HOLY BIBLE: Exodus 33 (original) (raw)

4 καὶ ἀκούσας ὁ λαὸς τὸ ῥῆμα τὸ πονηρὸν τοῦτο κατεπένθησαν ἐν πενθικοῖς 5 καὶ εἶπεν κύριος τοῖς υἱοῖς Ισραηλ ὑμεῖς λαὸς σκληροτράχηλος ὁρᾶτε μὴ πληγὴν ἄλλην ἐπάξω ἐγὼ ἐ{F'} ὑμᾶς καὶ ἐξαναλώσω ὑμᾶς νῦν οὖν ἀφέλεσθε τὰς στολὰς τῶν δοξῶν ὑμῶν καὶ τὸν κόσμον καὶ δείξω σοι ἃ ποιήσω σοι 6 καὶ περιείλαντο οἱ υἱοὶ Ισραηλ τὸν κόσμον αὐτῶν καὶ τὴν περιστολὴν ἀπὸ τοῦ ὄρους τοῦ Χωρηβ 7 καὶ λαβὼν Μωυσῆς τὴν σκηνὴν αὐτοῦ ἔπηξεν ἔξω τῆς παρεμβολῆς μακρὰν ἀπὸ τῆς παρεμβολῆς καὶ ἐκλήθη σκηνὴ μαρτυρίου καὶ ἐγένετο πᾶς ὁ ζητῶν κύριον ἐξεπορεύετο εἰς τὴν σκηνὴν ἔξω τῆς παρεμβολῆς 8 ἡνίκα {D'} ἂν εἰσεπορεύετο Μωυσῆς εἰς τὴν σκηνὴν ἔξω τῆς παρεμβολῆς εἱστήκει πᾶς ὁ λαὸς σκοπεύοντες ἕκαστος παρὰ τὰς θύρας τῆς σκηνῆς αὐτοῦ καὶ κατενοοῦσαν ἀπιόντος Μωυσῆ ἕως τοῦ εἰσελθεῖν αὐτὸν εἰς τὴν σκηνήν 9 ὡς {D'} ἂν εἰσῆλθεν Μωυσῆς εἰς τὴν σκηνήν κατέβαινεν ὁ στῦλος τῆς νεφέλης καὶ ἵστατο ἐπὶ τὴν θύραν τῆς σκηνῆς καὶ ἐλάλει Μωυσῇ 10 καὶ ἑώρα πᾶς ὁ λαὸς τὸν στῦλον τῆς νεφέλης ἑστῶτα ἐπὶ τῆς θύρας τῆς σκηνῆς καὶ στάντες πᾶς ὁ λαὸς προσεκύνησαν ἕκαστος ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ 11 καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν ἐνώπιος ἐνωπίῳ ὡς εἴ τις λαλήσει πρὸς τὸν ἑαυτοῦ φίλον καὶ ἀπελύετο εἰς τὴν παρεμβολήν ὁ δὲ θεράπων Ἰησοῦς υἱὸς Ναυη νέος οὐκ ἐξεπορεύετο ἐκ τῆς σκηνῆς

4 The people, on hearing this bitter reproach, went mourning, and none wore his ornaments, as custom bade; 5 the Lord’s word came through Moses to the Israelites, You are a stiff-necked people, and if once I set out on the march among you, I would be moved to destroy you. Take off, here and now, your ornaments, and wait till I have resolved what to do with you. 6 So there, at mount Horeb, the sons of Israel laid their ornaments aside. 7 Moses, too, removed his tent,[1] and pitched it far off, away from the camp, calling it, The tent which bears witness to the covenant; to this, all who had disputes to settle must betake themselves, away from the camp. 8 And when Moses repaired to this tent of his, all the people rose up and stood at the doors of their own tents, following Moses with their eyes till he went in. 9 And, once he was within the tent that bore witness of the covenant, the pillar of cloud would come down and stand at the entrance of it, and there the Lord spoke with Moses, 10 while all watched the pillar of cloud standing there, and rose up and worshipped, each at his own tent door. 11 Thus the Lord spoke with Moses face to face, as a man speaks to his friend. And when he returned to the camp, Josue, son of Nun, the young man who served him, never left the tent unguarded.

4 Audiensque populus sermonem hunc pessimum, luxit: et nullus ex more indutus est cultu suo. 5 Dixitque Dominus ad Moysen: Loquere filiis Israël: Populus duræ cervicis es: semel ascendam in medio tui, et delebo te. Jam nunc depone ornatum tuum, ut sciam quid faciam tibi. 6 Deposuerunt ergo filii Israël ornatum suum a monte Horeb. 7 Moyses quoque tollens tabernaculum, tetendit extra castra procul, vocavitque nomen ejus, Tabernaculum fœderis. Et omnis populus, qui habebat aliquam quæstionem, egrediebatur ad tabernaculum fœderis, extra castra. 8 Cumque egrederetur Moyses ad tabernaculum, surgebat universa plebs, et stabat unusquisque in ostio papilionis sui, aspiciebantque tergum Moysi, donec ingrederetur tentorium. 9 Ingresso autem illo tabernaculum fœderis, descendebat columna nubis, et stabat ad ostium, loquebaturque cum Moyse, 10 cernentibus universis quod columna nubis staret ad ostium tabernaculi. Stabantque ipsi, et adorabant per fores tabernaculorum suorum. 11 Loquebatur autem Dominus ad Moysen facie ad faciem, sicut solet loqui homo ad amicum suum. Cumque ille reverteretur in castra, minister ejus Josue filius Nun, puer, non recedebat de tabernaculo.

[1] Some would translate ‘the tabernacle’, but it seems clear that the tabernacle, afterwards called ‘the tabernacle of the covenant’ (or rather, ‘of meeting’; see note on 31.7) had not yet been constructed.

[2] In the Hebrew text of verse 13, Moses asks the Lord to make known not his presence, but ‘his way’; it is difficult to see in what exact sense. Both in verse 14 and in verse 15, according to the Hebrew text, it is a question of God’s ‘face’, or ‘presence’, going before Moses on his journey. The Latin, however, seems to distinguish between God’s ‘presence’ (as if it were something which could be indirectly manifested), and his own personal nearness.

Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd