ari• the sister of Moyses dieth. 2. The people murmure for lack of water, 7. Moyses and Aaron being commanded to draw some out of a rock, do it doutfully: 12. and for the same are foretold that they shal die in the desert. 14. Not obtaining licence to passe through Edom, 22. they come into Mount Hor, where Eleazar is ordained hiegh Priest, Aaron dieth, and is mourned by the people thirtie daie.
1And the children of Israel, and all the multitude came into the desert of Sin, in the first month: and the people abode in Cades. And Mary died there, and was buried in the same place.E i figliuoli d'Israele, e tutta la moltitudine arrivarono al deserto di Sin il mese primo, e il popolo si fermò a Cades. E quivi si morì Maria, e fu sepolta nel medesimo luogo.AND the children of Israel, and al the multitude came into the desert Sin, the first moneth: and the people abode in Cades. And Marie died there, and was buried in the same place.Veneruntque filii Israël et omnis multitudo in desertum Sin, mense primo, et mansit populus in Cades. Mortuaque est ibi Maria, et sepulta in eodem loco. 2And the people wanting water, came together against Moses and Aaron:E penuriando di acque il popolo, si raunarono contro Mosè ed Aronne:And when the people lacked water, they came together against Moyses and Aaron:Cumque indigeret aqua populus, convenerunt adversum Moysen et Aaron: 3And making a sedition, they said: Would God we had perished among our brethren before the Lord.E levatisi a sedizione dissero: Fossimo noi periti insieme co' nostri fratelli dinanzi al Signore!and being turned into sedition, said: Would God we had perished among our brethren before our Lord.et versi in seditionem, dixerunt: Utinam periissemus inter fratres nostros coram Domino. 4Why have you brought out the church of the Lord into the wilderness, that both we and our cattle should die?Per qual ragione avete voi condotta la gente del Signore in una solitudine, affinché muoian noi, e i nostri giumenti?Why haue you brought forth the Church of our Lord into the wildernesse, that both we and our cattel should die?Cur eduxistis ecclesiam Domini in solitudinem, ut et nos et nostra jumenta moriamur ? 5Why have you made us come up out of Egypt, and have brought us into this wretched place which cannot be sowed, nor bringeth forth figs, nor vines, nor pomegranates, neither is there any water to drink?Perché ci avete fatti partir dall'Egitto, e condotti in questo luogo miserabile, dove non si può seminare, e il quale non produce né fichi, né viti, né melagrane, e oltre a ciò non dà acqua da bere?Why did you make vs ascend out of Aegypt, and haue brought vs into this exceding naughtie place which can not be sowed, which bringeth forth neither figge, nor vines, nor pomegranates, moreouer also hath no water for to drinke?quare nos fecistis ascendere de Ægypto, et adduxistis in locum istum pessimum, qui seri non potest, qui nec ficum gignit, nec vineas, nec malogranata, insuper et aquam non habet ad bibendum ?
6And Moses and Aaron leaving the multitude, went into the tabernacle of the covenant, and fell flat upon the ground, and cried to the Lord, and said. O Lord God, hear the cry of this people, and open to them thy treasure, a fountain of living water, that being satisfied, they may cease to murmur. And the glory of the Lord appeared over them.E Mosè ed Aronne, rimandata la moltitudine, entraron nel tabernacolo dell'alleanza, e prostrati boccone per terra alzaron le voci dinanzi al Signore, e dissero: Signore Dio, ascolta i clamori di questo popolo, e apri loro i tuoi tesori, una fontana di acqua viva, affinché si dissetino, e abbian fine le loro mormorazioni. E la gloria del Signore si fe' vedere sopra di essi.And Moyses and Aaron, the multitude being dismissed, entring into the tabernacle of couenant, fel flatte vpon the ground, and cried to our Lord, and said: Lord God heare the crie of this people, and open vnto them thy treasure the fountaine of liuing water, that being satisfied, their murmuring may cease. And the glorie of our Lord appeared ouer them.Ingressusque Moyses et Aaron, dimissa multitudine, tabernaculum fœderis, corruerunt proni in terram, clamaveruntque ad Dominum, atque dixerunt: Domine Deus, audi clamorem hujus populi, et aperi eis thesaurum tuum fontem aquæ vivæ, ut satiati, cesset murmuratio eorum. Et apparuit gloria Domini super eos. 7And 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: 8Take the rod, and assemble the people together, thou and Aaron thy brother, and speak to the rock before them, and it shall yield waters. And when thou hast brought forth water out of the rock, all the multitude and their cattle shall drink.Prendi la verga, e raduna il popolo tu, e Aronne tuo fratello, e alla loro presenza parlate alla pietra, ed ella darà dell'acque. E quando avrai cavata l'acqua dalla pietra, berà tutto il popolo, e i suoi giumenti.Take the rodde, and assemble the people together, thou and Aaron thy brother, and speake to the rocke before them, and it shal geue waters. And when thou hast brought forth water out of the rocke, al the multitude shal drinke and their cattel.Tolle virgam, et congrega populum, tu et Aaron frater tuus, et loquimini ad petram coram eis, et illa dabit aquas. Cumque eduxeris aquam de petra, bibet omnis multitudo et jumenta ejus. 9Moses therefore took the rod, which was before the Lord, as he had commanded him,Prese adunque Mosè la verga, che era tenuta nel cospetto del Signore, come questi gli avea ordinato,Moyses therfore tooke the rodde, which was in the sight of our Lord, as he commanded him,Tulit igitur Moyses virgam, quæ erat in conspectu Domini, sicut præceperat ei, 10And having gathered together the multitude before the rock, he said to them: Hear, ye rebellious and incredulous: Can we bring you forth water out of this rock?E raunata la moltitudine davanti a un masso, disse loro: Udite voi, ribelli e increduli: Potrem noi forse cavare a voi dell'acqua da questo masso?the multitude being assembled before the rocke, and he said to them: Heare ye rebellious and incredulous: Can we out of this rocke bring you forth water?congregata multitudine ante petram: dixitque eis: Audite, rebelles et increduli: num de petra hac vobis aquam poterimus ejicere ?
11And when Moses had lifted up his hand, and struck the rock twice with the rod, there came forth water in great abundance, so that the people and their cattle drank,E avendo Mosè alzata la mano, e avendo percossa due volte colla verga la pietra, ne scaturirono acque in grandissima copia, talmente che bevve il popolo, e i suoi bestiami.And when Moyses had lifted vp his hand stricking the rocke, twise with the rodde, there came forth great plentie of water, so that the people drunke and their cattel.Cumque elevasset Moyses manum, percutiens virga bis silicem, egressæ sunt aquæ largissimæ, ita ut populus biberet et jumenta. 12And the Lord said to Moses and Aaron: Because you have not believed me, to sanctify me before the children of Israel, you shall not bring these people into the land, which I will give them.E il Signore disse a Mosè e ad Aronne: Perché voi non avete creduto a me per far conoscere la mia santità dinanzi a' figliuoli d'Israele, voi non introdurrete questi popoli nella terra, che io darò loro.And our Lord said to Moyses and Aaron: Because you haue not beleued me, to sanctifie me before the children of Israel, you shal not bring in these peoples into the land, which I wil geue them.Dixitque Dominus ad Moysen et Aaron: Quia non credidistis mihi, ut sanctificaretis me coram filiis Israël, non introducetis hos populos in terram, quam dabo eis. 13This is the Water of contradiction, where the children of Israel strove with words against the Lord, and he was sanctified in them.Questa è l'acqua di contraddizione, dove i figliuoli d'Israele altercarono contro il Signore, ed egli fece conoscere ad essi la sua santità.This is the water of contradiction, where the children of Israel quarelled against our Lord, and he was sanctified in them.Hæc est aqua contradictionis, ubi jurgati sunt filii Israël contra Dominum, et sanctificatus est in eis. 14In the mean time Moses sent messengers from Cades to the king of Edom, to say: Thus saith thy brother Israel: Thou knowest all the labour that hath come upon us:Frattanto Mosè spedì da Cades degli ambasciatori al re di Edom, perché gli dicessero: Queste cose ti fa sapere Israele tuo fratello: Tu sai tutti i travagli, che abbiam sofferto:In the meane time Moyses sent messengers from Cades to the King of Edom, which should say: Thus thy brother Israel biddeth vs to say: Thou knowest al the labour, that hath taken vs,Misit interea nuntios Moyses de Cades ad regem Edom, qui dicerent: Hæc mandat frater tuus Israël: Nosti omnem laborem qui apprehendit nos, 15In what manner our fathers went down into Egypt, and there we dwelt a long time, and the Egyptians afflicted us and our fathers.Come i padri nostri andarono in Egitto e ivi abbiam dimorato per lungo tempo, e gli Egiziani straziaron noi e i padri nostri:in what maner our fathers went downe into Aegypt, and there we dwelt a great time, and the Aegyptians afflicted vs, and our fathers:quomodo descenderint patres nostri in Ægyptum, et habitaverimus ibi multo tempore, afflixerintque nos Ægyptii, et patres nostros:
16And how we cried to the Lord, and he heard us, and sent an angel, who hath brought us out of Egypt. Lo, we are now in the city of Cades, which is in the uttermost of thy borders,E come noi alzammo le voci al Signore, ed egli ci esaudì, e mandò un Angelo a condurci fuor dell'Egitto: ecco che adesso trovandoci nella città di Cades, che è agli ultimi tuoi confini,and in what maner we cried to our Lord, and he heard vs, and sent an Angel, that hath brought vs out of Aegypt. Loe being presently in the citie of Cades, which is in thy vttermost borders,et quomodo clamaverimus ad Dominum, et exaudierit nos, miseritque angelum, qui eduxerit nos de Ægypto. Ecce in urbe Cades, quæ est in extremis finibus tuis, positi, 17And we beseech thee that we may have leave to pass through thy country. We will not go through the fields, nor through the vineyards, we will not drink the waters of thy wells, but we will go by the common highway, neither turning aside to the right hand, nor to the left, till we are past thy borders.Preghiam che sia ci permesso il passaggio per le tue terre. Noi non cammineremo pe' campi, né per le vigne, non beveremo acqua de' tuoi pozzi, ma anderemo per la pubblica strada senza volgere né a destra, né a sinistra, fino a tanto che non siamo fuori del tuo dominio.we besech thee that we may haue licence to passe through thy countrie. We wil not goe through the fieldes, not through the vineyardes, we wil not drinke the waters of thy welles, but we wil goe the common high way, declining neither to the right hand, nor to the left, til we be past thy borders.obsecramus ut nobis transire liceat per terram tuam. Non ibimus per agros, nec per vineas; non bibemus aquas de puteis tuis: sed gradiemur via publica, nec ad dexteram nec ad sinistram declinantes, donec transeamus terminos tuos. 18And Edom answered them: Thou shalt not pass by me: if thou dost I will come out armed against thee.Rispose gli Edom: Tu non passerai sul mio, altrimenti verrò armato ad incontrarti.To whom Edom answered: Thou shalt not passe by me, otherwise I wil come armed against thee.Cui respondit Edom: Non transibis per me, alioquin armatus occurram tibi. 19And the children of Israel said: We will go by the beaten way: and if we and our cattle drink of thy waters, we will give thee what is just: there shall be no difficulty in the price, only let us pass speedily.Dissero a lui i figliuoli d'Israele: Noi anderemo per la strada battuta: e se beremo delle tue acque noi, e i nostri bestiami, pagheremo quel che è giusto: non saravvi difficoltà sul prezzo, purché abbiamo spedito il transito.And the children of Israel said: We wil goe by the beaten way: and if we and the cattel drinke thy waters, we wil geue thee that which is iust: there shal be no difficultie in the price, only let vs passe speedely.Dixeruntque filii Israël: Per tritam gradiemur viam: et si biberimus aquas tuas, nos et pecora nostra, dabimus quod justum est: nulla erit in pretio difficultas, tantum velociter transeamus.
20But he answered: Thou shalt not pass. And immediately he came forth to meet them with an infinite multitude, and a strong hand,Ma quegli rispose: Non passerai. E tosto si mosse contro di essi con infinita moltitudine, e gente valorosa:But he answered: Thou shalt not passe: And immediatly he came forth to meete them with an infinitie multitude, and a strong hand,At ille respondit: Non transibis. Statimque egressus est obvius, cum infinita multitudo, et manu forti, 21Neither would he condescend to their desire to grant them passage through his borders. Wherefore Israel turned another way from him.Ei non volle condiscendere alle preghiere, né dare il transito pe' suoi confini. Per la qualcosa Israele girò lontano da lui.neither would he condescend to them desiring to grant them passage through his borders. For the which cause Israel turned an other way from him.nec voluit acquiescere deprecanti, ut concederet transitum per fines suos. Quam ob rem divertit ab eo Israël. 22And when they had removed the camp from Cades, they came to mount Hor, which is in the borders of the land of Edom:E mosso il campo da Cades giunsero al monte Hor, che è a' confini della terra di Edom:And when they had remoued the campe from Cades, they came into the mountaine Hor, which is in the borders of the land of Edom:Cumque castra movissent de Cades, venerunt in montem Hor, qui est in finibus terræ Edom: 23Where the Lord spoke to Moses:Dove il Signore parlò a Mosè,Where our Lord spake to Moyses:ubi locutus est Dominus ad Moysen: 24Let Aaron, saith he, go to his people: for he shall not go into the land which I have given the children of Israel, because he was incredulous to my words, at the waters of contradiction.E disse: Vada Aronne a riunirsi al suo popolo: perocché egli non entrerà nella terra data dame ai figliuoli d'Israele, perché fu incredulo alle mie parole alle acque di contraddizioneLet Aaron, sayeth he, goe to his people: for he shal not enter to the Land, which I haue geuen the children of Israel, for that he was incredulous to my mouth, at the Waters of contradiction.Pergat, inquit, Aaron ad populos suos: non enim intrabit terram, quam dedi filiis Israël, eo quod incredulus fuerit ori meo, ad aquas contradictionis. 25Take Aaron and his son with him, and bring them up into mount Hor:Prendi Aronne, e con lui il suo figliuolo, e menali sul monte Hor.Take Aaron and his sonne with him, and thou shalt bring them into the mountaine Hor.Tolle Aaron et filium ejus cum eo, et duces eos in montem Hor.
26And when thou hast stripped the father of his vesture, thou shalt vest therewith Eleazar his son: Aaron shall be gathered to his people, and die there.E spogliato il padre della sua veste, ne rivestirai il suo figliuolo Eleazaro: Aronne si riunirà (ai padri suoi), e ivi morrà.And when thou hast vnuested the father of his vesture, thou shalt reuest therewith Eleazar his sonne: Aaron shal be gathered, and die there.Cumque nudaveris patrem veste sua, indues ea Eleazarum filium ejus: Aaron colligetur, et morietur ibi. 27Moses did as the Lord had commanded: and they went up into mount Hor before all the multitude.Fece Mosè come aveva ordinato il Signore: e salirono al monte Hor, veggendoli tutto il popolo.Moyses did as our Lord had commanded: and they went vp into the mountaine Hor before al the multitude.Fecit Moyses ut præceperat Dominus: et ascenderunt in montem Hor coram omni multitudine. 28And when he had stripped Aaron of his vestments, he vested Eleazar his son with them.E dopo ch'egli ebbe spogliato Aronne delle sue vesti, ne rivesti Eleazaro suo figliuolo.And when he had spoyled Aaron of his vestimentes, be reuested Eleazar his sonne with them.Cumque Aaron spoliasset vestibus suis, induit eis Eleazarum filium ejus. 29And Aaron being dead in the top of the mountain, he came down with Eleazar.E morto che fu Aronne sulla cima del monte, (Mosè) discese con Eleazaro:After that he was dead in the toppe of the mountaine, he went downe with Eleazar.Illo mortuo in montis supercilio, descendit cum Eleazaro. 30And all the multitude seeing that Aaron was dead, mourned for him thirty days throughout all their families.E tutta la moltitudine avendo udito come Aronne era morto, lo piansero in tutte le case per trenta giorni.And al the multitude seeing that Aaron was dead, mourned vpon him thirtie daies throughout al their families.Omnis autem multitudo videns occubuisse Aaron, flevit super eo triginta diebus per cunctas familias suas.
20:1
Year of the World 2552, Year before Christ 1452.
Haydock
Sin, Zin, or Tsin, nearer to Judea than the desert, where the Hebrews encamped before, Exodus 16:1. (Haydock)
Moses informs us of very little from the time when the people murmured at Cades-barne, in the second year, till the beginning of the 40th year of their sojournment.
In Cades. The Rabbins assert, they remained there the first time twenty-nine years, (chap. 14:45,) and the second, ten. (Genebrard, in the year of the world 2670.) But we do not believe they continued there above a year the first time.
Calmet
Mary. St. Gregory of Nyssa, and St. Ambrose, suppose she was always a virgin, in which respect she was a figure of our blessed Lady, as well as in her name. She was probably 130 years old, as she was very discreet at the time of the birth of Moses, and employed by Providence in preserving his life, as the blessed Virgin screened our Saviour from the fury of Herod. She had the superintendence over the Hebrew women; (Exodus 15:20.; Theodoret, in Mic. 6:4) and hence many apply to her and her brothers those words of Zacharias 11:8, I cut off three shepherds in one month. Mary died without being permitted to enter the promised land, on account of her murmuring, chap. 12. Thus the synagogue, though proud of her prerogatives, cannot enter the land of rest. (Calmet)
There. Some place this Cades not far from the Red Sea, (ver. 20,) south of Idumea, while the other was to the north, and nearer Chanaan, being generally called Cades-barne. (Bonfrere and Cornelius a Lapide) (Chap. 20:16.)
Menochius
In this place Mary died, four months before Aaron. (Menochius)
20:3
Calmet
Brethren, Core, etc., (chap. 16:32,) or with them who died (chap. 11.) at the graves of lust. (Calmet)
20:6
Calmet
And cried....to murmur. These words are not found in the Hebrew, Septuagint, etc., nor in the new edition of St. Jerome, though they occur in most of the Latin manuscripts. (Calmet)
Mariana
If it be an addition, it must be very ancient. (Mariana)
20:8
The rod, with which Moses had wrought so many miracles, and which was placed in the tabernacle, ver. 9. It is called his rod, in the Hebrews 5:11. We do not find that the rod of Aaron, which budded, was used to work miracles.
Calmet
Thou. Septuagint, "you." Both Moses and Aaron concurred in the action, (ver. 12,) but Moses was the chief agent. (Calmet)
20:10
Haydock
Rock. Your frequent murmurs will stop the course of God's bounty. If God had not condemned the conduct of his ministers on this occasion, we could hardly find any reason to blame them. But the Fathers observe, that they betrayed a want of resolution, and intended to throw the blame upon the incredulity of the people, in case they failed of success. Because they exasperated his spirit, and he distinguished with his lips, Psalm 105:33. See St. Chrysostom and St. Augustine on this psalm. They were not commanded to strike the rock at all; and when the water did not come at first, they struck again, (Calmet) being afraid lest they should now be taken for impostors. (Haydock)
They speak as if the work was their own.
Haydock
Can we, etc. They exasperate the people, instead of promoting their conversion. In a word, they did not glorify God, (Calmet) by representing him as the sovereign holiness and mercy; and the God of unbounded power. (Haydock)
20:11
Worthington
The rock. This rock was a figure of Christ, and the water that issued out from the rock, of his precious blood, the source of all our good; (Challoner) while the striking twice with the rod, denoted the cross, composed of two pieces of wood. (St. Augustine, q. 35.) (Worthington)
20:12
Challoner
You have not believed, etc. The fault of Moses and Aaron, on this occasion, was a certain diffidence and weakness of faith: not doubting of God's power or veracity; but apprehending the unworthiness of that rebellious and incredulous people, and therefore speaking with some ambiguity. (Challoner)
Menochius
St. Augustine (contra Faust. 16:16,) does not think them guilty of any grievous crime. (Menochius)
Calmet
But this must be left undetermined. (Calmet)
20:13
Challoner
The water of contradiction or strife. Hebrew Meribah. (Challoner)
Sanctified: he shewed the effects of his power and clemency towards the people, and he treated his ministers with a just severity. The Samaritan copy here inserts what we read in Deuteronomy, only it places the speech of Moses in an historical form. "The Moses said, Lord, etc. (Deuteronomy 3:24-28.) Moreover, the Lord said to Moses, you shall pass by," etc. (Deuteronomy 2:4-6.)
20:14
20:16
Angel, who had performed so many wonders in favour of the Hebrews. He is generally supposed to have been St. Michael in the cloud.
20:18
Haydock
Edom, the people who dwelt near Mount Hor. Those of Seir, lying more to the west, (Du Hamel) granted them leave to pass, and to buy food, Deuteronomy 2:28, 29. Grotius maintains, that the Hebrews might justly have forced a passage upon this refusal; as St. Augustine (q. 44,) says, that they might lawfully have waged war upon the Amorrhites, on the like occasion; and the holy wars have been defended on the same plea, because the Saracens would not suffer the Christians to go in pilgrimage to the holy land. See Mare, lib. 1:1. But Selden (Mare, claus. 20,) asserts, that princes have a right to hinder others from passing through their territories; and St. Augustine only excepts one case, when they are sure the strangers can or will do no harm. But how can they obtain this assurance? Calmet answers, the long continuance of the Hebrews near the confines of Seir, without offering any molestation, and their being conducted by so holy a general, might give the people of Hor sufficient security. But at any rate the Israelites could not wage war upon them for refusing a passage, since they were expressly forbidden by God: Stir not against them, (Deuteronomy 2:5,) the people of Seir, nor against any of the Idumeans, the children of Esau, who had taken possession of the country of the Horrhites, Genesis 14:6. The Hebrews seem to have been convinced of this, otherwise they would not have feared their multitudes, nor taken such a circuitous road. The angel in the cloud directed them to proceed, without molesting their territory. They went, therefore, towards the south, round the land of the Idumeans, who dwelt near the Dead Sea. (Haydock)
20:19
Price. Hebrew, "I will only do one thing, walk through." Septuagint, "the matter is of no consequence, we go by the mountain." Louis de Dieu translates, "It is not indeed a word, (or idle pretence) I will pass through on foot."
20:22
20:24
People, in the bosom of Abraham, while his body is consigned to the grave.
Haydock
Incredulous. Hebrew, "you rebelled against," etc., the words were addressed to both. Septuagint, "you irritated me." (Haydock)
20:26
Calmet
Vesture, or pontifical attire. Eleazar had been anointed already, so that perhaps he stood in need of no other ceremony to be acknowledged high priest. He was dispensed with on this occasion to attend his dying father. The spirit of God gives great encomiums to Aaron, Malachias 2:4-7., and Ecclesiasticus 45:7, 27. He, at the same time, prefigured Christ, the gospel, and the old law. He spoke plainly, and was allowed to enter the holy of holies; while Moses was excluded, spoke with difficulty, and had a veil on his face. See St. Jerome, ep. ad Fab. man. 33. But on the other hand, he represented the law with all its defects. He falls into several great faults, and dies despoiled of his glorious vestments, to shew the abrogation of his priesthood. The pagans have, perhaps, introduced some parts of his history into that of Mercury, the god of thieves and of travellers, the messenger of the other gods, whom they adorn with a wand, etc., in imitation of the rod of Aaron, who was the interpreter of Moses, and the head of that people, which wandered for 40 years, after plundering Egypt. (Calmet)
20:29
Menochius
Dead, in the 123d year of his age. (Menochius)
Calmet
Neither Moses, Aaron, nor Mary, representing the Law, the priests, and the prophets of the Old Testament, could introduce the people into the promised land. This honour was reserved for Josue, the illustrious figure of Jesus Christ, and of his Church. (Calmet)
20:11
The rock.... This rock was a figure of Christ, and the water that issued out from the rock, of his precious blood, the source of all our good.
20:12
20:13
The Water of contradiction.... Or strife. Hebrew, Meribah.
20:2
Liturgia The Epistle on friday in the third weke of Lent.
20:8
The •ock signified Christ, the rodde his Crosse. s. Aug. • 35 in Num
20:11
By this the crosse is more euidently signified, which was made of two peeces of wood. s. Aug. 〈…〉.
20:12
Not doubting of Gods powre, but supposing it vnmete, that God shold stil worke miracles for so ••b borne a people, they did not speake to the rock, asthey were cō manded, but chiding the incredulous multitude, spake to them ambiguously, & so by occasion of others sinne, also offended, and for the same were punished. 〈…〉. Phut. 1, v 〈◊〉 •, v. 16. & 4, •, 2•. s. Aug q. 19. The••. q 38, in Xu•.
20:30
Mourning the dead was long before this obserued by tradition. G••. 23. 50.
20:1
Tertulliano † 220 d.C. On Fasting 5
… “Would that we had been smitten to the heart by the Lord, and perished in the land of Egypt, when we were wont to sit over our jars of flesh and eat bread unto the full! How leddest thou us out into these deserts, to kill this assembly by famine?” From the self-same belly preference were they destined (at last) to deplore
20:10
san Girolamo † 420 d.C. Against the Pelagians 2
Numb. xx. 10, 12 . Moses is punished for his sin at Meribah. This is the meaning of Ps. cxli. 6 . Vulgate. Their judges were swallowed up, joined to the Rock, etc.
20:12
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 4
… and not only then, but afterwards when he entered upon his rule, he would gladly have died to have been set free from it: “Kill me,” saith he, “if thou art going to deal thus with me.” But what then? when he sinned at the waters of strife,
20:13
san Girolamo † 420 d.C. Against Jovinianus 2.4
… and white raiment is afterwards restored to him. It is needless to tell how Moses and Aaron
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.7
… What is, “Out of many waters”? From many peoples. What peoples? Aliens, unbelievers, whether assailing us from without, or laying snares within. Take me out of many waters, in which Thou didst discipline me, in which Thou didst roll me, to free me from my filth. This is the “water of contradiction.”
20:17
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.34
… so in the case of one of us, if he leans to either side, whether from vice or ignorance, no slight danger of a fall into sin is incurred, both for himself and those who are led by him. But we must really walk in the King’s highway,
san Girolamo † 420 d.C. The Letters of St. Jerome 48.8
8. In the sequel we go on to speak thus: “The apostle, in concluding his discussion of marriage and of virginity, is careful to observe a mean course in discriminating between them, and, turning neither to the right hand nor to the left, he keeps to the King’s highway,
san Girolamo † 420 d.C. The Letters of St. Jerome 125.20
… He will not suffer you to turn to the right hand or to the left or to leave the king’s highway; for to this Israel pledges itself to keep in its hasty passage to the land of promise.
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.6.2
2. This prediction remained unfulfilled so long as it was permitted them to live under rulers from their own nation, that is, from the time of Moses to the reign of Augustus. Under the latter, Herod, the first foreigner, was given the Kingdom of the Jews by the Romans. As Josephus relates, he was an Idumean
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 99.10
… What punishment is death to an old man? What punishment was it, not to enter into that land, into which unworthy men entered? But what is said of Aaron? He also died an old man: his sons succeeded him in the priesthood: his son afterwards ruled in the priesthood: how did He punish Aaron also?
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 67.4
… as in the book of Numbers the Lord commanded Moses, saying, “Take Aaron thy brother, and Eleazar his son, and place them in the mount, in the presence of all the assembly, and strip Aaron of his garments, and put them upon Eleazar his son; and let Aaron die there, and be added to his people.”
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san Girolamo † 420 d.C. The Letters of St. Jerome 39.4
… Jacob put on sackcloth for Joseph, and when all his family gathered round him, refused to be comforted. “I will go down,” he said, “into the grave unto my son mourning.” David also mourned for Absalom, covering his face, and crying: “O my son, Absalom…my son, Absalom! Would God I had died for thee, O Absalom, my son!” Moses, too, and Aaron,
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1. VENERUNTQUE FILII ISRAEL, ET OMNIS MULTITUDO IN DESERTUM SIN, MENSE PRIMO, ET MANSIT POPULUS IN CADES. — Hoc desertum Sin aliud est a Sin, in quo pluere coepit manna, Exod. XVI, 1 et 13. Nam in illo octava fuit Hebraeorum mansio, sive statio: in hoc vero fuit trigesima tertia; unde in Hebraeo hoc Sin per tsade, illud vero in Exodo per samech scribitur. Mense primo. — Intellige anni quadragesimi ab egressu Hebraeorum ex Aegypto, uti communiter exponunt omnes interpretes: nam, ut solerter advertit Abulensis, Moses tantum describit gesta trium annorum in deserto, videlicet duorum primorum, idque ab Exodi cap. XII, hucusque; et quadragesimi sive ultimi, ab hoc capite et deinceps. Reliquos ergo triginta septem annos intermedios silentio obvolvit, forte quod nihil memorabile in iis contigerit. Itaque cum mensis hic primus non possit esse anni primi, vel secundi egressus ex Aegypto: de illis enim jam pridem egit in Exodo, Levitico et Numeris hucusque; consequens est hunc mensem primum accipiendum esse de anno quadragesimo: idque secundo plane colligitur ex Numeris XXXIII, 37 et 38, ubi Hebraei ex Cades (de quo hic agitur) dicuntur venisse in montem Hor, ubi trigesima quarta fuit mansio Hebraeorum, ibique mortuus dicitur Aaron, anno quadragesimo egressionis filiorum Israel ex Aegypto, mense quinto. Unde plane verisimiliter colligitur Hebraeos eodem anno quadragesimo venisse in praecedentem mansionem Cades, sed mense primo, uti hic dicitur. Ab hoc ergo capite usque ad finem Pentateuchi, describuntur gesta anni quadragesimi, qui fuit ultimus peregrinationis Hebraeorum in deserto.
ET MANSIT POPULUS IN CADES. — Putant Abulensis et Andreas Masius in Josue XV, 3, hanc Cades eamdem esse cum Cadesbarne. Verum dico: alia est haec Cades a Cadesbarne, juxta quam decima quinta fuit Hebraeorum mansio, uti dixi cap. XIII, 1 et 27. In hac enim Cades fuit trigesima tertia mansio, ut patet cap. XXXIII, 36. Secundo, idipsum docent Chorographi terrae sanctae, ut Wolfgangus, Zieglerus, Adrichomius et alii. Tertio, idipsum demonstrat Torniellus in suis Annalibus, pag. 346, ex eo quod Cadesbarne exstiterit in confinio Australi terrae Chanaan, ut patet Num. XXXIV, 4, et Josue XV, 3, ubi ponitur in sorte tribus Judae. At Cades haec longe aberat Chanaan: erat enim posita in extremis finibus Idumaeae, ad Austrum vergentibus, uti patet Numer. XX, 16, non valde procul a mari Rubro. Nam ab Asiongaber, quae erat ad mare Rubrum, venerunt Hebraei in Cades, inde in montem Hor, qui est in finibus Idumaeae; unde hic ex Cades Hebraei, vers. 20, miserunt nuntios ad regem Edom, ut concederet eis transitum per terram suam; quem cum ille dare nollet, coacti sunt Hebraei longiori via circuire et transire per terminos ejus Orientales, inde per Moabitas et Ammonitas, ut tandem transito Jordane ingrederentur Chanaan, a latere ejus Orientali. Hinc S. Hieronymus in Locis Hebraicis, et ad Fabiolam, de 42 Mansion. in 33: «Cades, inquit, est urbs in deserto, juxta civitatem Arabiae, quae dicta est Petra. In Cades caesus est rex Sodomorum cum suis a Codorlahomor, Gen. XIV, 7. Ibi et occubuit Maria, soror Mosis; ibi et Moses ac Aaron, propter aquas Contradictionis offendunt Dominum, et prohibentur transire Jordanem.» Unde et Cades hebraice dicitur per antiphrasin, quasi minime Cades, id est sancta, vel a sanctitate Mosis translata in offensam. Cades quoque vocata fuit Fons judicii, Genes. cap. XIV, vers. 7, quia ibi judicatus est rex Sodomorum cum suis; vel per anticipationem, quia ibi judicati sunt Moses et Aaron, ut patet hoc capite, vers. 12.
MORTUAQUE EST IBI MARIA — puta in Cades, mense primo anni 40. Mortua est ergo Maria quatuor mensibus ante fratrem suum Aaronem; hic enim mortuus est die primo mensis quinti anni 40, ut patet Numer. XXXIII, 38; et undecim mensibus ante Mosen: Moses enim mortuus est sub finem ejusdem anni 40 (ut patebit Deuter. ult.), qui fuit annus mundi 2493. Nota: Mortua est Maria anno aetatis circiter 130; erat enim ipsa facile decennio senior Mose, uti dixi Exodi II, 4 et 7. Moses autem, qui hoc eodem anno mortuus est, defunctus est anno aetatis 120, ut patet Deuter. cap. ult., vers. 7.
Allegorice, videtur in Maria prophetia esse mortua, in Aarone et Mose sacerdotio et legi Judaeorum finis esse impositus: eo quod nec ipsi ad terram promissionis transcendere valeant, nec credentem populum ad eamdem de solitudine hujus saeculi educere, nisi solus Jesus, id est, Salvator, verus Dei Filius, inquit S. Hieronymus supra, et ex eo Rabanus.
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CUMQUE INDIGERET AQUA POPULUS. — Erant putei et fontes in Cades: hi, morantibus ibi Hebraeis, desiccati fuisse videntur, ideoque Judaei siti ibidem laborantes, contra Mosen murmurarunt. Tradunt Hebraei, et nominatim Rabbi Salomon, propter Mariam datum fuisse a Deo Judaeis aquae puteum, qui eos praecederet ubicumque consisterent: propter Mosen datum esse eis manna: propter Aaronem, columnam nubis; hinc iis mortuis ea defecisse: hinc et Hebraeos impugnatos fuisse ab Arad rege, capite sequenti, eo quod Arad videns post mortem Mariae subtractum esse Hebraeis puteum, cogitaret eos a Deo esse desertos, ideoque facile vinci et deleri posse. Sed hae sunt fabulae: certum est enim, nec columnam, nec manna defecisse in morte Aaronis vel Mosis; sed diu post, cum scilicet Hebraei jam ingressi essent Chanaan gustassentque de frugibus terrae, ut patet Josue cap. V, vers. 12.
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3. UTINAM PERIISSEMUS INTER FRATRES NOSTROS, CORAM DOMINO! — Hebraice, utinam expirassemus cum fratribus nostris in deserto, idque «coram Domino,» residente et praesidente in columna nubis et in tabernaculo! Dominus enim nos, ob murmur exploratorum, morte damnavit capite XIV, vers. 19. Vide hic rursus ingratitudinem populi, et magnam Mosis charitatem cum ea luctantem, eamque superantem. Narrat Laertius, lib. IV, cap. 1, Antisthenem, cum audiret Platonem de se male loqui, dixisse: «Regium est, cum benefeceris, audire male.» Excelsi enim animi est ingratitudine hominum non deterreri a studio benefaciendi omnibus. Diogenes rogatus, «quid apud homines citius senesceret?» respondit: «Beneficium.» Plato Aristotelem vocabat mulum: quia mulus, cum saturatus est lacte materno, calcibus petit matrem. Significabat ergo Plato ingratitudinem Aristotelis, qui edoctus a se scholam in Peripato aperuisset, ejusque ideas et dogmata vellicaret. Ita Aelianus, lib. IV. Aristoteles roganti, «cur reliquisset Athenas,» respondit: «Ne Athenienses bis peccent in Philosophiam,» subobscure taxans Socratis mortem, et suum quoque periculum. Ita Aelianus, lib. VI. Demosthenes inter fugiendum subinde respiciens ad arcem Palladis, sublatis manibus dixit: «O Pallas rerum domina, cur tribus infaustissimis bestiis delectaris, noctua, dracone et populo?» Noctua enim Palladi sacra est; eadem draconem habet pro gestamine; populus autem bellua est multorum capitum, pessimam gratiam referre solita optime de se meritis, velut Socrati, Phocioni, Scipioni, etc. Ita Plutarchus. Epaminondas, accusatus quod imperium quatuor menses ultra tempus sibi praestitutum gessisset, cogente necessitate, catello sibi blandiente dixit: «Hic mihi pro beneficio gratiam reponit, at Thebani de quibus saepe multumque sum praeclare meritus, mortis poenam mihi judicio constituerunt.» Ita Aelianus, lib. XIII. Pompeius Marcellino, quem evexerat, hosti facto et convicianti: «Non te pudet, ait, Marcelline, mihi convicium facere, qui te e muto loquentem, e famelico vomentem feci?» Ita Plutarchus in Apophth. Alfonsus rex Aragoniae, cum objurgaretur quod in Alvarum Lunam hominem sibi plane ingratum tanta contulisset beneficia, quorum ne memor quidem jam esset: «An ignoratis, ait, ingenti beneficio, non nisi ingenti ingratitudine satis semper fieri?» Idem: «Malo, ait, multos mea clementia et mansuetudine servare, quam paucos mea severitate perdere.» Testis est Panormitanus in ejus Vita.
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6. INGRESSUSQUE MOYSES ET AARON, DIMISSA MULTITUDINE, TABERNACULUM FOEDERIS — ut Dominum consuleret. Moraliter S. Gregorius, XXIII Moral. XXI: «Relictis turbis ad tabernaculum redire, et postpositis exteriorum tumultibus, secretum mentis intrare: ibi enim Dominus consulitur, et quod foris agendum est publice, intus silenter auditur; hoc quotidie boni Rectores faciunt: cum se res dubias discernere non posse cognoscunt, ad secretum mentis, velut ad quoddam tabernaculum revertuntur, divinaque lege perspecta, quasi coram posita arca Dominum consulunt, et quod prius intus tacentes audiunt, hoc foris postmodum agentes innotescunt.»
DOMINE DEUS, AUDI CLAMOREM. — Haec oratio Mosis non habetur jam in Hebraeo, Chaldaeo et Septuaginta; vel ergo ex iis excidit, vel certe Interpres noster paraphrastice eam supplevit. Certum est enim Mosen orantem, non alia, sed haec ipsa orasse, scilicet ut Deus populo murmuranti ob sitim, daret aquam. Ita Abulensis. Pari modo «Egrediamur foras,» Gen. IV, 8, jam non habetur in Hebraeo, Chaldaeo et Graeco.
APERI EIS THESAURUM TUUM, FONTEM AQUAE VIVAE. — Aqua viva dicitur saliens, vel quae fluit, sicuti mare Mortuum est stagnans. Vocat autem talem fontem thesaurum, quia quae latent, et necdum reperta sunt, dicuntur esse in thesauris Dei: hinc illud Psalm. XXXIII, 7: «Ponens in thesauris abyssos;» et Psalm. CXXXIV, 7: «Producens ventos de thesauris suis;» et Deuter. XXVIII, 12: «Aperiet Dominus thesaurum suum optimum coelum, ut tribuat pluviam;» et cap. XXXIII, vers. 19: «Qui inundationem maris quasi lac sugent, et thesauros absconditos arenarum.» UT SATIATI — scilicet, cum fuerint. ET APPARUIT GLORIA DOMINI — puta fulgor columnae nubis novos et insolitos vibrans radios, columnae, inquam, incumbentis tabernaculo.
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8. LOQUIMINI AD PETRAM — quidnam? verisimile est hoc: «Petra, in nomine Domini Dei, da aquas.»
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9. TULIT IGITUR MOYSES VIRGAM, QUAE ERAT IN CONSPECTU DOMINI — quae reposita erat in tabernaculo. Virga haec erat Mosis, tot portentorum operatrix, non autem Aaronis quae fronduerat: haec enim tantum erat signum sacerdotii Aaroni consignati, atque ad ejus rei testimonium reposita fuit juxta arcam foederis: ita aliqui. Verum, cum constet virgam Aaronis repositam esse in tabernaculo, de Mosis virga nesciatur, quonam devenerit, hinc certius hic intelligemus virgam Aaronis, non Mosis.
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11. CUMQUE ELEVASSET MOYSES MANUM, PERCUTIENS VIRGA BIS SILICEM, EGRESSAE SUNT AQUAE LARGISSIMAE. — Alia est haec petra, et percussio, ab illa Exodi XVII, 6. Illa enim in Raphidim, juxta Sinai, anno secundo; haec enim Cades anno quadragesimo contigit. Rursum, Deus hic se solo supernaturaliter aquas produxit ex petra, aerem vicinum in aquas convertendo; in Raphidim vero, venam subterraneam aquarum in lapidem a Mose percussum elicuit, quae lapidem findens, ex eo prosiliret, idque assidue et continuo. Tradunt enim Cosmographi in Raphidim fontem hunc petrae, a Mose percussae, perdurare, aquasque continue scaturire, inquit Abulensis. Ita Theodosius Abbas prece praemissa, virga petram percutiens, ex ea fontem perennis aquae elicuit, qui per aquaeductus vicinum monasterium, ab eo aedificatum in loco arido irrigabat. Hic fons postea, lavacro in monasterio exstructo, exaruit; sed eo destructo, rursum fluere coepit. Deus enim uti suis non deest in necessariis, ita non redundat in superfluis; testis est Theodoretus in Philotheo, cap. X.
Allegorice, petra est Christus, I Cor. X, 5; aqua est gratia spiritualis a Christo profluens; virga est crux Christi; bis percutitur, quia duo ligna transversa sunt crux. Moses Judaeorum typum gerit: sicut ergo Moses petram virga percutiens de Dei virtute dubitavit: ita ille populus, qui sub lege per Mosen data tenebatur, Christum ligno crucis affigens, eum virtutem esse Dei non credidit; sed sicut percussa petra manavit aqua sitientibus, et sanctificatus est per eam Deus: sic plaga Dominica passionis effecta est vita credentibus; crux ergo aquam elicit, incredulis contradictionis, credentibus sanctificationis, inquit S. Augustinus hic Quaest. XXXV, et lib. XVI Contra Faustum, cap. XV, et Rupertus.
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12. QUIA NON CREDIDISTIS MIHI UT SANCTIFICARETIS ME CORAM FILIIS ISRAEL, NON INTRODUCETIS HOS POPULOS IN TERRAM QUAM DABO EIS.
Quaeres, quaenam fuit hic incredulitas, vel peccatum Mosis? Respondent primo aliqui, illud fuisse, quod bis percusserit petram, cum semel tantum debuisset. Secundo alii, quod, populo id petente, petram aliam ab ea quam Dominus designarat, percusserit; et hoc esse quod ait Moses: «Numquid de petra hac (quam scilicet vos, o Hebraei, designatis, non Dominus) vobis poterimus aquam elicere?» Ita Rabbini. Tertio alii, quod locutus sit, non petrae, uti jusserat Dominus, sed populo, eum objurgando et exacerbando, vocans eum incredulum et rebellem: unde populus irritatus, videns licet miraculum aquarum, non sanctificavit tamen Dominum, eum laudando, eique gratias agendo. Ita Abulensis, Theodoretus, Oleaster, Lyranus, estque haec sententia satis probabilis. Durum enim est et difficile creditu, quod Moses de Dei virtute dubitarit, cum toties eam in tot portentis esset expertus. Quarto alii, quod concitatior, et indignans populo murmuranti, ambigue protulerit interrogando: «Numquid,» etc., quae absolute et affirmative proferre debuisset, dicendo: «Petra, da aquas;» et hoc est, quod de Mose dicitur Psal. CV, vers. 34: «Distinxit in labiis suis,» id est aliter protulit verba Dei, quam proferenda erant. Quinto et genuine, peccatum Mosis fuit, quod ipse jam plane senescens (senes enim facile concitantur ad bilem, impatientiam, diffidentiam et pusillanimitatem), irritatus aeque ac dejectus, et perturbatus novo et insolito murmure populi (hactenus enim ab anno secundo, usque ad annum quadragesimum, quo haec gesta sunt, nullum populi murmur legimus), dubitanter petram percusserit: non quod dubitaret de Dei potentia, aut fidelitate in se: ipse enim ex fidei zelo, incredulitatem populi hic arguit, atque in multo majoribus portentis a se editis, adeoque in simili percussione petrae in Raphidim, Deo crediderat, Exodi XVII, 6; sed quod populum tam rebellem, Deumque ita irritantem, indignum judicaret hoc miraculo, ac proinde dubitaret an Deus illud esset facturus, et an id vere promisisset, an tantum per ironiam et sarcasmum, vel conditionate, si videlicet Hebraei cessent murmurare, et credant Deum ex petra daturum aquas. Jam vero videns eos incredulos, dubitanter petram percutit, quasi impossibile aut improbabile esset ex petra aquam prodire pro tam incredulis. Hanc enim dubitationem plane significant verba Mosis: «Audite, rebelles et increduli: num de petra hac vobis aquam poterimus elicere?» Quid clarius? Deus autem non ironice, nec conditionate, sed vere et absolute promiserat se ex petra eliciturum aquam, qua sitim explerent tam Hebraei, quam eorum pecora. Rursum idipsum clare significant verba Dei ad Mosen et Aaronem vers. 12 et 24: «Quia non credidistis mihi.» Peccarunt ergo aliqua incredulitate, dubitatione et diffidentia circa aquam a Deo promissam. Ita S. Augustinus, Quaest. XIX, Rabanus, Rupertus, Cajetanus et alii.
Permisit Deus hunc Mosis lapsum, ut in tanto honoris et virtutum fastigio recordaretur se esse hominem, id est labilem et infirmum, non angelum, non Deum. Nam «omnium memoriam habere et in nullo penitus errare, divinitatis potius quam mortalitatis est,» ait Justinianus Imperator. Utque hoc ejus exemplo Sancti, qui diligentissime servierunt Deo, maxime Praelati, se humilient, timentes, dicentesque sibi: Qui stat, videat ne cadat; ut cum metu et tremore pergant salutem suam operari, tanquam qui de perseverantia sint incerti, etiam ipso ultimo die vitae suae. In senio cecidit Salomon sapientissimus mortalium, Origenes, Tertullianus, Lucifer Calaritanus; qui et quales viri! Oremus ergo assidue: «Cum defecerit virtus mea, usque in senectam et senium, Deus, ne derelinquas me.» Hoc nos docet lamentabilis hic Mosis lapsus in fine vitae; qui, esto non fuerit culpa lethalis, cum tamen a terra sancta ita desiderata exclusit. Mors enim illi fuit irrogata non tam a sententia Dei, quam a necessitate naturae fatiscentis et deficientis: jam enim agebat annum aetatis 120. Idem dico de Aarone ejus fratre: hic enim Mose tribus annis erat senior. Debebat ergo uterque cito mori; sed Deus fecit ut uterque moreretur ante ingressum terrae sanctae jam instantem, quia ille utrumque per sententiam excluserat. Secundo, permisit hunc Mosis lapsum Deus, ob causam et significationem allegoricam, quae fuit, quod Deus animo destinarat Josue successorem Mosis, ut scilicet ipse, quasi typus Jesu Christi, induceret populum in terram promissam. Allegorice, ergo Moses legis, Josue Christi figuram gerit; itaque sicut Moses populum eduxit ex Aegypto, Josue vero eumdem in Chanaan introduxit: ita lex ab impietate liberat credentes, Evangelica autem gratia introducit eos in regnum coelorum. Ita Theodoretus, Quaest. XLIII in Deuter., et S. Augustinus hic, Quaest. LIII, qui ait: «Cum ambobus fratribus Mosi et Aaron dicitur, ut apponantur ad populum suum, patet non esse illos in ira Dei, quae separat a pace societatis aeternae. Unde manifestatur, non solum officia, sed etiam mortes eorum, signa fuisse futurorum, non supplicia indignationis Dei.» Ubi plane significat S. Augustinus hoc Mosis peccatum leve et veniale fuisse, ideoque mortem ei non tam supplicium, quam castigationem fuisse, quae magis esset signum et significatio rei futurae, jam dictae: idque omnino est verisimillimum.
UT SANCTIFICARETIS ME CORAM FILIIS ISRAEL — ut iis ostenderetis me esse sanctum, omnipotentem, veracem et clementissimum, qui etiam impiis et ingratis praestem ea (uti hactenus me saepius fecisse, meminisse potestis et debetis) quae promisi, videlicet aquam de petra. Nota: Fideles qui in rebus perplexis et arduis sperant in Deum, atque cum Abrahamo contra spem in spem credunt, hi sanctificant Deum; vult enim Deus magna a se sperari: hinc ait Sapient. cap. I: «Sentite de Domino in bonitate.»
NON INTRODUCETIS HOS POPULOS IN TERRAM, QUAM DABO EIS — puta in ipsam Chanaan, trans Jordanem: nam alioqui Moses intravit in terram promissam, cis Jordanem sitam, videlicet in regna Og et Sehon, eaque dedit tribui Ruben, Gad, et dimidiae tribui Manasse; sed non transivit Jordanem in Chanaan, ad terram promissam caeteris omnibus tribubus, cujus termini circumscribuntur Numer. 34. Ita Abulensis, Quaest. XLVIII, et S. Augustinus. Fuit haec insignis poena et mortificatio Mosis, quod terram promissam lacte et melle manantem, adeo concupitam videre non potuerit, quodque ducatus sui longissimi et molestissimi fine et fructu frustratus fuerit. Ita Deus S. Xaverium aliosque Sanctos in ipsa morte mortificavit, ut plene mundo et sibi mori, Deoque vivere discerent, utque hoc suarum levium culparum haberent purgatorium, quo expiati mox in coelum evolarent.
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13. HAEC EST AQUA CONTRADICTIONIS — litigii et contentionis (haec enim omnia significat Hebraeum meriba), ubi contradixerunt et murmurarunt. UBI JURGATI SUNT FILII ISRAEL CONTRA DOMINUM, ET SANCTIFICATUS EST IN EIS — id est sanctus, verax, fidelis, clemens et liberalis declaratus est, dando eis, licet incredulis et rebellibus, potum aquae, itaque superando et confundendo incredulitatem eorum. Ita Dei sanctitatem imitantur, qui inimicos diligunt, et vincunt in bono malum.
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14. MISIT INTEREA NUNTIOS MOYSES DE CADES AD REGEM EDOM (Cades enim vicinum erat Idumaeae, per quam transcundum erat Hebraeis, recta ituris in Chanaan) QUI DICERENT: HAEC MANDAT (haec nobis in mandatis dedit, ut tibi diceremus. Unde Hebraea, Chaldaea et Septuaginta habent: Haec dicit) FRATER TUUS ISRAEL — frater tuus Jacob, puta Jacobaei, sive posteri Jacobi, qui sunt fratres vestri: parens enim eorum Jacob fuit frater Esau, qui fuit parens vester, omniumque Idumaeorum.
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16. MISERITQUE ANGELUM — ducem nostrum, nos praeceuntem in columna nubis. ECCE IN URBE CADES POSITI. — «In,» id est juxta: non enim verisimile est Hebraeos in deserto urbes esse ingressos; id enim non permisissent incolae, timentes sibi ab Hebraeis: urbes etiam non cepissent tantam hominum multitudinem. Ita Abulensis.
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17. NON BIBEMUS AQUAS DE PUTEIS TUIS — gratis scilicet, et sine pretio, sed pretio eas ememus, ut dicitur vers. 19. Est enim in desertis illis magna siccitas, et aquarum penuria: unde ne Idumaei suis aquis extra urbes existentibus, quibus ad sitim suam et pecorum indigebant, timeant, spondent Hebraei se aquas eorum non bibituros, nisi iis volentibus, et dato pretio.
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18. CUI RESPONDIT REX EDOM: NON TRANSIBIS PER ME — per meam ditionem. 20. STATIMQUE EGRESSUS EST OBVIUS CUM INFINITA MULTITUDINE (hebraice, cum populo gravi, id est denso, numeroso et plurimo, quem vulgo vocamus infinitum) ET MANU FORTI — magno robore militum.
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21. QUAMOBREM DIVERTIT AB EO ISRAEL — ita scilicet, ut reflexo cursu circuiverit Idumaeam ad latus Orientale, ac consequenter partem aliquam Idumaeae necessario transire debuerit, ut veniret in Moab et Ammon, et inde in Chanaan. Hoc enim est quod dicitur Deut. II, 4 et 8: «Cumque transissemus fratres nostros, filios Esau.»
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22, 23 et 24. CUMQUE CASTRA MOVISSENT DE CADES, VENERUNT IN MONTEM HOR, UBI LOCUTUS EST DOMINUS AD MOYSEN: PERGAT AARON AD POPULOS SUOS — q. d. Moriatur Aaron, et ad patres suos justos, in limbum transeat, iisque aggregetur: hoc enim innuit illa phrasis, pergere, vel congregari ad populum suum, ideoque fere tantum de justis dicitur.
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26. CUMQUE NUDAVERIS PATREM VESTE SUA. — Hinc patet Aaronem induisse vestes pontificales in castris, atque inde ita indutum exivisse in montem Hor, ut cum decore et gloria occumberet, utque in monte hasce vestes exueret, iisque Eleazarum, primogenitum Aaronis filium, indueret Moses, uti et fecit; itaque Eleazarum hoc solo vestitionis ritu, sine alia unctione vel consecratione, in monte hoc consecravit pontificem, et patris successorem. Ita Abulensis. Id factum est praeter legem et morem. Primo enim, vivente patre, filius in lege veteri non poterat fieri pontifex. Erat enim haereditarius et perpetuus pontificatus apud Judaeos, ita ut ne ipsi quidem parentes eum in filios resignare possent, quamdiu officio fungi poterant. Secundo, quod extra tabernaculum et castra, idque sola vestitione vestium pontificalium, Eleazarus consecratus sit pontifex. Eleazarus vero, utpote primogenitus, debebat suscipere pontificatum, nec poterat eum in fratrem Ithamar rejicere, quia jusserat Deus ut primogeniti patri succederent in pontificatu, eumque susciperent, sibique in eo deservirent, nisi haberent maculam, de qua Levit. XXI, 17.
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29. ILLO MORTUO IN MONTIS SUPERCILIO. — Mortuus Aaron anno quadragesimo ab egressu ex Aegypto, aetatis 123, in mense quinto, ut dicitur Numer. XXXIII, 38, idque extra castra, uti et Moses, ne Hebraei in idola proni, eos, eorumque corpora, quasi numina colerent; atque in monte Hor, id est in monte montis, ut dignus locus meritis ejus monstraretur, inquit S. Hieronymus ad Fabiolam, de 42 Mansion. in 34: Aaron enim hebraice idem est quod montanus, qui in monte recte moritur, quia ut mons, caeteros superavit, tam officio, quam virtute.
Hinc patet Aaronem in morte habuisse haec tria privilegia: primum, quod mortuus sit nullo praeveniente vulnere, morbo, aut taedio vitae, sed in plena sanitate (sanus enim et validus conscendit montem Hor), quasi dormiens de vita hac assumptus sit. Secundum, quod viderit filium suum Eleazarum sibi succedere, vestibusque pontificalibus indui, itaque pontificem consecrari. Tertium, quod in praesentia et quasi in gremio charissimi fratris sui Mosis, et filii Eleazari expirarit, illique ipsi oculos clauserint; nec vero Moses et Eleazarus assistentes Aaroni morienti, inde legalem immunditiam contraxerunt, quia Deus, hoc ipso quo jubebat eos assistere morienti, in hac lege et legali immunditia dispensabat. Ita Abulensis. Addit quartum R. Salomon, cui credat qui volet, quod isti tres, scilicet Moses, Aaron et Eleazarus, ascendentes in montem Hor, invenerint speluncam, et lectum paratum, et lampadem ardentem, uti solet mortuis aptari, indeque cognoverit Moses illum locum a Deo esse paratum pro dormitione Aaronis. Exutus ergo vestibus, et induto Eleazaro, incubuit Aaron lecto, et clausis oculis susceptus est a Domino in pace: Moses autem videns mortem ita placidam, desideravit similem, quae et ei promissa est cap. XXVII, 13, et Deut. XXXII, 50.
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30. OMNIS AUTEM MULTITUDO VIDENS OCCUBUISSE AARON, FLEVIT SUPER EO TRIGINTA DIEBUS. — Ita et Mosen defunctum flevit triginta diebus, Deut. ult., et Joseph cum suis planxit Jacobi patris mortem 30 diebus. Dices: Genes. L, 3, dicitur Joseph eum planxisse 70 diebus. Respondeo: Ex hisce 70 diebus, primi 40 pertinuerunt ad condiendum corpus aromatibus, juxta morem Aegyptiorum, ut patet ibidem vers. 3; triginta vero ultimi proprie erant planctus. Ab hoc ergo tricenario dierum accepit Ecclesia morem pro defunctis faciendi tricenaria, id est triginta dierum memoriam, preces et eleemosynas. Ita Abulensis.
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ARONNE (EBR. 'AHĀRĀN, DI ETIMOLOGIA INCERTA)
Passati 37 anni, nel deserto di Cades, A. esitò nella fiducia in Dio insieme con Mosè quando costui con la sua verga percosse due volte la rupe da cui scaturì l'acqua per dissetare il popolo che mormorava; onde Dio li punì col negare loro l'ingresso nella Terra promessa (Num. 20, 1-12). Quattro mesi dopo questa condanna, nel 5° mese del 40° anno dall'esodo, essendo gli Ebrei accampati ai piedi del monte Hor, Dio
… Già celebre al tempo del patriarca Abramo (Gen. 14, 7; 16, 14; 20, 1), C. divenne il luogo d'accampamento degli Israeliti, all'uscita dall'Egitto, per lo spazio di 38 anni (Num. 20, 1; Deut. 1, 46; 2, 14); di là partirono i dodici esploratori per visitare la Terra promessa (Num. 13); là il popolo litigò con Mosè e Aronne per la mancanza d'acqua (da cui il nome di …
… Jahweh punì M. con la lebbra; guarendola però per la immediata intercessione di Mosè; ella dovette tuttavia rimanere 7 giorni fuori dell'accampamento (Num. 12, 1-15). Morì a Cades poco dopo l'arrivo degli Ebrei e qui fu sepolta (Num. 20, 1).
3. Deserto (ebr. Sin) che segnava la frontiera meridionale di Canaan, attraversato dagli esploratori nella Terra Promessa (Num. 13,21). Cades-Barne era compreso dentro i confini al margine sud-ovest del deserto (ibid. 20,1; 27,14; 33,36; Deut. 32,51), delimitava ad ovest Edom e a sud-est la tribù di Giuda (Jos. 15, 1-3). Il nome sembra essersi conservato nella regione meridionale della Palestina, nel …
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… 14); di là partirono i dodici esploratori per visitare la Terra promessa (Num. 13); là il popolo litigò con Mosè e Aronne per la mancanza d'acqua (da cui il nome di Mē Mēribhath Qādhēš, ossia «acqua della contesa di C.», dato alla stessa località (Num. 20, 2-13; 27, 14; Deut. 32, 51); ivi pure morì Maria, sorella di Mosè (Num. 20, 1) e infine anche di là Mosè mandò ambasciatori al re di Edom (Num. 20, 14-21).
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gione (Num. 20, 12. 21: Iude. 11, 17).
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
mann, op. cit., p. 25): si verificarono altre ribellioni, come quella capeggiata da Core, epidemie e varie «colpe», tra cui una di M. stesso (Num. 20, 12; cf. 20, 24; 27, 14; Deut. 32, 51), oltre quella generale del popolo, che sembra aver implicato una vera e propria apostasia da Jahweh, oltre che da M. (v. NUMERI).
… Il concetto di una responsabilità personale, che divenne sempre più chiaro con il progresso della Rivelazione, congiunto con quello tanto diffuso nel Vecchio Testamento (cf. Sap. 10, 2; Num. 20, 12; II Reg. 13, 13-14) secondo cui, rimesso il peccato, rimane una pena temporale da scontare, è un importante presupposto della dottrina del p. Se a questa esplicita concezione del …
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… (da cui il nome di Mē Mēribhath Qādhēš, ossia «acqua della contesa di C.», dato alla stessa località (Num. 20, 2-13; 27, 14; Deut. 32, 51); ivi pure morì Maria, sorella di Mosè (Num. 20, 1) e infine anche di là Mosè mandò ambasciatori al re di Edom (Num. 20, 14-21).
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… Ma, dopo A. van Hoonacker e J. Touzard (secondo cui gli antichi Ebrei non distinguevano fra a. di Jahweh e Jahweh, ma poi si attribuirono le teofanie a un a. per salvare la trascendenza di Dio), B. Stein, limitando la sua indagine all'a. dell'Esodo (Ex. 3, 2; 14, 19; 23, 20-3; 32, 34; Num. 20, 16; Ios. 5, 14; Iud. 2, 1-4; Is. 63, 9; Mal. 2, 17; 3, 1) propugna l'identità: l'a. di Jahweh è lo stesso Dio onnipresente che esce dalla sua trascendenza per apparire e operare …
… di Sin (Num. 13, 22; 20, 1; 27, 14; 33, 36; Deut. 32, 51) - i limiti tra i due deserti non erano nettamente determinati, se pure non si vuol considerare il deserto di Sin come la parte settentrionale del deserto di Pharan -, presso il confine di Edom (Num. 20, 16; 34, 3); secondo Num. 34, 3-5, C. era situata al vertice dell'angolo formato dalla linea orientale Mar Morto-Acrabbim-Sin-Cades, e dalla occidentale Cades-Addar-'Asmonā-Torrente d'Egitto …
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ARONNE (EBR. 'AHĀRĀN, DI ETIMOLOGIA INCERTA)
Il popolo fece lutto per 30 giorni (Num. 20, 22-30). Num. 33, 38 e Deut. 32, 50 pongono la sua morte in Hor, Deut. 10, 6 in Mosera; il dissidio è solo appa-
HOR (FORSE IN ORIGINE HAR «MONTE»)
HOR (forse in origine har «monte»). - Monte (Num. 20, 22, 23, 25, 27; 21, 4; Deut. 32, 50) della Palestina meridionale al confine con Edom, tra Cades (v.) e Salmona, e luogo di tappa dell'Esodo. …
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… 26, 6). La Bibbia, inoltre, afferma formalmente tale sopravvivenza nelle note, antichissime frasi per indicare la morte: «scendere nello šē'ōl»; «riunirsi al proprio popolo»; «ritornare ai propri padri» (Gen. 15, 15; 25, 8, 17; 35, 29; 49, 29, 32; Num. 20, 24, 26; 27, 13; 31, 2; Deut. 31, 16; 32, 50; ecc.); esse suppongono evidentemente che qualcosa rimane e sopravvive al disfacimento del corpo (v. ANIMA).
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
mann, op. cit., p. 25): si verificarono altre ribellioni, come quella capeggiata da Core, epidemie e varie «colpe», tra cui una di M. stesso (Num. 20, 12; cf. 20, 24; 27, 14; Deut. 32, 51), oltre quella generale del popolo, che sembra aver implicato una vera e propria apostasia da Jahweh, oltre che da M. (v. NUMERI).
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ELEAZARO (CBR. 'EL'ĀZĀR, « DIO AIUTO »)
… Ascoso a tale carica alla morte d'Aronne (Num. 20, 26 agg.), E. la esercitò sotto la guida di Mosè fino alla morte, che avvenne a Gabaath (Jos. 24, 33), dopo che gli Israeliti con a capo Giosuè erano già entrati nella Terra Promessa. …
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SADOC (ebr. Ṣādhōq «giusto»). - Pontefice vissuto al tempo di David (v.), ca. il 1000 a. C. Discendeva da Aronne per la linea d'Eleazaro, cui toccava per diritto il sommo sacerdozio (Num. 20, 28). Ma
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… in Palestina il 3°, 7°, 30°. Quest'uso si ispira ai fatti biblici: nel 3° giorno Gesù uscì dal sepolcro; Giuseppe ebreo indisse un lutto di 7 giorni per il padre (Gen. 50, 10); il popolo ebraico pianse per 30 giorni Mosè (Deut. 34, 8) ed Aronne (Num. 20, 30).
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.