta annorum. Verum haec parvulorum non tam poena fuit, quam commodum: serviebat enim primo, ad hoc, ut interim ipsi crescerent ad justam aetatem et robur, quo cum Chananaeis confligere possent; secundo, ut interim crescerent numero, quo parentibus morituris succedere, et Chanananam replere possent. Ita Abulensis. ANNIS QUADRAGINTA. — Nota primo: Ab egressu Hebraeorum ex Aegypto usque ad ingressum in Chanaan, fluxerunt non 42 anni, uti habent Septuaginta, Josue V, 6, et ex iis S. Augustinus, sed 40 tantum, ut patet Josue III, 6, in Hebraeo, Chaldaeo et Latino textu. Idque rursum omnino convincitur ex Exodi VII, 7, collato cum Num. XXXIII, 38, et Deut. cap. ult. 7; imo hi 40 anni non omnino integri fuerunt. Nam Hebraei egressi sunt ex Aegypto 15 die mensis primi, ut patet Numer. XXXIII, 3. Transierunt autem Jordanem, et ingressi sunt Chanaan, decima die mensis primi anni quadragesimi primi ab egressu, ut patet Josue IV, 19: ergo desunt 5 dies ad explendum 40 annos. Unde nota secundo: Ab hoc murmure errarunt Hebraei per desertum, tantum triginta octo annos cum medio, aut circiter. Nam haec exploratio, ob quam murmurarunt, contigit anno secundo ab egressu, in junio, uti dixi cap. XIII, vers. 21. Dices: Quomodo ergo hic non 38, nec 39, sed 40 anni numerantur? Respondent aliqui hos annos computandos esse ab egressu ex Aegypto. Verum dico eos computandos esse a missis exploratoribus, et murmure hoc, uti satis liquet hoc loco, et Psal. XCIV, 10: inde enim fuerunt 38 anni completi, et 39 inchoati, qui more Scripturae vocantur 40, quia Scriptura solet numerum perfectum exprimere, etiamsi a parte rei paulo major vel minor sit numerus. Sic vocantur 70 discipuli Christi, cum fuerint 72. Vide Riberam in Amos V, num. 64. Adde fuisse praecise 40 annos saltem inchoatos, si annum non sacrum, sed profanum accipias, qui incipiebat a Tisri, id est, a septembri. Nam fuerunt 38 anni completi, cum septem vel octo mensibus. Jam hi menses fracti sunt: primi enim duo praecedebant Tisri primi anni; murmur enim hoc factum est in julio, puta quadragesimo die a missis exploratoribus: hi autem missi sunt in junio; unde duo primi menses usque ad Tisri pertinent ad primum annum, eumque in hac numeratione constituunt: inde ab uno Tisri ad alium, continuo fluxerunt 38 anni integri. Rursum post hos 38 annos, fluxerunt a Tisri ultimo usque martium, quo ingressi sunt Chanaan, sex menses, qui ad novum annum, puta quadragesimum pertinent: ita ergo 40 anni fuerunt, sed fracti tam in principio, quam in fine, juxta computum anni communis sive profani. R. Salomon hos 40 annos praefixos esse putat, ad aetatem eorum, qui morituri erant in deserto, complendam. Censet enim ipse neminem ex eis mortuum esse ante annum aetatis sexagesimum, ita ut qui citius compleverat annum sexagesimum, citius moreretur: ideoque hic praefigi annos 40, ut illi qui exierant de Aegypto anno aetatis vigesimo, morerentur anno quadragesimo ab exitu ex Aegypto (et iste erat eis sexagesimus annus), scilicet paulo antequam alii juniores ingrederentur in Chanaan. Sed haec ipsius de more sunt figmenta, quae nullo fundamento nituntur: unde haec multis refellit Abulensis. ET PORTABUNT FORNICATIONEM VESTRAM, — q. d. Portabunt filii poenam fornicationis vestrae, id est, praevaricationis, ac declinationis a Deo et lege Dei. Sicut enim mulier, a marito devians ad adulterum, fornicari dicitur: ita fornicatur et anima, si a Deo et lege Dei, cui jure plusquam maritali obstringitur, deviet, praesertim si id fiat per idololatriam. Idolum enim est quasi alius maritus, ideoque quasi adulter animae. Similis phrasis est cap. seq. vers. 39.
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34. INIQUITATES, — poenam iniquitatum. ANNUS PRO DIE IMPUTABITUR, — computabitur, q. d. Sicut 40 diebus morati sunt exploratores in Chanaan, eam lustrando, ita proportionaliter manebitis, vos Hebraei, 40 annis in deserto, quia ipsi vos murmurare fecerunt: esto non omnibus istis 40 diebus ipsi murmuraverint, aut peccarint. Est enim haec proportio in numero 40, non dierum culpae ad annos poenae, sed est congruitas quaedam numeri dantis occasionem culpae ad numerum infligentem poenam; ita Abulensis. Moraliter Glossa ex Origene: «Timeo, ait, hoc mysterium discutere; video enim quod in hoc comprehenditur ratio peccatorum et poenarum: si enim cuique peccatori adscribitur annus ad poenam, pro unius diei peccato, vereor ne forte nobis, qui quotidie peccamus, nec ipsa forte saecula saeculorum sufficere possint ad poenas luendas.»
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36 et 37. IGITUR OMNES VIRI, etc., QUI REVERSI MURMURARE FECERANT MULTITUDINEM, etc., MORTUI SUNT ATQUE PERCUSSI IN CONSPECTU DOMINI. — Omnes exploratores, praeter Josue et Caleb, subita morte puniti fuerunt, coram Domino, id est, sententia a Deo in eos lata et plaga ab eo in ipsos immissa, ut omnes viderent judicium et vindictam Dei super illos. Aliqui asserunt pestem in eos immissam esse. R. Salomon ait quod linguae eorum, quibus detraxerant terrae promissae, inflatae fuerint, et venenum stillarint, ipsique subito mortui sint. An id ita contigerit, an vero alia plaga percussi sint, novit Deus. Historia haec respondet comminationi, eaque de causa per anticipationem hic inseritur, antequam Moses minas Dei retulisset populo.
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39. LOCUTUSQUE EST MOYSES UNIVERSA VERBA HAEC AD OMNES FILIOS ISRAEL. — «Verba,» scilicet sententiam mortis a Deo latam in omnes murmuratores ab anno 20 et supra, vers. 29. ET LUXIT POPULUS NIMIS, — valde, mirum in modum, tum ob sententiam hanc mortis in se latam, tum ob mortem miserabilem exploratorum, quam oculis conspexerant.
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40. ET ECCE MANE PRIMO SURGENTES, ASCENDERUNT VERTICEM MONTIS — Idumaeae, ut sic statim penetrarent in Chanaan. Ecce stulti, dum fugiunt vitia, in contraria currunt: Hebraei ante aversi a Chanaan, jam in eam praecipites ruunt sine consilio, nutu et ope Dei, ideoque utrobique inobedientes, utrobique mulctantur et caeduntur. Appositum apologum narrat Cleobulus apud Plutarchum in Convivio septem sapientum: Luna, ait, a matre petiit ut sibi tunicam congruentem texeret. Cui mater: Quomodo id possim, cum jam te plenam, jam semiplenam, jam corniculatam videam? Sic homini fatuo et vitioso nulla est mensura: stultus enim ut luna mutatur: nunc animosissimus est, nunc timidissimus; nunc paret, nunc rebellat. Vere dixit Valerius Maximus, lib. I: «Ducis in consilio posita est virtus militum.» Et Archidamus videns filium suum nimis temere contra Athenienses pugnantem: «Aut vires, ait, tibi sunt augendae, aut minuenda audacia.» Et Phocion pugnaturus contra Macedones, cum multi juvenes accurrentes suaderent ei ut in colle castra collocaret: «O Hercules, ait, quam multos duces, milites vero perpaucos!» notans juvenilem temeritatem, quae duci praeire conaretur, cum militis sit non dare consilium, sed exequi; testis Plutarchus in Apophtheg. Apud Macedones injussu ducis arma capere; in ordines ire, aut hostes invadere, lege militari severe cavebatur, ait Alexander ab Alexandro, lib. III, cap. XX. Philippus rex Archidamum morte mulctavit, quod cum eum perseverare cum armis jussisset, ille deposuisset; testis est Aelianus, lib. XIV. Sub Lysandro classis Lacedaemoniorum praefecto, Dercyllides accusatus quod ordines non servasset, ignominiae causa stare jussus est scutum prae se ferens. Haec enim non servati ordinis poena est, inquit Xenophon. PARATI SUMUS ASCENDERE AD LOCUM, DE QUO DOMINUS LOCUTUS EST, QUIA PECCAVIMUS. — Quasi dicant: Fuimus inobedientes Domino, jam facti nos paenitet, cupimus obedire Deo, nec cogitare de reditu in Aegyptum, sed statim per montes pervadere in terram promissam. Verum rursum peccant inobedientia: jusserat enim Dominus ut reverterentur per viam maris Rubri.
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44. AT ILLI CONTENEBRATI (excaecati inobedientia et cupiditate penetrandi in Chanaan, nolentes acquiescere judicio Mosis) ASCENDERUNT IN VERTICEM MONTIS, — in quo habitabant Chananaei et Amalecitae, qui invadentes Hebraeos ceciderunt. Facile enim erat eis alto loco positis, Hebraeos aegre ascendentes dejicere et deturbare. Hinc prudentes belli duces captant et praeoccupant loca edita, item secundum ventum, solem et pulverem. Hoc faciebat C. Marius insignis dux Romanorum, qui Cimbros devicit: unde cum Popidius Silo hostium dux Mario significaret: «Si es, o Mari, magnus Imperator, veni, et praelio decerne;» respondit Marius: «Imo si tu es magnus Imperator, coge me invitum decertare.» Ita Plutarchus in Mario.
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45. PERSECUTUS EST EOS USQUE HORMA. — Est prolepsis: Horma enim, id est anathema, vocatur hic terra, quae postea a strage ibi edita ab Hebraeis, vocata est Horma, Num. cap. XXI, 3; Horma ergo significat hic terminum, et limites terrae, postea percussae ab Hebraeis. Ita Abulensis. Alii putant hoc Horma alium esse locum, qui aeque ut ille cap. XXI, vers. 3, dictus sit Horma, a clade hac et anathemate Hebraeorum.
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… fiducia, come la guerra contro gli Amaleciti, mentre Mosè pregava sul monte (Ex. 17, 9-13), e l'esplorazione di Canaan (Num. 13); lo condusse con sé sul Sinai quando ricevette le Tavole della Legge (Ex. 24, 13) e lo ebbe sempre affezionato (Num. 11, 29; 14, 6 sgg.). …
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vivi è anche dogma di fede proposto dal magistero ordinario e largamente attestato dalla Scrittura sia del Vecchio Testamento (ad es., Gen. 18, 22-32; 20, 7: Abramo intercede per Sodoma e intercederà per Abimelec; Ex. 32, 11-14; Num. 14, 13-20: Mosè intercede per il popolo; I Sam. 7, 8 sg.; Samuele; Job. 42, 8: Giobbe), sia del Nuovo (ad es., la forma plurale nelle domande del Pater; Act. 7, 60; 12, 5; Rom. 15, 30; Eph. …
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Nel Vecchio Testamento 'ab (plurale 'abbôth, testi di el-Amarna abûti) assume molti significati derivati, in base alle nozioni di origine, allevamento e autorità, connesse semanticamente colla paternità: 1) Nonno (Gen. 28, 13), antenato (I Reg. 15, 11, 24; al plurale è frequente: Gen. 15, 15; Num. 14, 18; ecc.), onde 'abbôthêm' « i nostri podrì » (Eccli. 44, 1) frequente nelle preghiere dei giudei (cf. Berachoth, IX, 1), equivale a « Israele ». 2) Capostipite d'un popolo (Gen. 10, …
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HEBRON (EBR., HEBRHŌN « UNIONE, LEGA »; SETTANTA, ΧΈΒΡΩΝ)
Secondo Num. 14, 23, H. fu ricostruita 7 anni prima di Tanis, una delle capitali dell'Egitto inferiore. …
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… Nelle sue opere esegetiche sul Cantico dei Cantici (Hēleq Šēlōmōh «La brama di Salomone», cf. I Reg. 9, 1) e sul Pentateuco ('Ēnē hā-'ēdāh: «Gli occhi della Sinagoga», cf. Num. 14, 36) prevale l'allegoria a scopo filosofico. …
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… Ma non riuscì a trasfondere l'ottimismo della sua fede nel popolo avvilito e tumultuante, che fu perciò tutto escluso dall'ingresso nella Terra promessa; solo C. fu esentato con Giosuè da questo castigo, in premio della sua fede (Num. 13, 2; 14, 38).
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… Anzitutto, nel tentativo degli Israeliti di penetrare da sud nel paese di Canaan, fallito per la resistenza degli Amaleciti e dei Cananei, che li respinsero fino a H. (Num. 14, 39-45). Poi nel nuovo tentativo, presentato come una rivincita della prima disfatta (Num. 21, 1-3), ma che non fu seguito da occupazione, se non debba vedervi lo stesso episodio dove la …
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AMALECITI (EBR. AMALEQ; VOLGATA [COI SETTANTA] AMALEC E AMALECITES)
… di Mosè (Ex. 17, 8-16). L'anno seguente, quando, contro il divieto di Mosè, gli Israeliti vollero attraversare il territorio degli A. per entrare direttamente da Cades in Palestina, gli A. con i Cananei li sconfissero e li inseguirono sino a Horma (Num. 14, 40-45).
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.