Salphaads daughters succede to their fathers inheritance. 8. And the law is established that for lack of sonnes daughters shal inherite, and for lack also of daughters the next of kinne. 12. God commandeth Moyses to ascend into Mount Abarim, and thence view the promised Land, but fortelleth him that he shal die, and not goe into it. 15. He then prayeth God to prouide an other to lead the people, 18, and Iosue is designed in presence of Eleazar and the people.
1Then came the daughters of Salphaad, the son of Hepher, the son of Galaad, the son of Machir, the son of Manasses, who was the son of Joseph: and their names are Maala, and Noa, and Hegla, and Melcha, and Thersa.Allora andarono le figliuole di Salphaad (figliuolo di Hepher figliuolo di Galaad figliuolo di Machir figliuolo di Manasse, il quale fu figliuolo di Giuseppe): i nomi delle quali erano Maala, e Noa, ed Hegla, e Melcha, e Thersa:AND there came the daughters of Salphaad, the sonne of Hepher, the sonne of Galaad, rhe sonne of Machir, the sonne of Manasses, who was the sonne of Ioseph: whose names are, Malaa, and Noa, and Hegla, and Melcha, and Thersa.Accesserunt autem filiæ Salphaad, filii Hepher, filii Galaad, filii Machir, filii Manasse, qui fuit filius Joseph: quarum sunt nomina, Maala, et Noa, et Hegla, et Melcha, et Thersa. 2And they stood before Moses and Eleazar the priest, and all the princes of the people at the door of the tabernacle of the covenant, and said:E si presentarono a Mosè, e ad Eleazaro sommo sacerdote, e a tutti i principi del popolo dinanzi alla porta del tabernacolo dell'alleanza, e dissero:And they stood before Moyses and Eleazar the priest, and al the princes of the people at the doore of the tabernacle of couenant, and said:Steteruntque coram Moyse et Eleazaro sacerdote et cunctis principibus populi ad ostium tabernaculi fœderis, atque dixerunt: 3Our father died in the desert, and was not in the sedition, that was raised against the Lord under Core, but he died in his own sin: and he had no male children. Why is his name taken away out of his family, because he had no son? Give us a possession among the kinsmen of our father.Il padre nostro si morì nel deserto, e non ebbe parte alla sedizione mossa contro il Signore, di cui il caporione fu Core; ma si morì nel suo peccato: egli non ebbe figliuoli maschi. Per qual ragione il suo nome è tolto alla sua famiglia, non avendo egli avuto un figliuolo? Dateci una porzione tra i parenti di nostro padre.Our father died in the desert, neither was he in the sedition, that was raised against our Lord vnder Core, but he died in his owne sinne: he had no men children. Why is his name taken away out of his familie, because he hath not a sonne? Geue vs possession among the kinne of our father.Pater noster mortuus est in deserto, nec fuit in seditione, quæ concitata est contra Dominum sub Core, sed in peccato suo mortuus est: hic non habuit mares filios. Cur tollitur nomen illius de familia sua, quia non habuit filium ? date nobis possessionem inter cognatos patris nostri. 4And Moses referred their cause to the judgment of the Lord.E Mosè rimise la loro causa al giudizio del Signore,And Moyses referred their cause to the iudgement of our Lord.Retulitque Moyses causam earum ad judicium Domini.
5And the Lord said to him:Il quale gli disse:Who said to him:Qui dixit ad eum: 6The daughters of Salphaad demand a just thing: Give them a possession among their father’s kindred, and let them succeed him in his inheritance.Le figliuole di Salphaad chiedono una cosa giusta: da' loro una porzione tra' parenti del padre loro, e succedano nella eredità di lui.The Daughters of Salphaad require a iust thing: geue them possession among their fathers kinne, and let them succede him in the inheritance.Justam rem postulant filiæ Salphaad: da eis possessionem inter cognatos patris sui, et ei in hæreditatem succedant. 7And to the children of Israel thou shalt speak these things:E a' figliuoli d'Israele dirai:And to the children of Israel thou shalt speake these thinges:Ad filios autem Israël loqueris hæc: 8When a man dieth without a son, his inheritance shall pass to his daughter.Se un uomo muore senza aver figliuoli, l'eredità passerà alle figliuole:When a man dieth without a sonne, his inheritance shal passe to his daughter.Homo cum mortuus fuerit absque filio, ad filiam ejus transibit hæreditas. 9If he have no daughter, his brethren shall succeed him.Se non avrà nissuna figliuola, i suoi fratelli saranno suoi eredi:If he haue no daughter, he shal haue his brethren his successours.Si filiam non habuerit, habebit successores fratres suos. 10And if he have no brethren, you shall give the inheritance to his father’s brethren.E se non avrà nemmen fratelli, darete l'eredità a' fratelli del padre di lui:And if he haue no brethren neither, you shal geue the inheritance to his fathers brethren.Quod si et fratres non fuerint, dabitis hæreditatem fratribus patris ejus. 11But if he have no uncles by the father, the inheritance shall be given to them that are the next akin. And this shall be to the children of Israel sacred by a perpetual law, as the Lord hath commanded Moses.E se neppur avrà delli zii paterni, sarà data l'eredità a' più prossimi, che egli abbia: e sarà questa una legge perpetua pe' figliuoli d'Israele, come ha ordinato il Signore a Mosè.but if he haue no such vncles by the father neither, the inheritance shal be geuen to them thar are the next of kinne. and this shal be to the children of Israel a holie ordinance by a perpetual law, as the Lord hath commanded Moyses.Sin autem nec patruos habuerit, dabitur hæreditas his qui ei proximi sunt. Eritque hoc filiis Israël sanctum lege perpetua, sicut præcepit Dominus Moysi.
12The Lord also said to Moses: Go up into this mountain Abarim, and view from thence the land which I will give to the children of Israel.Disse ancora il Signore a Mosè: Sali su questo monte Abarim, e di là contempla la terra, che io darò a' figliuoli d'Israele:Our Lord also said to Moyses: Goe vp into this mountaine Abarim, and view from thence the Land which I wil geue to the children of Israel.Dixit quoque Dominus ad Moysen: Ascende in montem istum Abarim, et contemplare inde terram, quam daturus sum filiis Israël. 13And when thou shalt have seen it, thou also shalt go to thy people, as thy brother Aaron is gone:E quando l'avrai veduta, andrai anche tu a trovare il tuo popolo, come andò Aronne tuo fratello:and when thou shalt haue seene it, thou also shalt goe to thy people, as thy brothet Aaron is gone:Cumque videris eam, ibis et tu ad populum tuum, sicut ivit frater tuus Aaron: 14Because you offended me in the desert of Sin in the contradiction of the multitude, neither would you sanctify me before them at the waters. These are the waters of contradiction in Cades of the desert of Sin.Perché voi mi disgustaste nel deserto di Sin nella contraddizione della moltitudine, e non voleste glorificarmi dinanzi a lei per mezzo delle acque: queste son le acque di contraddizione presso Cades nel deserto di Sin.because you did offend me in the desert Sin in the contradiction of the multitude, neither would you sanctifie me before them vpon the waters. these are the waters of contradiction in Cades of the desert Sin.quia offendistis me in deserto Sin in contradictione multitudinis, nec sanctificare me voluistis coram ea super aquas. Hæ sunt aquæ contradictionis in Cades deserti Sin. 15And Moses answered him:Mosè gli rispose:To whom Moyses answered:Cui respondit Moyses: 16May the Lord the God of the spirits of all flesh provide a man, that may be over this multitude:Il Signore Dio degli spiriti di tutti gli uomini provveda a questo popolo un capo,Our Lord the God of the spirites of al flesh prouide a man, that may be ouer this multitude:Provideat Dominus Deus spirituum omnis carnis hominem, qui sit super multitudinem hanc: 17And may go out and in before them, and may lead them out, or bring them in: lest the people of the Lord be as sheep without a shepherd.Il quale abbia virtù per andare e stare al loro governo, e per guidarli fuori, e per ricondurgli: affinché non sia il popolo del Signore come un branco di pecore senza pastore.and may goe out and enter in before them, and bring them out, or bring them in: lest the people of our Lord be as sheepe without a pastor.et possit exire et intrare ante eos, et educere eos vel introducere: ne sit populus Domini sicut oves absque pastore.
18And the Lord said to him: take Josue the son of Nun, a man in whom is the Spirit, and put thy hand upon him.E il Signore disse a lui: Prendi Giosuè figliuolo di Nun, nel quale sta il (mio) spirito, e poni sopra di lui la tua mano,And our Lord said to him: Take Iosue the sonne of Nun, a man in whom is the Spirit, and put thy hand vpon him.Dixitque Dominus ad eum: Tolle Josue filium Nun, virum in quo est spiritus, et pone manum tuam super eum. 19And he shall stand before Eleazar the priest and all the multitude:Alla presenza di Eleazaro sommo sacerdote, e di tutta la moltitudine:Who shal stand before Eleazar the priest and al the multitude:Qui stabit coram Eleazaro sacerdote et omni multitudine: 20And thou shalt give him precepts in the sight of all, and part of thy glory, that all the congregation of the children of Israel may hear him.E gli darai i tuoi precetti pubblicamente, e una parte di tua autorità, affinché tutta la sinagoga de' figliuoli d'Israele l'obbedisca.and thou shalt geue him preceptes in the sight of al, and part of thy glorie, that al the synagogue of the children of Israel may heare him.et dabis ei præcepta cunctis videntibus, et partem gloriæ tuæ, ut audiat eum omnis synagoga filiorum Israël. 21If any thing be to be done, Eleazar the priest shall consult the Lord for him. He and all the children of Israel with him, and the rest of the multitude shall go out and go in at his word.Per lui Eleazaro sacerdote consulterà il Signore, quando siavi da far qualche cosa. Secondo la parola di lui egli andrà, o starà, e con lui tutti i figliuoli d'Israele, e tutta la moltitudine.For him, if anie thing be to be done, Eleazar the priest shal consult the Lord. At his word shal he goe out and shal goe in, and al the children of Israel with him, and the rest of the multitude.Pro hoc, si quid agendum erit, Eleazar sacerdos consulet Dominum. Ad verbum ejus egredietur et ingredietur ipse, et omnes filii Israël cum eo, et cetera multitudo. 22Moses did as the Lord had commanded. And, when he had taken Josue, he set him before Eleazar the priest, and all the assembly of the people,Fece Mosè, come aveva ordinalo il Signore. E prese Giosuè, e lo presentò dinanzi ad Eleazaro sommo sacerdote, e a tutta l'adunanza del popolo:Moyses did as out Lord had commanded. And when he had taken Iosue, he sette him before Eleazar the priest, and al the assemblie of the people.Fecit Moyses ut præceperat Dominus: cumque tulisset Josue, statuit eum coram Eleazaro sacerdote et omni frequentia populi. 23And laying his hands on his head, he repeated all things that the Lord had commanded.E imposte le mani sul capo di lui, spiegò tutti gli ordini dati dal Signore.And imposing his handes on his head, he repeted al thinges that our Lord had commanded.Et impositis capiti ejus manibus, cuncta replicavit quæ mandaverat Dominus.
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Year of the World 2553.
Calmet
Salphaad, a descendant of Joseph, had departed this life in the desert, being one of those who sinned, by murmuring, at Cades-barne. See chap. 14., and 15:32. (Calmet)
Haydock
He only left these five daughters behind him; and, as many others might be under the same predicament, their case deserved the attention of the legislator, who referred it to God. (Haydock)
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Menochius
Father, the portion which would have been assigned him; that so those whom we may marry, may take the inheritance, under the name of Salphaad, which some of the children may also bear. (Menochius)
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Kennicott
Their. The first of these pronouns is written larger than usual, the second is improperly masculine in Hebrew; both, it is pretended, to honour the young women. (Kennicott)
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Him. The Jews observe, that if the father of the deceased were still alive, he would take the inheritance. (Selden, Success. xii. and xiii.) But if his wife were inclined to marry again, she might insist on his next relation taking her, before she could be required to give up his goods, Deuteronomy 25:5. Hence the Gemarra of Babylon says, "If we are the daughters of Salphaad, let them give us his estate; but if we are not his daughters, let them make the brother of Salphaad marry our mother."
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Calmet
Uncles. His nephews are at a greater distance from the original stock. The Phoenicians carried the same regulations into Africa. (Grotius, Jur. 2:7.) The relations by the mother's side, could claim no part. The husband was heir to all his wife's goods, except her dowry, which went to her children. People born of a slave, or of a harlot or strange woman, were not lawful heirs. "These regulations have been adopted by all civilized nations." (Origen, hom. 22.) (Calmet)
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Year of the World 2553.
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Menochius
People, in limbo. (Menochius)
Haydock
He was not buried in the grave of his ancestors, but on some part of Mount Abarim, called Nebo, Deuteronomy 34:1, 6. (Haydock)
Du Hamel
Moses, hoping that his sentence of exclusion from the promised land might be only a threat, had earnestly besought God to let him enter. But being forbidden to speak of the matter any more, he understood that it was as irrevocable as an oath, Deuteronomy 3:26., and 4:21. He turned, therefore, his whole solicitude to obtain of God some one, who might enjoy the honour and happiness of conducting the people, and putting them in possession of God's promises. He regards not flesh and blood on this occasion, (Philo, de caritate.; Salien,) but sets a noble pattern for all ecclesiastical superiors to imitate. (Du Hamel)
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Flesh, who gives life, and penetrates the secrets of hearts, chap. 16:22.
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Shepherd. Christ makes use of the same comparison, John 10:1. Kings are often styled shepherds in Homer. Moses begs that his successor may be enabled to conduct the multitude in both peace and war.
Calmet
To go in and out, means to govern, (3 Kings 3:7,) and includes all the occurrences of life, Acts 1:21., and Psalm 120:8. (Calmet)
Worthington
Thus, temporal princes are the shepherds of the people. But they are not, on that account, supreme in spiritual causes. For here Josue only receives part of the glory of Moses, while Eleazar is appointed to consult the Lord for him, and to direct him in all matters of importance, ver. 20, 21. (Worthington)
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Calmet
Spirit of God, which was given to him, when he was appointed a judge; ( Numbers 11:17.) the spirit of prophesy, (Onkelos,) and of wisdom, (Deuteronomy 34:9.) of which he received a fresh increase, by the imposition of the hands of Moses. By the like ceremony people are confirmed, and ministers of religion are still ordained, Acts 6:6., and 1 Timothy 4:14. (Calmet)
Salien
God endues Josue with all the necessary qualifications for his high office. He makes choice of him, and not of any of the relations of Moses, that the people might not be offended at the supreme power being in a manner engrossed by one family; and he appoints one 93 year old, that the success of war might not be attributed to Josue, though he had been long at the head of the armies, and a man of the greatest authority, even the vice-gerent of Moses. He declares his election before all the multitude, with the high priest at their head, that there might be no dispute about the matter; and, on this account, he requires various external ceremonies to be observed. (Salien)
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Haydock
Precepts, to accept of this office, (Calmet) and to discharge it with integrity. (Haydock)
Salien
Glory, not that which shone on the face of Moses, as Onkelos would have it, but all the marks of distinction due to a chief magistrate, (Calmet) the insignia of his office. See Exodus 18:21. (Salien)
Menochius
Treat him with respect, as your successor. (Menochius)
Tirinus
Let him henceforward commence to exercise his authority before you, that all the people may hear and obey him. (Sararius) (Tirinus)
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Haydock
For him. Hebrew adds, "according to the judgment of Urim." See Exodus 28:30. Nothing better shews the theocracy of the Hebrews, as Josephus styles it, (contra Apion, 2,) than this order for the chief magistrate in civil affairs, to consult and be guided by God's minister, and by the sentence which he should pronounce in his name. Till the reign of David, at least, we find few wars undertaken, without consulting God: (Calmet) and the Rabbins assert, that the kings could not declare any war of their own accord, without the consent of the high priest and Sanhedrim. (Selden, Syned. 3:12.) Saul lost his crown and life for not complying with the injunctions of God, which were communicated to him by the prophet Samuel. (Haydock)
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Haydock
Commanded. This Moses executed on his birth-day, when he was 120 years old, (Deuteronomy 31:2, 7,) having frequently before given proper instructions to Josue, Deuteronomy 1:38., and 32:44. (Haydock)
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For the general murmuring, wherof al the people were guiltie. cha. 14. •. 29.
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Temporal Princes are also pastors, or shepheards of the people: but this made not Iosue supreme in spiritual causes. For it is clere in the next lines that he had but part of Moyses his glorie, or office. and that was to be temporal prince, Eleazar being chief in causes spiritual, before vvhom and the multitude he was ordained Duke, but Eleazar consulted God for him, and directed his principal actions, called here his going out, and going in.
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sant'Ignazio di Antiochia † 108 d.C. Epistle from Maria of Cassobelæ 1
… Maris our friend, bishop of our native Neapolis, which is near Zarbus, and Eulogius, and Sobelus the presbyter, be sent to us, that we be not destitute of such as preside over the divine word as Moses also says, “Let the Lord God look out a man who shall guide this people, and the congregation of the Lord shall not be as sheep which have no shepherd.”
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sant'Ignazio di Antiochia † 108 d.C. Epistle to Hero, a Deacon of Antioch 8
… Be strong, therefore, O Hero, like a hero, and like a man. For from henceforth thou shalt lead in and out the people of the Lord that are in Antioch, and so “the congregation of the Lord shall not be as sheep which have no shepherd.”
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san Giustino † 165 d.C. Dialogue with Trypho 49
To this I replied, “Do you not think that the same thing happened in the case of Joshua the son of Nave (Nun), who succeeded to the command of the people after Moses, when Moses was commanded to lay his hands on Joshua, and God said to him, ‘I will take of the spirit which is in thee, and put it on him?’ ”
sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XIX 1
“Take unto thee Joshua ( ᾽Ιησοῦν ) the son of Nun.”
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sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XX 1
“And he laid his hands upon him.” The countenance of Joshua was also glorified by the imposition of the hands of Moses, but not to the same degree [as that of Moses]. Inasmuch, then, as he had obtained a certain degree of grace, [the Lord] said, “And thou shall confer upon him of thy glory.”
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sant'Ireneo di Lione † 202 d.C. Fragments from the Lost Writings of Irenaeus, XX 1
… Inasmuch, then, as he had obtained a certain degree of grace, [the Lord] said, “And thou shall confer upon him of thy glory.” For [in this case] the thing given does not cease to belong to the giver.
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1 et 2. Accesserunt autem filiæ Salphaad, etc., steteruntque coram Moyse, et Eleazaro sacerdote, et cunctis principibus populi, ad ostium tabernaculi. — Quia juxta ostium tabernaculi erat tentorium Mosis, atque ad illud, vel certe ad vicinum atrium tabernaculi, conveniebant seniores populi, convocati a Mose ad concilium.
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2 et 3. Atque dixerunt: Pater noster, etc., in peccato suo mortuus est, — scilicet ob peccatum murmuris, tempore exploratorum, quod peccatum fuit commune totius populi. Omnes enim a vigesimo anno et supra, ob hoc peccatum mortui sunt in deserto. 3. Hic non habuit mares filios; cur tollitur nomen illius de familia sua, quia non habuit filium? Date nobis possessionem inter cognatos patris nostri, — q. d. Date nobis filiabus hæreditatem in Chanaan, pro patre nostro mortuo sine mascula prole, ut per hæreditatem hanc nostram maneat nomen et familia patris nostri in Israel: sic enim filii nostri, saltem aliqui, ab hac hæreditate Salphaad, denominabuntur posteri vel familia Salphaad; aliqui enim filii nostri sequentur nomen et hæreditatem sui patris, alii vero sequentur nomen et hæreditatem suæ matris, sive avi materni, puta nostram, et patris nostri (hæreditas enim inter Hebræos erat immobilis et perpetua, ac consequenter et familia cujus ipsa erat, et a qua denominabatur, erat perpetua). Alioqui enim, si nulla detur nobis hæreditas, filii nostri, non patris nostri, sed mariti cui nubemus, uti hæreditatem, ita et nomen sortientur; itaque nomen et familia patris nostri interibit. Ita Abulensis.
Ex hoc loco colligitur quod apud Hebræos, si proles aliqua esset mascula, illa omnium erat heres, ita ut filiæ nullam hæreditatis partem adire possent: ratio erat, quia per masculos, non per feminas, nominantur, distinguuntur et conservantur familiæ. Fuit autem per Dei providentiam in veteri Testamento tanta cura conservationis et distinctionis familiarum, tum propter jura primogenituræ, et propter certitudines omnium familiarum, secundum successiones hæreditatum: ut scilicet certo constaret, una familia emoriente, quænam illi sanguine esset proxima, ut in hæreditatem ejus succederet; tum ut liquido constaret Christum ex Judæis, et ex Juda natum esse, uti Deus promiserat Jacobo, Genes. xlix, 10. Atque hæc una inter alias causa fuit, cur voluerit Deus beatam Virginem nubere Josepho, ut scilicet Judæis, qui putabant omnino eam ex Josepho concepisse et genuisse Christum, probari posset Christum descendere ex Davide et Juda. Nam ex eis descendere Joseph, sciebant omnes Judæi.
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4. Retulitque Moyses causam earum ad judicium Domini, — q. d. Moses super hac quæstione consuluit Dominum, ad ostium tabernaculi (ibi enim Deus per columnam nubis loquebatur), vel ad propitiatorium in Sancto sanctorum.
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5 et 6. Qui (Dominus) dixit ad eum (Mosen): Justam rem postulant filiæ Salphaad; da eis (jube eis dari in Chanaan. Nec enim Moses ingressus est Chanaan, ac consequenter nulli in ea hæreditatem actu et reipsa dare potuit) possessionem inter cognatos patris sui. — Adierunt ergo hæ filiæ possessionem, non jure suo, sed paterno: unde dicuntur patri succedere in hæreditate, scilicet illa, quam habuisset pater in Chanaan, si vixisset eamque ingressus fuisset; quia feminæ Hebræ nullum habebant jus ad hæreditates, nisi unico hoc casu, si videlicet pater earum defunctus esset sine prole mascula, ideoque nomen ejus periturum: tunc enim filiæ patri succedebant, aliisque agnatis omnibus præferebantur (uti decernit Deus vers. seq.), sed ita ut unam duntaxat haberent sortem patris sui, quæ inter omnes filias patris æqualiter dividebatur, cum masculi filii singuli, a 20 anno et supra, suo jure singulas in Chanaan possessiones adirent et dividerent.
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11. Dabitur hæreditas his qui ei proximi sunt, — masculi scilicet. Loquitur enim lex de successione, quæ fit ex parte patris. Nam si quis matri et avo materno in hæreditate successisset et moreretur sine liberis, succedebant ei cognati matris, non patris, quia bona hæc erant familiæ matris, vel avi materni (non autem patris); unde in ea manere debebant, nec poterant transferri ad aliam, puta patris, familiam, uti docet Abulensis, Quæst. xxxiii, idque ne familiarum et tribuum fieret permixtio et confusio. Ad hoc enim jussit Deus hæreditates ex una familia vel tribu in aliam non transferri, ut ex hæreditate certo constaret cujus familiæ vel tribus quisque esset.
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12. Dixit quoque Dominus ad Moysen: Ascende in montem istum Abarim, — tum ut ex eo videas terram promissam; tum ut in eo moriaris: patet ex seq. Mons hic Abarim, saltem secundum diversas partes et juga, varia habet nomina. Nam vocatur Phasga, Phogor, excelsa Baal, Nebo; in Nebo enim dicitur mortuus esse Moses, Deuteron. ult. vers. 4. Voluit Deus Mosen mori in monte, non in castris, ne Hebræi proni ad idola, ejus corpus quasi numen colerent. Contemplare inde terram, quam daturus sum filiis Israel, — ut saltem aliqua voluptate fruaris in visione terræ, quam tantopere ingredi petiisti et optasti, ut patet Deut. iii, 24 et 25. Nam ex eo loco patet Mosen ardentissime orasse Deum pro ingressu in terram promissam; sed Deo id abnuente, et indicente ei silentium, petiit sibi designari successorem, ut ex hoc cap. vers. 16 patet.
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13. Ibis et tu ad populum tuum, — morieris, o Moses, in Moab, et ibis ad limbum patrum, sive ad sinum Abrahæ.
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16 et 17. Provideat Dominus Deus spirituum (q. d. Tu qui es Deus spirituum, id est qui solus spiritus et animas creas — hinc enim Apostolus, Hebr. cap. xii, 9, Deum vocat patrem spirituum; parentes vero, patres carnis — quique nosti omnium hominum spiritus et corda, ac consequenter optime nosti quis sit aptissimus tantæ moli, ut videlicet mihi in gubernatione talis et tanti populi succedat, provide et signa) hominem, qui sit super multitudinem hanc, et possit exire, et intrare ante eos, — id est possit esse dux et ductor eorum in omni opere, tam bellico, quam civili. Hoc enim hebraice significat hæc metaphora, sumpta a pastoribus educentibus gregem; hi enim ante eum exeunt et intrant, itaque eum pascunt et regunt.
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18. Tolle Josue filium Nun, virum in quo est spiritus Dei. — «Spiritus Dei,» id est prudentia, pietas, fortitudo et cæteræ virtutes tali principi necessariæ. Et pone manum tuam super eum, — ut hac cæremonia Josue instituatur tuus successor, et dux populi, et consequenter a me majori spiritu et gratia ad id munus opportuna donetur, uti dicitur Deut. ult. vers. 9. De hac cæremonia dixi I Timoth. iv, 14.
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20. Dabis ei præcepta, — de modo regendi populum, maxime ut eum in vera unius Dei religione ac lege conservet et promoveat.
Et partem gloriæ tuæ, — q. d. Communica, o Moses, cum Josue cornua, id est splendorem et radios vultus tui, uti sol facit lunæ, inquit Rabbi Moses. Unde Chaldæus vertit: Dabitque de splendore tuo super eo. Hinc et Hebræi passim Mosen comparant soli, Josue lunæ, quæ a sole lumen accipit; sed nusquam Scriptura aut veteres hos radios dant Josue; nec eos Josue afflare poterat Moses. Ita Abulensis qui pluribus idipsum confutat. Alii per gloriam accipiunt mansuetudinem et humilitatem Mosis, quæ eum populo mire amabilem et laudabilem reddiderunt; ipse enim ex eo quod cum Deo loqui soleret quasi amicus cum amico, nihilo superbior factus, erga omnes pium et mitem se exhibuit. Verum nec hanc suam mansuetudinem Moses afflare poterat ipse Josue. Dico ergo: Da Josue partem gloriæ, id est honoris et auctoritatis tuæ apud populum, ut eum, quasi futurum populi principem, reverenter compelles, eumque ut talem toti populo proponas et commendes, ut populus eum pro te acceptet ut ducem, eumque revereatur, utpote quem a te honoratum et auctoritate donatum viderit; unde sequitur: «Ut audiat eum omnis synagoga filiorum Israel.» Addit Cajetanus juberi hic Mosi, ut insignia magistratus et principatus sui communicet cum Josue, v. g. ut tradat ei suam virgam, quæ erat quasi sceptrum, ideoque insigne principatus; ut partem famulorum ei consignet, ut det ei annulum signatorium, paludamentum, etc. Hisce enim insignibus solet decorari, et quasi inaugurari novus magistratus et princeps. Aliter vertit Oleaster, scilicet: «Da Josue partem dejectionis, vel humilitatis tuæ;» radix enim הוד iada, unde הודה hoda, significat projicere, dejicere, q. d. Doce Josue tuam humilitatem et mansuetudinem, ut illa eum populo reddat acceptum, sicut te reddidit. Hic sensus non est incongruus; prior tamen est germanior, estque Septuaginta, Chaldæi et aliorum passim.
Cur filii Mosis ei in ducatu populi non successerint, hanc causam dat Auctor De Mirabilibus S. Scripturæ, lib. I, cap. xxv, apud S. Augustinum, tom. III, quod «ipsi, ait, Gentili matre (de Sephora Madianitide) peregrinationis (exilii Mosis) causa generati sint.» Successit ergo ei Josue, qui tam ex materno, quam paterno genere erat Hebræus. Adde: ducatus hic populi ex Ægypto unicus fuit et extraordinarius, non hæreditarius; electione ergo Dei is delatus est Mosi, ejusque ministro Josue. Denique posteri Mosis fuerunt degeneres, Judic. xviii, 30.
27:21
21. Pro hoc (pro Josue) si quid agendum erit, Eleazar sacerdos consulet Dominum. — Hebraice, Eleazar interrogabit pro eo, in judicio Urim coram Domino, q. d. Eleazar pontifex indutus ephod, et rationali, cui inscriptum est Urim, itaque existens in pontificalibus, et fungens quasi munere pontificio, de rebus dubiis Josue occurrentibus, interrogabit Dominum, itaque ab eo de omnibus erudietur et instruetur. De hoc oraculo Urim vide dicta Exodi xxviii, 30.
Ad verbum ejus egredietur, et ingredietur ipse, et omnes filii Israel. — «Ejus,» scilicet Josue, inquit Abulensis. «Hic enim, ait, præponitur Josue, quia erat princeps sæcularis, summo sacerdoti directe, ita ut teneretur Eleazarus obedire Josue in omnibus quæ juberet, sicut cæteri de populo; et sic fuit tempore Mosis, quia ipse non erat sacerdos: Aaron tamen, quia erat summus sacerdos, obediebat illi, quia erat princeps populi, et sic fuit in veteri Testamento, quod sacerdotes summi essent sub regibus: nunc autem est e contrario, quia omnis sæcularis potestas obedit summo Pontifici, qui est inter omnes viros Ecclesiasticos, sicut summus sacerdos inter omnes sacerdotes et Levitas Hebræorum;» hucusque Abulensis. Verum to ejus non respicere Josue, sed Eleazarum, clare patet ex Hebræo. Sensus ergo est: «ad verbum ejus,» id est juxta oraculum ejus, scilicet Eleazari, qui præcessit, «ingredietur et egredietur,» id est aget quidquid agendum erit, tam «ipse,» scilicet Josue, quam «omnes filii Israel.» Licet enim Mosen speciali privilegio delegisset Deus in Prophetam, legislatorem et consecratorem sacerdotum, ita ut in Mose esset utraque potestas, scilicet civilis et sacra, sive sacerdotalis, eaque per eminentiam et superintendentiam: Moses enim erat summus sacerdos et pontifex, sed extraordinarius; erat enim dignior Aarone, imo Aaronem debebat dirigere: unde dicitur Psal. xcviii: «Moses et Aaron in sacerdotibus ejus;» tamen postea Deus has potestates divisit, ita ut Mosi in sacerdotio succederet Eleazarus, in principatu Josue, tumque Josue et civiles principes per pontifices direxit, eosque pontificum oraculo et definitioni stare jussit, ut Ecclesiastica potestas legis novæ significaretur, quæ civili præstat, eamque non raro dirigere debet: atque ex hac causa rex Saul, quia scilicet Samueli Levitæ et Prophetæ inobediens fuit, regno æque ac vita excidit.
De Officiis Pro Merito, Non Pro Cognatione, Conferendis Discant hic principes et Prælati officia et beneficia, non in filios et cognatos, sed in digniores conferre. Ecce Moses principatum resignavit jussu Dei in Josue oriundum ex alia tribu, scilicet Ephraim; pontificatum vero, non in filios quos duos habebat, sed in Aaronem resignavit: idque «ut disceremus, ait S. Hieronymus in cap. 1 ad Titum, has dignitates non sanguini deferendas esse, sed vitæ. At nunc, ait, cernimus plures hanc rem beneficium facere, ut non quærant eos in Ecclesia erigere columnas, quos plus cognoscant Ecclesiæ prodesse; sed quos vel ipsi amant, vel quorum sunt obsequiis deliniti, vel pro quibus majorum quispiam rogaverit; et, ut deteriora taceam, qui ut Clerici fierent, muneribus impetrarunt.» Idem etiam ponderavit Origenes, hom. 22 in Numer.: «Nulla, inquit, hic populi acclamatio, nulla propinquitatis habita contemplatio est. Et certe, quid est aliud pontificatum dirigere ad familiam ditandam, quam rem tam sacram, tamque divinam omnino profanare, et ad sæcularem usum adhibere, ut fecit Baltazar ille in convivio? Quod quidem sacrilegium magno luit, statim et regno exutus et vita.» Cælestinus V, ut narrat Alvarus, cum audisset fratris filium in curiam venisse, ejici statim jussit, et cum multi Cardinales deprecatores se interposuissent, multo labore ac precibus hoc ad summum impetrarent, ut ei simplex ac tenue quoddam beneficium concederet: quo ille accepto, statim remissus est domum. Ita Alvarus, lib. II De Planctu Eccles. cap. xv, et Hieronymus Platus, De Dignitate Cardinalium, cap. xxv. Nihil illustrius quoad hanc rem Clemente IV summo Pontifice, qui anno mcclxv Ecclesiæ Pastor electus, hanc eamdem constantiam mirabiliter tenuit. Sic enim memoriæ proditum est eum duas habuisse filias ex legitimo matrimonio susceptas, et harum alteri, ut in monasterio collocaretur, 30 libras Turonenses; alteri, ut nuberet, trecentas numerari jussisse, ea lege, ut æqualis conditionis viro nuberet. Quin etiam cum nepotem haberet, cui ipse nihil unquam dederat, sed Galliæ antistes in gratiam Pontificis tres contulerat in eum canonicatus; multis deinde rogantibus ut aliqua eum dignitate cohonestaret, non modo nunquam adduci potuit, ut id faceret, sed eum ultro compulit, ut ex tribus illis beneficiis unum, quod mallet, retineret, reliqua resignaret. Ita Platus ibidem. Addit Platina in ejus Vita ipsum in hæc verba amicis pro nepote jam dicto intercedentibus respondisse: «Ego Deo, non autem carni et sanguini acquiescam; Deus ita vult, ut sua in pias causas erogentur. Dignus Petri successor non est, qui plus cognationi, quam pietati et Christo tribuit.» Porro ipsius Clementis hac de re epistolam ad unum e cognatis recenset Onuphrius et Ciacconus in Clemente IV; quæ, quia rara est, et æterna memoria ac imitatione dignissima, eam hic attexere placuit; ea sic habet: «Multis de nostra promotione gaudentibus, nos soli sumus, qui certius immensitatem oneris experimur, et idcirco quod aliis gaudium, nobis metum subministrat et flammam. Sane ut scias quomodo his auditis te debeat habere, scire te volumus, quod humilior solito debeas esse. Neque enim, quod nos vehementer humiliat, debet nostros extollere, maximeque cum honor hujus sæculi momentaneus sit, et sicut ros transeat matutinus: nec ad nos te vel fratrem tuum, vel ex aliis nostris aliquem venire volumus sine nostro speciali mandato, quia spe sua frustratus, si secus venire præsumeret, oporteret redire confusus. Sed nec in tuæ sororis nuptiis gradum quæras propter nos altiorem, nec enim nos haberet propitios, nec in aliquo adjutores. Si tamen eam filio militis simplicis desponsaveris, in trecentis libris Turonensibus tibi proponimus subvenire. Et si altiora quæsieris, nec a nobis denarium speres; et hoc ipsum secretissimum esse volumus, et tibi et matri solummodo notum esse. Illud etiam scias, quod nullum nullamque de sanguine nostro, sub nostri sublimationis obtentu inflari volumus; sed tam Mobiliam, quam Cæciliam illos viros habere volumus, quos haberent, si essemus in simplici clericatu. Sibyllam visita, et dic ei quod locum non mutet, sed remaneat apud Susam, et omnem maturitatem et habitus honestatem observet, et preces nobis pro aliquo non præsumat assumere. Nam et ei pro quo fierent, essent inutiles, et ipsis qui rogaverint damnosæ. Et si forte per aliquos ex hac causa munera offerrentur, ea respuat, si vult nostram gratiam retinere. Saluta matrem et fratres. Datis Perusii, in festo SS. Perpetuæ et Felicitatis.» Macte animo, Clemens, hoc facinore magis quam ullo marmore æternasti nomen tuum; vivet semper grata et sancta tui memoria; hanc tuam bullam nulla ætas obliterabit; hoc tuum decus, hanc gloriam loquentur futura sæcula, laudabunt tuam sapientiam posteri, celebrabunt tuam integritatem cœlites coram Deo et toto orbe, in ultimo et decretorio illo magni judicii die, ac deinceps per omnem æternitatem; qui si bona non tua, sed Christi, consignasses obliviosis, brevi interituris, et sæpe ingratis hæredibus, jam pridem inglorius et incognitus cum tuis perpetua oblivione (ut taceam offensam Dei et hominum) sepultus jaceres! Nec enim permittit Deus familias bonis Ecclesiasticis erectas et exaltatas diu perdurare, uti frequens docet experientia. Dicas ergo quod vivens speransque dixisti, nunc autem possidens et fruens dicis: «Dominus pars hæreditatis meæ et calicis mei, tu es qui restitues hæreditatem meam mihi.» Marcellus Pontifex, etsi paucissimis diebus pontificatum tenuit, tamen hoc brevi tempore specimen præbuit ejus virtutis, quam deinceps sine dubio tenere decreverat. Hic enim Pontifex factus neminem suorum Romam venire passus est, ne fratrem quidem Alexandrum, cujus etiam filios duos, quos ipse Romæ educabat, a nemine salutari, raro in publicum, nec nisi ad Sacrum fere audiendum prodire permisit. Narrat etiam Onuphrius, qui fuit ei familiarissimus, ejusque intima consilia norat, fuisse ei deliberatum et fixum, tantum fratri, ejusque liberis elargiri, quantum nobili alicui eo loco nato habere convenerat; non tamen ut ultra privatam conditionem se efferrent, nec ad ullam proveherentur dignitatem. Imo vero de Ecclesiæ fructibus ne assem quidem donare constituisse, nisi ex Cardinalium omnium sententia. Ita Platus, De Dignitate Cardinal. cap. xxv. Exstitit etiam nostris fere temporibus memorabile factum Adriani VI, quem in propinquos universos ita moderatum fuisse ferunt, ut etiam quibusdam durior videretur. Nam patruelis filium in Senensi gymnasio litteris studentem, quod non vocatus Romam venisset, confestim meritorio equo impositum remisit; et alios satis arcta affinitate conjunctos, qui ex Germania ad eum accurrerat, cum singulis sagum laneum, et mediocre viaticum donasset, pedibus item uti venerant, reverti jussit. Idem ibidem. S. Richardus Episcopus Cicestrensis consanguineos suos, etiam maturos et habiles ad beneficia Ecclesiastica, admittere noluit ulla ratione, sciens Pastorum Principem Dominum nostrum Jesum Christum, non B. Joanni Evangelistæ ipsius cognato, sed B. Petro, sanguine illi minime conjuncto, regni cœlorum claves tradidisse. Ita habet Vita ejus apud Surium, 3 aprilis. O quam multis hodie beneficia sunt maleficia! quam multi officia quasi offas lethiferas glutiunt! Qui enim ea cognatis vel amicis indoctis, impuris, vitiosis et indignis conferunt, non beneficia, sed veneficia eis largiuntur, quibus ipsi suas et suorum animas occidunt, et ad tartara mittunt. Hi ludunt in patrimonio Christi et reipublicæ, quasi illud propria et avita foret hæreditas, neque cogitant ejus se tantum esse dispensatores, non dominos: non cogitant quot dispensationis hujus sibi creditæ strictam ab eis rationem exiget Christus; non cogitant se, utpote pastores, pascere debere totam Ecclesiam Dei, non hunc illumve cognatum cum tanto multorum et boni communis dispendio. Væ Prælatis, væ Principibus!
27:23
23. Replicavit, — retulit, enarravit: hebraice est, præcepit.
27:1
THERSA (EBR. TIRZĀH; GR. ΘΕΡΑΪ́)
… Tirzāh; gr. Θεραΐ). - Città della Palestina antica (Ios. 12, 24), situata nel territorio della tribù di Manasse (Num. 27, 1; Ios. 17, 3), scelta da Ieroboam a capitale del Regno d'Israele (I Reg. 14, 17).
27:12
… Fra questi monti ebbero luogo gli oracoli di Balaam (v.) e gli ultimi fatti dell'esodo dall'Egitto (Num. 27, 12; 33, 47 sg.; Deut. 32, 49; 34, 1). Angelo Penna
27:14
… 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).
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).
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 Wādi eş-Sinī …
27:17
… protezione (cf. l'apologo di Nathan II Sam. 12, 3-4), l'a. esige come correlativo il pastore (cf. Dante, Par. IX, 131 sg.; X, 94; XXIX, 106). Il Messia sarà pastore sollecito degli uomini, gregge senza guida (cf. Mt. 9, 36; Mc. 6, 34; I Pt. 2, 25; Num. 27, 17), sarà il Buon Pastore (Io. 10, 2-16; cf. Lc. 15, 4-6; Mt. 12, 12; 18, 11 sg.) che affida a Pietro i suoi agnelli (Io. 21, 15; τὰ ἀρνία μου).
… Mosè dice che occorre un capo al popolo del Signore perché esso non sia come un gregge senza p. (Num. 27, 17). Tutto il salmo 22 si riferisce al p. e al gregge che ricorre anche nei salmi 95 e 100. Isaia assicura che il Signore invierà i p. (3, 15 e ancora più in 40, 11); Geremia ricorda …
27:18
… del consacrante sul consacrando, rito usato nel Vecchio Testamento, dove s'incontra come mezzo per trasmettere ad altri la propria virtù e il proprio ufficio; e nel Nuovo Testamento anche come mezzo di comunicare lo Spirito Santo (Gen. 48, 14 sg.; Num. 27, 18 e 23; Mc. 5, 25; 8, 23-25; 10, 13 sg.; Lc. 4, 40; 13, 31 ecc.; Act. 6, 6; 13, 3; 28, 8; I Tim. 4, 14; II Tim. 1, 6); poi con l'incensazione, con l'unzione dei sacri oli, …
GIOSUÈ. - I. IL PERSONAGGIO. - Figlio di Nun, della tribù di Ephraim (Num. 13, 9.17; I Par. 7, 22-27), successore di Mosè, come capo teocratico (cf. « l'uomo in cui c'è spirito », Num. 27, 18) del popolo d'Israele nel periodo della conquista del paese di Canaan e dello stanziamento delle varie tribù nelle loro sedi.
… da colui per cui iniziativa ed utilità determinati sacrifici venivano offerti (cf. Lev. 1, 4: olocausto; ibid. 3, 2.8.13: sacrificio pacifico; ibid. 4, 4. 24.29.33: sacrificio d'espiazione). c) Come rito di investitura o conferimento di potere: Num. 27, 18-20 ordinando Iddio a Mosè di costituire Giosuè quale suo successore, così gli dice: « Tolle Josue... et pone manum tuam super cum »; e difatti Mosè ubbidendo al comando divino così fece: …
I. LA RIVELAZIONE. - Nel Vecchio Testamento si trovano numerosi testi che sembrano riferirsi allo S. S. (Spirito di Jahweh, Spirito di Dio): p. es., in Gen. 1, 2; 41, 38; Ex. 31, 3; Num. 27, 18, e più spesso nei libri profetici, Isaia annunzia l'effusione dello Spirito sul Messia (Is. 41, 1; 42, 1 sgg.; principalmente 11, 1-2, testo divenuto classico per l'enumerazione dei …
27:21
… condiscendenza, per sottrarlo alla tentazione di rivolgersi agli indovini e alle pitonesse (I Sam. 28, 5-20; II Reg. 1, 1-14, ecc.), lo autorizza a consultare egli stesso per mezzo dell'ephod (I Sam. 23, 6-13; 30, 6-8) e degli úrim e tumulm (Num. 27, 21, ecc.; v. A. Clamer, loc. cit., p. 422).
Erano contenuti in una piccola borsa, pendente dal petto del sommo sacerdote, cui ne spettava esclusivamente l'uso (Ex. 28, 30; Lev. 8,8; Num. 27, 21; Deut. 33, 8). Erano considerati far parte della veste sacerdotale, l'ephod (v.), anzi intesi implicitamente in quest'ultimo nome, quantunque mai con esso ricordati esplicitamente …
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.