Israelites at the first encounter with the Chananeites hauing the worse, after their vow kil the King of Arad, and destroy his cities. 4. The people againe murmuring are stricken with firie serpents, 7. but confessing their fault, Moyses by Gods commandment setteth vp a brasen serpent for a remedie. 10. They march through diuers places. 17. and sing a Canticle at a wel which God gaue them. 21. They kil Sehon King of the Amorreites, and conquer his land. 33. Likwise Og King of Basan.
1And when king Arad the Chanaanite, who dwelt towards the south, had heard this, to wit, that Israel was come by the way of the spies, he fought against them, and overcoming them carried off their spoils.Or il re di Arad Cananeo, il quale abitava verso mezzodì, avendo udito come gl'Israeliti erano venuti per la strada degli esploratori, diede loro battaglia, e li vinse, e ne riportò della preda.VVHICH when the Chananeite king of Arad, who dwelt toward the south, had heard, to wit, that Israel was come by the way of the spies, he fought against them, and being victour, he tooke the pray of them.Quod cum audisset Chananæus rex Arad, qui habitabat ad meridiem, venisse scilicet Israël per exploratorum viam, pugnavit contra illum, et victor existens, duxit ex eo prædam. 2But Israel binding himself by vow to the Lord, said: If thou wilt deliver this people into my hand, I will utterly destroy their cities.Allora Israele fece voto al Signore, e disse: Se tu darai nelle mie mani questo popolo, io distruggerò le sue città.But Israel binding himself, by vow to our Lord, said: If thou wilt deliuer this people into my hand, I wil destroy their cities.At Israël voto se Domino obligans, ait: Si tradideris populum istum in manu mea, delebo urbes ejus. 3And the Lord heard the prayers of Israel, and delivered up the Chanaanite, and they cut them off and destroyed their cities: and they called the name of that place Horma, that is to say, Anathema.E il Signore esaudì le preghiere d'Israele, e diegli in suo potere il Cananeo, il quale egli uccise, distrasse le sue città, e pose a quel luogo il nome di Horma, vale a dire Anatema.And our Lord heard the prayers of Israel, and deliuered the Chananeite, whom they slew ouerthrowing their cities: and they called the name of that place Horma, that is to say, Anathema.Exaudivitque Dominus preces Israël, et tradidit Chananæum, quem ille interfecit subversis urbibus ejus: et vocavit nomen loci illius Horma, id est, anathema. 4And they marched from mount Hor, by the way that leadeth to the Red Sea, to compass the land of Edom. And the people began to be weary of their journey and labour:E partirono poi dal monte Hor per la strada, che conduce al mar Rosso per fare il giro della terra di Edom. E il popolo cominciò ad annoiarsi del viaggio, e delle fatiche:And they marched also from the mountaine Hor, by the way that leadeth to the Redde sea, that they might compasse the land of Edom. And the people began to be wearie of the iourney and labour:Profecti sunt autem et de monte Hor, per viam quæ ducit ad mare Rubrum, ut circumirent terram Edom. Et tædere cœpit populum itineris ac laboris:
5And speaking against God and Moses, they said: Why didst thou bring us out of Egypt, to die in the wilderness? There is no bread, nor have we any waters: our soul now loatheth this very light food.E parlarono contro Dio, e contro Mosè, e dissero: Perché ci hai tu tratti fuor dell'Egitto, affinché morissimo in un deserto? Ci manca il pane, non ci è acqua: ci fa già nausea questo leggerissimo cibo.and speaking against God and Moyses, they said: Why didst thou bring vs out of Aegypt, to die in the wildernesse? There wanteth bread, waters there are none: our soule now lotheth at this most light meate.locutusque contra Deum et Moysen, ait: Cur eduxisti nos de Ægypto, ut moreremur in solitudine ? deest panis, non sunt aquæ: anima nostra jam nauseat super cibo isto levissimo. 6Wherefore the Lord sent among the people fiery serpents, which bit them and killed many of them.Per la qual cosa il Signore mandò contro del popolo serpenti, che bruciavano, e moltissimi essendo piagati da questi, e morendo,Wherfore our Lord sent vpon the people firie serpentes, at whose plagues and the deathes of verie manie,Quam ob rem misit Dominus in populum ignitos serpentes, ad quorum plagas et mortes plurimorum, 7Upon which they came to Moses, and said; We have sinned, because we have spoken against the Lord and thee: pray that he may take away these serpents from us. And Moses prayed for the people.Andò il popolo da Mosè, e disse: Abbiam peccato, perché abbiam parlato contro il Signore, e contro te: pregalo, che allontani da noi i serpenti. E Mosè fece orazione pel popolo,they came to Moyses, and said: We haue sinned, because we haue spoken against our Lord and thee Pray that he take from vs the serpentes. And Moyses prayed for the people,venerunt ad Moysen, atque dixerunt: Peccavimus, quia locuti sumus contra Dominum et te: ora ut tollat a nobis serpentes. Oravitque Moyses pro populo, 8And the Lord said to him: Make a brazen serpent, and set it up for a sign: whosoever being struck shall look on it, shall live.E il Signore gli disse: Fa' un serpente di bronzo, e ponlo come segno: chiunque essendo ferito lo mirerà, avrà vita.and our Lord spake to him: Make a brasen serpent, and sette in for a signe: he that being striken looketh on it, shal liue.et locutus est Dominus ad eum: Fac serpentem æneum, et pone eum pro signo: qui percussus aspexerit eum, vivet. 9Moses therefore made a brazen serpent, and set it up for a sign: which when they that were bitten looked upon, they were healed.Fece adunque Mosè un serpente di bronzo, e lo pose come segno: e mirandolo quelli che eran piagati, ricuperavan la sanità.Moyses therfore made A BRASEN SERPENT, and set it for a signe: whom when they that were striken, looked on, they were healed.Fecit ergo Moyses serpentem æneum, et posuit eum pro signo: quem cum percussi aspicerent, sanabantur.
10And the children of Israel setting forwards camped in Oboth.E partiti i figliuoli d'Israele posero il campo in Oboth.And the children of Israel marching camped in Oboth.Profectique filii Israël castrametati sunt in Oboth. 11And departing thence they pitched their tents in Jeabarim, in the wilderness, that faceth Moab toward the east.E sloggiati da questo luogo piantaron le tende in Jeabarim nella solitudine, che guarda Moab verso l'oriente.Whence departing they pitched their tentes in Ieabarim, in the wildernesse, that looketh toward Moab against the east part.Unde egressi fixere tentoria in Jeabarim, in solitudine quæ respicit Moab contra orientalem plagam. 12And removing from thence, they came to the torrent Zared:E si mossero di là, e giunsero al torrente Zared.And remouing from thence, they came to the Torrent Zared.Et inde moventes, venerunt ad torrentem Zared. 13Which they left and encamped over against Arnon, which is in the desert and standeth out on the borders of the Amorrhite. For Arnon is the border of Moab, dividing the Moabites and the Amorrhites.Lasciato il quale andarono ad accamparsi dirimpetto al fiume Arnon, che è nel deserto, e sta sui confini degli Amorrei: perocché l'Arnon è il confine di Moab, e divide i Moabiti dagli Amorrei.Which they forsaking camped against Arnon, which is in the desert, & standeth out in the borders of the Amorrheite. For Arnon is the border of Moab, diuiding the Moabites & the Amorrheites.Quem relinquentes castrametati sunt contra Arnon, quæ est in deserto, et prominet in finibus Amorrhæi. Siquidem Arnon terminus est Moab, dividens Moabitas et Amorrhæos. 14Wherefore it is said in the book of the wars of the Lord: As he did in the Red Sea, so will he do in the streams of Arnon.Quindi si dice nel libro delle guerre del Signore: Come ei fece al mar Rosso, così farà nel torrente Arnon.Wherof it is said in the booke of the warres of our Lord: As he did in the Redde sea, so wil he doe in the streames of Arnon.Unde dicitur in libro bellorum Domini: Sicut fecit in mari Rubro, / sic faciet in torrentibus Arnon. 15The rocks of the torrents were bowed down that they might rest in Ar, and lie down in the borders of the Moabites.I sassi de' torrenti si ruotolano per fermarsi in Ar, e posarsi su' confini de' Moabiti.The rockes of the torrentes were bowed, that they might rest in Ar, and lie in the borders of the Moabites.Scopuli torrentium inclinati sunt, ut requiescerent in Ar, / et recumberent in finibus Moabitarum.
16When they went from that place, the well appeared whereof the Lord said to Moses: Gather the people together, and I will give them water.Di lì andando innanzi si vide il pozzo, di cui avea detto il Signore a Mosè: Rauna il popolo, e io darogli dell'acqua.From that place appeared the wel, wherof our Lord spake to Moyses: Gather the people together, and I wil geue them water.Ex eo loco apparuit puteus, super quo locutus est Dominus ad Moysen: Congrega populum, et dabo ei aquam. 17Then Israel sung this song: Let the well spring up. They sung thereto:Allora Israele cantò quell'inno: Scaturisca il pozzo. Cantavano essi:Then Israel sang this verse: Arise the wel. They sang therto:Tunc cecinit Israël carmen istud: Ascendat puteus. Concinebant: 18The well, which the princes dug, and the chiefs of the people prepared by the direction of the lawgiver, and with their staves. And they marched from the wilderness to Mathana.Il pozzo scavato dai principi, e preparato dai capi del popolo mediante il dator della legge, e mediante le loro verghe. Da quella solitudine andarono a Matthana.The wel, which the princes digged, and the captaines of the multitude prepared in the law geuer, and in their staues. And they marched from the wildernesse to Mathana.Puteus, quem foderunt principes / et paraverunt duces multitudinis / in datore legis, et in baculis suis. De solitudine, Matthana. 19From Mathana unto Nahaliel: from Nahaliel unto Bamoth.Da Matthana a Nahaliel: da Nahaliel a Bamoth.From Mathana vnto Nahaliel: from Nahaliel vnto Bamoth.De Matthana in Nahaliel: de Nahaliel in Bamoth. 20From Bamoth, is a valley in the country of Moab, to the top of Phasga, which looked towards the desert.Da Bamoth vi è una valle del paese di Moab sulla cima del Phasga, il quale è verso il deserto.From Bamoth is a valley in the countrie of Moab, in the toppe of Phasga, which looketh toward the desert.De Bamoth, vallis est in regione Moab, in vertice Phasga, quod respicit contra desertum. 21And Israel sent messengers to Sehon king of the Amorrhites, saying:E Israele spedì ambasciatori a Sehon re degli Amorrei per dirgli:And Israel sent messengers to Sehon King of the Amorrheites, saying:Misit autem Israël nuntios ad Sehon regem Amorrhæorum, dicens: 22I beseech thee that I may have leave to pass through thy land: we will not go aside into the fields or the vineyards, we will not drink waters of the wells, we will go the king’s highway, till we be past thy borders.Io ti supplico, che mi lasci passare per la tua terra: noi non ci svieremo pei campi, né pelle vigne, non beremo acque de' pozzi, anderemo per la strada maestra, sino a tanto che abbiam trapassati i tuoi confini.I besech thee that I may haue licence to passe through thy land: we wil not goe aside into the fieldes and the vineyardes, we wil not drinke waters of the welles, we wil goe the kinges high way, til we be past thy borders.Obsecro ut transire mihi liceat per terram tuam: non declinabimus in agros et vineas; non bibemus aquas ex puteis: via regia gradiemur, donec transeamus terminos tuos.
23And he would not grant that Israel should pass by his borders: but rather gathering an army, went forth to meet them in the desert, and came to Jasa and fought against them.Ma quegli non volle permettere, che Israele passasse pel suo paese; anzi, raunato un esercito, andogli incontro nel deserto, e giunse a Jasa, e venne con esso a battaglia.Who would not grant that Israel should passe by his borders: but rather gathering an armie, went forth to meete them in the desert, and came vnto Iasa, and fought against them.Qui concedere noluit ut transiret Israël per fines suos: quin potius exercitu congregato, egressus est obviam in desertum, et venit in Jasa, pugnavitque contra eum. 24And he was slain by them with the edge of the sword, and they possessed his land from the Arnon unto the Jeboc, and to the confines of the children of Ammon: for the borders of the Ammonites, were kept with a strong garrison.Ma fu messo a fil di spada, e il suo paese fu conquistato da Israele dall'Arnon fino a Jaboc, e fino a' figliuoli di Ammon: perocché i confini degli Ammoniti eran difesi da un forte presidio.Of whom he was strooken in the edge of the sword, and his land was possessed from Arnon vnto Ieboc, and to the children of Ammon: for the borders of the Ammonites were kept with a strong garrison.A quo percussus est in ore gladii, et possessa est terra ejus ab Arnon usque Jeboc, et filios Ammon: quia forti præsidio tenebantur termini Ammonitarum. 25So Israel took all his cities, and dwelt in the cities of the Amorrhite, to wit, in Hesebon, and in the villages thereof.Israele adunque occupò tutto quel paese, e abitò nelle città degli Amorrei, vale a dire in Hesebon, e nelle altre minori,Israel therfore tooke al his cities, and dwelt in the cities of the Amorrheite, to wit, in Hesebon, and the villages therof.Tulit ergo Israël omnes civitates ejus, et habitavit in urbibus Amorrhæi, in Hesebon scilicet, et viculis ejus. 26Hesebon was the city of Sehon the king of the Amorrhites, who fought against the king of Moab: and took all the land, that had been of his dominion, as far as the Arnon.La città di Hesebon era di Sehon re degli Amorrei, il quale avea fatto guerra col re di Moab, e si era impadronito di tutto il dominio di questo fino ad Arnon.The citie Hesebon was Sehons the king of the Amorrheite, who fought against the king of Moab: and tooke al the land, that had bene of his dominion, as farre as Arnon.Urbs Hesebon fuit Sehon regis Amorrhæi, qui pugnavit contra regem Moab: et tulit omnem terram, quæ ditionis illius fuerat usque Arnon.
27Therefore it is said in the proverb: Come into Hesebon, let the city of Sehon be built and set up:Onde si dice per proverbio: Venite a Hesebon, si edifichi, e si ristori la città di Sehon:Therfore it is said in the prouerbe: Come into Hesebon, let the citie of Sehon be built and erected:Idcirco dicitur in proverbio: Venite in Hesebon: ædificetur, et construatur civitas Sehon: 28A fire is gone out of Hesebon, a flame from the city of Sehon, and hath consumed Ar of the Moabites, and the inhabitants of the high places of the Arnon.Un fuoco venne fuori da Hesebon, una fiamma dalla città di Sehon, e divorò Ar de' Moabiti, egli abitatori dei luoghi eccelsi dell'Arnon.A fire went forth from Hesebon, a flame from the towne of Sehon, and deuoured Ar of the Moabites, and the inhabitantes of the high places of Arnon.ignis egressus est de Hesebon, flamma de oppido Sehon, / et devoravit Ar Moabitarum, et habitatores excelsorum Arnon. 29Woe to thee Moab: thou art undone, O people of Chamos. He hath given his sons to flight, and his daughters into captivity to Sehon the king of the Amorrhites.Guai a te, o Moab; tu sei andato in rovina, popolo di Chamos. Questi ha fatto che si dessero alla fuga i suoi figliuoli, e le sue figlie fossero schiave di Sehon re degli Amorrei.Wo to thee Moab, thou art vndone people of Chamos. He hath geuen his sonnes into flight, and his daughters into captiuitie to Sehon the King of the Amorrheites.Væ tibi Moab; peristi popule Chamos. / Dedit filios ejus in fugam, et filias in captivitatem regi Amorrhæorum Sehon. 30Their yoke is perished from Hesebon unto Dibon, they came weary to Nophe, and unto Medaba.La loro dominazione è svanita da Hesebon fino a Dibon, arrivarono trafelati a Nophe, e fino a Medaba.Their yoke is perished from Hesebon vnto Dibon, they came wearie into Nophe, and vnto Medaba.Jugum ipsorum disperiit ad Hesebon usque Dibon: / lassi pervenerunt in Nophe, et usque Medaba. 31So Israel dwelt in the land of the Amorrhite.Israele adunque abitò nel paese dell'Amorreo.Israel therfore dwelt in the Land of the Amorrheite.Habitavit itaque Israël in terra Amorrhæi. 32And Moses sent some to take a view of Jazer: and they took the villages of it, and conquered the inhabitants.E Mosè spedì esploratori a Jazer: e presero i piccoli luoghi di essa, e miser le mani addosso agli abitatori.And Moyses sent some to take a view of lazer: Whose villages they tooke, and possessed the inhabitantes.Misitque Moyses qui explorarent Jazer: cujus ceperunt viculos, et possederunt habitatores.
33And they turned themselves, and went up by the way of Basan, and Og the king of Basan came against them with all his people, to fight in Edrai.E rivoltisi in altra parte andarono per la via di Basan, e andò loro incontro Og re di Basan con tutta la sua gente fino ad Edrai per dar loro battaglia.And they turned them selues, and went vp by the way of Basan, and Og the King of Basan came against them with al his people, to fight in Edrai.Verteruntque se, et ascenderunt per viam Basan, et occurrit eis Og, rex Basan, cum omni populo suo, pugnaturus in Edrai. 34And the Lord said to Moses: Fear him not, for I have delivered him and all his people, and his country into thy hand: and thou shalt do to him as thou didst to Sehon the king of the Amorrhites, the inhabitant of Hesebon.E il Signore disse a Mosè: Non lo temere; perocché io ho dato in tuo potere lui e tutto il suo popolo, e tutto il suo paese: e lo tratterai, come hai fatto a Sehon re degli Amorrei, che abitava in Hesebon.And our Lord said to Moyses: Feare him not, for into thy hand I haue deliuered him, and al his people, and land: and thou shalt doe to him as thou didst to Sehon the King of the Amorrheites, the inhabiter of Hesebon.Dixitque Dominus ad Moysen: Ne timeas eum, quia in manu tua tradidi illum, et omnem populum ac terram ejus: faciesque illi sicut fecisti Sehon, regi Amorrhæorum habitatori Hesebon. 35So they slew him also with his sons, and all his people, not letting any one escape, and they possessed his land.Uccisero adunque anche lui co' suoi figliuoli, e con tutta la sua gente dal primo fino all'ultimo, e conquistarono il suo dominio.They therfore smote him also With his sonnes, and al his people vnto vtter destruction, and they possessed his land.Percusserunt igitur et hunc cum filiis suis, universumque populum ejus usque ad internecionem, et possederunt terram illius.
21:1
Year of the World 2552.
Haydock
Arad. This was either the name of the king, or of his city, which was situated in the southern parts of Chanaan, and which fell to the share of Hobab, in the tribe of Juda. (Haydock)
When this king heard, by means of his spies, or was informed that Israel intended to make an irruption into his country like spies, without declaring war, or by the way which their spies had marked out either just before, or in the second year after their exit; or in fine, by the road, which the Septuagint leave untranslated, Athrim, and which means "of the spies," he resolved to be beforehand with them; and, coming suddenly upon them, took some spoils, or, according to the Hebrew, Septuagint, etc., "captives." These, by the ancient laws of war, he might either sell or put to death. Vendere cum possis captivum, ocidere noli. (Horace) (Grotius, Jur. 3:7.) The Rabbins pretend that this king took fresh courage on account of the death of Aaron, and the consequent disappearance of the cloud, and that he drove the Israelites seven encampments back, as far as Mosera, which they confound with Haseroth.
21:2
Cities. Hebrew, "I will subject their cities to anathema, or utter destruction." This vow they probably made at the place called Horma, or "Anathema," which was anciently called Saphaad, Judges 1:17. They fully executed their threat under Josue, who defeated the king of Hered, (Josue 12:14,) though they destroyed, at present, whatever they could. Arad was afterwards rebuilt by Hobab.
21:3
Challoner
Anathema. That is, a thing devoted to utter destruction. (Challoner)
Haydock
The explanation of Horma is inserted by St. Jerome. (Haydock)
21:4
Calmet
Edom, one of the princes, had refused them a passage; upon which they went by Salmona to Phunon, (chap. 33:37, 42,) where they probably murmured, (chap. 5.,) and were bitten by the serpents, as we read in this chapter. (Calmet)
21:5
God. They had before often directed their complaints against the two brothers. Now, Aaron being no more, they attack God himself, who had always resented the injury done to his ministers.
Challoner
Food. So they call the heavenly manna: thus worldlings loathe the things of heaven, for which they have no relish. (Challoner)
Haydock
Septuagint, "our soul is indignant at this most empty bread," which has no solidity in it, nor support. Many translate the Hebrew, "most vile bread." Thus, in the blessed eucharist, the substance of bread is removed, and the accidents only appear; so that to the worldly receiver, it seems very empty and light, though in reality it be supersubstantial; containing Christ himself, who fills the worthy communicant with grace and comfort, and enables him to go forward, on the road to heaven, without fainting. (Haydock)
21:6
Challoner
Fiery serpents. They are so called, because they that were bitten by them were burnt with a violent heat. (Challoner)
Calmet
Hence they are called seraphim, by which name an order of angels is known. The Egyptians adored a serpent which they called serapis, at Rome; and they represented their god serapis, with a serpent entwining a monstrous figure, composed of a lion, a dog, and a wolf. (Macrob. Saturn 1:20.) The seraph was a winged serpent, Isaias 14:29. 30:6. Such often infested Egypt, in spring, coming from Arabia, unless they were intercepted by the ibis. Their wings resembled those of bats. (Herodotus, 2:76.; Mela, etc.) God probably sent some of this description into the camp of the Israelites. (Calmet)
Haydock
Some call them proester, (Pliny, [Natural History?] 24:13,) from their burning; others the hydra, or, when out of water, the chershydra, the venom of which is most dangerous. The Septuagint style them simply, "the destroying, or deadly serpents." See Bochart, T. 2:B. 3:13.; Deuteronomy 8:15.; Wisdom 16:5, 10.) (Haydock)
21:8
Haydock
Brazen. Hebrew, "fiery." But in the following verse, it is said to have been "of brass." We might translate, "make a seraph, and fix it upon a standard," (Calmet) in which form it would resemble one suspended on a cross. It was placed at the entrance of the tabernacle. (St. Justin Martyr, First Apology) Ezechias afterwards destroyed it, because it was treated with superstitious honours, 4 Kings 18:4. Thus the best things are often abused. (Haydock)
Worthington
God commands this image to be erected, while he forbids all images of idols. (Worthington)
By comparing the different passages of Scripture, we may discern the true import of them. Pictures may often prove very useful and instructive. They serve the ignorant instead of books. But then the ignorant must be carefully instructed not to treat them with improper respect, as St. Gregory admonishes. And is not the same caution requisite for those who read even the word of God, lest they wrest it to their own destruction, as both the unlearned and the unstable frequently do, 2 Peter 3:16. If every thing must be rejected which is liable to abuse, what part of the creation will be spared? The Bible, the sacraments, all creatures must be laid aside. For we read, (Romans 8:20, 22,) the creature was made subject to vanity
Haydock
every creature groaneth. (Haydock)
Calmet
It is probable that Moses represented on the standard, such a serpent, as had been the instrument of death. This was not intended for a charm or talisman, as Marsham would impiously pretend. (Chron. 10. p. 148.) Such inventions proceed from the devil; and the Marsi were famous for curing the bites of serpents, by giving certain plates of brass. (Arnob. ii.) See Psalm 58:5. But this image was set up by God's express command; and the Book of Wisdom (xvi. 5, 7) assures us, that the effect was entirely to be attributed to him, the figure of a brazen serpent being rather calculated to increase than to remove the danger. (Kimchi; Muis) Hence Jonathan well observes, that only those were healed who raised their hearts to God. (Calmet)
21:9
Calmet
A brazen serpent. This was a figure of Christ crucified, and of the efficacy of a lively faith in him, against the bites of the hellish serpent, John 3:14. (Challoner) (St. Ambrose; Apol. 1:3.) As the old serpent infected the whole human race, Jesus Christ gives life to those that look at him with entire confidence. (Theodoret, q. 38.) The brazen serpent was destitute of poison, though it resembled a most noxious animal; so Jesus Christ assumed our nature, yet without sin. (Calmet)
21:10
Oboth, where Obodas, an ancient king of the Nabatheans, was adored. Hither they came from Phunon, celebrated for its copper-mines, where Bochart believes the Hebrews were bitten by the serpents, though others say that judgment was inflicted upon them at Salmona; which may be derived from tselem enu, "our image."
21:11
Haydock
Jeabarim, means "the ford, (of Zared, ver. 12,) or the straits of passages, passengers, or Hebrews; or the hills Abarim," which extended over the eastern parts of Moab. It was the 38th station, (Calmet) at the southern extremity of Mount Abarim. (Haydock)
Haydock
After which Moses specifies those of Zared, (ver 12,) Mathana, Nahaliel, Bamoth, Arnon, (ver. 19,) Dibon-gad, and Helmon-dablataim, (Calmet) all on the sides of that mountain, before they came to the summit, which was also called Phasga and Nabo, chap. 33:45, etc. But Pococke reckons only the two last among the stations, and makes those of Abarim and Shittim the 41st and 42d. The Septuagint read, "they encamped in Achelgai, on the other side, in the desert." (Haydock)
Eusebius and St. Jerome call this station of Jee, Gai or Hai, which they place near Petra, Jeremias 49:4.
East. The Samaritan here inserts, (Deuteronomy 2:9,) "And the Lord said to Moses, Fight not," etc.
21:12
Zared. The Israelites passed over this torrent, 38 years after the murmur at Cades-barne, (Deuteronomy 2:14,) when God ordered Moses not to attack the Moabites.
21:13
Year of the World 2553.
Calmet
Against. Hebrew, "on the other, or on this side of (the river, ver. 14) Arnon," which runs from the east, almost in the same direction as the torrent of Zared, but empties itself into the Dead Sea higher up, near the mouth of the Jordan. (Calmet)
Calmet
It divides the Moabites from their brethren, the children of Ammon, who lay to the north-east. The Hebrews encamped on the south side of this river, in the desert of Cademoth, (Deuteronomy 2:26,) whence they sent to ask leave of Sehon to pass through his dominions; but, on his refusal, God ordered them to cross the Arnon by force. (Calmet)
21:14
Challoner
The book of the wars, etc. An ancient book, which, like several others quoted in Scripture, has been lost. (Challoner)
Haydock
St. Augustine (q. 42) thinks this book was written by one of that country. Others believe that Moses wrote a more detailed account of the wars which he had to wage with the Amalecites, (Exodus 17:14,) and these other nations, out of which he has only inserted some of the heads in the Pentateuch. But whether these two verses were taken from another work of Moses, or from the history of some other person, they are now of divine authority. Saul says to David, (1 Kings 18:17,) fight the battles of the Lord,....and the children of God and of Ruben pass all armed for war before the Lord, (chap 32:29.; Calmet) whence it appears, that the wars of the Hebrews were attributed to God. Tostat is of opinion, that the Book of the Just, is the same with that to which Moses here refers. See Josue 10:13., and 2 Kings 1:18. But Theodoret thinks rather, that the former was a more extensive account of the transactions of Josue, out of which the book which bears his name was compiled. Such records certainly existed, to which the sacred historians frequently refer: and it is very probable, that a work of this nature was compiled in the days of Moses, or perhaps before his time. (St. Augustine, City of God xviii.) As it contained a prediction, respecting the future wars, in which the Hebrews were about to engage, it could not but make a suitable impression upon them. It might already be in every one's mouth, and the Hebrew may insinuate, that it would be handed down to the latest posterity: "Wherefore in the history, or account of the wars of the Lord, this also shall be mentioned," jamor, dicetur. According to this interpretation, it would not be necessary to suppose, that Moses refers to any more ancient book, as sepher means also, "a narration" by word of mouth; and Rabbi Menachem believes, that God had revealed this event to Moses, encouraging him with the assurance, that he would give him the victory over the nations bordering upon the Arnon, as he had done over the Egyptians and Amalecites at the Red Sea. See Sixt. Senens. (Haydock)
Haydock
Of Arnon, the waters of which are supposed to have given the Hebrews a passage, as the Chaldean asserts on the authority of Psalm 73:15. Habacuc 3:13 also mentions that several rivers were dried up by God. The Hebrew text is almost unintelligible, "From, or against, Vaheb to Supha." As there is no verb, some translate, "he (Sehon) fought against Vaheb (Grotius reads Moab) at Supha, or he came to Veb." Some render this word, he made, "a whirlpool in the torrents of Arnon." But Calmet would substitute Zared instead of Vaheb: "The encamped at the torrent of Zared, and came to Supha, (Deuteronomy 1:1, where we read the Red Sea) to the torrent of Arnon." Protestants translate, "What he did in the Red Sea, and in the brooks of Arnon, (16) and at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab." (Haydock)
21:15
Calmet
The rocks. Some assert, that the rocks fell upon the enemy: others, that they gave way and opened a passage for the Hebrews, while the rivers were also dried up. Hebrew, "They encamped on the stream of the torrents, which bends towards the dwelling (or city) of Ar, and rests upon the frontiers of Moab." Thus the book to which Moses alludes, confirms his account of these different encampments. (Calmet)
Haydock
The Septuagint give rather a different turn of these two verses: "Hence it is said in a book, The war of the Lord has burnt Zoob and the torrents of Arnon---and has sent the torrents to inhabit Er: and it lies upon the borders of Moab." The river, it seems, had been removed out of its bead by a subterraneous fire or earthquake, and deluged the city of Ar, belonging to Moab. The mighty hand of God terrified those nations, while all nature fought against the wicked and the unwise, Wisdom 5:21. (Haydock)
Worthington
Rocks were hurled upon the heads of the Amorrhites, and the waters conveyed their dead bodies into the vale of Moab. (Worthington)
21:16
Haydock
Well. Hebrew Beer. (Haydock)
Calmet
This station is not mentioned under the same name at least, chap. 33. Probably the inhabitants had covered up this well with sand, and God having discovered it to Moses, he informed the princes, who pushed their staves down. Upon which the waters appearing, the people sung a hymn of thanksgiving and joy. Water is very scarce, and, of course, of course, of great value in those deserts, where, even still, the Arabs conceal their wells, and often fight to hinder passengers from taking any of the water. (Calmet)
21:17
They sung. Hebrew, "sing ye unto it," in chorus, men and women. Septuagint, "commence a canticle unto it. This well the princes dug, the kings of nations hewed in the rock, in their kingdom, while they held dominion."
21:18
Mathana. Perhaps they did not stop here, though all the encampments are not specified, chap. 33. Nahaliel, "God my torrent," and Bamoth, "the heights," are also situated upon the Arnon.
21:20
Desert. Hebrew and Chaldean, "Yeshimon," (Josue 13:28; Ezechiel 25:9,) a city of the Moabites.
21:21
Eusebio † 339 d.C.
Messengers, not from the city of Cademoth, which was in the midst of Phasga, but from a desert of the same name, situated out of the dominions of Sehon, Deuteronomy 2:24. (Eusebius)
Calmet
God had already promised this country to Abraham, and though Moses did not intend to attack the king at present, being eager to fall upon the Chanaanites on the other side of the Jordan, God punishes the refusal of Sehon, to let his people pass, by a swifter destruction. (Calmet)
Haydock
The measure of his crimes was full, though the mere denial of a passage to such a vast multitude might even by justified by sound policy. (Haydock)
21:22
Calmet
Wells. We shall content ourselves with the torrents. They had only to travel about thirty miles. (Calmet)
21:23
21:24
Haydock
Garrison, either against Sehon, or against the Hebrews, whom God did not, as yet, authorize to attack the Ammonites, (Calmet) though the latter knew it not. (Haydock)
21:26
Grotius
Arnon. Hence this territory, which formerly belonged to Moab, being taken in a just war, the Moabites could not lawfully retain it, as they attempted to do under Jephte, Judges 11:13. (Grotius, Jur. 3:6.)
Hesebon, or Esbus, was the capital, and lay over-against Jericho, twenty miles from the Jordan.
21:27
Calmet
Proverb. Hebrew Moshelim: "Those who speak proverbs, or enigmas, say." Those were the ancient poets of the Amorrhites, who composed this canticle on the victory of Sehon. (Calmet)
Haydock
Moses inserts it in his work, as an additional proof, that the country was entirely lost to Moab, and as a denunciation of the evils which still hung over the head of that people, and would be inflicted upon them by David, etc., (2 Kings 10:1.; 4 Kings 3:16.; Amos 1:13.) (Haydock)
21:28
A fire and flame, denote the horrors of war, (Judges 9:20.)
Ar. Samaritan and Septuagint read ad, "hath consumed even the country of the Moabites and the lords (or pillars, Septuagint) of Bamoth, (the heights mentioned in ver. 18, 19,) on the Arnon." These lords may be the principal men, priests, or gods of the city. Jeremias 48:45 reads this passage in a different manner, "it (the flame) shall devour part of Moab, and the crown of the head of the children of tumult." The city of Ar (which some confound with Aroer) always continued in the hands of the Moabites, so that the efforts of Sehon against it, seem to have proved abortive, Deuteronomy 2:9, 18, 29. (Bonfrere) See (Numbers 24:17.)
21:29
Calmet
He. Chamos, the idol of Moab, is upbraided as too weak to defend his people. The pagans generally formed their judgments of the power of their gods, by the event; and, if that proved unfortunate, they were ever ready to consign the idols to the flames. Chamos was probably the sun. (Calmet)
Menochius
Some say he was Bacchus, whom the Greeks call Komas. (Menochius)
21:30
Calmet
Hesebon in the north, to Dibon in the southern extremity of the conquered country, near the Arnon, where Moses places the station of Dibon-gad. The yoke, or dominion of the Moabites, was ruined in all those parts. (Calmet)
Haydock
Hebrew, "We have shot at them; or their lamp, (children or power,) from Hesebon as far as Dibon is extinguished; and their wives (or we have destroyed them) even unto Nophe and Medaba." Septuagint, "Their women have still kindled a fire against Moab." Nophe is probably the Nabo of Isaias, (xv. 2,) in the environs of Medaba, where the fainting Moabites had time to breathe. The fire, which the Septuagint say the women enkindled against Moab, might seem to indicate that the war was commenced on their account, like that which brought on the destruction of Troy. They entailed a still heavier destruction upon their country, when, by alluring the Hebrews to sin, they enkindled God's indignation, chap. 25. With this verse the quotation, from the Amorrhite proverbial writers, concludes, ver. 27. (Haydock)
21:32
Calmet
Jazer, a famous city, 15 miles from Hesebon, given afterwards to the Levites. Moses "took the Amorrhites who were there" prisoners, according to the Hebrew; or, "drove them away," (Septuagint) putting to death those who continued to make resistance. (Calmet)
21:33
Year of the World 2553.
Og, the king of the most fertile country of Basan, was of gigantic stature, Deuteronomy 3:11. The Rabbins relate many fables concerning him.
Haydock
Edrai was 15 miles to the north of the torrent Jeboc, (Calmet) which was the southern extremity of this territory. (Haydock)
21:3
Anathema.... That is, a thing devoted to utter destruction.
21:5
Very light food.... So they call the heavenly manna: thus worldlings loathe the things of heaven, for which they have no relish.
21:6
Fiery serpents.... They are so called, because they that were bitten by them were burnt with a violent heat.
21:9
21:14
The book of the wars, etc.... An ancient book, which, like several others quoted in scripture, has been lost.
21:8
God forbidding images of idols, yet commandeth to make an image for a good purpose.
21:9
Christ expoundeth this erecting of the brasen serpent, of him self to be crucified. Ioan. 3.
21:14
As the Aegyptians were drowned in the sea; so the Amorrheites were oppressed by the rockes falling vpon them, & the waters caried their carcases into the valley of Moab.
21:4
Tertulliano † 220 d.C. An Answer to the Jews 10
… Why, again, did the same Moses, after the prohibition of any “likeness of anything,” set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,
Tertulliano † 220 d.C. Appendix: Against All Heresies 2
… for they magnify the serpent to such a degree, that they prefer him even to Christ Himself; for it was he, they say, who gave us the origin of the knowledge of good and of evil. His power and majesty (they say) Moses perceiving, set up the brazen serpent; and whoever gazed upon him obtained health.
21:5
Tertulliano † 220 d.C. On Baptism 20
… “Then,” some one will say, “it becomes us , too, rather to fast after baptism.” Well, and who forbids you, unless it be the necessity for joy, and the thanksgiving for salvation? But so far as I, with my poor powers, understand, the Lord figuratively retorted upon Israel the reproach they had cast on the Lord .
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 54.4
… both miserable through sin, and both obtaining the mercy they required. We may further borrow an illustration here, from the fact that the manna given to the ancient people of God tasted in each man’s mouth as he desired that it might.
21:6
san Barnaba † 61 d.C. The Epistle of Barnabas 12
… For since transgression was committed by Eve through means of the serpent, [the Lord] brought it to pass that every [kind of] serpents bit them, and they died,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.61
… the people then confessed their sins, and, through Moses, besought the Lord to take away from them this poison; accordingly, Moses, at the Lord’s command, lifted up a brazen serpent in the wilderness, and admonished the people that every one who had been serpent-bitten should look upon the uplifted figure. When they did so they were immediately healed.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 12.11
… Now Moses was ordered by the Lord to make a brazen serpent, and to raise it on a pole in the wilderness, and to admonish the people Israel, that, when any had been bitten by a serpent, he should look to that serpent raised up on the pole. This was done: men were bitten; they looked and were healed.
21:7
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 44
… for the singular number is often put for the plural, as when the poet says, “They fill its belly with the armed soldier,” though in the case here referred to there were many soldiers concerned. And we read in our own Scriptures: “Pray to the Lord, that He take away the serpent from us.”
21:8
san Giustino † 165 d.C. The First Apology 60
… and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, “If ye look to this figure, and believe, ye shall be saved thereby.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.2.8
… Let them not therefore ascribe to the law the unbelief of certain [among them]. For the law never hindered them from believing in the Son of God; nay, but it even exhorted them
Tertulliano † 220 d.C. The Five Books Against Marcion 2.22
… For He adds: “Thou shalt not bow down to them, nor serve them.” The form, however, of the brazen serpent which the Lord afterwards commanded Moses to make, afforded no pretext for idolatry, but was meant for the cure of those who were plagued with the fiery serpents.
san Basilio † 379 d.C. The Letters 260.8
8. For a sign that shall be spoken against . By a sign, we properly understand in Scripture a cross. Moses, it is said, set the serpent “upon a pole.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 74.4
… If death is from the serpent, the rod in the ser pent is Christ in death. Therefore also when by serpents in the desert they were being bitten and being slain, the Lord commanded Moses to exalt a brazen serpent in the desert, and admonish the people that whosoever by a serpent had been bitten, should look thereupon and be made whole.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 74.6
… but under one threshing-drag the one is broken up, the other is purged. How great a good hath God bestowed upon us by the evil of Judas the traitor! By the very ferocity of the Jews how great a good was bestowed upon believing Gentiles! Christ was slain in order that there might be on the Cross One for him to look to who had been stung by the serpent.
21:9
san Barnaba † 61 d.C. The Epistle of Barnabas 12
… And Moses spake unto them, saying, “When any one of you is bitten, let him come to the serpent placed on the pole; and let him hope and believe, that even though dead, it is able to give him life, and immediately he shall be restored.”
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Smyrnæans: Shorter and Longer Versions 2
… The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all men to Himself for their eternal salvation.
san Basilio † 379 d.C. De Spiritu Sancto 14
… So Adam was a type of “Him that was to come.” Typically, “That rock was Christ;” and the water a type of the living power of the word; as He says, “If any man thirst, let him come unto me and drink.” The manna is a type of the living bread that came down from heaven; and the serpent on the standard,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.20
20. This was the figure which Moses completed by fixing the serpent to a cross, that whoso had been bitten by the living serpent, and looked to the brasen serpent, might be saved by believing
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… So much we have said of Christ; the greater part of what we might say shall be reverenced with silence. But that brazen serpent
san Girolamo † 420 d.C. The Letters of St. Jerome 3.4
4. Bonosus, your friend, or, to speak more truly, mine as well as yours, is now climbing the ladder foreshown in Jacob’s dream. He is bearing his cross, neither taking thought for the morrow nor looking back at what he has left. He is sowing in tears that he may reap in joy. As Moses in a type so he in reality is lifting up the serpent in the wilderness.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.10
… as Jacob, when he had seen the dream, upon waking up did with the stone, which when asleep he had under his head. Sometimes a thing is made in the same kind, for the mere purpose; so as either to continue a little while in existence, as that brazen serpent was able to do which was lifted up in the wilderness,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.59
… and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things? And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 74.10
… For not in vain came Christ, or in vain was Christ slain, or in vain did the corn fall into the ground; but it fell that it might rise manifold. A serpent was lifted up in the desert, in order that it might cure of the poison him that was smitten.
21:22
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 3
… and may ye never be entangled in the snares of the wicked that go round about, or bound with the chain of your sins. May the Word in you never be smothered with cares of this life and so ye become unfruitful: but may ye walk in the King’s Highway, turning aside neither to the right hand nor to the left,
21:24
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.24
… Did I not, when food was lacking to thee passing through the desert, supply a rain of food, and nourishment around thee, whithersoever thou wentest? Did I not, after subduing all thine enemies, bring thee into the region of Eshcol? Did I not deliver up thee Sihon, King of the Amorites
21:1
1. CHANANAEUS REX ARAD HABITABAT AD MERIDIEM — terrae Chanaan. Chananaeas enim respectu solet Scriptura situs et plagas mundi consignare. VENISSE SCILICET ISRAEL PER EXPLORATORUM VIAM; — ita et Chaldaeus, Vatablus et alii passim, q. d. Cum intellexit Arad venisse Hebraeos per viam illam, per quam olim anno secundo egressus ex Aegypto, transierant 12 exploratores eorum in terram Chanaan, Numer. XIII, tunc ex eo collegit, certoque sibi persuasit eos per suam ditionem in Chanaan tendere: videbat enim illos eamdem nunc inire viam. Septuaginta vertunt, per viam Atarem; retinent enim nomen Hebraeum tanquam proprium loci esset.
21:2
2. AT ISRAEL VOTO SE DOMINO OBLIGANS, AIT: SI TRADIDERIS POPULUM ISTUM IN MANU MEA, DELEBO URBES EJUS. — Hebraice est, succidam et anathematizabo eos. Erat enim hoc votum cherem (de quo dixi Levit. cap. ult. vers. 20), quo devovebant Deo urbes hostiles et Deo inimicas. Hinc nomen loci appellatum est Cherem et Chorma; sive, ut Noster et alii pronuntiant, Herem et Horma, id est anathema. Notat Abulensis, Quaest. IV, Hebraeis triplex fuisse horma, sive anathema: primum, quo tam homines et pecora, quam omnia quae in urbe hostili erant, consumebantur, nihilque cedebat in usus vel populi, vel templi. Et tale anathema jussit Deus fieri urbes Hebraeorum apostatantium a Deo ad idola, ut scilicet occisis omnibus hominibus et pecoribus, congregaretur omnis supellex urbis in platea, ibique tota cremaretur, Deut. XIII, 15, et tale hic videtur fuisse. Secundum, quo homines et pecora cum supellectile peribant, reservato tamen auro, argento, ferro et aere, ad usus Sanctuarii: tale horma fuit Jericho, Josue VI, vers. 24; ibi enim Hebraeis sibi aliquid surripere nefas erat. Tertium, quo soli homines occidebantur, pecora vero et supellex cedebant victoribus Hebraeis: tale horma fuit urbs Hai, Josue cap. VIII, 27.
21:4
4. ET TAEDERE COEPIT POPULUM ITINERIS. — Hebraice, et populus abbreviatus est anima, id est, fatigatus coepit animis cadere, languere et taedere. Est hic novum populi murmur, ob tam longam tot annorum, puta quadraginta, peregrinationem, anhelantis ad quietem et stabilem sedem et domum. Nam alioqui, ut superius dixi, Deus laborem itineris minuebat, ut vix fatigationem sentirent.
21:5
5. ANIMA NOSTRA JAM NAUSEAT SUPER CIBO ISTO LEVISSIMO — super manna. Tradit R. Salomon manna fuisse cibum levissimum, qui non gravabat stomachum, nec aliquid emittebat in secessum: unde timuerunt Hebraei ne intra viscera eorum putresceret, itaque morerentur, eaque de causa murmurarunt. Sed hae sunt solitae ejus neniae. Nullus enim cibus est, qui non habeat aliquid impuri, quod natura non convertit in suam substantiam, sed rejicit, et in secessum emittit: ergo de manna idem dicendum est. Ita Abulensis. Alia ergo fuit causa murmuris de manna, quam dedi Num. XI, 6.
21:6
6. QUAMOBREM MISIT DOMINUS IN POPULUM IGNITOS SERPENTES. — Dominus hic fuit tum Deus Pater, tum Deus Filius, puta Christus, uti docet Apostolus, I Cor. X, 9. Unde patet contra Arianos et Servetianos, Christum esse verum Deum ac Dominum omnium. Serpentes hi igniti dicuntur, non quod natura essent igneae, sed ab effectu, quod morsu suo tantum calorem inducerent, ut morsi ab eis sibi uri viderentur; quos proinde Plinius presteres vocat: hi enim graece idem sunt quod hebraice seraphim; unde Vatablus urentes vertit: hebr. enim est seraphim, quo nomine vocatur primus ordo angelorum, ab ardore charitatis. Hos serpentes suscitavit Deus ex ipso Arabiae deserto: ibi enim, uti et in Libya, abundant. Unde Deut. VIII, 15, dicitur: «Ductor tuus fuit in solitudine magna atque terribili, in qua erat serpens flatu adurens, et scorpio, et dipsas.» Hinc et Cato apud Lucanum, lib. IX, de serpentibus deserti Libyae ait: Serpens, sitis, ardor, arenae / Dulcia virtuti; gaudet patientia duris. Porro serpentes, sive dracones, aliquando visos esse ignitos, id est, qui ignem vomerent, narrant Historici. Leslaeus, in sua Scotia, anno Domini 1558, refert apud Marchiam et Landoviam, draconem quemdam tantos ignes vomuisse, ut iis segetes et fruges incenderet; quocirca colonos pervigilare debuisse, ut eos assidue exstinguerent. Nota: Apte serpentibus puniuntur, qui serpentum virulentiam imitantur. Murmuratores enim et detractores «acuerunt linguam suam sicut serpentis,» inquit Psaltes, ac mordent in occulto ut serpens. Juste ergo eis quasi carnifex dominatur serpens. E contrario humilem, mitem et obedientem Antonium metuebant et fugiebant serpentes, teste S. Athanasio in ejus Vita. Et Boas serpens obedivit pio et S. Hilarioni: cum enim homines et boves deglutiret (unde Boas est dictus), jussit ei S. Hilarion «pyram praeparari, et oratione ad Christum missa, evocato praecepit struem lignorum scandere; mox ignem ipse supposuit, immanemque bestiam concremavit,» inquit S. Hieronymus in ejus Vita. Sic Abbas Paulus manibus illasis tenebat aspides, serpentes et scorpios, eosque secabat per medium. Rogatus quomodo hanc gratiam accepisset, respondit: «Si quis possederit puritatem, omnia subjiciuntur ei, sicut Adae quando erat in paradiso ante praevaricationem divini mandati,» ut habetur in Vitis Patrum, lib. VI, tit. 2, num. 11.
21:8
8. FAC SERPENTEM. — Hebraice fac saraph (unde seraphim jam dicti vers. 6), id est serpentem ignitum, hoc est, qui habeat similitudinem serpentis igniti et urentis, qualis est serpens ex aere fabricatus: aes enim candet, et potius rubet instar ignis. Ita Vatablus. Secundo, factus est ex aere: si enim ex auro vel argento factus esset, fuisset ingentis et immanis pretii: erat enim ingens, ut mox dicam.
ET PONE EUM PRO SIGNO. — Hebraice, pone eum super vexillum (hoc enim significat hebraeum nes), quasi dicat: Pone eum super hasta, vel pertica vexillari, ut sit instar signi et vexilli, quod ab omnibus videri possit. Unde sequitur serpentem hunc aeneum debuisse esse ingentem, atque alte admodum erectum, et, ut Christus ait, exaltatum fuisse, ut scilicet per tota castra, quae vastissima erant, facileque per sex milliaria extendebantur, a vulneratis circumquaque videri posset. QUI PERCUSSUS (a serpentibus ignitis) ASPEXERIT EUM, VIVET — id est in vita servabitur, et sanabitur. Non quod serpens hic aeneus vim aliquam naturalem eos curandi haberet: hoc enim est impossibile, uti fuse hic demonstrat Abulensis; sed quod Deus, hoc signo viso, eos miraculose curaret. Fuit ergo hic serpens signum, simul et instrumentum morale hujus curationis. Congruum autem signum erat serpens aeneus, potius quam bos aut ovis: quia Hebraei morsi erant, non a bobus, vel ovibus, sed a serpentibus, iisque ignitis; aeneus autem colorem habet igneum, estque igne conflatus.
Allegorica et potissima causa fuit, ut serpens hic in ligno erectus significaret Christum in cruce erectum, tanquam noxium et sceleratum, cujus intuitu per fidem et contritionem, sanamur a lethalibus peccatorum morsibus. Sicut enim serpens hic habebat formam serpentis, sed non venenum: ita Christus assumpsit formam peccatoris, sed non peccatum; hoc est enim quod Christus de se ait, Joan. cap. III, 14: «Sicut Moses exaltavit serpentem in deserto, ita exaltari (in cruce) oportet Filium hominis, ut omnis qui credit in ipsum, non pereat, sed habeat vitam aeternam.» Ita Theodoretus, Quaest. XXXIX, et Nyssenus De Vita Mosis, ante finem, et S. Augustinus, serm. 101 De Tempore, et Tertullianus, lib. De Idololatria, cap. V: «Effigies, ait, aenei serpentis suspensi figuram designavit Dominicae crucis, quae a serpentibus, id est ab angelis diaboli, nos erat liberatura, dum per semetipsam diabolum, id est serpentem, interfectum suspendit.» Unde et veteres Hebraei docuerunt quod morsus, per serpentem antiquum Adae nobisque illatus, sanandus esset in diebus Messiae. «Non te pigeat, inquit S. Bernardus, videre serpentem in patibulo pendentem, si vis videre regem in solio residentem.» S. Antonius magnus contra daemonum insultus athleta, rogatus a discipulis quaenam arma valide et certo diabolicas impugnationes repellerent, respondit: «Signum crucis, et ardens in Christum fides, inexpugnabilis sunt viris Deo dicatis et aheneus murus, adversus daemonum machinationes.» Testis est S. Athanasius in ejus Vita. B. Magdalena in antro suo paenitens, tentata a spectris daemonum, Jesum invocavit. Affuit S. Michael qui eos fugavit, et crucem in ore speluncae erexit, dicens: «Ne extimescas, custos tui est Altissimus.» Crucem ergo complexa, et ad crucem orans, in eaque Christum salutem suam contemplans, laete et pie ibi triginta annos paenituit.
«Crux, inquit S. Augustinus, sermone in Parasceve, nobis totius causa beatitudinis est: haec nos a caecitate liberavit erroris; haec a tenebris reddidit luci; haec debellatos reddidit quieti; haec alienos Deo conjunxit; haec peregrinantes cives ostendit. Haec discordiae amputatio est, haec pacis firmamentum, haec bonorum omnium abundantia.» Pie S. Bernardus, serm. 5 in Cantica: «Quam dulciter, ait, Domine Jesu, cum hominibus versatus es! quam abundanter multa magna bona hominibus largitus es! quam fortiter tam indigna, tam aspera et dura pro hominibus passus es! dura verba, duriora verbera, durissima supplicia. O duri et indurati et obdurati filii Adam, quos non emollit tanta flamma, tanta benignitas, tam ingens ardor amoris, tam vehemens amator, qui pro vilibus sarcinulis tam pretiosas merces expendit!» Idem, serm. De Passione Dom.: «In passione Domini,» ait, «tria specialiter convenit intueri: opus, modum, causam. Nam in opere quidem patientia, in modo humilitas, in causa charitas commendatur: patientia singularis, humilitas admirabilis, sed charitas inaestimabilis.»
Addit S. Augustinus serpentem hunc fuisse aeneum, ut significaret primo, divinitatem et aeternitatem Christi: aes enim durissimum est, incorruptibile, et quasi aeternum; secundo, crucis Christi claritatem et gloriam, quae omnes gentes pervasit: aenea enim vasa, inter omnia metalla, maximum solent edere sonum et tinnitum; tertio, igneam charitatem tum Dei, tum Christi in cruce, tam dolore, quam amore nostri assi et tosti; hic enim aeneus serpens erat saraph, id est ignitus, ut dixi. Et hoc est quod S. Joannes, cap. III, vers. 16, mox subdit, dicens: «Sic enim Deus dilexit mundum, ut Filium suum unigenitum daret, ut omnis qui credit in eum non pereat, sed habeat vitam aeternam.» Quae verba singula novum amoris argumentum et stimulum ingerunt, uti patet ea expendenti. Expendi ea ad Titum III, 4. Christus ergo crucifixus est saraph, id est ignitus, urens, accendens, et comburens nos sua charitate. «Apte ergo aeneus serpens in ligno suspensus est, ut Dominus et in serpente mortuus, et in aere significaretur aeternus; videlicet, ut et indicaretur mortuus per humilitatem, et quasi esse aeneus per divinitatem,» ait S. Ambrosius, Ansbertus, lib. V in Apoc., post initium.
Hac de causa Seraphinus ille specie crucifixi apparens S. Francisco, ei in manibus, pedibus, et latere quinque Christi vulnera, quasi sacra stigmata impressit, eumque totum in Christi crucifixi amorem transformavit, et seraphinum, imo Christo confixum cruci effecit, ut deinceps novo mentis ardore, novo corporis martyrio aliud pene non sentiret, aliud non cogitaret, aliud non amaret, aliud non diceret quam: Da Domine, ut amore amoris tui moriar, qui pro amore amoris mei dignatus es mori. Vide S. Bonaventuram in ejus Vita.
Hunc serpentem aeneum, in memoriam tanti beneficii, Hebraei secum devexerunt per desertum in Chanaan, ibique mansit usque ad tempora Ezechiae regis Juda, qui eum, eo quod numinis loco a plebe haberi et coli inciperet, confringi jussit, eumque pro nechoset, id est aeneo, per diminutionem et contemptum vocavit nechustan, vel noestan, id est aenulum, quasi dicat: Quid putatis, o miseri Judaei, parum aeris habere divinitatem? aenulum hunc serpentem, esse Deum? IV Reg. XVIII, 4. «Hodie crux fixa est, et saeculum sanctificatum est. Hodie crux fixa est, et daemones dispersi sunt. Hodie crux fixa est, et mors subversa est. Hodie crux vicit, et mors victa est. Hodie diabolus vinctus est, homo solutus est, et Deus glorificatus est.» Idem, lib. De Virg.: «Inspicite,» ait, «vulnera pendentis, sanguinem morientis, pretium redimentis, cicatrices resurgentis. Caput habet inclinatum ad osculandum, cor apertum ad diligendum, brachia extensa ad amplexandum, totum corpus expositum ad redimendum. Haec quanta sint cogitate, haec in statera vestri cordis appendite, ut totus vobis figatur in corde, qui totus pro nobis fixus fuit in cruce.»
— [Haec sectio expositionem allegoricam superius inchoatam continuat.]
21:11
11. UNDE EGRESSI FIXERE TENTORIA IN JEABARIM — Hebraice est beile haabarim, quod Chaldaeus accipit, non ut proprium, sed ut appellativum, vertitque, juxta vadum transeuntium, scilicet in desertum.
21:14
14. UNDE DICITUR IN LIBRO BELLORUM DOMINI. — Fuit hic vetus liber ante Pentateuchum conscriptus, sed intercidit, sicut et libri Henoch, Gad, Nathan; addo, et multorum aliorum, quorum meminit Scriptura. Ita S. Augustinus, Quaest. XLII, et Rabanus. Unde patet librum hunc fuisse propheticum; prophetat enim futuram victoriam sub Mose contra Amorrhaeos, ut patebit vers. 24. Posset tamen quis et forsan verius dicere librum hunc posterius esse conscriptum, ut to sic faciet, vers. 14, idem sit, quod sic fecit: videntur enim haec ab alio quopiam, qui Mosis diaria haec digessit, illi esse intexta, uti dixi in proemio Geneseos. Sic enim Proverbia Salomonis ab eo sparsim scripta, ab alio collecta, et in unum librum Proverbiorum digesta esse satis patet ex cap. XXV Proverb. vers. 1. Perperam ergo Eugubinus vertit, ideo dicetur in commemoratione bellorum Domini. Allegorice, Rupertus hunc librum coelestem accipit, puta notitiam Dei, in qua conscripta est fides Evangelica; et per oppositos illi torrentes Arnon, accipit eloquentiam haereticorum. Arnon enim significat maledictionem eorum.
SICUT FECIT IN MARI RUBRO, SIC FACIET IN TORRENTIBUS ARNON. — Vatablus vertit, urbem Vaheb (scilicet delevit, vel expugnavit Deus) in turbine, et torrentes qui adjacent Arnon. Favent ei Septuaginta; vertunt enim, propter hoc dicitur in libro: Bellum Domini combussit Zoob, et torrentes Arnon. Ubi nota: Pro Vaheb, Septuaginta legerunt Zoob, scilicet pro vau legerunt affine zain, idque cum aliis punctis. Verum melius vertit Noster, eique consentit Chaldaeus: nam vaheb positum est pro iaheb, id est dedit. Sic ergo ad verbum habent Hebraea, quae dedit, vel fecit in mari Rubro, sic (vau enim copulativum, cum similia connectit, significat sic, sicut) eadem in torrentibus Arnon, supple faciet. Primus jam omissa sententiarum varietate, sensus est, q. d. Sicut Dominus pugnavit pro Israele contra Aegyptios in mari Rubro: ita et faciet, id est fecit, in Arnon, pro Hebraeis pugnando et devincendo Sehon regem Amorrhaeorum, q. d. Ideo recte dixi vers. 13, Arnon prominere in finibus Amorrhaei, quia ibi caesus est Sehon Amorrhaeus, vosque, o Hebraei, occupastis ejus ditionem, usque ad confinia Moab, ut patet vers. 24.
21:15
Vers. 15. SCOPULI TORRENTIUM ARNON INCLINATI SUNT (inclinantur) UT REQUIESCERENT (et requiescunt) IN AR (ita enim legendum est cum Hebraeo, Chaldaeo, Septuaginta, non Arnon, uti legunt Biblia Regia et Plantiniana: quae civitas est Moabitarum, ut patet Deuter. II, 29; ideoque recumbunt) IN FINIBUS MOABITARUM — q. d. Scopuli Arnon conterminii sunt, et prominent in Ar, urbe Moab: unde patet Arnon et Amorrhaeos conterminos esse Moabitis; ac consequenter, quod vos, o Hebraei, occupando Arnon et ditionem Sehon Amorrhaei, pertingatis usque ad confinia Moab: omnia enim haec pendent ab illa sententia vers. 13: «Siquidem Arnon terminus est Moab, dividens Moabitas et Amorrhaeos,» eamque explicant. Secundo, Hebraei, quos sequentes Lyranus, Abulensis, Hugo, Adrichomius et alii, tradunt, Amorrhaeos in hisce scopulis Arnon fuisse Hebraeis insidiatos, dum illac transirent; sed a Deo miraculose inclinatos fuisse hosce scopulos, et corruisse super ipsos Amorrhaeos, itaque iis oppressis, liberos evasisse Hebraeos, idque hisce verbis significari, scopuli torrentium inclinati sunt, etc. Sed cuperem hujus traditionis antiquiorem habere auctorem: mirum enim videtur Mosen tantum miraculum hic silentio praeteriisse, praesertim cum ipse pugnam et victoriam de Amorrhaeis enarret vers. 23. Tertio, Vatablus Hebraeum esced vertit effusiones, q. d. Deus expugnavit effusiones torrentium, id est regionem Amorrhaeorum, per quam effunduntur et defluunt amnes, ab Arnon usque ad Ar, defluuntque in regionem Moabitidem. Verum potius credendum est S. Hieronymo et Hebraeis, qui esced vertunt scopuli. Primus ergo sensus planus et genuinus videtur.
21:16
16. EX EO LOCO — intellige digressis; unde hebraice est, et exinde ad puteum, scilicet venerunt. APPARUIT PUTEUS, SUPER QUO LOCUTUS EST DOMINUS AD MOYSEN: CONGREGA POPULUM, ET DABO EI AQUAM. — Hinc videtur populum laborasse siti et aquarum penuria; unde Mosen pro ea levanda rogasse Dominum, qui exoratus ostendit ei puteum, dicens: Congrega populum ad puteum hunc, et ex eo dabo ei aquam. Similes aposiopeses Hebraeae crebrae sunt in Scriptura.
21:17
17. TUNC CECINIT ISRAEL CARMEN ISTUD: ASCENDAT PUTEUS. — «Puteus,» id est aqua putei, q. d. Continuo ebulliat et ascendat aqua e fundo putei, ut omnes nos ex eo bibere possimus, aeque ac jumenta nostra. Est hoc carmen gratulatorium exultantium de tanto beneficio et miraculo, qualia multa sunt in Scriptura. CONCINEBANT. — Hoc per parenthesin intercipe et accipe: nam interrumpit ipsum carmen; quae enim proxime sequuntur, sunt verba carminis jam inchoati, illudque complent. Chaldaeus tamen, Septuaginta et recentiores, pro anu la, id est concinebant de eo, aliis punctis legunt in imperativo enu la, id est concinite illi, q. d. Huic puteo gratulamini, et applaudite, illique hymnum concinite; et sic haec verba ad carmen pertinent.
21:18
18. PUTEUS, QUEM FODERUNT PRINCIPES, ET PARAVERUNT DUCES MULTITUDINIS, IN (id est cum) DATORE LEGIS (id est Mose) ET IN (id est cum) BACULIS SUIS. — Hinc videtur quod Deus ostenderit Mosi fontem, sive venam aquarum, quam Moses et principes populi, suis baculis, id est ligonibus, terram circumfodientes, dilatarunt et profundiorem effecerunt, ut esset instar putei. DE SOLITUDINE, MATTHANA — q. d. De solitudine in Matthana profecti sunt Hebraei, uti addunt Biblia Regia et Plantiniana, et patet ex seq.
21:19
19 et 20. DE MATTHANA IN NAHALIEL: DE NAHALIEL IN BAMOTH. DE BAMOTH, VALLIS EST IN REGIONE MOAB, IN VERTICE PHASGA (id est de Bamoth incipit vallis Moab, quae est in, id est juxta, verticem montis Phasga), QUOD (Phasga) RESPICIT CONTRA DESERTUM — q. d. Hebraei jam venerant ad fines deserti, scilicet ad vallem regionis Moab, quae est juxta Pisgah. Tropologice, inquit Rupertus, significantur hic ii qui meritis et gratia proficiunt. Matthana enim hebraice idem est quod donum descendens, scilicet a Patre luminum: ex quo primo ascendunt in Nahaliel, id est in haereditatem, vel possessionem Dei, per activae vitae virtutem; deinde in Bamoth, id est in excelsa, scilicet contemplativae vitae. De Bamoth haec vallis est, scilicet humilitatis: haec enim nascitur ex consideratione et contemplatione tam Dei, quam sui, eaque est juxta verticem Phasga, hoc est juxta altam sapientiam et facundiam: hanc enim docet humilitas (nam Phasga hebraice idem est quod os multum), idque contra desertum, id est contra inania desertoris diaboli mendacia. Hinc etiam proverbium est apud Hebraeos, ex Nahaliel Bamoth, hoc est, ex virtute et pietate oritur celsitudo et gloria. Virtus enim est quasi haereditas et possessio Dei, quam significat Nahaliel. Porro, Chaldaeus haec accipit, non ut nomina propria, sed ut appellativa, refertque ad puteum, de quo vers. 16. Matthana enim hebraice idem est, quod datum, vel donum. Nahaliel est torrens. Bamoth sunt colles; sic ergo Chaldaeus vertit: «Ex eo tempore quo datus est eis (puteus), descendit cum eis ad torrentes, et de torrentibus ascendit cum eis ad collem, et de colle ad vallem, quae est in agris Moab,» quasi hic puteus miraculose quaquaversum secutus sit Hebraeos. Chaldaeum sequuntur, eoque se tuentur multi alii, qui dicunt petram dantem aquas instar fontis, vel putei, revera comitatam esse Hebraeos, idque significare Apostolum, I Cor. X, cum ait: «Bibebant autem de spiritali consequente eos petra,» qua de re ibidem dixi. Certe doctissimo Bellarmino et aliis videtur haec esse fabella Judaica.
21:21
21, 22 et 23. MISIT AUTEM ISRAEL NUNTIOS AD SEHON REGEM AMORRHAEORUM, DICENS: OBSECRO UT TRANSIRE MIHI LICEAT PER TERRAM TUAM, etc.; QUI CONCEDERE NOLUIT. — Deuter. cap. II, vers. 24 et seq., ubi haec fusius narrantur, dicitur Deus indurasse Sehon, ne transitum daret. Volebat enim Deus regionem Sehon, aeque ac Og regis Basan, dare Israelitis: utramque enim se Hebraeis daturum promiserat, Genes. XV, 20. Ibi enim per terram Raphaim, intelligit terram Og gigantis. Notandum est, ait S. Augustinus, Quaest. XL, «quomodo hic ab Hebraeis justa bella gerebantur: innoxius enim transitus eis negabatur, qui jure humanae societatis aequissimo patere debebat;» quanquam hic tantum belli praetextus fuit, et occasio. Nam vera causa fuit promissio et donatio Dei, de qua jam dixi. 23 et 24. Pugnavitque (Sehon) contra eum (Israelem), A QUO PERCUSSUS EST IN ORE GLADII — id est in acie gladii. Acies enim gladio est id, quod homini os. Secundo, «in ore,» id est in occisione, hoc est, per occisionem gladii; ita Septuaginta. Sicut enim os devorat panem, ita gladius devorat, occidit et consumit homines. 24. Et possessa est (ab Israele) terra ejus (Sehon) AB ARNON USQUE JEBOC, ET FILIOS AMMON: QUIA FORTI PRAESIDIO TENEBANTUR TERMINI AMMONITARUM. — Nota to quia, q. d. Ideo Israelitae, occupantes ditionem Sehon, non invaserunt Ammonitas vicinos, sed ibi stiterunt: quia Ammonitae valido praesidio se contra Israelitas communiverant. Fuit et alia potior causa, quia scilicet Deus vetuerat eos invadi, Deut. II, 9.
21:25
25. Tulit ergo (a Sehon abstulit, et in suum dominium transtulit) ISRAEL OMNES CIVITATES EJUS, ET HABITAVIT IN URBIBUS AMORRHAEI (ea partitione inter duodecim tribus, quae recensebitur cap. XXXII), IN HESEBON SCILICET, ET VICULIS EJUS. — Hebraice, et filiabus ejus. Hebraei enim urbes metropoli subjectas vocant filias, per metaphoram, eo quod a metropoli sua dependeant, uti filiae a matre.
21:26
26. URBS HESEBON FUIT SEHON REGIS AMORRHAEI, QUI PUGNAVIT CONTRA REGEM MOAB — et pugnando extorsit ipsi Hesebon, caeterasque urbes ejus, usque ad Arnon, patet ex Hebraeo. Occurrit hic Moses tacitae objectioni; dicet enim quis: Quomodo Hebraei occuparunt Hesebon, urbem Moabitarum, cum Deus eis vetuerit pugnare contra Moabitas? Respondet, quod Hesebon amplius non erat Moabitarum, sed Amorrhaeorum: nam illum ab eis ademerat Sehon, jure belli, per quod ex jure gentium transfertur dominium, sicut per venditionem, ut patet ff. De justit. et jur. in leg. Ex hoc jure. Hinc tamen rex Moab, post trecentos annos, captavit titulum repetendi Hesebon caeterasque hasce urbes a Jephte; sed recte respondit ei Jephte, primo, se eas non a Moabitis, sed ab Amorrhaeis accepisse; secundo, se eas pacifice possedisse per trecentos annos, itaque titulo praescriptionis eas sibi vindicare; cumque rex Moab et Ammon non acquiesceret, armisque eas repeteret, a Jephte fusus et contritus est, ut patet Judic. XI. Ita Abulensis.
21:27
27. IDCIRCO DICITUR IN PROVERBIO: VENITE IN HESEBON. — Proverbium hoc est carmen proverbiale, sive epinicion, quale de urbibus, vel hostibus devictis miles aliive rhythmici solent pangere, praesertim in tragaedia, quale est illud de Davide vincente Goliath: «Percussit Saul mille, et David decem millia,» I Reg. XVIII. AEDIFICETUR ET CONSTRUATUR CIVITAS SEHON — q. d. Aedificetur civitas Hesebon, quae Moabitis adempta, capta et vastata est a Sehon rege Amorrhaeorum, ut scilicet Sehon in ea sibi et Amorrhaeis regiam constituat. Nam ex vers. 30 liquet, Moabitas dominatos esse urbi Hesebon, et in ea habuisse suos milites praesidiarios; sed Sehon illos cecidit et expulit, seque absolutum Hesebonis regem constituit, indeque quasi ignis proserpuit, et totam Moabitidem combussit, vastavit, sibique subjecit. Vide Jerem. cap. XLVIII, 45; unde et sequitur:
21:28
28. IGNIS EGRESSUS EST DE HESEBON, FLAMMA DE OPPIDO SEHON, ET DEVORAVIT AR MOABITARUM, ET HABITATORES EXCELSORUM (qui habitabant in locis excelsis) ARNON — q. d. Sehonis victoria, oppressio et subversio vastans totam Hesebon, pervagata est circumquaque, usque ad urbem Ar, quae est in Moab, et usque ad Arnon, quod est ei confine. Hic ergo Hesebon vocatur oppidum Sehon, quasi victoris; more enim rhythmi Hebraei et poetici, hic versus idem dicit et repetit, sed aliis verbis; idem enim est «ignis egressus est de Hesebon,» quod «flamma de oppido Sehon.»
21:29
29. VAE TIBI, MOAB! PERISTI, POPULE CHAMOS. — q. d. Peristis, o Moabitae, qui colitis idolum Chamos, III Reg. XI, 5; nec Chamos vester potuit vos ab hac clade liberare. Nota: Sehon non perdidit, nec subegit omnes Moabitas: nam Balac eodem tempore adhuc regnabat in Moab, ut dicetur cap. seq., vers. 4; sed tantum perdidit Hesebon, et loca ei vicina, eorumque incolas, Moabitis antea subjectos. Censent periti linguarum Chamos fuisse Bacchum, deum temulentiae, indeque dici Graecum komos, et Latinum comessari et comoedia. Vide dicta ad Rom. XIII, 13. DEDIT — scilicet Chamos, id est dari, capi et occidi permisit filios Moab, sibi devotos, a Sehon rege Amorrhaeorum.
21:30
30. Jugum ipsorum (Moabitarum, quod ipsi imposuerant incolis Hesebon) DISPERIIT AB HESEBON USQUE DIBON. — Chaldaeus vertit, regnum cessavit ab Hesebon, ablata est potestas a Dibon. Hebraea habent, lucerna, id est gloria regni, eorum, Moabitarum, periit ab Hesebon. LASSI PERVENERUNT IN NOPHE — lassi scilicet ex fuga. Nam Hebraice est, fugientes (scilicet ex clade Hesebon per Sehon illata) venerunt in Nophe. Hebraeum enim nasim, si scribatur per sin (quod idem est cum samech), significat fugientes; sin scribatur per schin, significat uxores; et sic legerunt Septuaginta. Tertio, Chaldaei et recentiores nascim deducunt a shamam, id est desolavit, vastavit, vertuntque vastavimus, scilicet Moab usque ad Nophe. Hic finitur rhythmus, sive carmen victoriale de capta Hesebon et Moab a Sehon.
21:32
32. MISITQUE MOYSES QUI EXPLORARENT JASER, CUJUS CEPERUNT VICULOS, ET POSSEDERUNT HABITATORES. — «Possederunt,» id est subegerunt occidendo, vel fugando habitatores sive incolas Jaser; nam non poterant eos Hebraei in deditionem accipere. Jusserat enim Deus omnes Chananaeos occidi et exterminari, Deut. XX, 16; unde Chaldaeus et Septuaginta vertunt, ejecerunt: Hebraeum enim iaras est ex verbis contrariae significationis; unde significat tam possidere et haereditare, quam ejicere et haereditate depellere.
21:33
33 et 35. Occurrit eis Og rex Basan, etc.: PERCUSSERUNT IGITUR ET HUNC CUM FILIIS SUIS, UNIVERSUMQUE POPULUM EJUS USQUE AD INTERNECIONEM — ita scilicet, ut non relinquerent aliquem vivum superstitem, uti habent Hebraea et Septuaginta. Notat Masius in Josue XII, Chaldaeum passim pro Basan vertere Matan vel Matanan, quia posuit litteram mem pro beth (utraque enim est littera labialis, ideoque affinis et commutabilis), quod etiam apud Graecos non est insolens. Secundo, pro schin posuit tau, quod Chaldaeis est solemne. Audi hic, et ride lepidam, imo stolidam fabellam Thalmudicorum, de immensa magnitudine hujus Og, ejusque strage. Og, inquiunt, maximus fuit gigas, qui adventantibus Hebraeis, montem duarum leucarum eradicavit, et in caput suum imposuit, ut Hebraeos omnes uno montis hujus jactu obrueret: Deus autem misit formicas, quae montem perforantes, eum descendere fecerunt usque ad humeros Og; mox crescentibus ejus dentibus ad decem cubitos, non potuit montem a se projicere. Id videns Moses, qui altus erat decem cubitos, accepit securim decem cubitorum, atque in Og insiliit ad decem cubitos, pertigitque ad juncturam tibiae ejus cum pede, ibique eum percussit et occidit, monte simul in eum cadente. Tantae enim molis fuit Og, ut in ejus mortui tibiam cervus ingrediens, in ea oberrarit per medium diem, quo illum in tibia hac insecutus est venator. Referunt haec Lyranus et Abulensis, Quaest. XXVII. Vide hic quam de Judaeis verum sit illud Davidis, Psalm. LXVIII, 23: «Fiat mensa eorum coram ipsis in laqueum, et in retributiones, et in scandalum: obscurentur oculi eorum, ne videant.»
21:1
HORMA (ebr. Hormāh). - Città cananea, originariamente Sephaath, ma, per anticipazione, indicata sempre con il nome, applicato dagli Israeliti, di H. dallo « sterminio » (herem, v.) operatovi nell'occupazione (Num. 21, 1-3; Iude. 1, 17).
… Le città principali del N. sono elencate in Ios. 15, 21-32 e fra le principali sono ricordate Cadesbarne (Gen. 20, 1), Bersabee (Ios. 15, 28), Siceleg (ibid. 15, 31), Arad (Num. 21, 1).
RIFUGIO, CITTÀ di. - Una delle leggi mosaiche riferite all'epoca della permanenza nelle « steppe di Moab » (Num. 21, 1 sgg.; 35, 1 sgg.) prescrive per il futuro insediamento d'Israele nelle sue terre la scelta delle « città levitiche » (ibid. 35, 1-5) e tra esse di sei città, tre a est e tre a ovest del …
21:4
SERAFINO (EBR. IĀRĀPH, PLUR. IĒRĀPHIM)
… Tale concetto si può applicare anche ai serpenti, che uccidono nel deserto gli Israeliti ribelli (Num. 21, 4-7; Deut. 8, 15); a causa del loro veleno micidiale sarebbero concepiti come «spiranti fuoco». …
… Essendosi il popolo pentito, Dio per intercessione di Mosè indicò il rimedio in un s. di b., che si doveva erigere su un palo: chi morsicato lo avesse guardato, sarebbe guarito; e così avvenne (Num. 21, 4-9). Il simbolismo non sembra difficile da cogliere: esso è scelto in armonia con l'ambiente. …
21:8
… sulla terra e di ciò che si trova nel profondo degli abissi ». In realtà, tale proibizione non fu mai assoluta, per lo meno in un determinato periodo; si pensi, p. es., ai cherubini dell'arca dell'alleanza e al serpente di bronzo (Ex. 25, 18; 37, 7-9; Num. 21, 8-9; Reg. 7, 25). È nel tempo successivo all'esilio, soprattutto nell'epoca dei Maccabei, che il giudaismo comincia a proscrivere qualsiasi i. per timore dell'idolatria.
21:11
… il gran deserto siro-arabico mediante una grossa striscia denominata « il deserto di M. » (Deut. 2, 8.13; Iudc. 11, 17), lungo la quale Israele salì, per non toccare il paese di M. Il torrente Zared (Wādi el-Hesā) lo delimitava nettamente a sud (Num. 21, 11 sg.; 33, 43 sg.); ad ovest, il Mar Morto e il corso inferiore del Giordano. …
21:13
L'A. segnò il confine tra il territorio degli Amoriti (v.) con capitale Hesebon, poi degli Ammoniti (v.), a nord, e quello dei Moabiti, a sud (Num. 21, 13-15;
… antico probabilmente nel 4° millennio, quello più recente (gli «Amorriti», v.) ca. l'anno 2000. Talvolta però il Vecchio Testamento distingue fra Cananei e Amorriti, chiamando Amorriti non soltanto gli abitanti preisraelitici della Transgiordania (cf. Num. 21, 13, 31; Deut. 3, 8; 4, 47 sg.; 31, 4; Ios. 2, 10; 9, 10; 12, 2; 13, 10; Iudc. 10, 8), ma anche una parte degli abitanti della Palestina propriamente detta, cioè quella che dimora nella …
21:15
AR ('AR FORMA MOABITA PER 'IR «CITTÀ», OPPURE 'AR «AVVOLTOIO») DI MOAB
AR ('ar forma moabita per 'ir «città», oppure 'ar «avvoltoio») di MOAB. - Capitale dei Moabiti (Num. 21, 15. 28; Deut. 2, 9. 18. 29). Dio proibì agli Israeliti di espugnarla (Deut. 2, 9). La sua storia si confonde con quella di Moab (v.) o la rappresenta.
21:21
… «delle contrade sul mare grande» (cf. Deut. 1,44; Ios. 10,6; 11,3); onde «montagna degli A.» era il massiccio palestinese del sud (Deut. 1,7,19,20; cf. Num. 13,30). All'ingresso d'Israele, i regni transgiordanici di Hesebon e di Basan sono amorriti (Num. 21, 21 sgg.). …
La tribù di R. ottenne da Mosè, prima ancora dell'occupazione della terra di Canaan, la Transgiordania inferiore, dividendo con la tribù di Gad il territorio strappato al re degli Amorrei Sehon (Num. 21, 21-35; 32, 1-38). I suoi confini erano dall'Arnon a sud fino al Wādlī Hesbān (Hesebon) a nord, e dal Mar Morto al deserto di Moab (Ios. 13, 15-23; cf. Num. 32, 34-38). Fu sempre fra le tribù …
… Avendo il Re negato il passaggio agli Ebrei, questi decisero di aprirsi la via con le armi: in poche azioni S. rimase sopraffatto, fu ucciso, e i suoi territori rimasero conquista israelitica (Num. 21, 21 sgg.; 32, 33; Deut. 1, 4; 2, 24 sgg.; 3, 2-6; 4, 46; 29, 7; 31, 4; cf. Ios. 2, 10 ecc.).
21:24
AMMONITI. - Popolo (ebr. Βέηδ-Αμμάνι « figli di Ammon », due volte [I Sam. 11,11; Ps. 83 ebr., 8] solo 'Αμμάνι, aggettivo gentilizio 'αμμάνι; Settanta υἱοὶ 'Αμμὼν' e 'Αμμάνι; Num. 21, 24. 'Αμμάνιται; assir. …
bon) nonché la frontiera settentrionale degli Ammoniti (Num. 21, 24; Deut. 2, 37; 3, 16. Cf. Fl. Giuseppe, Antiq. …
21:25
… 2, 19-21). Ma la striscia attigua al Giordano e al Mar Morto fu loro tolta dagli Amorriti, guidati dal re Sehon, che li respinsero più verso est, e poi presa agli Amorriti dagli Israeliti, che la divisero fra le tribù di Ruben e Gad (Iudc. 11, 19-22; Num. 21, 25 sg.; Ios. 13, 15-28).
HESEBON (EBR. HESSBÖN, SETTANTA ἘΣΒΟΥ͂Σ)
… Capitale del Regno amorita di Sehon, fu occupata dagli Ebrei (Num. 21, 25-34) e ripopolata dalla tribù di Ruben dopo lo sterminio (Num. 32, 3.37). Essendo posta al confine di Gad (v.), fu presa da quest'ultima tribù e assegnata ai Leviti (Ios. 21, 37; I …
… La stele di Mesa (v.), le rivendicazioni di Iephe, le allusioni di Isaia e di Geremia dimostrano però che M. aveva recuperato con il tempo le sue sedi a nord dell'Arnon (Num. 21, 25-32; Deut. 2, 24.36; Ios. 13, 25; Iudc. 18, 18.22; Is. 15, 4; Ier. 48, 21; F.-M. …
21:26
che è presentato come il primo re di Moab (Num. 21, 26): era forse il predecessore di B. o B. stesso. …
… Già prima del loro arrivo dal deserto al Canaan, gli Israeliti avevano conquistato alcuni territori tra il Giordano, il Iaboc e l'Arnon, abitati da Ammoniti e Moabiti (Num. 21, 26-30; Iudc. 11, 15 sgg.). …
21:27
… Qualche raro frammento (Gen. 4, 23 sg.; Num. 21, 27 sg.; I Sam. 1, 18-27) testimonia che non era ignota agli Ebrei la poesia di argomento profano.
21:28
Si parla ancora del « paese di S. l'amorcro », per dire regioni già suo dominio, all'età salomonica (I Reg. 4, 19) e probabilmente ancora all'età di Geremia (Ier. 48, 45, alludendo a Num. 21, 28: in Geremia invece che « di mezzo [mibbên] a S. » è probabilmente da leggere « della casa » [mibbêth], ossia « città o regione di S. »).
21:29
CHAMOS (ebr. Kéméf). - Dio nazionale e principale dei Moabiti (Iudc. 11, 24; I Reg. 11, 7, 33; II Reg. 23, 13), chiamati perciò « popolo di C. » (Num. 21, 29; Ier. 48, 46). Il re Mesa si chiama « figlio di C. », e a lui, come a dio della guerra, per essere liberato dalla stretta dei nemici, offre sulle mura della città il proprio figlio …
21:30
MADABA. - Città (ebr. Mēdhhbā'; Settanta Mᾶᾶᾶᾶ e Mᾶᾶᾶ; Volgata Medaba; stele di Mesa: Mhab') di Giordania, 8 km. a sud-est di Hesebon (v.). È ricordata per la prima volta in un canto di vittoria degli Amoriti sui Moabiti (Num. 21, 30), insieme a Hesebon e Diban, sicché sembra già un luogo di importanza. …
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.