The percept of Pasch to be made the fourtenth day of the first moone, is renewed. 6. But the vncleane, and trauelers in a iorney the fourtenth day of the second moneth. 15. The campe must rest or march, as the cloud or piller of fire, remaineth ouer the tabernacle, or departeth.
1The Lord spoke to Moses in the desert of Sinai, the second year after they were come out of the land of Egypt, in the first month, saying:Il Signore parlò a Mosè nel deserto del Sinai, l'anno secondo dopo l'uscita dall'Egitto, il primo mese, e disse:AND our Lord spake to Moyses, in the desert of Sinai the second yeare, after they went out of the land of Aegypt, the first moneth saying:Locutus est Dominus ad Moysen in deserto Sinai anno secundo, postquam egressi sunt de terra Ægypti, mense primo, dicens: 2Let the children of Israel make the phase in its due time,Facciano i figliuoli d'Israele la Pasqua nel dì stabilito,Let the children of Israel make the Phase in his time,Faciant filii Israël Phase in tempore suo, 3The fourteenth day of this month in the evening, according to all the ceremonies and justifications thereof.Il dì decimo quarto di questo mese alla sera, secondo tutte le cerimonie, e i riti di essa.the fourtenth day of this moneth at euen, according to al the ceremonies and iustifications therof.quartadecima die mensis hujus ad vesperam, juxta omnes cæremonias et justificationes ejus. 4And Moses commanded the children of Israel that they should make the phase.E Mosè comandò a' figliuoli d'Israele, che facessero la Pasqua.And Moyses commanded the children of Israel that they should make the Phase.Præcepitque Moyses filiis Israël ut facerent Phase. 5And they made it in its proper time: the fourteenth day of the month at evening, in mount Sinai. The children of Israel did according to all things that the Lord had commanded Moses.Ed ei la fecero al tempo stabilito, il quartodecimo giorno del mese alla sera presso il monte Sinai. I figliuoli d'Israele fecer tutte le cose, come aveva ordinato il Signore a Mosè.Who made it in his time: the fourtenth day of the moneth at euen in mount Sinai. According to al thinges that our Lord had commanded Moyses the children of Israel did.Qui fecerunt tempore suo, quartadecima die mensis ad vesperam, in monte Sinai. Juxta omnia quæ mandaverat Dominus Moysi, fecerunt filii Israël. 6But behold some who were unclean by occasion of the soul of a man, who could not make the phase on that day, coming to Moses and Aaron,Quand'ecco, che alcuni, che erano immondi per causa di un morto, e non potevano far la Pasqua in quel giorno, si accostarono a Mosè ed Aronne.But behold certaine vncleane vpon the soule of man, which could not make the Phase on that day, coming to Moyses and Aaron,Ecce autem quidam immundi super anima hominis, qui non poterant facere Phase in die illo, accedentes ad Moysen et Aaron, 7Said to them: We are unclean by occasion of the soul of a man. Why are we kept back that we may not offer in its season the offering to the Lord among the children of Israel?E disser loro: Noi siamo immondi per causa d'un morto: perché ci è egli tolto di poter fare obblazione al Signore nel tempo stabilito co' figliuoli d'Israele?said to them: We are vncleane vpon the soule of man. why are we defrauded that we can not offer the oblation to our Lord in the dew time among the children of Israel?dixerunt eis: Immundi sumus super anima hominis: quare fraudamur ut non valeamus oblationem offerre Domino in tempore suo inter filios Israël ?
8And Moses answered them: Stay that I may consult the Lord what he will ordain concerning you.Rispose loro Mosè: Aspettate, che io consulti il Signore intorno a quel ch'ei disponga riguardo a voi.To whom Moyses answered: Stand that I may aske counseil what our Lord wil command concerning you.Quibus respondit Moyses: State ut consulam quid præcipiat Dominus de vobis. 9And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:And our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 10Say to the children of Israel: The man that shall be unclean by occasion of one that is dead, or shall be in a journey afar off in your nation, let him make the phase to the Lord.Tu dirai a' figliuoli d'Israele: Se un uomo del vostro popolo è immondo a causa d'un morto, od è lungi in viaggio, ei farà la Pasqua del SignoreSpeake to the children of Israel: The man that shal be vncleane vpon a soule, or in his iourney farre of in your nation, let him make the Phase to the LordLoquere filiis Israël: Homo, qui fuerit immundus super anima, sive in via procul in gente vestra, faciat Phase Domino 11In the second month, on the fourteenth day of the month in the evening, they shall eat it with unleavened bread and wild lettuce:Il secondo mese, il quartodecimo giorno del mese alla sera: ei la mangerà cogli azzimi, e colle lattughe selvatiche:in the second moneth, the fourtenth day of the moneth at euen: with azymes and wilde lettise shal they eate it:in mense secundo, quartadecima die mensis ad vesperam. Cum azymis et lactucis agrestibus comedent illud: 12They shall not leave any thing thereof until morning, nor break a bone thereof, they shall observe all the ceremonies of the phase.Non ne serberà nulla per fino alla mattina, e non romperà nissuno delle sue ossa; osserverà tutti i riti della Pasqua.they shal not leaue anie thing therof vntil morning and a bone therof they shal not breake, al the rite of the Phase they shal obserue.non relinquent ex eo quippiam usque mane, et os ejus non confringent: omnem ritum Phase observabunt. 13But if any man is clean, and was not on a journey, and did not make the phase, that soul shall be cut off from among his people, because he offered not sacrifice to the Lord in due season: he shall bear his sin.Ma se uno è mondo, e non è per viaggio, e contuttociò non ha fatto la Pasqua, sarà sterminata quell'anima dalla società del suo popolo, perché non ha offerto al Signore il sacrifizio nel tempo stabilito: egli pagherà il fio del suo peccato.But if anie man both be cleane, and was not in his iourney, and yet did not make the Phase, that soule shal be destroyed out from among his peoples, because he offered not sacrifice to the Lord in his dew time: he shal beare his sinne.Si quis autem et mundus est, et in itinere non fuit, et tamen non fecit Phase, exterminabitur anima illa de populis suis, quia sacrificium Domino non obtulit tempore suo: peccatum suum ipse portabit.
14The sojourner also and the stranger if they be among you, shall make the phase to the Lord according to the ceremonies and justifications thereof. The same ordinances shall be with you both for the stranger, and for him that was born in the land.Parimento se vi saranno tra voi degli stranieri, o venuti d'altro paese, ei faran la Pasqua del Signore secondo le sue cerimonie e riti. Lo stesso comando osserveranno tra voi il forestiere e l'abitante del paese.The seiourner also and stranger if they be with you, shal make the Phase to the Lord, according to the ceremonies and iustifications therof. The selfe same precept shal be among you aswel to the stranger, as to him that is borne in the countrie.Peregrinus quoque et advena si fuerint apud vos, facient Phase Domino juxta cæremonias et justificationes ejus. Præceptum idem erit apud vos tam advenæ quam indigenæ. 15Now on the day that the tabernacle was reared up, a cloud covered it. But from the evening there was over the tabernacle, as it were, the appearance of fire until the morning.Ora il giorno, in cui fu eretto il tabernacolo, lo ricoperse una nuvola. Dalla sera poi fino al mattino era sopra il padiglione come una fiamma:Therfore the day that the tabernacle was erected, a cloude couered it. And from euening ouer the tabernacle there was as it were the likenesse of fire vntil morning.Igitur die qua erectum est tabernaculum, operuit illud nubes. A vespere autem super tentorium erat quasi species ignis usque mane. 16So it was always: by day the cloud covered it, and by night as it were the appearance of fire.La cosa andava sempre così: di giorno il tabernacolo era coperto da una nuvola, di notte come da una fiamma.So was it done alwaies: by day the cloude couered it, and by night as it were the likenesse of fire.Sic fiebat jugiter: per diem operiebat illud nubes, et per noctem quasi species ignis. 17And when the cloud that covered the tabernacle was taken up, then the children of Israel marched forward: and in the place where the cloud stood still, there they camped.E quando si metteva in moto la nuvola che copriva il tabernacolo, si mettevano in viaggio i figliuoli d'Israele, e ponevano gli alloggiamenti, ove quella fermavasi.And when the cloude that protected the tabernacle, had bene taken away, then the children of Israel marched: and in the place where the cloude had stoode, there they camped.Cumque ablata fuisset nubes, quæ tabernaculum protegebat, tunc proficiscebantur filii Israël: et in loco ubi stetisset nubes, ibi castrametabantur.
18At the commandment of the Lord they marched, and at his commandment they pitched the tabernacle. All the days that the cloud abode over the tabernacle, they remained in the same place:Al comando di Dio partivano, e al comando di lui piantavano le tende. Per tutto il tempo che la nuvola restava immota sul tabernacolo, non si partivano da quel luogo:At the commandment of our Lord they marched, and at his commandment they pitched the tabernacle. Al the daies that the cloude stoode ouer the tabernacle, they remained in the same place:Ad imperium Domini proficiscebantur, et ad imperium illius figebant tabernaculum. Cunctis diebus quibus stabat nubes super tabernaculum, manebant in eodem loco: 19And if it was so that it continued over it a long time, the children of Israel kept the watches of the Lord, and marched not,E se per molto tempo si stava ferma sopra di quello, i figliuoli d'Israele stavano attenti ad ogni cenno del Signore, e non si movevanoand if it chanced that it did continew ouer it a long time, the children of Israel were in the wa••••s of our Lord, and marched notet si evenisset ut multo tempore maneret super illud, erant filii Israël in excubiis Domini, et non proficiscebantur 20For as many days soever as the cloud stayed over the tabernacle. At the commandment of the Lord they pitched their tents, and at his commandment they took them down.Per tutti i giorni che si stava la nuvola sopra il tabernacolo. Al comando di Dio alzavan le tende, e al comando di lui le ripiegavano.for as manie daies sooner as the cloude had bene ouer the tabernacle. At the commandment of our Lord they pitched their tentes, and at his commandement they tooke them downe.quot diebus fuisset nubes super tabernaculum. Ad imperium Domini erigebant tentoria, et ad imperium illius deponebant. 21If the cloud tarried from evening until morning, and immediately at break of day left the tabernacle, they marched forward: and if it departed after a day and a night, they took down their tents.Se la nuvola era stata ferma dalla sera al mattino, e subitamente al primo albore si allontanava dal tabernacolo, si mettevano in viaggio: e se dopo un dì, e una notte ella si ritirava, ripiegavano le tende.If the cloude had bene from euen vntil morning, and immediatly at day breake had forsaken the tabernacle, they marched: and if it had departed after a day and a night, they tooke down their tentes.Si fuisset nubes a vespere usque mane, et statim diluculo tabernaculum reliquisset, proficiscebantur: et si post diem et noctem recessisset, dissipabant tentoria.
22But if it remained over the tabernacle for two days or a month or a longer time, the children of Israel remained in the same place, and marched not: but immediately as soon as it departed, they removed the camp.Se poi per due dì, o per un mese, o per più lungo spazio ella stava ferma sopra il tabernacolo, i figliuoli d'Israele si stavano nel medesimo luogo, e non si partivano: ma subito che ella si allontanava, movevano il campo.But if for two daies or one moneth or a longer time it had bene ouer the tabernacle, the children of Israel remained in the same place, and marched not: but immediatly as it had departed, they remoued the campe.Si vero biduo aut uno mense vel longiori tempore fuisset super tabernaculum, manebant filii Israël in eodem loco, et non proficiscebantur: statim autem ut recessisset, movebant castra. 23By the word of the Lord they pitched their tents, and by his word they marched: and kept the watches of the Lord according to his commandment by the hand of Moses.Alla parola del Signore piantavano le tende, e alla parola di lui si ponevano in istrada: e stavano attenti ad ogni cenno del Signore, come questi avea ordinato per mezzo di Mosè.By the word of the Lord they pitched their tentes, and by his word they marched: and were in the watches of our Lord according to his commandment by the hand of Moyses.Per verbum Domini figebant tentoria, et per verbum illius proficiscebantur: erantque in excubiis Domini juxta imperium ejus per manum Moysi.
9:1
Year of the World 2514, Year before Christ 1490.
Calmet
The Lord. The 15 first verses might be placed at the head of this book. God gave orders to celebrate the first passover in the desert, about the 14th of the first month, in the second year of liberty, soon after the consecration of the tabernacle. (Calmet)
Haydock
This is the only passover which the Jews are recorded to have celebrated during the 40 years' sojournment; as they were not allowed to celebrate it, without having circumcised all the males of their family, (Exodus 12:43,) which they could not do in the wilderness (His cuni, etc.) being uncertain how soon they would have to remove by the direction of God. (Haydock)
9:2
Make the Phase. That is, keep the paschal solemnity, and eat the paschal lamb.
9:3
Haydock
In the. Hebrew, "between the two evenings," Exodus 12:6. Septuagint, "towards the evening, in its season, according to its law, and determination," sugkrisin, (ver. 14,) suntaxin, "arrangement;" in both places we have justifications. (Haydock)
Menochius
God's law is so called, because nothing can be done right without it. (Menochius)
Haydock
The merit of human actions depends on their conformity with the will of God; (Du Hamel) and when he gives directions, we must comply exactly. (Haydock)
9:5
Calmet
In Mount. Hebrew, "desert (or mountainous country) of Sinai," Exodus 14:3. (Calmet)
9:6
Houbigant
Some. Hebrew, "and there was men," a solecism, rejected by the Samaritan and Arabic copies. (Houbigant)
Challoner
Man. That is, by having touched, or come near, a dead body, out of which the soul was departed. (Challoner)
Calmet
Such were forbidden to offer any sacrifice, Leviticus 22:4. Yet they could not refrain from burying the dead. (Philo, de vita Mos. 3.) As, therefore, the action was far from being criminal, and they had partaken of the paschal lamb without restriction in Egypt, and heard that God required all to offer this sacrifice, under pain of excision, (ver. 13,) they reasonably wished to know how they were to act, particularly as the 14th of Nisan alone was appointed for this sacrifice, and they could not be purified in less than seven days. If the law, by which they were excluded from the camp, (Numbers 5:2.) were already published, they consulted Moses by some friend. The Rabbins suppose, that those who buried Nadab and Abiu, are meant. (Calmet)
Du Hamel
The common people did not properly offer a sacrifice, though they might kill the victim. (Du Hamel)
9:10
Philo
Unclean, in what manner soever. (Philo)
Haydock
Nation; or at a great distance, whether in the country or out of it. The Rabbins say 15 miles, or leagues, (Calmet) which make 45 miles. (Haydock)
Calmet
Septuagint, all such were bound to observe the passover in the second month, as the whole people did under Ezechias; (2 Paralipomenon xxx.) though the Rabbins falsely pretend, that when the greater part of the people were under this predicament, the law did not oblige, and they might eat the paschal lamb in the month of Nisan. Women were not bound to make the second Phase, Exodus 12:19. (Calmet)
Menochius
This festival was never transferred beyond the second month. (Menochius)
9:14
Calmet
Stranger. Both the Jews who lived at a distance from the promised land, and those of other nations who had embraced their religion, were obliged to observe this law; while the uncircumcised were absolutely excluded. (Calmet)
9:15
Calmet
A cloud, and fire, alternately covered the tabernacle of the covenant, which was 30 cubits long and 15 broad. The pagans, perhaps, hence took occasion to accuse the Jews of adoring the clouds. Nil praeter nubis et coeli Numen adorant. (Juvenal, Sat. xiv.) (Calmet)
9:16
Calmet
By day. These words are omitted in the Hebrew; but the context shews that they must necessarily be supplied; as they are in the Septuagint. The same cloud assumed different appearances. (Calmet)
9:20
For, etc. Hebrew, "and so it was when the cloud was days of number upon the tabernacle; by the mouth of the Lord they staid in their tents," etc. Days of number, yamim mispar, most probably means a few days; (see Deuteronomy 4:27,) though Louis de Dieu would translate "a full year;" as yamim, according to him, signifies, ver. 22. It is understood, however, by others, to denote a week, a month, a year, or an indeterminate number of days, Genesis 24:55.
9:23
Haydock
Watches, like sentinels, observing the signal of the cloud; and regulating the time and course of their marches by its direction. (Haydock)
9:2
Make the phase.... That is, keep the paschal solemnity, and eat the paschal lamb.
9:6
Behold some who were unclean by occasion of the soul of a man, etc.... That is, by having touched or come near a dead body, out of which the soul was departed.
9:6
By touching the dead. •. ••. q. 15. in Num.
9:9
God answered by a voice framed by an Angel from the propitiatorie. chap. 7. •. 89.
9:2
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 3
… but obeying the voice of truth, we together with you cry aloud in the day of the feast. For the God of all hath commanded, saying, ‘Speak , and the children of Israel shall keep the Passover.’ And the Spirit exhorts in the Psalm; ‘Blow the trumpet in the new moons , in the solemn day of your feast.’ And the prophet cries; ‘Keep thy feasts, O Judah
9:10
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 16.16
… For Moses could glory in the Lord as his Saviour, who is also the Saviour of him who says, "Christ Jesus came into the world to save sinners, of whom I am chief." Moses, indeed, is accused by the voice of God, because his faith showed signs of weakness when he was commanded to draw water out of the rock.
9:13
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Hear the Lord God speaking through the prophet Ezekiel “The soul that sinneth it shall die.” Moreover through the great Moses He saith “If a soul sin—” And again “It shall come to pass that every soul that will not hear that prophet shall be cut off.”
9:15
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 17
… that they should have God for Witness: this was all. “According to the fashion,” it says, “that was shown thee on the mount:” so that on the mount was the Original. And this Tabernacle, moreover, “in the wilderness,” was carried about, and not locally fixed. And he calls it, “Tabernacle of witness:” i.e. (for witness) of the miracles, of the statutes.
9:1
Locutus est Dominus ad Moysen in deserto Sinai, anno secundo postquam egressi sunt de terra Aegypti, mense primo, dicens: Faciant filii Israel Phase. — Hinc patet rursum historiae et temporis ordinem hic non spectari: nam secundum illum hoc caput ponendum esset ante caput primum; illa enim quae narrantur capite I, contigerunt mense secundo, ut ibi dicitur; haec autem facta sunt mense primo ejusdem anni: nimirum voluit Moyses librum hunc Numer. a numeratione populi et Levitarum, quam praecipue hoc libro spectabat, inchoare, et alia, etiamsi prius contigissent, deinde subtexere. Edixit ergo Deus haec mense primo, ante decimam quartam mensis diem, jussitque ut decima quarta die celebrent phase, sive pascha: idque ad hoc, ut sciret populus hoc festum; ejusque ritum legalem esse, neque tantum usurpatum fuisse semel pro ipso egressu ex Aegypto, sed duraturum semper in terra Chanaan. Dico in Chanaan: nam in deserto post discessum e Sina non videntur amplius celebrasse phase, eo quod ibi incerti essent quando movenda essent castra. Unde nec circumcisionem, nec alia ceremonialia in deserto observarunt, exceptis iis quae nominatim exprimuntur, uti hic exprimitur, anno secundo mense primo celebratum fuisse phase.
Nota: Hebraei in Sina celebrarunt solum pascha; non pentecosten, non festum tabernaculorum; non tubarum; etc.; quia discesserunt e Sina antequam festorum illorum tempus adveniret; nam post erectionem tabernaculi, quae facta est die primo mensis primi anni secundi egressus ex Aegypto, manserunt tantum in Sina per 50 dies. Ex Sina enim moverunt castra die 20 mensis secundi, ut patet cap. X, vers. 11; ergo ex Sina discesserunt ante pentecosten: haec enim incidebat in diem sextum mensis tertii.
9:3
Justificationes, — Hebraice, judicia, id est debitum et praescriptum ritum. Simile est vers. 14.
9:5
Qui fecerunt (phase) tempore suo, — puta decima quarta die mensis primi. In hoc phase non servarunt legem de azymis panibus, quia in deserto vescebantur azymo manna quotidie innovato. Nota: Hoc phase manducarunt tantum illi, qui egressi erant ex Aegypto. Nam qui in deserto nati erant, erant incircumcisi; unde non licebat eis comedere phase: quamquam nec poterant per aetatem, erant enim infantes tenelli unius anni. Haec enim contigerunt anno secundo egressus ex Aegypto.
9:7
Immundi sumus super anima. — « Anima, » id est, cadavere, per antiphrasin, quia videlicet tetigimus cadaver hominis. Tales enim, Levit. XXII, 4, arcentur ab omni sacrificio: ac consequenter ab agno paschali. Pari modo leprosi, seminiflui, et laborantes fluxu sanguinis, utpote immundi, nunquam celebrabant pascha. Quare fraudamur, — quare privamur? hebraice, cur prohibemur et arcemur a phase?
9:10
Homo qui fuerit immundus super anima, sive in via procul in gente vestra, faciat Phase Domino in mense secundo, — q. d. Qui immundus est in via proficiscens, remotus a Judaea, et a Jerusalem (nam in ea sola licebat facere phase, ut patet Deuter. XVI, 2) tempore paschatis, hic suum pascha celebret mense secundo. Judaei ergo qui peregrinabantur mense primo, sive paschali, hi debebant se comparare, si poterant, ut ante 14 diem, quo celebrandum erat pascha, domum redirent facturi pascha. Idem judicium est de quibusvis immundis, nam par omnium est ratio; quod si facere non poterant, debebant se parare in mensem secundum, ut ejus die decima quarta celebrarent pascha. Pari modo qui jam ob absentiam, vel aliam causam non possunt communicare in paschate, tenentur mox ubi redierint, vel potuerint, communicare et celebrare suum pascha.
Hinc patet quod, si quis Judaeus vovisset toto anno a carne abstinere, hic tamen non obstante voto, debuisset in paschate carnes agni comedere, quia hoc a Deo praeceptum erat, unde per votum elidi non poterat; imo si quis vovisset non comedere carnes in paschate, peccasset, irritumque fuisset ejus votum, utpote Dei praecepto repugnans. Ita Abulensis.
Nota: To in gente vestra, referendum est, non ad to in via, sed ad to homo, q. d. Homo e gente vestra, qui fuerit procul in via, hic faciat pascha mense secundo.
Quaeres: Quid, si secundo mense adhuc immundi fuissent, vel procul a Jerusalem abfuissent, peregre agentes in via, licuissetne eis celebrare phase mense tertio, aut quarto? Respondeo id non licuisse, tum quia hic tantum praescribitur secundus mensis ad phase; tum quia alioqui ordo festorum turbatus fuisset, atque phase fuisset celebratum cum pentecoste, aut festo tabernaculorum, tubarum, etc.; tum quia temporis, quo Hebraei sunt educti ex Aegypto, id est primi mensis, aut certe proximi, in hoc paschatis festo maxima habetur ratio: quia festum paschae expressum erat memoriale liberationis ex Aegypto, olim factae hoc eodem tempore; itaque practicarunt Judaei, ut patet II Paralip. XXX, 15, collato cum vers. 18.
Dices: S. Augustinus hic, Quaest. XV, immundis et peregrinantibus pascha prorogat usque ad tertium mensem. Respondeo: S. Augustinus disjunctive loquitur; ait enim tales aut celebrasse pascha tertio mense, aut certe si pascha illo anno non egissent, non peccasse, quod posterius verum est.
9:13
Peccatum suum ipse portabit (poenam peccati sui, est metonymia).
9:14
Peregrinus quoque et advena, si fuerint apud vos, facient Phase. — Pro peregrinus et advena, hebraice est unica vox ger, significans eum qui peregre venit, id est advenam; intellige, si is judaeus sit, aut Judaismo initiatus: hic enim solus poterat et tenebatur celebrare pascha; ideoque omnes, etiam peregrini et proselyti, qui poterant, tenebantur in paschate venire Hierosolymam: multi tamen in locis ab ea remotis habitantes, ob varia impedimenta excusabantur. Unde ait: « Si fuerint apud vos. »
9:15
Igitur die qua erectum est tabernaculum, operuit illud nubes. — « Nubes, » id est columna nubis, quae castra praeibat quasi dux indicans viam per desertum in Chanaan, uti dixi Exodi cap. XIII, vers. 12. Quaeres, an columna haec nubis creata et vera fuerit nubes. Calvinus in Exodi cap. XIII, insectatur execrabile Serveti discipuli sui delirium: finxit enim Servetus nubem hanc increatam fuisse, ac si esset ipsa deitas Christi, quam unam ipse pro tribus personis SS. Trinitatis, quas negabat, substituit; quasi tunc corporea fuerit deitas, quam filium figurativum ipse appellat, qui postea factus sit caro, non quod carnem induerit, sed quia tanquam homo apparuit, ex tribus elementis increatis et semine Davidis conflatus. Quot hic errorum sunt monstra! tales discipulos nobis dedit Calvinus; ex ovo corvum agnosce: fuit enim Servetus mali corvi (Calvini) malum ovum, quia a Calvino haeresiarca non nisi haereses confingere didicit. Dico ergo primo: Certum est hanc nubem non increatam; sed creatam fuisse, quae columnae specie et figura porrigeretur in altum, cui ceu navi angelus quasi nauclerus assistebat, et per eam Dei nomine loquebatur, inclinando eam ad terram, vel ad tabernaculum, Num. XII, 5. Hinc dicitur Psal. XCVIII, 7: « In columna nubis loquebatur ad eos. »
Dico secundo, columnam hanc nubis similem fuisse nubi quoad materiam, et quoad colorem: erat enim candida et lucida, instar nubis candidae; a nube tamen differebat, quia erat nube primo, purior et lucidior; secundo, densior et solidior; tertio, semper retinebat figuram columnae, cum nubes saepissime figuram mutent. Quarto, nubes a ventis, haec columna ab angelo movebatur. Quinto, haec columna semper erat sui similis, cum nubes saepissime vel colorem, vel locum, vel crassitiem mutent. Sexto, nubes resolvuntur in pluviam, haec columna manebat columna. Septimo, nubes motu circulari moventur cum coelo, haec nubes movebatur motu recto, nunc antrorsum, nunc retrorsum, nunc ad latus. Nam cum castra moverentur, nubes haec collocabat se super, vel ante vexillum tribus Judae (haec enim erat prima et dux caeterarum, ut patet cap. X, vers. 13 et 14), et ejus motum et ductum sequebatur omnia castra: cum autem locanda essent castra, columna haec redibat a vexillo tribus Judae ad tabernaculum, quod erat in medio castrorum, ut patet cap. II, vers. 2. Octavo, columna haec accommodabat se, suumque motum ad vires Hebraeorum, ut non celerius praecederet, quam illi subsequi possent: moderabatur ergo suum motum secundum vires et gressum tot mulierum, parvulorum, senum, ovium, agnorum, etc., quot erant in castris Hebraeorum, quae lento passu procedere solent.
A vespere autem super tentorium erat quasi species ignis usque mane, — q. d. Columna haec per diem habebat speciem nubis, per noctem vero habebat speciem ignis, qui castra omnia illuminabat. Hebraei putant duas fuisse columnas, unam nubis per diem, cui altera ignis sub noctem succedebat; sed verius est unam eamdemque fuisse columnam, quae per diem apparebat id quod revera erat, puta nubes erecta instar columnae: noctu vero splendebat ut ignis. Nam hoc loco dicitur noctu fuisse quasi species ignis, eo quod nubes haec columnaris noctu flammea videretur. Quin et Philo eamdem columnam fuisse narrat, sed quae interdiu luceret splendore solari, noctu vero flammeo. Rursum id patet ex eo quod Exodi cap. XIV, vers. 20 et 24, eadem vocatur columna nubis et ignis, quae se interposuit inter castra Hebraeorum et Aegyptiorum, atque Hebraeos illuminavit quasi ignis, Aegyptios vero obscuravit quasi nubes. Ita Abulensis, Cajetanus, Pererius et alii, Exodi XIII. Hinc liquet verius esse ignem hunc columnae nocturnum non fuisse verum ignem, sed quasi ignem, id est, habuisse speciem ignis, ut dicitur cap. XV et XVI.
Dices: Quomodo ergo Exodi XIII, 12 et 22, columna haec nocturna vocatur ignis, si revera non erat ignis, sed nubes? Respondeo: Ignis vocatur, quia intuentibus videbatur ignis esse: splendebat enim ut ignis, et hunc splendorem nocte nubi huic indebat Deus, per diem vero subducebat. Familiare enim est Scripturae vulgari hominum more loqui, et rem vocare talem qualis apparet, etiamsi revera in se talis non sit. Sic deos alienos vocat idola, quae revera neque dii, neque alieni sunt, sed ab alienis, sive alienigenis Gentibus habentur dii. Sic Exodi III, vocatur rubus ardens, qui videbatur ardere; revera tamen non ardebat. Sic enim Plato in Timaeo, triplicem distinguit ignem: primum, qui est in corpore ignito, puta in carbone, vel ferro candente; secundum, qui dicitur flamma, estque urens et lucens; tertium, qui lucet, et non urit: talis est lux solis et stellarum. Hinc Poeta: Vos, aeterni ignes, et non violabile numen, Testor. Ignis ergo hic non erat aliud quam lux, et splendor mirificus noctu columnae inditus, qui tota castra illuminabat, instar lunae vel solis; unde et sol vocatur Sap. XVIII, 3. Ubi nota lucem hujus columnae fuisse rubeam instar flammae, ut ait Philo. Inde enim vocatur ignis, indeque Sap. XVIII, 3, columna haec ardens, id est flammea, non a calore, sed a colore nuncupatur.
Erat ergo haec una columna, sed duplex habebat officium, ac proinde et duplicem speciem, sive figuram. Nam per diem obumbrabat castra, quasi nubes; noctu vero eadem illuminabat, quasi fax ignis.
Ita, allegorice, Christus et Spiritus Sanctus nos protegit ut nubes, et accendit ut ignis. « Spiritus Jesu, ait S. Bernardus, Spiritus bonus, Spiritus Sanctus, Spiritus rectus, Spiritus dulcis, Spiritus fortis, infirma roborans, aspera planans, corda purificans, quidquid in hoc saeculo nequam, difficile et angustum videtur, leve facit: hic illatum opprobrium gaudium judicat, despectionem exaltationem esse persuadet. » Hoc duce ascendimus ad terram promissam, quia, ut ait Venerabilis Beda: « Sancti per Spiritus Sancti septiformem gratiam aditum vitae coelestis inveniunt: per timorem Dei humiles, per pietatis studium misericordes, per scientiam discreti, per mentis fortitudinem liberi, per consilium cauti, per intellectum providi, per sapientiam maturi. » Merito ergo S. Augustinus invocat Spiritum Sanctum, dicens: « Sanctum semper opus in me spira, ut cogitem: compelle, ut faciam: suade, ut te diligam: confirma me, ut te teneam: custodi me, ne te perdam. »
Tropologice, columnae lucis sunt fortes et illustres sancti. Venit aliquando Abbas Hilarion ad Abbatem Antonium, et dicit ei Abbas Antonius: « Bene venisti, lucifer, qui mane oriris. » Et respondit Abbas Hilarion: « Pax tibi, columna lucis, quae sustines orbem terrarum. » Uti habetur in Vitis Patr. lib. V, tract. 17, num. 4. Talis columna lucis fuit quoque Simeon Stylites, qui ut omnes a terra traheret ad coelum, stetit in columna, per octoginta annos, vix comedens et dormiens, semperque vel orans, vel accedentibus dans monita salutis. Sic Petrus, Jacobus, Joannes in Ecclesia videbantur esse columnae, ait Paulus, Galat. II, 9.
Hac de causa Christus, Apocal. III, 12, Angelo, id est Episcopo, Philadelphiae promittit: « Qui vicerit, » ait, « faciam illum columnam in templo Dei mei, » q. d. Faciam ut firmus sit, magnus et gloriosus tum in Ecclesia, tum in coelo. Alludit ad duas columnas templi Boos et Jachin, III Reg. VII, ut fuse ostendit ibi Viegas, sect. VI. Unde Richardus de S. Victore primo, sic exponit, q. d. « Efficiam ut qui vicerit persecutiones et tentationes, sit instar columnae in se firmus per fidem, rectus per aequitatem, erectus per intentionem, sublimis per contemplationem, sustentans alios verbo consolationis, suffragio orationis, exemplo actionis. » Et Primasius: « Columna, ait, in fabricis munimini congruit et decori; sic et mundi rectores in Ecclesia eminent munere dignitatis, et portant alios officio charitatis. » Secundo Ambrosius: « Faciam illum columnam, » id est, praedicatorem in Ecclesia; quomodo Paulus, Galat. cap. II, Petrum, Jacobum et Joannem vocavit columnas. Verum quia Origenes, Tertullianus et alii, qui erant quasi columnae, ceciderunt, melius, inquit Ambrosius, « faciam illum columnam, » id est excelsum in coelo, ex quo non egredietur amplius. Tertio, Abbas Joachim: « Faciam illum columnam, » id est, Praelatum. Hic enim primo, corpore terram, mente coelum tangit; secundo, per vitam activam inferioribus inhaeret, et tamen per contemplativam sursum aspicit; tertio, multis tunsionibus expolitur; quarto, inter procellosos ventorum turbines, superpositam suae curae machinam infatigabiliter portat; quinto, tranquillus et immobilis est ut columna. Notat ibidem Pererius in columna octo res spectari et laudari: scilicet rectitudinem, altitudinem, crassitiem, firmitudinem, rotunditatem, laevorem, colorem et materiam, quae facile est accommodare praedicatori, Praelato et cuilibet excellenti Sancto in Ecclesia, et maxime in coelo, ubi Sancti hi quasi columnae nulli mutationi obnoxii, in aeternum stabunt excelsi et gloriosi.
Quocirca S. Ephrem orans Deum, ut sibi revelaret, qualis esset Magnus Basilius, in extasi vidit columnam ignis, cujus caput pertingebat ad coelum, et vox desursum dicens: Ephrem, Ephrem, quemadmodum vidisti columnam hanc ignis, talis est et Magnus Basilius, inquit Amphilochus in ejus Vita.
Nota: Quoties columna movebatur et praeibat castra, sacerdotes elevabant et portabant arcam Domini; Moyses autem Deum invocabat, dicens: « Surge, Domine, et dissipentur inimici tui, et fugiant qui oderunt te a facie tua, » quasi diceret: Surge, et proficiscere nobiscum, Domine, atque castra praei, hostesque nostros, aeque ac tuos, fuga et dissipa, ut nos invadere non audeant. Cum vero columna rursus quiesceret, sacerdotes deponebant arcam, et Moses Dominum arcae quasi insidentem invitans ad inibi cum Hebraeis manendum, sic eum precabatur: « Revertere, Domine, ad multitudinem exercitus Israel, » ut patet cap. X, in fine.
Putant Hebraei defecisse columnam ignis et nubis statim post mortem Aaron, quae accidit in quinto mense anni 40, aliquot mensibus ante mortem Mosis, et ingressum Hebraeorum in Chanaan. Sed errant; nam Deut. XXXI, 15, paulo ante mortem Mosis, dicitur haec columna apparuisse Mosi et Josue. Columna ergo haec perduravit usque ad ducatum Josue, eumque ac Hebraeos deduxit in ipsam Chananaaeam, ibique, aeque ac manna, defecit et disparuit.
9:18
Ad imperium Domini proficiscebantur. — « Domini, » scilicet moventis per angelum columnam nubis quae dux erat itineris, et per hoc monentis et jubentis castra moveri et proficisci.
9:19
Et si evenisset ut multo tempore maneret (nubes) super illud (tabernaculum), erant filii Israel in excubiis Domini, — id est, sistebant quasi excubantes, et advigilantes ad motum nubis, quando videlicet Deus moveret nubem, et per hoc juberet eos movere castra.
Nota: Haec columna nubis quotidie bis quiescebat, etiam in motu castrorum, nimirum in prandio, et in coena: tum enim cibos coquere, seque iis reficere debebant, tam homines quam animalia. Adde vespere et noctu eam semper quievisse: tum enim somnum capere debebant homines et animalia. Unde nusquam legimus eos noctu movisse castra; cum vero diutius quiesceret, figebant ibi tentoria, talisque quies vocatur mansio vel statio, quales quadraginta duas Hebraei habuerunt in deserto, ut patet cap. XXXIII. Quaeres, unde sciverint Hebraei quietem hanc fore diuturniorem, ibique figenda esse castra? Respondeo, ex eo: Si post meridiem absoluto jam prandio quiescebat columna, signum erat ibi figenda esse castra; similiter si post nocturnam quietem, mane adhuc quiesceret columna, signum erat ibi haerendum esse saltem usque ad prandium.
9:20
Ad imperium Domini erigebant tentoria. — Erantque in excubiis Domini, — excubantes ad motum columnae, et consequenter castrorum, uti dixi vers. 19.
9:21
Dissipabant (id est deponebant) tentoria, — suaque omnia convasabant.
9:23
Per verbum Domini figebant tentoria, — q. d. Per imperium Domini datum Mosi, ut videlicet quando moveretur columna nubis, moverent castra; quando sisteret, figerent castra. Hebraei movebant vel figebant castra. Ita, tropologice, Religiosi sequentes ductum obedientiae, et viri pii sequentes sanctas inspirationes suas, agunt ex ductu et imperio Domini; unde decet eos esse in excubiis Domini, ac dicere: Audiam quid loquatur in me Dominus. Recte ergo S. Gregorius, XVII Moral. XIV: « Quisquis, ait, in Dei opere recta intentione firmatur, columna in structura fabricae spiritalis erigitur; ut in hoc templo, quod est Ecclesia, positus, et utilitati sit et decori. »
9:2
L'A. pasquale (v. PASQUA), ordinato da Dio nell'esodo dall'Egitto (Ex. 12, 2-11; Num. 9, 2-14; Deut. 16, 1-7) preservò col suo sangue, di cui furono spalmate (« in segno ») le porte (Ex. 12, 7. 13. 22 sg.; tutta la casa era così consacrata come un altare), le famiglie d'Israele …
9:6
… Una persona può divenire impura per ragioni fisiche (lebbra: Lev. 13, 3; Num. 5, 2), per necessità naturali (parto: Lev. 12, 2-5), indipendenti dalla sua volontà (ibid. 15, 25) o attraverso contatti necessari e non desiderati (p. es., con un morto: Num. 6, 7; 9, 6). Taluni animali sono impuri per natura (Lev. 11, 10 sgg.). …
9:7
L'a. pasquale era un vero sacrificio: è detto zébhah (Settanta θωία; Ex. 12, 27; 23, 18; 34, 25) o qorbân (Num. 9, 7, 13) con il verbo hiqrib, termini tecnici per esprimere i sacrifici. …
… Anche in Num. 9, 7-13 si parla di una offerta di sacrificio: si usa la parola qorbān e il verbo qārabh nella forma hiph'il (hiqribh). Sap. 18, 9, alludendo all'agnello pasquale, dice che «in segreto …
9:10
… Il carattere sacrificale risulta anche dall'espressione pésah lê-Jahweh «pasqua sacra a J.» (Ex. 12, 11, 48; Lev. 23, 5; Num. 9, 10, 14; Deut. 16, 1 sg.; II Par. 30, 1, 5; ecc.), e dal rito del sangue versato dal sacerdote ai piedi dell'altare degli olocausti (Lev. 17, 3-6; II Par. 30, 16; 35, 11). Perciò …
… 10 capp. stabilisce lo sgombero di materia lievitata, il grano per gli azzimi, se il 14 di nīsān cade di sabato, il sacrificio pasquale, l'arrostire l'agnello, le compagnie che si costituivano per la consumazione dell'agnello, la Pasqua «seconda» (Num. 9, 10 sgg.), il banchetto della prima sera festiva. …
9:11
… Si fa l'abitazione delle mani prima della cena, si recita la benedizione sul pane e si consumano le erbe amare, la malta e le azzime (Num. 9, 11). Si mangiano le uova e si consuma la cena. …
9:12
… Poi lo si consumava arrostito (disteso su due legni che formavano una croce, senza spezzarne le ossa Ex. 12, 46; Num. 9, 12; cf. Io. 19,
… impurità legale dovevano celebrare la P. il mese seguente (Num. 19, 10-12). Dell'agnello pasquale non doveva avanzare niente per il giorno seguente: ogni avanzo doveva essere bruciato (Ex. 12, 10). Non si doveva romperne neppure un osso (ibid. 12, 46; Num. 9, 12). Durante il banchetto il padre di famiglia doveva spiegare ai suoi il senso della festa (Ex. 12, 26-27; cf. 13, 8, e Pēsāhīm, X, 4-5).
9:13
Nel Nuovo Testamento, Giovanni Battista addita Gesù come Agnello di Dio (ὁ ἀμνὸς τοῦ Θεοῦ) per indicare, oltre la sua innocenza e mitezza, la sua qualità di vittima espiatoria «che toglie il peccato del mondo» (Io. 1, 29, 36; per il peccato, connesso con la morte, cf. Num. 9, 13b). L'articolo che precede il titolo di A., il modo preciso (18e «ecco») col quale il Battista applica tale appellativo a Gesù, dimostra che egli impiega una figura largamente nota …
Secondo altre prescrizioni secondarie, erano obbligati a parteciparvi gli uomini, sotto pena di essere recisi dal popolo (Num. 9, 13). Le donne non erano obbligate, ma vi partecipavano soprattutto quando la famiglia era piccola
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.