Core and his complices, making schisme against Moyses and Aaron, 31. some are swalowed in the earth, with their families and substance; 35. other two hundred and fiftie offering incense, 41. and fourtene thousand seuen hundred of the common people, murmuring in behalfe of the sedicious, are consumed with fire from heauen.
1And behold Core the son of Isaar, the son of Caath, the son of Levi, and Dathan and Abiron the sons of Eliab, and Hon the son of Pheleth of the children of Ruben,Allora Core figliuolo di Isaar figliuolo di Caath figliuolo di Levi, e Dathan e Abiron figliuoli di Eliab, e Hon figliuolo di Pheleth della stirpe di RubenAND behold Core the sonne of Isaar, the sonne of Caath, the sonne of Leui, and Dathan and Abiron the sonnes of Eliab, Hon also the sonne of Pheleth of the children of Ruben,Ecce autem Core filius Isaar, filii Caath, filii Levi, et Dathan atque Abiron filii Eliab, Hon quoque filius Pheleth de filiis Ruben, 2Rose up against Moses, and with them two hundred and fifty others of the children of Israel, leading men of the synagogue, and who in the time of assembly were called by name.Si levaron su contro Mosè insieme con altri dugento cinquanta figliuoli d'Israele de' più illustri della sinagoga, e i quali in occasion di adunanze erano nominatamente invitati.rose against Moyses, and other of the children of Israel two hundred fiftie men, princes of the synagogue, and which in the time of assemblie were called by name.surrexerunt contra Moysen, aliique filiorum Israël ducenti quinquaginta viri proceres synagogæ, et qui tempore concilii per nomina vocabantur. 3And when they had stood up against Moses and Aaron, they said: Let it be enough for you, that all the multitude consisteth of holy ones, and the Lord is among them: Why lift you up yourselves above the people of the Lord?E portatisi al cospetto di Mosè e di Aronne, dissero: Contentatevi un poco, conciossiaché questo è un popolo tutto di santi; e con essi si sta il Signore: con qual titolo v'innalzate voi sopra il popolo del Signore?And when they had stoode vp against Moyses and Aaron, they said: Let it suffice you, that al the multitude consisteth of holie ones, and our Lord is among them: Why lift you vp your selues aboue the people of our Lord?Cumque stetissent adversum Moysen et Aaron, dixerunt: Sufficiat vobis, quia omnis multitudo sanctorum est, et in ipsis est Dominus: cur elevamini super populum Domini ? 4When Moses heard this, he fell flat on his face:Udita tal cosa, Mosè si prostrò boccone per terra:Which when Moyses had heard, he fel flatte on his face:Quod cum audisset Moyses, cecidit pronus in faciem: 5And speaking to Core and all the multitude, he said: In the morning the Lord will make known who belong to him, and the holy he will join to himself: and whom he shall choose, they shall approach to him.E disse a Core, e a tutta quella gente: Domani il Signore farà manifesto, chi sien quelli che son suoi, e chiamerà a sé que' che son santi: e si appresseranno a lui quei ch'egli avrà eletti.and speaking to Core and al the multitude, he said: In the morning our Lord wil make it knowne who pertaine to him, and the holie the wil ioyne to him selfe: and whom he shal choose, they shal approch to him.locutusque ad Core et ad omnem multitudinem: Mane, inquit, notum faciet Dominus qui ad se pertineant, et sanctos applicabit sibi: et quos elegerit, appropinquabunt ei.
6Do this therefore: Take every man of you your censers, thou Core, and all thy company.Fate adunque così: Prenda ciascuno il sua turibolo, tu, Core, e tutta la tua sequela:This do therfore: Take euerie man their censars, thou Core, and al thy councel:Hoc igitur facite: tollat unusquisque thuribula sua, tu Core, et omne concilium tuum: 7And putting fire in them to morrow, put incense upon it before the Lord: and whomsoever he shall choose, the same shall be holy: you take too much upon you, ye sons of Levi.E domani, messovi il fuoco, ponetevi sopra l'incenso dinanzi al Signore: e chiunque da lui sarà eletto, quegli sarà santo: voi v'inalberate assai, o figliuoli di Levi.and taking fire in them to morrow, put vpon it incense before our Lord: and whom soeuer he shal choose, the same shal be holie: you do much exalt your selues ye sonnes of Leui.et hausto cras igne, ponite desuper thymiama coram Domino: et quemcumque elegerit, ipse erit sanctus: multum erigimini filii Levi. 8And he said again to Core: Hear ye sons of Levi.E disse di più a Core: Figliuoli di Levi, udite:And he said againe to Core: Heare ye sonnes of Leui,Dixitque rursum ad Core: Audite, filii Levi: 9Is it a small thing unto you, that the God of Israel hath spared you from all the people, and joined you to himself, that you should serve him in the service of the tabernacle, and should stand before the congregation of the people, and should minister to him?È egli poco per voi l'avervi il Dio d'Israele separati da tutto il popolo, e uniti a sé, affinché lo serviste nel culto del tabernacolo, e steste dinanzi alla moltitudine del popolo, esercitando il suo ministero?Is it a smal thing vnto you, that the God of Israel hath separated you from al the people, and ioyned you to him selfe, that you should serue him in the seruice of the tabernacle, and should stand before the ful assemblie of the people, and should minister to him?num parum vobis est quod separavit vos Deus Israël ab omni populo, et junxit sibi, ut serviretis ei in cultu tabernaculi, et staretis coram frequentia populi, et ministraretis ei ? 10Did he therefore make thee and all thy brethren the sons of Levi to approach unto him, that you should challenge to yourselves the priesthood also,A questo fine ha egli fatto accostare a sé e te, e tutti i tuoi fratelli figliuoli di Levi, affinché vi usurpiate anche il sacerdozio,did he therfore make thee and al thy brethren the sonnes of Leui to approch vnto him, that you should chalenge vnto you the priesthood also,idcirco ad se fecit accedere te et omnes fratres tuos filios Levi, ut vobis etiam sacerdotium vindicetis, 11And that all thy company should stand against the Lord? for what is Aaron that you murmur against him?E perché tutta la tua sequela si metta in battaglia contro il Signore? che è egli Aronne, che vi mettiate a mormorare contro di lui?and al thy companie should stand against our Lord? for what is Aaron that you murmur against him?et omnis globus tuus stet contra Dominum ? quid est enim Aaron ut murmuretis contra eum ?
12Then Moses sent to call Dathan and Abiron the sons of Eliab. But they answered: We will not come.Mandò adunque Mosè a chiamare Dathan e Abiron figliuoli di Eliab. I quali risposero: Noi non venghiamo:Moyses therfore sent to cal Dathan and Abiron the sonnes of Eliab. Who answered: We come not.Misit ergo Moyses ut vocaret Dathan et Abiron filios Eliab. Qui responderunt: Non venimus. 13Is it a small matter to thee, that thou hast brought us out of a land that flowed with milk and honey, to kill us in the desert, except thou rule also like a lord over us?Ti par forse poco l'averci levati da una terra, che scorre latte e miele, per ammazzarci nel deserto, se di più non ci tiranneggi?Why, is it a smal matter to thee that thou hast brought vs out of a land, that folowed with milke and honie, to kil vs in the desert, vnles thou rule also like a lord ouer vs?Numquid parum est tibi quod eduxisti nos de terra, quæ lacte et melle manabat, ut occideres in deserto, nisi et dominatus fueris nostri ? 14Thou hast brought us indeed into a land that floweth with rivers of milk and honey, and hast given us possessions of fields and vineyards; wilt thou also pull out our eyes? We will not come.Veramente tu ci hai condotti in una terra, che scorre latte e miele, e ci hai date delle tenute di campi, e di vigne: vuoi tu ancora cavarci gli occhi? noi non venghiamo.In deede hast thou brought vs into a land, that floweth with riuers of milke and honie, & hast thou geuen vs possessions of fieldes & vineyardes? What, wilt thou plucke out our eies also? We come not.Revera induxisti nos in terram, quæ fluit rivis lactis et mellis, et dedisti nobis possessiones agrorum et vinearum: an et oculos nostros vis eruere ? non venimus. 15Moses therefore being very angry, said to the Lord: Respect not their sacrifices: thou knowest that I have not taken of them so much as a young ass at any time, nor have injured any of them.E sdegnato forte Mosè disse al Signore: Non volgere gli occhi a' loro sacrifizii: tu sai, com'io non ho mai preso da costoro neppur un asinello, e non ho fatto torto ad alcuno di essi.Moyses therfore being very wrath, said to our Lord: Respect not their sacrifices: thou knowest that I haue not taken of them so much as a little asse at anie time, neither haue afflicted anie of them.Iratusque Moyses valde, ait ad Dominum: Ne respicias sacrificia eorum: tu scis quod ne asellum quidem umquam acceperim ab eis, nec afflixerim quempiam eorum. 16And he said to Core: Do thou and thy congregation stand apart before the Lord to morrow, and Aaron apart.E disse a Core: Tu, e tutta la tua sequela state da una parte dinanzi al Signore, ed Aronne domani dall'altra parte:And he said to Core: Thou, and al thy congregation stand ye apart before our Lord, and Aaron to morrow apart.Dixitque ad Core: Tu, et omnis congregatio tua, state seorsum coram Domino, et Aaron die crastino separatim.
17Take every one of you censers, and put incense upon them, offering to the Lord two hundred and fifty censers: let Aaron also hold his censer.Pigliate ciascuno i vostri turiboli, e mettetevi sopra l'incenso, offrendo al Signore dugento cinquanta turiboli: Aronne parimente avrà il suo turibolo.Take euerie one your censars, and put incense vpon them, offering to our Lord two hundred fiftie censars: Let Aaron also hold his censar.Tollite singuli thuribula vestra, et ponite super ea incensum, offerentes Domino ducenta quinquaginta thuribula: Aaron quoque teneat thuribulum suum. 18When they had done this, Moses and Aaron standing,E quelli avendo fatto questo alla presenza di Mosè e di Aronne,Which when they had done, Moyses and Aaron standing,Quod cum fecissent, stantibus Moyses et Aaron, 19And had drawn up all the multitude against them to the door of the tabernacle, the glory of the Lord appeared to them all.E avendo raunato in folla tutta la moltitudine all'ingresso del tabernacolo, si fece a tutti vedere la gloria del Signore.and had heaped together al the multitude against them to the dore of the tabernacle, the glorie of our Lord appeared to them al.et coacervassent adversum eos omnem multitudinem ad ostium tabernaculi, apparuit cunctis gloria Domini. 20And the Lord speaking to Moses and Aaron, said:E il Signore parlò a Mosè e ad Aronne, e disse:And our Lord speaking to Moyses and Aaron, said:Locutusque Dominus ad Moysen et Aaron, ait: 21Separate yourselves from among this congregation, that I may presently destroy them.Segregatevi da quest'adunanza, affinché io tutti a un tratto li disperga.Separate your selues from the middes of this congregation, that I may sodenly destroy them.Separamini de medio congregationis hujus, ut eos repente disperdam. 22They fell flat on their face, and said: O most mighty, the God of the spirits of all flesh, for one man’s sin shall thy wrath rage against all?Si prostraron questi boccone per terra, e dissero: Fortissimo Dio degli spiriti di tutti gli uomini, infierirebb'ella mai l'ira tua contro di tutti pel peccato di un solo?Who felilatte on their face, and said: Most mightie God of the spirites of al flesh, when one sinneth, shal thy wrath rage against al?Qui ceciderunt proni in faciem, atque dixerunt: Fortissime Deus spirituum universæ carnis, num uno peccante, contra omnes ira tua desæviet ? 23And the Lord said to Moses:E il Signore disse a Mosè:And our Lord said to Moyses:Et ait Dominus ad Moysen: 24Command the whole people to separate themselves from the tents of Core and Dathan and Abiron.Comanda a tutto il popolo, che si separi dalle tende di Core, di Dathan, e di Abiron.Command the whole people that they separate them selues from the tabernacles of Core and Dathan and Abiron.Præcipe universo populo ut separetur a tabernaculis Core et Dathan et Abiron.
25And Moses arose, and went to Dathan and Abiron: and the ancients of Israel following him,E Mosè si alzò, e andò a trovare Dathan e Abiron: e seguendolo i seniori d'Israele,And Moyses arose, and went to Dathan and Abiron: and the ancientes of Israel folowing him,Surrexitque Moyses, et abiit ad Dathan et Abiron: et sequentibus eum senioribus Israël, 26He said to the multitude: Depart from the tents of these wicked men, and touch nothing of theirs, lest you be involved in their sins.E disse al popolo: Ritiratevi dalle tende degli uomini empii, e non toccate nissuna delle cose loro per non essere a parte de' loro peccati.he said to the multitude: Depart from the tabernacles of the impious men, and touch not the thinges that pertaine to them, lest you be wrapped in their sinnes.dixit ad turbam: Recedite a tabernaculis hominum impiorum, et nolite tangere quæ ad eos pertinent, ne involvamini in peccatis eorum. 27And when they were departed from their tents round about, Dathan and Abiron coming out stood in the entry of their pavilions with their wives and children, and all the people.E ritiratosi il popolo d'intorno alle tende di quelli, Dathan e Abiron vennero a porsi all'ingresso dei loro padiglioni insieme colle mogli, e co' figliuoli, e con tutti i compagni.And when they were departed from their tentes round about, Dathan and Abiron coming forth stood in the entrie of their pauilions with their wiues and children, and al the multitude.Cumque recessissent a tentoriis eorum per circuitum, Dathan et Abiron egressi stabant in introitu papilionum suorum cum uxoribus et liberis, omnique frequentia. 28And Moses said: By this you shall know that the Lord hath sent me to do all things that you see, and that I have not forged them of my own head:E Mosè disse: Da questo voi conoscerete, come il Signore mi ha mandato a fare tutte quelle cose, che avete veduto, e come io non le ho cavate dalla mia testa:And Moyses said: In this you shal know that our Lord hath sent me to do al thinges that you see, and that I haue not forged them of my owne mind:Et ait Moyses: In hoc scietis quod Dominus miserit me ut facerem universa quæ cernitis, et non ex proprio ea corde protulerim: 29If these men die the common death of men, and if they be visited with a plague, wherewith others also are wont to be visited, the Lord did not send me.Se costoro morranno di morte ordinaria tra gli uomini, e saran visitati da un flagello, dal quale anche gli altri soglion essere visitati, il Signore non mi ha mandato:If they die the accustomed death of men, and if the plague, wherwith others also are wont to be visited, do visite them, out Lord did not send me:si consueta hominum morte interierint, et visitaverit eos plaga, qua et ceteri visitari solent, non misit me Dominus:
30But if the Lord do a new thing, and the earth opening her mouth swallow them down, and all things that belong to them, and they go down alive into hell, you shall know that they have blasphemed the Lord.Ma se il Signore fa cosa si nuova, che aprendo la terra la sua bocca divori costoro, e tutte le cose loro, e che vivi scendano nell'inferno, voi conoscerete, che hanno bestemmiato il Signore.but if our Lord do a new thing, that the earth opening her mouth swallow them downe, & al thinges that pertaine to them, and they descend quicke into hel, you shal know that they haue blasphemed our Lord.sin autem novam rem fecerit Dominus, ut aperiens terra os suum deglutiat eos et omnia quæ ad illos pertinent, descenderintque viventes in infernum, scietis quod blasphemaverint Dominum. 31And immediately as he had made an end of speaking, the earth broke asunder under their feet:E appena ebbe finito di dire, che spaccatasi la terra sotto i piedi di coloro,Immediatly therfore as he ceased to speake, the earth brake insunder vnder their feete:Confestim igitur ut cessavit loqui, dirupta est terra sub pedibus eorum: 32And opening her mouth, devoured them with their tents and all their substance.E spalancata la sua bocca, li divorò insieme colle tende, e con tutte le cose loro:and opening her mouth, deuoured them with their tabernacles & al their substance.et aperiens os suum, devoravit illos cum tabernaculis suis et universa substantia eorum, 33And they went down alive into hell, the ground closing upon them, and they perished from among the people.E ricoperti dalla terra sceser vivi all'inferno, e perirono in mezzo alla moltitudine.and they went downe into hel quicke couered with the ground, and perished out of the middes of the multitude.descenderuntque vivi in infernum operti humo, et perierunt de medio multitudinis. 34But all Israel, that was standing round about, fled at the cry of them that were perishing: saying: Lest perhaps the earth swallow us up also.Ma tutto Israele, che stava all'intorno, alle strida di que' che perivano, si diede alla fuga, dicendo: Che noi pure non c'ingoi la terra.But al Israel, that stoode round about, fled at the cric of them that perished, saying: Lest perhappes the earth swallow vs also.At vero omnis Israël, qui stabat per gyrum, fugit ad clamorem pereuntium, dicens: Ne forte et nos terra deglutiat. 35And a fire coming out from the Lord, destroyed the two hundred and fifty men that offered the incense.È oltre a questo un fuoco spedito dal Signore uccise i dugento cinquanta uomini, che offerivan l'incenso.But a fire also coming forth from our Lord, slew the two hundred fiftie men, that offered the incense.Sed et ignis egressus a Domino interfecit ducentos quinquaginta viros, qui offerebant incensum.
36And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:And our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 37Command Eleazar the son of Aaron the priest to take up the censers that lie in the burning, and to scatter the fire of one side and the other: because they are sanctifiedOrdina ad Eleazaro sacerdote figliuolo di Aronne, che prenda i turiboli sparsi in mezzo all'incendio, e disperga qua e là il fuoco: perocché quegli sono consacratiCommand El•zar the sonne of Aaron the priest that he take vp the censars that lie in the burning fire, and that he sprinkle the fire hither and thither: because they be sanctifiedPræcipe Eleazaro filio Aaron sacerdoti ut tollat thuribula quæ jacent in incendio, et ignem huc illucque dispergat: quoniam sanctificata sunt 38In the deaths of the sinners: and let him beat them into plates, and fasten them to the altar, because incense hath been offered in them to the Lord, and they are sanctified, that the children of Israel may see them for a sign and a memorial.Per la morte de' peccatori; ed egli li riduca in lame, e li conficchi all'altare, perché in essi fu offerto incenso al Signore, onde rimasero consacrati, affinché i figliuoli d'Israele li tengano innanzi agli occhi come un segno, e monumento.in the deathes of the sinners: and let him beate them into plates, and fasten them to the altar, because there hath bene offered incense in them to the Lord, and they are sanctified, that the children of Israel may see them for a signe and a monument.in mortibus peccatorum: producatque ea in laminas, et affigat altari, eo quod oblatum sit in eis incensum Domino, et sanctificata sint, ut cernant ea pro signo et monimento filii Israël. 39Then Eleazar the priest took the brazen censers, wherein they had offered, whom the burning fire had devoured, and beat them into plates, fastening them to the altar:Prese adunque Eleazaro sacerdote i turiboli di bronzo, de' quali si eran serviti coloro, che erano stati divorati dall'incendio, e li tirò in lame, e le affisse all'altare:Eleazar therfore the priest tooke the brasen censars, wherin they had offered, whom the burning fire deuoured, and bette them into plates, fastening them to the altar:Tulit ergo Eleazar sacerdos thuribula ænea, in quibus obtulerant hi quos incendium devoravit, et produxit ea in laminas, affigens altari: 40That the children of Israel might have for the time to come wherewith they should be admonished, that no stranger or any one that is not of the seed of Aaron should come near to offer incense to the Lord, lest he should suffer as Core suffered, and all his congregation, according as the Lord spoke to Moses.Affinché in appresso servissero a' figliuoli d'Israele di documento, perché nissuno estraneo, e che non sia della stirpe di Aronne, si accosti ad offerir l'incenso al Signore, affinché non abbia a soffrire quello che soffrì Core, e tutta la sua sequela, secondo la parola del Signore a Mosè.that the children of Israel afterward might haue, wherwith to be admonished, that no stranger approch, and he that is not of the seede of Aaron, to offer incense to our Lord, lest he suffer as Core hath suffered, and al his congregation, according as our Lord spake to Moyses.ut haberent postea filii Israël, quibus commonerentur ne quis accedat alienigena, et qui non est de semine Aaron ad offerendum incensum Domino, ne patiatur sicut passus est Core, et omnis congregatio ejus, loquente Domino ad Moysen.
41The following day all the multitude of the children of Israel murmured against Moses and Aaron, saying: You have killed the people of the Lord.Ma il dì seguente mormorava tutta la turba de' figliuoli d'Israele contro Mosè ed Aronne, dicendo: Voi avete fatto morire la gente del Signore.And al the multitude of the children of Israel murmured the day folowing against Moyses and Aaron, saying: You haue killed the people of our Lord.Murmuravit autem omnis multitudo filiorum Israël sequenti die contra Moysen et Aaron, dicens: Vos interfecistis populum Domini. 42And when there arose a sedition, and the tumult increased,E pigliando piede la sedizione, e crescendo il tumulto,And when there rose a sedition, and the tumult grew farder,Cumque oriretur seditio, et tumultus incresceret, 43Moses and Aaron fled to the tabernacle of the covenant. And when they were gone into it, the cloud covered it, and the glory of the Lord appeared.Mosè ed Aronne si fuggirono nel tabernacolo dell'alleanza. E quando vi furono entrati, la nuvola lo ricoperse, e apparve la gloria del Signore.Moyses and Aaron fled to the tabernacle of couenant. Which after they were entred the cloude couered it, and the glorie of our Lord appeared.Moyses et Aaron fugerunt ad tabernaculum fœderis. Quod, postquam ingressi sunt, operuit nubes, et apparuit gloria Domini. 44And the Lord said to Moses:E il Signore disse a Mosè.And our Lord said to Moyses:Dixitque Dominus ad Moysen: 45Get you out from the midst of this multitude, this moment will I destroy them. And as they were lying on the ground,Toglietevi di mezzo a questa moltitudine, or ora io gli sterminerò. E stando quelli prostrati per terra,Depart from the middes of this multitude, euen now wil I destroy them. And as they lay vpon the ground,Recedite de medio hujus multitudinis, etiam nunc delebo eos. Cumque jacerent in terra, 46Moses said to Aaron: Take the censer, and putting fire in it from the altar, put incense upon it, and go quickly to the people to pray for them: for already wrath is gone out from the Lord, and the plague rageth.Disse Mosè ad Aronne: Prendi il turibolo, e messovi del fuoco dell'altare, ponvi sopra l'incenso, e va' subito a trovare il popolo per far orazione per lui: imperocché il Signore ha già sciolto il freno all'ira sua, e il flagello infierisce.Moyses said to Aaron: Take the censar, and drawing fire from the altar, put incense vpon it, going quickly to the people to pray for them: for euen now is the wrath come forth from our Lord, and the plague rageth.dixit Moyses ad Aaron: Tolle thuribulum, et hausto igne de altari, mitte incensum desuper, pergens cito ad populum, ut roges pro eis: jam enim egressa est ira a Domino, et plaga desævit.
47When Aaron had done this, and had run to the midst of the multitude which the burning fire was now destroying, he offered the incense:E Aronne avendo ciò fatto, ed essendo corso nel mezzo alla moltitudine, che era già desolata dall'incendio, offerse i timiami:Which when Aaron had done, and had runne to the middes of the multitude, which now the burning fire did waste, he offered the incense:Quod cum fecisset Aaron, et cucurrisset ad mediam multitudinem, quam jam vastabat incendium, obtulit thymiama: 48And standing between the dead and the living, he prayed for the people, and the plague ceased.E stando di mezzo tra i morti e i vivi, pregò pel popolo, e il flagello cessò.and standing betwen the deade and the liuing, he prayed for the people, and the plague ceased.et stans inter mortuos ac viventes, pro populo deprecatus est, et plaga cessavit. 49And the number of them that were slain was fourteen thousand and seven hundred men, besides them that had perished in the sedition of Core.E gli uccisi furono quattordicimila settecento uomini senza quelli che perirono nella sedizione di Core.And there were, that were strooken, fourtene thousand and seuen hundred men, beside them that had perished in the sedition of Core.Fuerunt autem qui percussi sunt, quatuordecim millia hominum, et septingenti, absque his qui perierant in seditione Core. 50And Aaron returned to Moses to the door of the tabernacle of the covenant after the destruction was over.E Aronne ritornò da Mosè alla porta del tabernacolo dell'alleanza, finito che fu lo sterminio.And Aaron returned to Moyses vnto the doore of the tabernacle of couenant after that the destruction was ceased.Reversusque est Aaron ad Moysen ad ostium tabernaculi fœderis postquam quievit interitus.
16:1
Isaar was brother of Amram; and, consequently, his son was the cousin of Moses.
Core engaged the rest in his revolt. Hebrew, "took or replied," interrupting Moses at the very time when he was speaking, in the name of God, and requiring that he should shew, by what right he arrogated to himself alone that authority. "Core separated himself," Chaldean. "He retired," Syriac. "Core spoke....and Dathan....and they rose up," Septuagint. The Caathites encamped near the tribe of Ruben; and hence Core had an opportunity to engage some of them in his revolt, by insinuating that Moses occupied the post in the state which ought to belong to them, as Ruben was the first-born; while Aaron had obtained the high priesthood, and the rest of the Levites, though of equal nobility, were to be treated as his servants. It is not known when this revolt happened. Some place it at the camp of Sinai; others at that of Jetebata, Deuteronomy 10:8.
16:2
Challoner
Rose up. The crime of these men, which was punished in so remarkable a manner, was that of schism, and of rebellion against the authority established by God in the Church; and their pretending to the priesthood without being lawfully called and sent: the same is the case of all modern sectaries. (Challoner)
Haydock
Let them dread a similar punishment; not only the authors of such wicked pretensions, but those also who consent to them, Romans 1:32. For we find that Core and all his adherents were buried in hell; (ver. 33,) and those likewise who complained that their punishment was too severe, fell victims to the raging fire, ver. 49. With what earnestness ought we not, therefore, to contend for the faith once delivered to the saints! (Jude 3.) For if those be so severely punished who rise up in opposition to lawful superiors, either in church or state, what swift destruction do they not bring upon their own heads who deny God, who bought them, and make him a liar, by calling in question his most sacred truths? (2 Peter 2:1.) (Haydock)
Worthington
Core and his companions impugned not the law directly, but resisted Moses and Aaron. (St. Ignatius of Antioch, ep. ad Magnes.) They believed in the same God; yet, because they took upon themselves to sacrifice, they were forthwith punished by God, and their unlawful sacrifices could do them no service. (St. Cyprian, ep. 1:6.) Thus we are warned to keep in the true Church, and to obey those who are set over us; and never, for any temporal consideration whatever, to encourage, by our presence, the sermons or meetings of heretics, or of schismatics, lest we perish with them, ver. 26. (Worthington)
Calmet
Assembly. Hebrew, "famous in the assembly, men of name," and distinction, senators. It seems Hom left the rest of the conspirators, as he is mentioned no more. The princes of Ruben were desirous of obtaining the temporal power only. But the Levites aspired at that sacred pre-eminence, which had been given by God to Aaron and his sons. (Calmet)
16:3
Let it be enough. Hebrew rab, "too much you take upon you;" or "suffice it for you," Septuagint.
Calmet
Holy ones, as deserving of the priesthood as yourselves, ver. 10. Why then would you treat them as your inferiors? We will throw off the yoke, and assert our just rights. (Calmet)
Worthington
On the same plea, Luther (de abrog. Missa,) rejects all ecclesiastical hierarchy, and will have no distinct priesthood, because all Christians are called priests, (Apocalypse 1.) and a holy priesthood, 1 Peter 2:5. (Worthington)
Haydock
But they do not take notice that the apostle immediately explains himself, by saying, to offer up spiritual sacrifices, and to declare the virtues of Christ; in which sense, they are also styled a kingly priesthood, 1 Peter 2:9. (Haydock)
16:5
The holy ones, whom he has chosen for the high priesthood. The psalmist, speaking of this sedition, says, they provoked....Aaron, the holy one of the Lord, Psalm 105:16. (Calmet) See 1 Timothy 2:19.
Haydock
Only those who are chosen by God, can lawfully perform this sacred office, as the Almighty declares by a miracle. (Haydock)
16:6
Haydock
Censers. It was not lawful for the Levites to offer incense: but they had prepared for themselves the ensigns of the priestly power, and Moses permits them to try their success. (Haydock)
Herodotus
They might have brought the censers, or broad plates, bowls, or vials, (Apocalypse 5:8,) out of Egypt, where every family offers incense to their domestic gods and sacred animals. In Sicily and Greece they were also very common, as well as at Babylon; where married people always purified themselves with the smoke of incense. (Herodotus, 1:197.)
16:7
Calmet
Lord, in his sanctuary, where the priests alone offered incense twice a day upon the altar. (Calmet)
Too much. Moses retorts upon them their own words, ver. 3.
16:9
Haydock
To him: Hebrew and Septuagint, "to them," or instead of the people. God had chosen them for that post of honour, to the exclusion of all the rest, so that they ought, the least of all, to have complained. But it often happens, that those who are the most exalted, take occasion to esteem themselves deserving of still higher honours; and thus, like Lucifer, fall into the bottomless pit! (Haydock)
16:11
Him. The injury is offered to God, who made choice of Aaron freely.
16:14
Haydock
Eyes. These princes of Ruben were not desirous of the priesthood, as Core was; they repined, that Moses had got possession of the sovereign authority, and therefore they endeavour to represent him as an imposter, who had promised great things, but in reality had deprived the people of all the happiness which they formerly enjoyed in Egypt, and was now disposed to exercise his tyranny upon their very persons. (Haydock)
Calmet
"Do you wish that we should not see through your impostures?" Hebrew, "wilt thou put out the eyes of these men," who have informed us what sort of a country Chanaan is? Septuagint, "thou hast blinded these men," who are so stupid as to obey thee. (Calmet)
Chaldean, "though thou pull out our eyes, we will not come."
16:15
Challoner
Very angry. This anger was a zeal against sin; and an indignation at the affront offered to God; like that which the same holy prophet conceived upon the sight of the golden calf, Exodus 32:19. (Challoner)
Haydock
Respect not. Hebrew, "thou wilt not have regard for their sacrifices," as long as they continue in these sentiments of pride and of rebellion. (Haydock)
Thou knowest. Hebrew, "I have not," etc.
Calmet
Ass. This expression is proverbial, 1 Kings 12:3. The Samaritan and Septuagint read, chamod, "any thing desirable," instead of chamor, "an ass." (Calmet)
16:22
Menochius
God, who givest life to all, and searchest the inmost recesses of the heart. (Menochius)
16:26
Worthington
Depart. If we give any encouragement to schismatics, or go to their meetings, we must expect to be involved in their sins. (St. Cyprian, de Lapsis 5.) (Worthington)
16:27
Calmet
People, (frequentia). The Septuagint generally translate tappam by aposkene, "family and effects," of every denomination. (Calmet)
Haydock
Here was a full assembly waiting for the event, between fear and hope. As these rebels would not come, when Moses sent for them, he condescended to go to them, and denounced the impending ruin, ver. 14, 25. He commits his whole cause to God, and is willing to be rejected as a vile impostor, if God do not shew, by a miraculous and exemplary punishment of his opponents, that what he had hitherto done, as the head of the people, and particularly in the consecration of Aaron, was by his direction. (Haydock)
Worthington
He had before proved his mission by miracles, Exodus 4:(Worthington)
16:30
Calmet
Hell. See Psalm 54:16., and Proverbs 1:12. "They were consigned to the tomb before they were dead," (St. Optatus, B. I.,) while their impenitent souls were buried in hell. The souls of their infant children, which had no share in the rebellion, might be exempted from the latter part of their punishment. (Calmet)
Haydock
If some have the rashness to blame the severity of this judgment of God, let them shew the disparity between it and the various other accidents occasioned by earthquakes, etc., which involve millions of such "smiling infants" in destruction; or, if they do not infer from these misfortunes, that the laws of nature are unjust; neither ought they to conclude that the religion, delivered by God to Moses, was an imposture, or that the Jewish legislator was cruel. He continued a silent spectator of this transaction, which he was informed by the Spirit would surely take place, and could not be averted by his intercession, which had before rescued the less guilty multitude, ver. 22. (Haydock)
St. Augustine
"They descend into hell alive; that is, feeling their own perdition, who, imitating Core,....separate from the Church, and presently fall into heresy." (St. Augustine, ep. 93.)
16:32
Calmet
Tents. Hebrew adds, "all those who belonged to (or sided with) Core, and all their riches." Moses informs us, (Numbers 26:10,) how some of Core's children were miraculously preserved. Their descendants were appointed by David to sing and to guard the doors of the temple, 1 Paralipomenon 9:19. (Calmet)
Tirinus
Samuel was of the same family, 1 Paralipomenon 6:33. (Tirinus)
16:33
Hell. Hebrew adds, "they, and whatsoever belonged to them, descended into hell, or the pit." Sale.
Haydock
The souls of the impenitent into the former, the bodies of the cattle, etc., into the bowels of the earth. (Haydock)
16:35
Haydock
Incense. Core had left them, and was busy in stirring up the people to rebellion, when a fire proceeding from the cloud, or from the altar, or perhaps a thunderbolt, (Calmet) came to arraign them before God's tribunal, there to meet their chief, and to hear the eternal sentence of separation from all good, which was instantly pronounced upon all who died impenitent. (Haydock)
Du Hamel
Perhaps Core might have been offering incense with his 250 men, when the fire seized him, ver. 40. (Du Hamel)
16:38
Calmet
Sinners. These censers were sanctified or set apart for God's altar: 1. By the intention of those who used them, though contrary to his will; 2. by the exemplary vengeance which he exercised upon the rash pretenders to the priesthood; 3. by being a monument of their folly, and therefore placed, by God's order, upon the altar, to deter all others from imitating their conduct. Eleazar was commanded to take them up, and scatter the strange fire; that Aaron might not be defiled with touching the carcasses or ashes of the deceased, nor seem to exult in their death. (Calmet)
Worthington
God was thus also pleased to manifest, that the children of Aaron, and not of the other Levites, should succeed him. (St. Augustine, q. 30.) (Worthington)
16:39
Calmet
Altar of holocausts, which was already covered with plates of brass. (Calmet)
16:40
Haydock
Stranger, though he be even of royal dignity. Thus Osias was afflicted with a perpetual leprosy, which rendered him incapable of exercising even the office of king, because he had attempted to offer incense, 2 Kings 15:5., and 2 Paralipomenon 26:17. (Haydock)
16:45
Haydock
Get ye out. Moses and Aaron complied with the spirit, though not with the letter of this injunction. They lay prostrate on their faces, with all humility and earnestness, begging that the Lord would preserve them, and at the same time take pity on the frailty of the multitude, who had been deluded, and had, in words at least, approved the conduct of the rebels. (Haydock)
God encourages them inwardly to persevere in prayer, in the same manner as when he said to Moses, (Exodus 32:10,) Let me alone, that my wrath may be enkindled, etc.
16:46
Calmet
Take. Moses was inspired by God, on this extraordinary occasion, to pass over the common rules, which forbade the high priest to offer incense any where but in the tabernacle, and never to appear among the dead. (Calmet)
16:49
Haydock
Core. We cannot reckon less than 15,000, who perished in consequence of their adherence to this innovator. Behold the first-fruits of ambition and of rebellion. (Haydock)
16:2
Rose up.... The crime of these men, which was punished in so remarkable a manner, was that of schism, and of rebellion against the authority established by God in the church; and their pretending to the priesthood without being lawfully called and sent: the same is the case of all modern sectaries.
16:15
Very angry.... This anger was a zeal against sin; and an indignation at the affront offered to God; like that which the same holy prophet conceived upon the sight of the golden calf, Ex. 32.19.
16:2
2. Rose against Moyses.] By this most famous Schisme and terrible punishment This historie ⸢m⸣others others were writtē for our admonition. 1. Cor. 10. Core and his c•plices were not heretikes, but only schismatikes. therof, al are warned to kepe order, vnitie, and peace within the Church of God; and in nowise to communicate with heretikes, or schismatikes in the act of heresie or schisme. A necessarie admonition especially in such times and places as we liue in, and see greater breaches made from ordinarie and lawful Pastors, then this was. For as S. Ignatius wel noteth (Epist. 3. ad Magnatianos) Core Dathan and Abiron impugned not directly the law, but resisted Moyses and Aaron: Yet were they and manie thousandes with them, seuerly punished for their conspiracie. S. Cyprian (lib. 1. Epist. 6.) obserueth the same, saying: Core Dathan and Abiron acknowledged the same God with Aaron and Moyses, liuing vnder the same law and religion, and inuocated one true God, yet because, passing the appointed ministerie of their owne place, opposite to Aaron (who by Gods fauour and ordinance had receiued lawful Priesthood) they tooke vpon them to sacrifice, they were forthwith punished by God for their God accepteth not sacrifice done against his ordinance. vnlawful attempts: neither could their sacrifices irreligiously and vnlawfully offered against Gods ordinance be ratified, nor profite them at al. thus teacheth S. Cyprian the glorious Martyr. And the text is clere, that they were neither Idolaters nor Heretikes, but the chiefe of them being Leuites, of the familie of Caath, (who were nerestin kinred, and in office to the priests) and other principal men of diuets tribes, enuying the superioritie of Moyses and Aaron, and that priesthood was established only in Aarons progenie, arrogated to themselues the office of priests and offered incense, further pretending, for vpholding their schisme, that there should be no Superior at al aboue the holie people of God, which albeit they did not beleue, yet therby they drew the multitude to fauour and folow them. But God deciding this debate, to take God by •pre〈…〉hmēt pre••nted heres⸢ie⸣, wherto al 〈…〉 tendeth. away the contradiction, made the earth to open, and swallow vp those that first refused to obey Moyses, with their tabernacles and substance; and fire from heauen to consume two hundred and fiftie which offered incense; and fourtene thousand seuen hundred of the common people, for imputing to their Superiors the destruction of the sedicious, were also consumed with fire, raging amongst the whole multitude, til Aaron sent by Moyses, and offering incense appeased Gods wrath, and saued the rest. And wil anie Christians, (that know Not only the authores of wickednes, bu• al that con •nt, much more that cooperate, ar• vvorthie of death. Rom. •. they haue immoital soules, and that God is a iust Iudge) thincke to escape with lesse damnation, who for anie worldlie game, fauour, or feare, yeld their bodilie and personal presence at seruice or sermon of heretikes, oranic way communicate with heretikes in practise of heresie?
16:3
So Luther (li. de abrog. Missa) and other enimies of Ecclesiastical Hiererchy, wil haue no proper Priesthood in the Church of Christ because al Christians are called a holie priestbood. 1: Pet. 2 and Priestes. Apoc. 1.
16:26
Those that touch things perteining to impietie, or depart not from the tabernacles of schismatikes are inwrapped in their sinnes: much more to goe vnto bcretical Synagogues is condemned. See • Cyprian. li. de la•••s. •a ag. •.
16:28
Moyses proued before. by miracles, (Exod. 4.) that he was sent of God: and now he proueth againe by miracle, that he and Aaron, and not these schismatikes were called and sent by God to gouerne his people.
16:37
Aaron being already established high Priest, God againe confirmeth in •le• zar the progenie of priestlie succession, in Aarons stock, and no• in other Leuites. S. Aug, q. 30. in •um.
16:45
This multitude did only in wordes fauour schismatikes, what iudgemēt then remaineth to those which 〈◊〉 external ac••• participate 〈◊〉 heretikes.
16:1
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Magnesians: Shorter and Longer Versions 3
… For God says to Samuel, “They have not mocked thee, but Me.” And Moses declares, “For their murmuring is not against us, but against the Lord God.” No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses,
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 11
… if, on the other hand, they hold the same opinions, the reason for not mixing with them is greater still. And why so? Because then the disease is from lust of authority. Know ye not what was the fate of Korah, Dathan, and Abiram? (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.1
… a Psalm of David himself.” These sons of Korah have the title also of some other Psalms, and indicate a sweet mystery, insinuate a great Sacrament: wherein let us willingly understand ourselves, and let us acknowledge in the title us who hear, and read, and as in a glass set before us behold who we are. The sons of Korah, who are they?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 106.15
15. “The earth opened,” he saith, “and swallowed up Dathan, and covered over the congregation of Abiram” ( ver. 17 ): “swallowed up” answereth to “covered over.” Both Dathan and Abiram were equally concerned in a most sacrilegious schism.
16:2
sant'Agostino d'Ippona † 430 d.C. The Confessions 8.4
… For the enemy is more overcome in one of whom he hath more hold, and by whom he hath hold of more. But the proud hath he more hold of by reason of their nobility; and by them of more, by reason of their authority.
16:3
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… did not the earthquake swallow up Dathan, Abiron, and Korah because of their dissension? For when Korah, Dathan, and Abiron had stirred up two hundred and fifty men against Moses and Aaron to separate themselves from them, they rose up against them and said: “Let it suffice you that all the congregation are holy, every one, and the Lord is amongst them.”
16:5
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 5
And he calls it “sure,” and a “foundation”; so ought we to adhere to the faith; “having this seal, The Lord knoweth them that are His.” What is this? He has taken it from Deuteronomy;
16:8
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
54. And Moses said to Korah: “Hear me, ye sons of Levi: Is this a small thing unto you, that God hath separated you from the congregation of Israel, and brought you near to Himself, to minister the service of the Tabernacle of the Lord.”
16:9
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 64.1
… and all the people, when they hear, shall fear, and shall no more do impiously.” And that we may know that this voice of God came forth with His true and highest majesty to honour and avenge His priests; when three of the ministers
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… Is this a small thing unto you, that God hath separated you from the congregation of Israel, and brought you near to Himself, to minister the service of the Tabernacle of the Lord.” And farther on, “Seek ye the priesthood also, so that thou and all thy congregation are gathered against the Lord. And what is Aaron that ye murmur about him?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 106.15
15. “The earth opened,” he saith, “and swallowed up Dathan, and covered over the congregation of Abiram” ( ver. 17 ): “swallowed up” answereth to “covered over.” Both Dathan and Abiram were equally concerned in a most sacrilegious schism.
16:15
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.26.4
… In this way, Moses, to whom such a leadership was entrusted, relying on a good conscience, cleared himself before God, saying, “I have not in covetousness taken anything belonging to one of these men, nor have I done evil to one of them.”
16:17
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… The Lord considered and knew those that were His, and drew His saints to Himself; and those whom He chose not, He did not draw to Himself. And the Lord commanded that Korah and all those who had risen up with him against Moses and Aaron the priests of the Lord should take to themselves censers, and put on incense,
16:21
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.12
… For in the book called Numbers He had declared that He would punish the people with death and destroy them, but afterwards, when besought by Moses, He was reconciled again to them. And again, He said to Moses and Aaron: “Separate yourselves from among this congregation that I may consume them in a moment.”
16:22
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 59
… of Thee, who alone “dost rest highest among the highest, holy among the holy,” who “layest low the insolence of the haughty,” who “destroyest the calculations of the heathen,” who “settest the low on high and bringest low the exalted;” who “makest rich and makest poor,” who “killest and makest to live,” only Benefactor of spirits and God of all flesh,
16:26
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 67.3
… “Separate yourselves,” said He, “from the tents of these wicked and hardened men, and touch not those things which belong to them, lest ye perish together in their sins.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 75.9
… as the Lord by Moses commands, and says, “Separate yourselves from the tents of these most hardened men, and touch nothing of theirs, lest ye be consumed in their sins.”
san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… And again, “But let a man prove himself, and so let him come.” What becomes of our Lord’s intimation, “Neither cast your pearls before the swine”? But if you understand the words as a general admonition, how much more must care be exercised in the case of priests when so much precaution is taken where the laity are concerned?
16:31
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Magnesians: Shorter and Longer Versions 3
… For God says to Samuel, “They have not mocked thee, but Me.” And Moses declares, “For their murmuring is not against us, but against the Lord God.” No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses, and were cast down alive into Hades. Korah also,
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 43.24
… The men who made an idol perished by a common death, being slain with the sword: but when the men endeavoured to make a schism in Israel, the leaders were swallowed up by the opening earth, and the crowd of their accomplices was consumed by fire.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 51.1
… the punishment of the sin of schism would not have been more severe than that with which these two were visited, had not the guilt of it been greater. You remember, of course, how the earth opening swallowed up alive the leaders of a schism, and fire from heaven breaking forth destroyed their accomplices.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 76.4
4. If the surrendering of the sacred books to destruction is a crime which, in the case of the king who burned the book of Jeremiah, God punished with death as a prisoner of war, how much greater is the guilt of schism! For those authors of schism to whom you have compared the followers of Maximianus, the earth opening, swallowed up alive.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 87.4
… For we do not lay any charge against you but the one of schism, which by your obstinate persistence in it you have now made heresy. How great this crime is in the judgment of God Himself, you may see by reading what without doubt you have read ere now. You will find that Dathan and Abiram were swallowed up by an opening of the earth beneath them,
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.52
… such persons descend into the pit alive, that is, conscious of their perdition; whose future doom the death of Dathan and Abiram and Korah, swallowed up by the opening earth, long ago prefigured.
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 1.13
Chapter 13.— 14. If, in the interests of the unity of the party of Donatus, no one rebaptizes those who were baptized in a wicked schism, and men, who are guilty of a crime of such enormity as to be compared by them in their Council to those ancient authors of schism whom the earth swallowed up alive,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 55.15
… 15 ). How hath he cited and hath made us call to mind that first beginning of schism, when in that first people of the Jews certain proud men separated themselves, and would without have sacrificed? A new death upon them came: the earth opened herself, and swallowed them up alive.
16:32
Afraate † 346 d.C. Aphrahat: Select Demonstrations 22.24
… For it is written that when Korah and his companions made a schism against Moses, the earth opened her mouth and swallowed them up, and they went down alive into Sheol .
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
52. Let those then who dissent learn to fear to rouse up the Lord, and to appease His priests. What! did not the earthquake swallow up Dathan, Abiron, and Korah because of their dissension?
16:33
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 4
… 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. Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God’s servant Moses.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.26.2
… But such as rise up in opposition to the truth, and exhort others against the Church of God, [shall] remain among those in hell ( apud inferos ), being swallowed up by an earthquake, even as those who were with Chore, Dathan, and Abiron.
16:38
Tertulliano † 220 d.C. A Strain of Sodom 1
By nature rebels ’gainst themselves; and hurts
16:40
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
48. And so He Himself also chose Aaron as priest, that not the will of man but the grace of God should have the chief part in the election of the priest;
16:46
san Girolamo † 420 d.C. The Letters of St. Jerome 128.4
… yet Christ dies before our doors naked and hungry in the persons of His poor. The pontiff Aaron, we read, faced the raging flames, and by putting fire in his censer checked the wrath of God. The High Priest stood between the dead and the living, and the fire dared not pass his feet.
16:48
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.4
11. What of Aaron? When did he ever think himself more blessed than when he stood between the living and the dead, and by his presence stayed death from passing from the bodies of the dead to the lines of the living?
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
51. A man clearly worthy to be proposed that all should follow him was he, for when a terrible death on account of the rebels was spreading over the people, he offered himself between the dead and the living, that he might arrest death, and that no more should perish.
16:1
1. Ecce autem Core filius Isaar, filii Caath, filii Levi. — Hinc patet Core fuisse consobrinum Mosis et Aaronis, adeoque Mosen et Core fuisse duorum fratrum, scilicet Amram et Isaar filios. Caath enim genuit Amram et Isaar, Amram genuit Mosen et Aaron: Isaar vero genuit Core, ut patet partim hic, partim Exodi 6:18. Patet Exodi 6:21, et consobrinus Aaronis, invidit eum sibi praeferri, eumque electum esse in sacerdotem, se vero tantum esse Levitam. Id patet ex vers. 10, ubi Moses eum ambitus sacerdotii arguit; hinc et jussit litem hanc dirimi thuribulis, adolendo thymiama, quod utique sacerdotii erat. Permisit Deus hoc Core murmur et seditionem, ut per eam Aaronis sacerdotium confirmaretur et illustraretur. Non enim potest fidelium et sacerdotum Dei gloria resplendere, nisi eam infidelium reprobatio et poena commendet. Quare Core hic expressus fuit haereticorum et pseudosacerdotum typus. Ita Origenes, Rom. 9. Hinc verisimile est hanc seditionem excitatam esse a Core, paulo post Aaronis consecrationem, hac conscilicet eodem anno secundo egressus Hebraeorum ex Aegypto; id magis patebit cap. 20, vers. 1.
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2. Surrexerunt contra Moysen, — non tam ejus principatum ambientes, quam Aaronis sacerdotio invidentes, quasi illud inique a se, utpote primogenitis (primogenitis enim in lege naturae competebat sacerdotium) ablatum esset, et in solum Aaronem a Mose fratre translatum; maxime vero Core, qui erat primogenitus Isaar, ut patet Exodi 6:21, et consobrinus Aaronis. Moraliter, hic discant ii qui in republica vel Ecclesia ad honores evehuntur, se multorum invidiae et aemulationi objici, eamque modeste et generose ferant ac superent. Ita Scipio Africanus, Graccho cum suis contra eum clamante interficiendum esse tyrannum: «Merito, inquit, patriae bellum facientes, me prius sublatum volunt. Roma enim Scipione incolumi cadere non potest, neque vivere Scipio Roma eversa.» Idem a duobus Petilliis de gravibus criminibus accusatus apud populum: «Hac ipsa, inquit, die Carthaginenses et Annibalem devici, itaque nunc coronatus ascendo ad Capitolium, rem ibi sacram facturus: qui volunt, de me ferant suffragia;» atque haec locutus ascendit, sequente populo, destitutisque qui eum accusabant. Ita Plutarchus in ejus Vita. Nimirum alta petunt venti, feriuntque summos fulmina montes. Hinc suadebat Cato ut potentes parce sua potestate uterentur: sic enim eam diuturnam habituros, et invidiam vel evasuros, vel restincturos. Vere dixit Clemens Alexandrinus, lib. VII Stromatum: «Quidquid est pulchrum sequitur momus,» id est, reprehensor, praesertim aemulus et invidus. Pulchrum Aaronis sacerdotium secutus est momus Core: pulchram Magdalenae unctionem secutus est momus Judas, sed laudavit Christus. Viri zelosi et religiosi quot hodie habent momos? quot malignos censores? Quisquis aliquid pulchri et magni moliris, scito te secuturum momum: sed eum non cura, cum opus tuum laudat Christus. Cessabunt rodere momi; virtus tua et laus tua in theatro mundi totius celebrabitur, idque in aeternum. Per nomina. — Hebraice, viri nominis, id est, celebres, puta primores et senatores, qui ad consilium evocari solebant.
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3. Sufficit vobis, — ut privati vivatis, et vestra sorte singuli contenti sitis. Quia omnis multitudo sanctorum est, — quasi dicant: Omnis hic Hebraeorum populus sanctus est, Deoque per veram fidem, religionem, cultum et pactum in Sina initum devinctus, et quasi consecratus, aeque ac vos, o Moses et Aaron.
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4. Quod cum audisset Moyses, cecidit pronus in faciem, — humiliter deprecans Dominum ut seditionem hanc Core discuteret, atque in oratione responsum accepit, id quod sequitur:
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5. Mane notum faciet Dominus, qui ad se pertineant. — Ad haec verba alludit Apostolus, 1 Timoth. 2:19, dicens: «Cognovit Dominus qui sunt ejus,» ut ibi dixi. Et sanctos applicabit sibi. — «Sanctos,» id est, a se sibi segregatos et electos ad sacerdotium; sic et infra vers. 7 et alibi, sanctus vocatur segregatus ad sacerdotium.
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7. Ponite thymiama coram Domino, — coram Sancto sanctorum, in altari thymiamatis. Ipse erit sanctus. — «Sanctus,» id est, segregatus et electus a Deo ad sacerdotium, ut dixi vers. 5. Multum erigimini, filii Levi. — Hebraice, multum vobis, scilicet sumitis et arrogatis, q. d. Tu, o Core Levita, cum tuis valde superbis, quia non tantum in me et in Aaron, sed in Deum, qui haec ordinavit et constituit, insurgis.
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9. Num parum vobis est, quod separavit vos Deus, etc., ut serviretis ei? — Hebraice est eis; Chaldaice, pro eis; sed eodem haec omnia redeunt: Core enim et caeteri Levitae serviebant ei, id est Deo, pro eis, scilicet Israelitis. Nota hic quanta sit dignitas esse Clericum, esse Levitam, dedicari Dei cultui, servire tabernaculo. B. Thomas Morus hac re gaudebat et gloriabatur: nam in publica supplicatione ipse crucem sacerdoti praeferebat, et vulgaris Clerici aut aeditui munus obibat, serviebat sacerdoti sacrificanti, eique canenti ipse indutus superpelliceum succinebat instar Custodis; cumque Dux Norfolciae casu superveniens diceret hoc eum dedecere, esseque praeter ejus dignitatem (erat enim tunc Morus Angliae Cancellarius) regique Henrico displiciturum, respondit Morus: «Domino meo regi displicere non potest, quod ipsius regis Domino, Domino, inquam, dominantium, obsequium impendo.»
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11. Et omnis globus tuus (congregatio tua, gregales tui) stet contra Dominum. Quid est enim Aaron? — q. d. Quid fecit Aaron? nec enim ipse se ingessit sacerdotio, sed ad id a Deo vocatus est.
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12. Misit ergo Moyses, — scilicet legatum, ad absentes Dathan et Abiron, et etiam ad Hon; nam Core solus erat praesens Mosi. Non venimus, — nolumus venire.
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14. Revera induxisti nos in terram, quae fluit rivis lactis et mellis. — Est sarcasmus, quasi dicant: Haeccine in deserto est terra fluens lacte et melle, in quam tu, o Moses, nos ex Aegypto inducturum promisisti? Unde Biblia Romana legunt haec sine interrogatione. Nam Hebraea et Chaldaea habent assertive: Utique non induxisti nos in terram lactis et mellis.
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15. Iratusque Moyses valde, ait ad Dominum: Ne respicias sacrificia eorum. — «Sacrificia» vocat thurificationes: nec enim victimas obtulerunt hi rebelles, sed tantum thymiama, ut patet ex sequenti. Tu scis quod ne asellum quidem unquam acceperim ab eis, — q. d. Vide ergo, Domine, quam inique me ambitus, tyrannidis et dominatus accusent.
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17. Tollite singuli thuribula vestra; et ponite super ea incensum, offerentes Domino ducenta quinquaginta thuribula. — Seditiosi proceres, socii Core, erant 250, ut patet vers. 2; totidem hic numerantur thuribula, quia singuli cum Aarone de sacerdotio contendebant, illudque sibi arrogabant. Hinc potius thurificatione, quam mactatione victimarum voluit Deus explorari et declarari suam in hac lite sententiam, quia pretiosa, longa et operosa fuisset 250 victimarum immolatio: thymiama vero et thuribula ad manum erant. Adde thure omnium gentium ritu coli Deum, et thurificationem esse facillimum, aeque ac dignissimum Deo sacrificium.
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18. Quod cum fecissent — 250 proceres seditiosi, non vero Core, Dathan, Abiron et Hon. Hi enim quatuor noluerunt venire ad Mosen, et ad tabernaculum, sed domi in suis tabernaculis manserunt ex superbia et contumacia: forte etiam, quia timebant ultionem Dei, quam viderant in Nadab et Abiu, quaeque 250 eorum sociis thurificantibus postea obvenit, vers. 35.
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19. Et coacervassent (hi 250 proceres) adversum eos (eum Mosen) omnem multitudinem. — Hi enim 250 seditiosi convocarunt multitudinem populi contra Mosen, ut singuli viderent hoc experimentum sui sacerdotii, illique applauderent: non dubitabant enim quin facile et egregie thurificaturi essent. Atque hac de causa Dominus omnem multitudinem, quasi iis consentientem et applaudentem disperdere voluit, sed deprecante Mose illi pepercit, solique 250 proceres seditiosi perierunt. Vide hic quam insipientes sint, qui vocatione sua non contenti, alienam invadunt, quamque sapienter dictum sit, et a sapientibus domorum epistyliis inscriptum: Tu (clerice) supplex ora: tu (miles) protege: tuque (agricola) labora. Si enim suo gradu et officio contentus fuisset Core cum suis, mortem corporis et animae non incurrisset. Prudenter Theopompus Pyliis, majores honores ipsi deferentibus, scripsit, «Mediocres honores tempore augeri, nimios aboleri.» Ita Plutarchus in Lacon. Apparuit cunctis gloria Domini, — scilicet mirifica lux, et fulgor radiantissimus in columna nubis, repraesentans Deum, Deique gloriam et majestatem.
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20 et 21. Locutusque Dominus ad Moysen et Aaron ait: Separamini de medio congregationis hujus, ut eos repente disperdam. — Jubet hic Deus Mosen et Aaronem separari a toto populo, ut eum disperdat; unde patet populum applausisse rebellioni Core. Hinc Moses pro eo orat, dicens:
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22. Fortissime Deus spirituum universae carnis, num uno peccante, contra omnes ira tua desaeviet? — q. d. Tu, Domine, es Deus creator, conservator et gubernator omnium spirituum, qui in omnibus corporibus sunt, eosque contines, et medullitus penetras, ut scias eorum intima (simili enim phrasi et sensu ait Moses cap. 27, vers. 16: «Provideat Dominus Deus spirituum omnis carnis hominem, qui sit super multitudinem hanc»). Cum ergo videas populum non peccasse rebellione, sed tantum Core cum suis; populum vero ab eo seductum, indirecte tantum peccasse; quia scilicet novitatis avidus, ad novum hoc thurificationis et concertationis spectaculum ex curiositate accurrit, et arrisit: hinc obsecro te ne, propter unum rebellem Core, universum populum non rebellem disperdas.
Ita S. Carolus Borromaeus, vir humillimus, maledicta in suam personam congesta ferebat et dissimulabat; sed cum tangeretur ejus dignitas et jurisdictio Ecclesiastica, eam intrepide contra reges et principes tuebatur, eosque excommunicabat, atque pro hac causa libens se mortem et martyrium cum S. Thoma Archiepiscopo Cantuariensi subiturum asserebat. Ita Episcopalem potestatem contra Valentinianum Imperatorem ejusque matrem Justinam constanter defendit S. Ambrosius, pro eaque morti non semel sese obtulit, atque eunucho minanti mortem, ni Imperatori in tradendo ecclesiam Arianis pareret, respondit: «Tu facies quod spadones; ego patiar quod Episcopi.» Ita S. Chrysostomus suam dignitatem propugnavit contra Eudoxiam, S. Basilius contra Valentem, S. Athanasius contra Constantinum, Constantium et Julianum Apostatam, Gregorius I contra Mauritium Imperatorem, Gregorius VII contra Henricum IV. Anno Domini 552, cum Theodora Augusta instaret, ut Vigilius Pontifex Anthemium Patriarcham, pulso Menna Catholico, restitueret, uti ante pontificatum promiserat, respondit: Malo quodvis supplicium pati, et millies mori potius quam hominem haereticum, et a praedecessoribus suis damnatum revocare, et sententiam mutare. Et cum mulier cum suis, qui aderant, minis instaret, ad Diocletianum se, non ad Justinianum, quemadmodum arbitrabatur, venisse dixit. Quare ita caesus est, ut paululum abfuerit, quin tunc occideretur. Fugiens itaque in templum S. Euphemiae, quod haud procul aberat, inde a grassatoribus trahitur, et injecto in collum fune, tanquam latro per totam urbem, usque ad vesperam, raptatur. Deinde carceri inclusus, pane et aqua aliquandiu ita patienter vixit, ut semper diceret se etiam majora meritum, si digna pro peccatis poena irrogaretur. Alfonsus Ciacconus in Vita Vigilii. Anno 25 sui imperii, impurus Anastasius Episcopum Oeniandum audiens disertum admodum esse, et qui ora omnibus sententiae de passo Deo assertoribus obturaret, eum hortatus est ut ad suam factionem descisceret, pollicens eum quidquid petiisset illico accepturum. Cui Episcopus: «Tu, inquit, potius ad Orthodoxos transi, ne, dum opiniones impiorum hominum Severi, Eutychis et Dioscori amplecteris, aeterno igni addiceris,» simulque apprehendens Imperatoris chlamydem: «Haec, ait, vestis nequaquam te post mortem sequetur, o Imperator; sed sola te comitabitur pietas, ac virtutum habitus. Missam fac Ecclesiam, quam Christus suo redemit sanguine. Indoctus es, et ratiocinandi ignarus, neque ullum Ecclesiae decretum perfecte intelligis, tantum imposturis et scurrilibus calumniis fatuos terres. Satis sit tibi dignitatis, quod imperator es: Antistites Ecclesiae vexare noli.» Ad haec Imperator pudore suffusus obmutuit. Pauperrimus autem cum esset ille Episcopus, ne obolum quidem ab Imperatore voluit accipere, adeo liber erat, et solius in Deum fidei ac pietatis rationem habens; ita refert Zonaras, lib. III Annal. Leontius Tripolis Lydiae Episcopus, natione Mysus, animo fuit ingenuo adversus omnes, et ore libero. Quodam tempore Concilio indicto, cum Eusebia Constantii uxor, superbia elata, ab Episcopis adoraretur, solus eam adulationem aspernatus domi mansit. At illa irritata, et animo inflammato, mittit ad eum expostulatum, pollicitationibus etiam hominem alliciens; se ecclesiam illi maximam exstructuram esse, et affatim pecuniae prabituram, si se conveniret. Cui ille hoc modo respondit: «Istorum quidem si quid, imperatrix, exsequi volueris, non tam mihi te scito quam animae tuae gratum facturam; si me vero ad te venire volueris, debita Episcopis reverentia conservata, ut ego quidem ingrediar; tu autem statim de sublimi isto solio descendens, reverenter mihi obviam procedas, et caput meis manibus supponas, benedictionem acceptura; ac deinde ego sedeam, tu verecunde adstes, cum jussero signo dato, sessura. Si hae, inquam, tibi conditiones placuerint, veniam ad te; sin alio modo, non tam multa dabis, tam magna non poteris, ut nos honore Episcopis conveniente neglecto, divinum sacerdotii institutum violemus.» Quae cum renuntiata essent, exarsit iracundia mulier, non ferendum rata Leontii responsum, et vehementer commota, et multum conquesta, multumque muliebri bile et levi ingenio minitata, rem marito exponit, eumdemque ad supplicium de illo sumendum instigat. Is vero ingenuum Leontii animum magis laudat: placataque ira uxorem in gynaeceum ablegat. Ita refert Suidas Hist. in Leontio, pag. 526.
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26. Recedite a tabernaculis hominum impiorum, et nolite tangere quae ad eos pertinent, ne involvamini in peccatis (id est in poenis peccatorum) eorum, — unde hebraice est: Ne consumamini in peccatis eorum. Vide quam Deus vitari velit peccatorum consortia, quamque peccatum sit noxium et contagiosum.
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27. Dathan et Abiron egressi stabant in introitu papilionum suorum, cum uxoribus et liberis, omnique frequentia, — famulorum scilicet, et ancillarum, eorumque parvulis. Hos enim parvulos proprie significat Hebr. taph, quod tamen Septuaginta de more vertunt supellectilem.
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28. In hoc scietis, quod Dominus miserit me, ut facerem universa, — quae scilicet, in vestri ex Aegypto eductione, totoque meo ducatu, ac praesertim circa Aaronis et filiorum ejus in sacerdotes electionem, feci.
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29. Plaga qua et caeteri visitari solent, — quam Deus Judaeis infligere solet, puta pestem, gladium, famem, etc.
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30. Sin autem novam rem fecerit Dominus (Hebraice, si creaturam, id est novam plagam, creaverit Dominus), ut aperiens terra os suum, — hiatum suum: hic enim metaphorice vocatur os. Ridicule ergo et insulse Hebraei ex hoc loco fabulantur terram proprie habere os absconditum, illudque a Deo creatum esse septimo die mundi, puta sabbato ad solis occasum: sabbato enim Deus quievit ab omni opere, uti docet Scriptura, Gen. 2. Deglutiat eos, et omnia quae ad illos pertinent, etc., scietis quod blasphemaverint Dominum. — Opus enim Dei, puta Aaronis sacerdotium calumniati sunt, illudque non Deo, sed Mosi, ejusque favori iniquo et injusto attribuerunt; hoc autem est blasphemare: hoc enim erat ingens Dei injuria et contumelia. Blasphemia enim est, cum opus Dei tribuitur diabolo, vel homini, ut patet Matth. 12:31. Ita Abulensis.
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Excipe hic filios Core, de quibus dicitur cap. 26, vers. 10: «Et factum est grande miraculum, ut pereunte Core, filii non perirent,» quia scilicet filii hi Core patris rebellioni non consentiebant; unde per miraculum Deus effecit, ut Core cum tabernaculo suo absorpto, filii ejus non absorberentur, sed penduli in aere haererent, quoad terra absorbens tabernaculum Core, sub pedibus eorum rursum se conjungeret, et hiatum concluderet. Unde cap. 26, vers. 58, familia Core, quasi superstes, inter Levitas numeratur: atque hi filii Core postea sancti habiti sunt inter Levitas, psalmosque plures vel composuerunt, vel decantarunt, qui etiamnum eorum nomine, puta filiis Core, inscribuntur, ut patet Psalm. 41, 43, 84, 86, et 1 Paral. cap. 26, vers. 1. Substantia. — Hebraice rekhush, quod opes quaslibet significat: unde ab Hebraeo rekhush, Gallicum richesses deducit Vatablus.
31 et 32. Confestim igitur ut cessavit loqui, dirupta est terra sub pedibus eorum, et aperiens os suum devoravit illos, cum tabernaculis suis, et universa substantia eorum. — Nota: Eo tempore, quo 250 proceres, qui in seditione hac erant socii Core, obtulerunt thymiama in tabernaculo, ibique a Deo igne afflati sunt, eodem Dathan, Abiron, Hon et Core rebellionis duces, nolentes ire ad Mosen et tabernaculum, domi suae cum tentoriis totaque familia a terra absorpti sunt. Nam Core non periisse igne cum 250 in tabernaculo, sed eum domi suae mansisse, ibique a terra absorptum esse patet ex hoc vers. et vers. 27, in Hebraeo, ubi expresse dicitur quod Core cum sua substantia a terra absorptus sit: idem colligitur ex vers. 24, ubi Moses jubet populo, ut recedat a tabernaculo Core, quia scilicet ipse jam jam a terra absorbendus erat; idem expresse dicitur cap. 26, vers. 10.
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33. Descenderuntque vivi in infernum — Proprie dictum; perperam enim Abulensis per infernum sepulcrum accipit. Cogita qualis hic fuerit descendentium, cum absorberentur, clamor et comploratio, qua perculsus omnis populus fugit ab eis, ut dicitur vers. 34. Hinc satis patet eos in aeternum damnatos esse et detrusos in infernum; illud enim hic clare dici videtur. Accedit quod hi, in flagranti delicto, a furore Dei subito absorpti sunt: unde non videntur habuisse spiritum aut tempus paenitendi. Hae tamen rationes non omnino concludunt: posset enim per infernum accipi Purgatorium, et limbus Patrum. Potuerunt enim ipsi in ipso descensu per tantam cladem compungi, poenitere et resipiscere, inquit Abulensis: hoc possibile fuit; sed parum probabile est ita evenisse. Unde eos in infernum damnatorum descendisse censet Epiphanius, Hieronymus, Beda, et ex iis Bellarminus, lib. IV De Christi anima, cap. 10. Vide hic quam puniantur rebelles murmuratores: nam, ut ait S. Ambrosius, epist. 82: «Immugiens terra in medio plebis scinditur, aperitur in profundum sinus, abripiuntur noxii, et ita ab omnibus mundi hujus ablegantur elementis, ut nec aerem haustu, nec coelum visu, nec mare tactu, nec terram contaminarent sepulcro.» Quaeres, an hi descendentes vivi pervenerint in infernum? Asserunt aliqui, estque probabile: hoc enim verba Scripturae hic prae se ferunt. Verum probabilius est contrarium, scilicet eos vivos in infernum non pervenisse, sed vivos eo descendere coepisse, ut to descenderunt vivi significet actum inchoatum, non perfectum. Nam devorante eos terra, et continuo se concludente in via mortui sunt, ibique corpora remanserunt, animabus in infernum descendentibus. Ratio est, quia universalis lex mortis lata est in omnes homines: nam, ut dicitur Hebr. 9:27, «statutum est hominibus semel mori,» a qua lege nemo eximendus est, nisi quid aliud cogat. Rursum, lex resurrectionis omnibus mortalibus statuta est: ergo et hi aliquando resurgent; ergo mortui sunt, non vivi: alioqui enim nunc eorum corpora immortalia essent in inferno, nec resurgerent in die judicii. Tertio, idipsum significat Moses, cum ait vers. 29: «Si consueta hominum morte interierint,» q. d. Hi morte non consueta, sed nova et insolita interibunt; et mox: «Sin autem novam rem fecerit Dominus, ut aperiens terra os suum deglutiat eos, et omnia quae ad illos pertinent, descenderintque viventes in infernum, scietis quod blasphemaverint Dominum.» Nec enim populus scire poterat eos vivos descendere, id est pervenire in infernum: sed ad hoc satis erat videre terram dehiscentem, et illos deglutientem, ut scilicet vivi descendere inciperent versus infernum: sic enim omnibus apparebat, omnesque videntes censebant et dicebant eos vivos descendisse in infernum. Loquitur enim Scriptura more vulgari hominum. Ita Abulensis, Lyranus, Hugo, Dionysius. Simili morte plectetur Antichristus, cujus hi rebelles praecursores et typus fuerunt. De eo enim ejusque pseudopropheta dicitur Apoc. 19:20: «Vivi missi sunt hi duo in stagnum ignis.» De quo vide ibidem Franciscum Riberam. Operti humo. — Humus enim sive terra, iis absorptis, mox se et suum os sive hiatum rursum conclusit.
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35. Sed et ignis egressus a Domino interfecit ducentos quinquaginta viros, qui offerebant incensum. — Hi 250 viri venerunt cum suis thuribulis ad Sanctuarium, quo nolebant venire Core, Dathan, Abiron et Hon, cumque ex altari holocaustorum prunas acciperent, quibus imponerent thymiama, quod ingressi in Sanctum ponerent et adolerent in altari thymiamatis, statim antequam ipsi Sanctum ingrederentur, ex altari holocaustorum ignis a Deo immissus, in eos insiliit, eosque combussit. Unde quod hic dicitur: «Qui offerebant incensum,» intellige, qui offerre volebant et attentabant (similis phrasis fuit vers. 33): necdum enim obtulerant, imo necdum ingressi erant Sanctum, Deo id nolente, ne illud contaminarent culpa et poena sua tam infami. Jam eodem tempore, quo hi 250 igne afflati sunt in tabernaculo Domini, Core, Dathan, Abiron et Hon domi suae cum tabernaculis a terra absorpti sunt, ut dixi vers. 31. Vide ut hic puniantur, qui sacra contrectant, et sacerdotium sibi arrogant, cum a Deo ad id non sint vocati, nec electi, uti dicitur vers. 40.
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37. Tollat thuribula quae jacent in incendio, — in loco incendii, ubi combusti sunt 250 proceres. 37 et 38. Quoniam sanctificata sunt in mortibus peccatorum, — q. d. Thuribula haec asserventur in monumentum sceleris et ultionis, quia ipsa Deo oblata sunt per ignem sacrum, et thymiama, quod eis hi 250 proceres imposuerunt, ut Deo illud adolerent in altari thymiamatis, licet necdum illud adoleverint, morte praeventi: oblata, inquam, sunt ipsa Deo «in mortibus peccatorum,» id est eo tempore, quo Deus hosce 250 viros peccantes et rebelles morte punivit, afflans eos igne. Haec ergo thuribula quasi sanctificata fuerunt. Primo, per contactum ignis sacri, et thymiamatis, quod eis imposuerunt 250 proceres: hoc enim est quod hic subditur: «Eo quod oblatum sit in eis incensum Domino.» Secundo, sanctificata sunt per sanctam justitiam et vindictam, quam in proceres eis abutentes exercuit Deus, et hoc significat to in mortibus peccatorum. Tertio, sanctificata sunt, id est jussa sunt offerri tabernaculo, ibique asservari ad sanctam et perpetuam hujus ultionis memoriam: unde ex Hebraeo vertit Vatablus, acerrae, sive thuribula ista sint peccatorum pro animabus eorum, ut scilicet serventur in monumentum peccatorum, qui per ea animam, id est vitam, perdiderunt.
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41. Murmuravit autem omnis multitudo filiorum Israel sequenti die, contra Moysen et Aaron, dicens: Vos interfecistis populum Domini, — populi scilicet partem, puta 250 viros atque Core, Dathan, Abiron et Hon, cum suis familiis.
16:42
42 et 43. Cumque oriretur seditio, etc., Moyses et Aaron fugerunt ad tabernaculum. — Hoc enim tutum est in omni persecutione asylum: atque hic ingens est persecutionis fructus, quod nos ad Deum ire compellat. Unde Jacobus eremita, cum ei daemon minaretur, diceretque: «Tantam tibi inuram infamiam, ut nemo te aspicere velit,» respondit: «Agam tibi gratias, nam invitus inimicum tuum beneficio afficies, ut qui efficies, ut magis verser in Dei recordatione. Nam quo mihi plus est otii, eo magis occupor in perpetua contemplatione divinae pulchritudinis.» Ita Theodoretus in Philotheo, cap. 21.
16:45
45. Recedite de medio hujus multitudinis, — q. d. Vos, o Moses et Aaron, fugite extra castra, ut circumquaque omnia murmurantium castra deleam. Cumque jacerent in terra — Moses et Aaron supplicantes pro populo; unde sequitur: «Dixit Moses ad Aaron: Tolle thuribulum, etc., mitte incensum, etc., ut roges pro eis.» Dixit hoc Moses ut Propheta, inspiratus a Deo, ex voluntate Dei: nam alias tantum licebat adolere thymiama in altari thymiamatis, non autem extra illud, inter populum et caesorum cadavera, uti fecit hic Aaron, dispensante Deo.
16:46
46. Jam enim egressa est ira a Domino, et plaga desaevit. — Et significat, id est: ira enim egressa a Domino, non erat aliud, quam plaga desaeviens; fuit haec plaga ignis, quae e populo 14 millia et 700 combussit et incendit, ut patet ex vers. 49. An corpora horum fuerint per ignem plane consumpta et in cinerem redacta, ut vult Abulensis, an vero tantum ambusta, non liquet: neutrum enim hic exprimitur. Vide ut murmur hic rursum puniatur igne.
16:50
50. Interitus, — plaga ignis et incendii jam dicta.
16:1
CORE (EBR. QÔRAH = «CALVIZIE»)
… C. promosse una ribellione nel deserto contro Mosè (Num. 16, 1 sgg.). …
… La punizione divina fu terribile: D. ed Abiron furono inghiottiti dalla terra con le loro famiglie: Num. 16, 1.12.24-27; cf. 26, 9; Deut. 11, 6; Ps. 105 (cbr. 106), 17; Eccli. 45, 18 sg.
ELIAB (EBR. «IL MIO DIO È PADRE»)
2. Figlio di Phallu della tribù di Ruben, e padre di Dathan e Abiron, capi della spedizione contro l'autorità di Mosè (Num. 16, 1).
16:5
… Prerogativa dei sacerdoti era « l'accedere a Jahweh » (Ex. 19, 22); Dio li chiama « coloro che si avvicinano a me » (qērōbhaj: Lev. 10, 3; qērōbhim: Ex. 42, 13); Dio li ha scelti per farli avvicinare a sé (Num. 16, 5; Ex. 44, 13) e ad essi consegna i leviti « donati a Jahweh, perché facciano il lavoro del tabernacolo di riunione » (Num. 18, 6). Era quindi gravissimo delitto arrogarsi le funzioni …
16:7
Già nel Tabernacolo mosaico vi era un apposito altare (v.) dei profumi, sul quale mattina e sera il sacerdote faceva ardere un miscuglio di sostanze aromatiche, cioè storace, onice, galbano ed i. (Ex. 30, 34). Questa miscela detta thymiana (ibid. 30, 9; Num. 16, 7, 47) era riservata all'uso cultuale sotto pena di morte (Ex. 30, 38).
16:25
CORE (EBR. QÔRAH = «CALVIZIE»)
… Nella lotta ideologica Dio intervenne direttamente a favore di Mosè, facendo inghiottire dalla terra spalancatasi i ribelli (Num. 16, 25-34). L'episodio rimase famoso nella tradizione ebraica (oltre il racconto particolareggiato di Num. 16,1-50, cf. Ps. 105, 17; Dent. 11,6; Eccl. 45, 22; Sap. 18, 20-25; Ind. 11).
16:29
… rivelazione » (ἐποκάλυψις: I Cor. 1, 7; II Thess. 1, 7; I Pt. 1, 7, 13; 4, 13). È detta anche « visita » (ἐπακοπή: Lc. 19, 44; cf. 1, 68, 78; 7, 16; I Pt. 2, 12 [c. 5, 6]) secondo l'espressione profetica (pēquddāh: Is. 10, 3; Os. 9, 7; Num. 16, 29 è « la morte che a tutti spetta »).
16:30
… l'analogia e l'identità con le espressioni babilonesi, sia perché tal senso è spesso formalmente escluso dallo stesso testo. Gen. 37, 35: «scenderò dolorando a mio figlio nello šē'ōl», dice Giacobbe, sicuro che Giuseppe è stato divorato da una belva! Num. 16, 30: si apre la terra e inghiotte i colpevoli che «discendono vivi nello šē'ōl; cf. Indec. 2, 10. David, Amri, Manasse si «ricongiunsero ai padri», ma non furono sepolti nella tomba …
… Questa interpretazione è confermata da Gen. 37, 35; Num. 16, 30; Deut. 32, 22; Iob. 10, 21-22; Ps. 85, 13; Prov. 15, 24;
… Alla loro morte tutti gli uomini scendono alla f. (Gen. 37, 35; 42, 38; 44, 29, 31; Num. 16, 30, 33; ecc.) ove si « congiungono ai padri » loro (Gen. 25, 8, 17; 35, 29; 49, 29, 33). Tutti i morti sono sotto il dominio della f. (Os. 13, 14; Ps. 15, 10; 48, 16; 88, 49; Prov. 5, …
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.