Jethro bringeth to Moses his wife and children. His counsel.
Iethro Moyses father in law bringeth to him his wise and childrens, 8. And hearing the great workes of God. 12. offereth Sacrifice. 13 and Wisely aduised Moyses to appoint subordinate officers to iudge lesse causes, reseruing the greater to him selfe.
1And when Jethro the priest of Madian, the kinsman of Moses, had heard all the things that God had done to Moses, and to Israel his people, and that the Lord had brought forth Israel out of Egypt:Ma Jethro sacerdote di Madian, suocero di Mosè, avendo udite tutte le cose, che Dio aveva fatte a favor di Mosè, e d'Israele suo popolo, e come il Signore avea tratto Israele dall'Egitto:AND when Iethro the priest of Madian, the allied of Moyses, had heard al the thinges, that God had done to Moyses, and to Israel his people, and that our Lord had brought forth Israel out of Aegypt:Cumque audisset Jethro, sacerdos Madian, cognatus Moysi, omnia quæ fecerat Deus Moysi, et Israëli populo suo, et quod eduxisset Dominus Israël de Ægypto, 2He took Sephora, the wife of Moses, whom he had sent back:Prese Sephora moglie di Mosè, rimandata da lui a sua casahe tooke Sephora the wife of Moyses whom he had sent backe:tulit Sephoram uxorem Moysi quam remiserat, 3And her two sons, of whom one was called Gersam: his father saying, I have been a stranger in a foreign country.E i due suoi figliuoli, dei quali uno chiamavasi Gersam, perché il padre avea detto: Sono stato pellegrino in terra straniera;and her two sonnes, of which one was called Gersam, his father saying: I haue bene a stranger in a forren countrie.et duos filios ejus: quorum unus vocabatur Gersam, dicente patre: Advena fui in terra aliena; 4And the other Eliezer: For the God of my father, said he, is my helper, and hath delivered me from the sword of Pharao.E l'altro (chiamavasi) Eliezer, perché il padre disse: Il Dio del padre mio fu il mio difensore, e liberommi dalla spada di Faraone.And the other Eliezer: for the God of my father, quoth he, is my helper, and hath deliuered me from Pharaoes sword.alter vero Eliezer: Deus enim, ait, patris mei adjutor meus, et eruit me de gladio Pharaonis. 5And Jethro, the kinsman of Moses, came with his sons, and his wife to Moses into the desert, where he was camped by the mountain of God.Venne adunque Jethro suocero di Mosè, e i suoi figliuoli, e la sua moglie a trovar Mosè nel deserto là, dove egli avea posto gli alloggiamenti presso al monte di Dio.Iethro therfore the allied of Moyses came and his sonnes, and his wife to Moyses into the desert, where he was camped beside the mountayne of GodVenit ergo Jethro cognatus Moysi, et filii ejus, et uxor ejus ad Moysen in desertum, ubi erat castrametatus juxta montem Dei. 6And he sent word to Moses, saying: I Jethro, thy kinsman, come to thee, and thy wife, and thy two sons with her.E fece avvertire Mosè, e dirgli: Io Jethro tuo suocero vengo a trovarti colla tua moglie, e i tuoi due figliuoli con essa.And he sent word to Moyses, saying: I Iethro thy allied come to thee, and thy wife, and thy two children with her.Et mandavit Moysi, dicens: Ego Jethro cognatus tuus venio ad te, et uxor tua, et duo filii cum ea.
7And he went out to meet his kinsman, and worshipped and kissed him: and they saluted one another with words of peace. And when he was come into the tent,E quegli andò incontro al suo suocero, e se gl'inchinò, e baciollo: e si salutarono scambievolmente con buone parole. E quando egli fu entrato nel padiglione,Who going forth to mere his allied, adored, and kissed him: and they saluted on an other with wordes of peace. And when he was entred into the tent,Qui egressus in occursum cognati sui, adoravit, et osculatus est eum: salutaveruntque se mutuo verbis pacificis. Cumque intrasset tabernaculum, 8Moses told his kinsman all that the Lord had done to Pharao, and the Egyptians in favour of Israel: and all the labour which had befallen them in the journey, and that the Lord had delivered them.Raccontò Mosè al suocero tutto quello che il Signore avea fatto contro Faraone, e l'Egitto per amor d'Israele, e tutti i travagli sofferti da loro nel viaggio, e come il Signore gli avea salvati.Moyses told his allied al thinges that our Lord had done to Pharao, and the Aegyptians for Israel: and the whole trauaile which had chanced to them in the iourney, and that our Lord had deliuered them.narravit Moyses cognato suo cuncta quæ fecerat Dominus Pharaoni et Ægyptiis propter Israël: universumque laborem, qui accidisset eis in itinere, et quod liberaverat eos Dominus. 9And Jethro rejoiced for all the good things that the Lord had done to Israel, because he had delivered them out of the hands of the Egyptians.E Jethro si rallegrò di tutto il bene, che il Signore avea fatto ad Israele, mentre l'avea liberato dal potere degli Egiziani,And Iethro reioyced for al the good thinges, that our Lord had done to Israel, because he had deliuered them out of the handes of the Aegyptians,Lætatusque est Jethro super omnibus bonis, quæ fecerat Dominus Israëli, eo quod eruisset eum de manu Ægyptiorum. 10And he said: Blessed is the Lord, who hath delivered you out of the hand of Pharao, and out of the hand of Egypt.E disse: Benedetto il Signore, che vi ha liberati dalle mani degli Egiziani, e dalle mani di Faraone, e ha sottratto il suo popolo dal poter dell'Egitto.and he said: Blessed is the Lord, that hath deliuered you out of the hand of the Aegyptians, and out of the hand of Pharao, that hath deliuered his people out of the hand of Aegypt.Et ait: Benedictus Dominus, qui liberavit vos de manu Ægyptiorum, et de manu Pharaonis; qui eruit populum suum de manu Ægypti. 11Now I know, that the Lord is great above all gods; because he hath delivered his people out of the hand of the Egyptians, who dealt proudly against them.Adesso io ho conosciuto, che il Signore è grande sopra tutti gli dei: perocché quelli con superbia trattarono questi.Now doe I know, that the Lord is great aboue al goddes: for because they dealt proudely against them.Nunc cognovi, quia magnus Dominus super omnes deos: eo quod superbe egerint contra illos.
12So Jethro, the kinsman of Moses, offered holocausts and sacrifices to God: and Aaron and all the ancients of Israel came, to eat bread with him before God.Offerì adunque Jethro suocero di Mosè olocausti, ed ostie a Dio: e vennero Aronne, e i seniori tutti d'Israele a mangiare con lui dinanzi a Dio.Iethro therfore the allied of Moyses offered holocaustes and hostes to God: and Aaron and al the ancientes of Israel came, to eate bread with him before God.Obtulit ergo Jethro cognatus Moysi holocausta et hostias Deo: veneruntque Aaron et omnes seniores Israël, ut comederent panem cum eo coram Deo. 13And the next day Moses sat to judge the people, who stood by Moses from morning until night.E il dì seguente si assise Mosè per render ragione al popolo, il quale stava intorno a Mosè dal mattino fino alla sera.And the next day Moyses sate to iudge the people, who stoode by Moyses from morning vntil night.Altera autem die sedit Moyses ut judicaret populum, qui assistebat Moysi a mane usque ad vesperam. 14And when his kinsman had seen all things that he did among the people, he said: What is it that thou dost among the people? Why sittest thou alone, and all the people wait from morning till night?La qualcosa avendo osservato il suo suocero, vale a dire come egli accudiva a tutte le cose del popolo, disse: Che è quello, che tu fai col popolo? Perché tu solo a tribunale, e tutto il popolo sta aspettando dal mattino fino alla sera?Which thing when his allied had seene, to witte, al thinges that he did in the people, he said: What is this that thou doest in the people? Why sittest thou alone, and al the people attendeth from morning vntil night?Quod cum vidisset cognatus ejus, omnia scilicet quæ agebat in populo, ait: Quid est hoc quod facis in plebe ? cur solus sedes, et omnis populus præstolatur de mane usque ad vesperam ? 15And Moses answered him: The people come to me to seek the judgment of God?Rispose a lui Mosè: Viene a me il popolo per udire la sentenza di Dio.To whom Moyses answered: The people cometh to me seeking the sentence of God.Cui respondit Moyses: Venit ad me populus quærens sententiam Dei: 16And when any controversy falleth out among them, they come to me to judge between them, and to shew the precepts of God, and his laws.E quando nasce loro qualche disputa, vengono a me, perché io ne sia giudice, e faccia loro conoscere i precetti di Dio, e le sue leggi.And when anie controuersie chanceth among them, they come vnto me to iudge betwene them, and to shew the preceptes of God, and his lawes.cumque acciderit eis aliqua disceptatio, veniunt ad me ut judicem inter eos, et ostendam præcepta Dei, et leges ejus.
17But he said: The thing thou dost is not good.Ma quegli: Tu (disse) non fai bene:But he said: Thou doest not wel:At ille: Non bonam, inquit, rem facis. 18Thou art spent with foolish labour, both thou, and this people that is with thee; the business is above thy strength, thou alone canst not bear it.Tu consumi con inutile fatica te, e questo popolo, che è teco: la cosa è sopra le tue forze, non puoi reggervi da te solo.thou art t•red with foolish labour, both thou, and this people that is with thee, the busines is aboue thy strength, thou alone canst not susteyne it.Stulto labore consumeris et tu, et populus iste qui tecum est: ultra vires tuas est negotium; solus illud non poteris sustinere. 19But hear my words and counsels, and God shall be with thee. Be thou to the people in those things that pertain to God, to bring their words to him:Ma ascolta le mie parole, e i miei consigli, e Dio sarà teco. Sii tu mediatore del popolo nelle cose, che riguardano Dio per riferir le preci, che a lui son fatte:But heare my wordes and counseils, and God shal be with thee. Be thou to the people in those thinges that pertaine to God, to report their wordes vnto him:Sed audi verba mea atque consilia, et erit Deus tecum. Esto tu populo in his quæ ad Deum pertinent, ut referas quæ dicuntur ad eum: 20And to shew the people the ceremonies, and the manner of worshipping; and the way wherein they ought to walk, and the work that they ought to do.E per insegnare al popolo le cerimonie, e i riti del culto, e la strada, che debbon battere, e quello che debbon fare.and to shew to the people the ceremonies and rite of worshipping, and the way wherin they ought to walke, and the worke that they ought to doe.ostendasque populo cæremonias et ritum colendi, viamque per quam ingredi debeant, et opus quod facere debeant. 21And provide out of all the people able men, such as fear God, in whom there is truth, and that hate avarice, and appoint of them rulers of thousands, and of hundreds, and of fifties, and of tens,Ma scegli da tutta la moltitudine uomini di polso, e timorati di Dio, e amanti della verità, e nemici dell'avarizia, e di questi crea de' tribuni, e de' centurioni, e de' capi di cinquanta, e di dieci uomini,And prouide out of al the people men that are wise, and doe feare God, in whom there is truth, and that doe hate auarice, and appointe of them tribunes, and centurions, and quinquagenarians, and deanes,Provide autem de omni plebe viros potentes, et timentes Deum, in quibus sit veritas, et qui oderint avaritiam, et constitue ex eis tribunos, et centuriones, et quinquagenarios, et decanos, 22Who may judge the people at all times: and when any great matter soever shall fall out, let them refer it to thee, and let them judge the lesser matters only: that so it may be lighter for thee, the burden being shared out unto others.I quali rendano ragione al popolo assiduamente; e le cause più gravi riferiscano a te, e sol le minori decidano: onde tu sii sollevato, dividendo il peso con altri.which may iudge the people at al tymes: and what great matter soeuer ••a• fal out, let them referre it to thee and let them iudge the lesse matters only: and so it may be lighter for thee, the burden being imparted vnto others.qui judicent populum omni tempore: quidquid autem majus fuerit, referant ad te, et ipsi minora tantummodo judicent: leviusque sit tibi, partito in alios onere.
23If thou dost this, thou shalt fulfil the commandment of God, and shalt be able to bear his precepts: and all this people shall return to their places with peace.Se così farai, potrai eseguire i comandi di Dio, e tener mano all'esecuzione di sue leggi: e tutta questa gente se ne tornerà in pace a' suoi posti.If thou doest this, thou shalt fulfil the commandment of God, and shal be able to beare his preceptes: and al this people shal returne to their places with p•eace.Si hoc feceris, implebis imperium Dei, et præcepta ejus poteris sustentare: et omnis hic populus revertetur ad loca sua cum pace. 24And when Moses heard this, he did all things that he had suggested unto him.Ciò udito, Mosè fece tutto quello che quegli avea suggerito.Which thinges when Movses heard he did al thinges that he had suggested vnto him.Quibus auditis, Moyses fecit omnia quæ ille suggesserat. 25And choosing able men out of all Israel, he appointed them rulers of the people, rulers over thousands, and over hundreds, and over fifties, and over tens.E avendo eletti uomini valorosi di tutto Israele, li costituì principi del popolo, tribuni, e centurioni, e capi di cinquanta, e di dieci uomini.And choosing substantial men out of al Israel, he appointed them princes of the people, tribunes, and centurions, and quinquagenarians, and deanes.Et electis viris strenuis de cuncto Israël, constituit eos principes populi, tribunos, et centuriones, et quinquagenarios, et decanos. 26And they judged the people at all times: and whatsoever was of greater difficulty they referred to him, and they judged the easier cases only.I quali amministravano giustizia al popolo in ogni tempo: e le cause più gravi le riferivano a lui, distrigando solo le più facili.Who iudged the people at al time: and whatsoeuer was of greater difficultie they referred to him, themselues iudging the easier cases only.Qui judicabant plebem omni tempore: quidquid autem gravius erat, referebant ad eum, faciliora tantummodo judicantes. 27And he let his kinsman depart: and he returned and went into his own country.E accomiatò il suo suocero, il quale si partì, e tornò al suo paese.And he dismissed his allied: who returning went into his countrie.Dimisitque cognatum suum: qui reversus abiit in terram suam.
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Year of the World 2514, Year before Christ 1490.
Worthington
Priest. Hebrew Cohen means also a prince. Both offices were performed by the heads of families, in the law of nature. (Worthington)
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Menochius
Back, with her consent, when he was going to the court of Pharao. (Menochius)
Since he had the vision of God, St. Epiphanius says, he lived in continence with her. (Hoer. 78.)
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18:6
Word. Hebrew, "And he said unto Moses, I, etc. (7) And Moses went out to meet," etc., which seems very strange, after he had been just talking with him. The authors of the Septuagint and Syriac read behold, instead of 1:"It was told Moses. Behold thy," etc. Kennicott observes, that five Samaritan copies retain ene, "behold," instead of ani, "I," and thus obviate the nonsense which disturbs the reader of the present Hebrew.
18:7
Haydock
Worshipped, bending to the ground, according to the custom of the country. (Haydock)
Calmet
Tent of the Lord, if it were then erected, and afterwards into that of Moses. (Calmet)
18:9
Menochius
Rejoiced. Septuagint, "was in an ecstacy," of admiration, mixed with joy. (Menochius)
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Menochius
I know. I am now more convinced of this truth. Jethro instructed his family in these principles. The Rechabites were his descendants. (1 Paralipomenon 2:55; Jeremias xxxv.) (Menochius)
Calmet
Proudly. Hebrew, "because in the thing in which they did proudly, he was against, or above them." Something must be supplied. God turned the wisdom and arms of the Egyptians to their own confusion. (Calmet)
18:12
Haydock
Sacrifices. Peace-offerings, of which he might partake with the ancients. (Haydock)
Calmet
Jethro being a stranger, and a servant of the true God, might perform this duty in person, even though we allow that the priesthood was restrained to the family of Aaron before this time with regard to the Hebrews. (Calmet)
Menochius
Before God. St. Augustine, who supposes that the tabernacle was not yet erected, explains this in honour of God: but others, who believe this happened at the close of the year, say that the feast was made before the tabernacle, the house of God. (Menochius)
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Haydock
Good, or convenient, either for yourself, or for the people. (Haydock)
18:18
Foolish. Septuagint, "intolerable."
Labour. Hebrew, "thou wilt surely sink, or be wasted away."
18:20
Haydock
To do. Be a mediator between God and the people: explain their wants, and bring back his decision: but let inferior officers see them executed. (Haydock)
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Calmet
Thou shalt. Hebrew, "and God shall order thee." Jethro does not wish his advice should be followed, till God had been consulted. (Calmet)
Menochius
By his plan, he thought Moses would have time to confer more with God, and promote his own welfare, and the convenient dispatch of business. (Menochius)
18:25
Tens. The Samaritan copy here inserts, from Deuteronomy 1:9 to 19, where this is related at greater length. The Septuagint also add to the other officers, the Grammatoeisagogeis, or Shoterim, mentioned in the same place, as lectors or scribes, whose business it perhaps was to present written requests.
18:26
Calmet
To him. Whether they regarded religious or civil matters. No appeal was made from an inferior or any other tribunal, but that of the supreme magistrate. (Calmet)
18:27
Calmet
Depart, upon his consenting to leave his son Hobab, for a guide, (Bonfrere on Numbers 10:29,) or perhaps he departed for a time, and returned again. (Calmet)
Worthington
Moses shews by his example, that superiors ought not to disdain receiving prudent admonitions from any one. (St. Chrysostom) (Worthington)
18:1
Cohen in Hebrew signifieth Prince o• Priest which offices in the law of nature were often ioyned in one person.
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Manifold wisdome, wherof Daniel prophecieth (c. 12. v. 4) in Christian gentils, was here prefigured in Iethio a gentil
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To whom Moyses willingly yelded. Origen. in hunc locum. Morally Superiors are admonished by Moyses example to lerne of a••e man, that which is good. 5. Chrysostom. •o. de fer•nd•s reprehensio••b•. •.
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Origen † AD 254 Origen Against Celsus 5.48
… and probably it was performed on account of the hostility of some angel towards the Jewish nation, who had the power to injure such of them as were not circumcised, but was powerless against those who had undergone the rite. This may be said to appear from what is written in the book of Exodus, where the angel before the circumcision of Eliezer
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.11
56. But a third point seems also to have been noted in the case of those who were thought worthy of admiration after the example of Joseph, Solomon, and Daniel. For what shall I say of Moses whose advice all Israel always waited for,
St Augustine of Hippo † AD 430 On Christian Doctrine pref.7
… Did not God talk with Moses, and yet he, with great wisdom and entire absence of jealous pride, accepted the plan of his father-in-law, a man of an alien race, for ruling and administering the affairs of the great nation entrusted to him?
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St John Chrysostom † AD 407 Homilies on Second Corinthians 18
… The state in which we are calls for lamentation; so widely are we severed from each other, when we ought to image the conjunction of one body. For in this way will he that is greater, be able to gain even from him that is less. For if Moses learnt from his father-in-law somewhat expedient which himself had not perceived, (
St Augustine of Hippo † AD 430 Letters of St. Augustin 166.9
… But, for my own part, it gives me much more pleasure to hear instruction from another, than to be myself listened to as a teacher. For I remember what He said to those whom, above all men, He had chosen: “But be not ye called Rabbi, for one is your master, even Christ.” Nor was it any other teacher who taught Moses by Jethro,
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.7
… vi. 4 ); that is, that those very persons whom no spiritual gifts adorn should devote themselves to earthly charges. It is as if he had said more plainly, Since they are incapable of penetrating the inmost things, let them at any rate employ themselves externally in necessary things. Hence Moses, who speaks with God (
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St John Chrysostom † AD 407 Homilies on Ephesians 24
… And again, what would be corruption in the case of a house? Its dissolution. And so, universally, corruption is a change which takes place for the worse, a change into another state, to the utter extinction of the former one. For hear what the Scripture saith, “All flesh had corrupted his way” ( Gen. vi. 12 .); and again, “In intolerable corruption” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… He wishes to cheer them for the future, that they may bravely bear all things, both the parting from him, and the trials about to take place—just as it was in the case of Moses and Joshua. And see how he begins: “How I have been with you the whole time, serving the Lord with all humility of mind.” Observe, what most becomes rulers: “hating pride” (
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Tertullian † AD 220 On Prayer 7
… The Lord knew Himself to be the only guiltless One, and so He teaches that we beg “to have our debts remitted us.” A petition for pardon is a full confession; because he who begs for pardon fully admits his guilt. Thus, too, penitence is demonstrated acceptable to God who desires it rather than the death of the sinner.
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St John Chrysostom † AD 407 Homilies on First Corinthians 1
… and having wrought so many wonders both in Egypt and by the Red Sea and in the wilderness, and received such high testimony, yet felt exactly as if he had been an ordinary person, and as a son-in-law was humbler than his father-in-law, (
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John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.7
… and patience, and by long practice in it acknowledged, when he is to be admitted from this into the congregation of the brethren he is handed over to another Elder, who is placed over ten of the juniors, who are entrusted to him by the Abbot, and whom he both teaches and governs in accordance with the arrangement which we read of in Exodus as made by Moses.
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1. AND WHEN JETHRO, PRIEST OF MADIAN, HAD HEARD. The Chaldean translates, prince of Madian. For the Hebrew word cohen signifies both priest and prince, because formerly he who was prince was also priest. KINSMAN OF MOSES, that is, father-in-law of Moses: for he had taken his daughter Sephora as wife, cap. III, vers. 1. The Hebrew חתן choten signifies kinsman, or relative by marriage (such as a father-in-law), in the genus. Whence from choten comes התחתן hitchatten, that is, to be joined by affinity through marriage.
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Vers. 2. HE TOOK SEPHORA THE WIFE OF MOSES WHOM HE HAD SENT BACK, namely, when Moses, returning from Madian into Egypt, about to contend with Pharaoh, had undertaken so great and so perilous a mass of affairs, that he could not attend to his wife and children; whence he sent her back to him, fearing Pharaoh, willing and consenting, with his sons into Madian, as I said cap. iv, vers. 27. Epiphanius, in heresy 78, relates that Moses, from the time he began to prophesy, did not know his wife: for in no other way, he says, could he have been so familiar and joined to God.
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5. ACCORDING TO THE MOUNT OF GOD, namely Horeb, or Sinai, as is evident from chapter iii, 1. From this it is clear that Jethro came not at Raphidim, but at Sinai, of which the following chapter speaks, and therefore this is inserted by prolepsis, perhaps because Jethro, stirred up especially by the nearby victory of the Hebrews against Amalec, of which the preceding chapter speaks, was coming to Moses. Hence, probably against Lyra, the Abulensian teaches and holds that Jethro came to Moses after the law was given on Sinai, when at the end of the first year of the exodus from Egypt: and he gathers this from Deut. 1, verses 6, 7, 9, 15, where it is said that Moses appointed magistrates a little before the camps were to be moved from Sinai: but the camps were moved from Sinai in the second year, in the second month, as is evident from Num. x, 11. Yet these magistrates are said in this chapter xviii to have been created when Jethro came to Moses, and he suggested to Moses and persuaded him of their creation; therefore he himself came to Moses at the end of the first year, a little before the camps were to be moved from Sinai. Whence the same Abulensian holds that this chapter ought to be referred and inserted before Num. chapter x, verse 41. For there, in verse 29, Hobab (who according to the Abulensian and others is Jethro) is asked by Moses to be willing to be the guide of the way of the Hebrews through the desert: whence also soon after in Num. xxxii, there arose a quarrel and murmuring of Aaron and Mary, when they saw the wife of Moses, an Ethiopian, namely Sephora the Madianite, who had come together with her father Jethro to Moses her husband.
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Verse 7. WHO WENT OUT TO MEET HIS KINSMAN (FATHER-IN-LAW), ADORED, namely by bowing himself; for this is what the Hebrew root שחה schacha signifies. Moses showed reverence to his father-in-law Jethro after the manner of the nation, which reverence and adoration is a certain participation of the reverence and adoration owed to God: for parents, princes and eminent men participate in something of the power of God and honour. In a similar manner Abraham adored the sons of Heth, Gen. xxiii, 12: Jacob adored Esau, Gen. xxxiii, 3; the brethren adored Joseph, chapter xliii, 26. AND THEY SALUTED ONE ANOTHER WITH WORDS OF PEACE. In Hebrew, they asked about peace, or whether peace, that is, whether all things are safe and prosperous; for this is what the Hebrew salutation signifies, peace be with thee.
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Verse 8. LABOUR, that is difficulty and trouble. Note here what and how pious are the conversations of the Saints. Such were those between St. Anthony and St. Paul the first hermit, between St. Benedict and his sister Scholastica, between the Essenes and other ancient hermits and cenobites.
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Verse 9. REJOICED. The Septuagint ἐξέστη, was amazed, as if rapt into ecstasy.
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Verse 11. NOW I KNOW THAT THE LORD IS GREAT ABOVE ALL GODS, as if to say: I, Jethro, once had some knowledge of your God and the true God, nor did I altogether reject the faith of Abraham my ancestor, which Madian, the son of Abraham, our ancestor, drew from him and handed down to us; yet it was hitherto weak, and polluted by a mixture and worship of idols: but now, hearing of his wonders which he wrought for you in Egypt and in the Red Sea, I acknowledge and firmly believe that this one alone, who stood by you, is the true God, most good, most just and most powerful, inasmuch as he exercised so powerful and just a vengeance upon the impious and tyrannical Egyptians. Jethro propagated this faith and piety to his descendants. For from him were born the Rechabites, as is evident from I Paral. ii, 55, whom Jeremiah praises so much for abstinence and obedience, chapter xxxv, of whom there is more said there. See here what the piety of one father and prince accomplishes. Thus Constantine was great by this name, because he was of great soul and extraordinary piety; and among all Emperors the first, not only to embrace the faith of Christ, but also to leave Christian Emperors as his successors. Theodosius the Younger, reflecting the name and piety of his grandfather, established his court as it were a school, in which he exercised himself and his own in piety, having times distributed in order for readings, psalms, fastings and vigils, as Socrates says, lib. VII, chapter xxii, and Theodoret, lib. V, chapter xxxvi; in which matter his sister Pulcheria was his companion, indeed his guide and incentress, and Eudoxia his wife. See their holy court, which our Raderus published. Tiberius, commander of the guards under Justin II, on account of his piety toward God and liberality toward the poor, was in such favour that he was declared successor by the Emperor Justin. Honorius the Emperor was most zealous for true religion: whence God freed him from many tyrants rising up on all sides, as Socrates, Sozomen and others teach through Baronius. BECAUSE THEY DEALT PROUDLY AGAINST THEM. This is an ellipsis, but with a fuller and more perfect sense than in the Hebrew; for thus it is in Hebrew, because in that in which they dealt proudly against them (the Hebrews), understand, in the same God punished them, namely in the waters and sea; for as they had drowned the infants of the Hebrews, so God repaid them with the same, that they themselves were drowned in the waters. Whence the Chaldean supplies the ellipsis: for it translates, because by the same thing by which the Egyptians thought to judge (punish and afflict) Israel, they were judged (punished).
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Vers. 12. OFFERED. In Hebrew it is received, namely from Moses and the Hebrews the sacrifices, which he would offer not to idols, as formerly, but to the true God of the Hebrews. THAT THEY MIGHT EAT BREAD WITH HIM BEFORE GOD. Note here: Sacrifices dedicated to God and offered in thanksgiving (such as Jethro offered here), in great part fell to a solemn feast, which therefore was said to be made before the Lord, as if He were present at the sacrifices offered to Him and at their feast, especially if the feast were made near the altar, on which the sacrifices to God had been immolated. If the tabernacle, already made and erected at the end of the year, Jethro came to Moses, as Abulensis wishes, then before God, that is before the tabernacle, which was as it were the house of God, this feast was made. Secondly, some Hebrews understand "before God" to be said on account of the holy, pious and divine men who were present at this gathering, according to that saying of the ancient wise men: "He who enjoys a feast at which wise men recline is as if he enjoyed the glory of the divine majesty." Thirdly, St. Augustine, Questions LXVI, says "before God" means in honor of God; but either sense here is somewhat remote. Hence it is clear that this sacrifice of Jethro was pure and truly offered to God: otherwise Moses and the other elders would not have eaten of it, lest they be polluted by things sacrificed to idols. Tropologically: The saints, says Origen, do all their works before God, as those who behold God present and are beheld by Him; for they constantly move, work and walk in the sight of God.
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Vers. 13. TO JUDGE, that is to administer justice.
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Vers. 15. THE PEOPLE CAME TO ME SEEKING THE JUDGMENT OF GOD. The Hebrew is seeking God; the Chaldean, seeking doctrine from God; the Septuagint, seeking judgment from God, that is, from the eternal law of God (says St. Augustine, Questions LXVII), which was before all written law, which Moses, full of the Holy Spirit, perceived more clearly than all other Hebrews, and consulted in all things both by thinking and meditating, and by praying.
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Vers. 17. YOU DO NOT, HE SAYS, DO A GOOD THING. You do what is less fitting and less suitable; because what you do, in wishing to do all things alone yourself, is too burdensome for you and less useful for the people.
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Vers. 18. YOU ARE CONSUMED WITH FOOLISH LABOR. The Hebrew nabal signifies to be foolish, also to flow away, to fall, to be consumed: the Interpreter has rendered both meanings here. God willed that Moses, a man otherwise most wise, be instructed by a foreigner and a Gentile, namely by Jethro, to show that it is given to no one to be always equally wise in all things, and therefore that inferiors who suggest sounder counsels ought also to be heard humbly. For often even a gardener has spoken opportune words: No teacher is a good teacher who is not teachable; for he teaches better who daily grows and makes progress by learning better things," says St. Cyprian to Pompeius, at the end. Thus also St. Augustine, Questions LXVIII. Indeed, Plato, when someone objected to him: "Then you who are a teacher are at the same time a student? and how long will you learn?" answered: "As long as it will not repent me to become wiser," as Plutarch testifies in Plato. Allegorically it was signified that Jethro to Moses, that is the Gentile people to the Jewish, would be wiser, says Cyril in the Collection on Numbers, chapter 13.
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Vers. 19. AND GOD WILL BE WITH YOU, God will be to you as a help, so that, aided by so many administrators and the burden being transferred to them, you may more conveniently bear and accomplish all things. BE YOU TO THE PEOPLE IN THOSE THINGS WHICH PERTAIN TO GOD. In Hebrew, be you to the people before God, or in the sight of God, that is, be you the people's advocate, counselor and intermediary before God, "that you may report what is said to Him," namely the people's words, vows, petitions and necessities; for the pronoun refers to God, as is clear from the Hebrew, not to the people, as Abulensis thought.
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20. AND SHOW THE PEOPLE THE CEREMONIES AND THE RITE OF WORSHIPPING, AND THE WAY BY WHICH THEY OUGHT TO GO, that is, As I have said to you, O Moses, that you ought to be the people's advocate before God: so in turn I say here that you ought likewise to be the interpreter of God to the people, that you may teach him how he ought to worship God and live rightly: but appoint others as judges and arbiters to settle their disputes and quarrels. Hence morally St. Gregory, II part of the Pastoral, chapter vii, teaches what kind a rector ought to be; "the rector," he says, "not diminishing the care of internal things by occupation with external things, not neglecting the providence of external things by occupation with internal things: lest either, devoted to external things, he fall from internal things, or, occupied with internal things alone, he not expend to those near him what he ought to do outwardly." Hence also St. Augustine, Questions LXVIII: "We are taught here by Jethro," he says, "to lighten a mind too intent upon human actions."
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Vers. 21. PROVIDE AUTEM DE OMNI PLEBE VIROS POTENTES. Thus read the Hebrew, Chaldean, Septuagint and Roman Latin texts; not wise men, as the Platinian edition has it: for in Hebrew it is men of virtue, that is, men of strength, strenuous and magnanimous, who do not fear the countenance of the great and mighty, so as to accept persons in judgment and pervert justice, but fear one God alone, the Judge of judges, and the King of kings. Thus Frederick II the Emperor, when asked which of his men he held most dear, answered: "Those who fear God no less than they fear me." Such a judge was Job, cap. xxix: "I broke, he says, the jaws of the wicked, and plucked the prey out of his teeth." This is what Ecclesiasticus admonishes, cap. vii, 6: "Seek not to be made a judge, unless thou have strength to break down iniquities: lest perhaps thou fear the face of a powerful man, and lay a stumbling block in thy equity." Moreover, Epictetus thus addresses a judge: "Just as a goose is not terrified by the clamor of a crowd, nor a sheep by bleating, so let not the foolish voice of the multitude terrify thee." Wherefore Trajan the Emperor, when appointing a magistrate and judge, and handing him a sword in the customary manner, said: "Take it, to be used for me so long as I command what is just; if I command what is unjust, use it against me." Thus courtiers and Christian leaders resisted their Emperors when they commanded the worship of idols and sacrifices, even unto death and martyrdom. Thus St. Sebastian resisted Diocletian, St. Eustachius resisted Adrian, St. Theodore resisted Licinius, St. Gallicanus resisted Julian, Maurice and the Thebans resisted Maximian. That Moses also required judges to be wise is evident from Deut. 1, 13: for not all the conditions which Jethro laid down are here enumerated; nor is there any doubt that both knowledge and prudence, as well as virtue and constancy of spirit, are required in a judge. Truly did Charles V say, upon hearing of the death of Thomas More, who was a most wise man, Chancellor of England and a Martyr: "In More, King Henry VIII cut off the head of all England." IN QUIBUS SIT VERITAS, not so much of doctrine, or even of life, as of justice (for it is chiefly of this that the discourse here is), that is, just men: thus the Septuagint; who namely deceive no one, but do what they have promised, and what is equitable and prescribed by law. Whence follows: "Hating avarice," who namely do not accept gifts, lest they be taken captive by them, so as to violate justice. Louis XI, King of France, used to say that he had abundance of all things in his court, except one; when asked what that one thing was, he said: Truth. Hippocrates, in his epistle to Philopoemen, depicts truth as a beautiful woman, tall, simply adorned, illustrious and splendid, whose eyes shone with pure light, so as to seem to imitate the brightness of stars and constellations. Again, truth is held to be the daughter of time and the mother of virtue. Plutarch in his Questions says that the Romans held Saturn to be the parent and god of truth; he adds the reason: "Is it, he says, because, as philosophers think, Kronos is chronos, that is, Saturn is time? and truth is found in time: or rather because Saturn was most just, and especially cultivated truth?" Hence Democritus also wrote that truth lies hidden at the bottom of a well; and there is a proverb: "Truth is brought to light and led forth by day." Giraldus, in syntag. 1, testifies that judges of old, when deceased, were sculptured in such a way that truth hung suspended from their neck to their breast, nodding with her eyes. Cajetan notes that these five qualities especially ought to be looked for and required by princes in those whom they set over others, namely first, magnanimity; second, fear of God; third, wisdom; fourth, justice; fifth, abstinence from gifts. Thus Plato was wont to say: "For rulers there is no more excellent kind of property than the familiarity of those who do not know how to be corrupted." Hence also Isaiah, cap. 1, vers. 23, reproving the Jerusalemites after he said: "Thy princes are faithless, companions of thieves;" immediately adds the reason: "All love gifts." On the contrary, Samuel, an excellent judge, thus speaks freely with his people: "If I have taken a gift of any man's hand, speak, and I will restore it to you this day," I Reg. xii, 3. And Paul, Acts xx, 33: "I have coveted no man's silver, or gold, or apparel, as you yourselves know." Thus Alcamenes, son of Teleclus, a Spartan, when asked why he did not accept gifts offered by the Messenians, answered: "Because if I had accepted them, I could not have been at peace with the laws;" signifying that gifts ought not to be accepted, which are wont to harm the laws and the Commonwealth: Plutarch in Lacon is witness to this. Let Confessors, who are judges in the forum of the soul, have these qualities of judges. As a sign of this, the ancient priest, who was a judge, had inscribed on his breast: "Doctrine and truth;" whence also judges among the Egyptians wore sapphire about their neck, on which truth was inscribed, concerning which cap. xxviii, vers. 30.
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Vers. 23. IF YOU DO THIS, YOU WILL FULFILL (you will be able to fulfill: for this is a future potential) THE EMPIRE OF GOD, AND YOU WILL BE ABLE TO SUSTAIN HIS PRECEPTS, that is, to bear them, in Hebrew it is, God will command you, and you will be able to stand, that is, you will be able to satisfy God's precepts concerning the governance of the whole people. Let the wise counsel of Jethro be followed in this by whoever wishes to govern rightly: namely, that they share the burden with others, and commit lesser matters to others, so that they themselves may be vigilant over greater matters and the whole community, and at the same time be free for God and prayer; for they themselves are as it were Atlases, who, supported by God, ought to bear the burden of the whole people on their shoulders; for it is perverse and foolish and unjust if a ruler so occupies himself with lesser, or foreign, or external matters, that he must neglect greater, proper and domestic matters, or perform them perfunctorily.
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Vers. 24. MOSES DID ALL THAT HE HAD SUGGESTED. Moses therefore chose inferior magistrates suitable for judging matters, but with the consent of the people, and he seriously admonished them of their duty. See Deuteronomy 1, from verse 9 to 19, where these things are explained more fully.
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Vers. 25. AND HAVING CHOSEN VALIANT MEN, HE APPOINTED THEM PRINCES OF THE PEOPLE, AND TRIBUNES. Tribunes, in Hebrew chiliarchs, or princes of a thousand families namely: for in this beautiful order these magistrates were instituted for the relief of Moses, so that decans were subject to fifty-commanders, these to centurions, centurions to tribunes, or chiliarchs; thus each tribune had under him ten centurions, a centurion had under him two fifty-commanders, a fifty-commander presided over five decans, so that from decans to fifty-commanders, from these to centurions, from these to tribunes, and finally from tribunes to Moses, appeals were made. Our author calls chiliarchs tribunes, because this was once the highest magistracy (for the tribunes of the plebs were equal to the consuls, and were as it were consuls of the plebs) in the Roman plebs, as also in the military; and we also rightly call our colonels or chiliarchs of the army tribunes.
Machine translation from the Latin, not reviewed.
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v. 4 « Cumque audisset Iethro, sacerdos Madian, cognatus Moysi », de quo dicebamus ad 2,16 et 3,1, « omnia quae fecerat Deus Moysi et Israeli populo suo, et quod edwzrisset Dominus Israel de | Aegypto »,
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v. 9 « tulit Sephoram , uxorem Moyst » (cf. 2,91; 4,95 sq.), . « quam remiserat »,
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v. 3 « et duos filios etus, quorum unus vocabatur Gersam, dicente patre : Advena fui in terra aliena »,
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v. & « alter vero Eliezer : Deus enim , ait, patris mei adiutor meus, et eruit me de gladto Pharaonis » (cf. 2,99).
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v. 5 « Venit ergo Iethro, cognatus Moysi, et fili eius et uxor eius ad Moysen in desertum, ubi erat castrametatus iuxta montem Dei ». Haec introductio est nonnihil impedita, omnes personae describuntur, dum 17,9 sq. Iosue et Hur absolute scribantur. Illud quam remiserat, utique recentiori manu videtur adscriptum, quo tempore obscurior 4,95 sq. textus non 1am satis intelligebatur. Supponebatur aliquando post illud factum Sephora a Moyse esse remissa; revera illa a Moyse sponte recesserat. Si h. l. textus v. 5 supponatur incorruptus, secundum quae diximus ad 54,20, tenendum erit Sephoram peperisse Eliezer post suum a marito discessum. In explicando v. 4 nomine Eliezer, utique adhibetur vox m'n5N, a qua illud nomen derivatur; sed v. 1 adhibetur semel &n5x et semel mm.
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v. 6 « Et mandavit Moysi dicens » : — ita recte Vulg. interpretatur Hebr. dixit ; aut cum LXX supple d?z?t aliquis, nuntiatum est — « Ego lethro cognatus tuus venio ad te, et uxor tua, et duo filii tui cum ea ». Nuntium praemisit, quo, si uxoris adventus Moysi minus esset gratus, pedem ipse tempestive referre posset. Simul filios adducit, quorum intuitu mater etiam in favorem reciperetur.
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v. 7 « Qu egressus in occursum cognati sui, adoravit et osculatus est eum , salutaveruntque se mutuo verbis pacificis. Cumque intrasset tabernaculum »,
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v. 8 « narravit Moyses cognato suo cuncta, quae fecerat. dominus Pharaoni et Aeguyptüis propter Israel, untversumque laborem , qui accidisset eis in itinere, et quod liberaverat eos Dominus ». « Per laborem intelliguntur penuriae cibi et potus, difficultates et molestiae, quas passi erant Hebraei sive ab Amalecitis sive aliunde » (Sy/v.). Ceterum Amalecitarum eladem sine dubio oppido compertam habebat Iethro, fueratque ea etiam ratio amicitiae Moysis exquirendae.
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v. 9 « Laetatusque est lethro super: omnibus bonis, quae fecerat Dominus Israeli, eo quod eruisset eum de manu Aegyptiorum »,
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v. 10 « etait : Benedictus Dominus, qui liberavit vos de manu Aegyptiorum et de manu Pharaonis, qui eruit populum suum de manwu Aegypti ». v. A1 « Nunc cognovi, quia magnus Dominus super omnes deos », — non sequitur (Tost.), Iethro ante plures deos coluisse; sed lIahve agnoscit omnes deos excellere ideoque illum unum esse verum Deum , quem antehac ipse coluisset — « eo, quod superbe egerint contra illos ». Vulg. LXX Syr. ignorant alterum *2. Verbotenus : quia in eo, zn quo procaces fuere (Kegyptii) 2n eos (Hebraeos) — sententia est truncata. Satis apte supplent Targ. : Yudicati sunt. Qui Hebraeos aquis fluminis opprimere voluere , aquis maris ipsi oppressi sunt.
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v. 12 « Obtulzt ergo lethro, cognatus Moysi, holocausta et hostias Deo » : non sacrificat lahvae non hebraeus; sacrificat autem ritu praemosaico, quo ante sacrificaverat Moyses 17,15, Melchisedech, quique iam norat holocaustorum et hostiarum discrimen et epula sacra. « Veneruntque Aaron et ommes seniores Israel », — Sam. de senioribus — « ut comederent panem », cibum generatim, imprimis carnes sacrificales (Sylv.), « cum eo coram Deo », sane coram altari, in quo ipse sacra fecerat. Cf. Gen. 36,46. 54. Haec sane adscribuntur ad ostendendam perfectam harmoniam et etiam sacrorum communionem. Moysen sacrificio interfuisse, per se patet. Sed adsciseuntur Aaron et seniores, quo perspiciatur illo epulo sacro feritum esse foedus inter familiam Iethro et totam Hebraeorum gentem ; plurimum Jethronis intererat, ne suos Hebrael cum Amalecitis confunderent. Arg. — Iethro Moysi consilium dat, ne omnia ipse negotia expediat, sed iudices causis minoribus expediendis deputet. Consilium exsequitur Moyses. stolatur de mane usque ad vesperam? »
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v. 45 « Cui respondit Moyseu Dei sententiam, non quasi in singulis Moyses Deum consuluerit (Tost.), sed quia prophetae sententia veluti a Deo procedere et erroris set, frui certitudine : sed docet Iethro, maius bnt particulare sa- SUD postponi maiori bono 2 cs
18:16
v. 16 « Cumque acciderit eis aliqua disceptatio , ventunt ad me, ut iudicem inter eos, et ostendam praecepta, Dei et leges eius ». Cf. quaead 15,25 dicebamus.
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v. 17 At ille : Non bonam, inquit, rem. facis ».
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v. 18 « Stulto labore consumeris et tu et populus iste, qui tecum est; ultra vires tuas est negotium , solus illud non poteris sustinere ».
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v. 19 « Sed audi verba mea atque consilia, et erit Deus tecum. ». Loquitur Iethro tamquam propheta maior ad minorem. « Esto tu populo in his, quae ad Deum pertinent. ». Expressio obseurior e'n5wn 5v5, ez opposito Dei, sequentibus explicatur : « w£ referas, quae dicuntur ad eum », mehus : «t referas negotia ad Deum, ila sc. « quae non possunt expediri hominum iudicio et requirunt divinam sententiam » (Tost.);
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v. 20 « ostendasque populo ceremonias et ritum colendi », Hebr. praecepta et leges, « tiamque per quam ingredi debeant, et opus quod. facere debeant ». Ergo expressionis sensus non est « sis vice Dei » (Ca?.), cum, qui sit vice Dei, non tam ad hoc deputetur, ut referat negotia ad Deum; sed : esto tu pro populo, mediator populi n Ais, quae ad Deum pertinent.
18:21
v. 91 « Provide autem de omni plebe viros potentes », graves auctoritate, « et timentes Deum , in quibus sit veritas, et qui oderint avariliam, el constitue ex eis » — reliqui super eos, quod pronomen refertur ad plebem — « tribunos », 1. e. duces super mille (Heór.), « et centuriones et quinquagenarios et decanos »,
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v. 92. « qui iudicent populum omni tempore : quidquid autem matus fuerit , referant ad te, et ipsi minora tantummodo iudicent ; leviusque sit tibi », — LXX Chald. pluralem habent: e£ alleviabunt de supra, te — « partito in alios onere ». Hebr. : et ipsi tecum portabunt.
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v. 23 « Si hoc feceris, implebis imperium] Dei et| praecepta eius) poteris sustentare » , — melius Hebr. : et poteris stare, non opprimeris onere — « et omnis hic popu- Jus revertetur ad loca sua cum pace », non stabunt hie tota die exspectantes iudicium, sed causae citius expedientur. DUC RECMSIME 800. 187 antea accipies, sed simul non ita viribus exhaurieris. Et ad hune sensum revocari potest Vulg. !
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v. 9 « Quibus auditis Moyses fecit omnia, quae ille suggesserat »
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v. 985 « et, electis viris strenuis de cuncto Israel, constituit eos principes populi, tribunos et centuriones et quenquagenarios et decanos ».
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v. 96 « Qui ?udicabant plebem omni tempore; quidquid autem gravius erat, referebant ad. eum, faciliora tantummodo iudicantes ». Sapienter coniicit Sy/v., casus graviores primum a decano esse relatos ad quinquagenarium, ab hoc, si necesse videretur, ad centurionem , ab hoe ad principem super mille, ab hoc tandem ad ipsum Moysen.
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v. 27 « Dimisitque cognatum suum, qui reversus abit in terram suam ». H. De Raphidim in desertum Sinai Ex. 19-23. Plura, quae hue spectant, fuse discussimus in Introductione. Magna illa theophania, qua decalogus promulgatur, 19,1-15 praeparatur, 19, 16-20,21 describitur, 20,22-93,33 accuratius declaratis quibusdam decalogi legibus completur.
18:1
of Moses by Zipporah (Ex. 18, 4; I Par. 23, 15). He remained with Jethro his grandfather until Moses came up from Egypt as head of Israel (Ex. 18, 1-7). His descendants are described in I Par. 23, 17; 26, 25-27. 3. A Benjaminite (I Par. 7, 8). 4. One of the priests who, at the sound of the trumpets, followed the transport of …
Jethro (Hebrew Jithro'; Ex. 4:18 Jether)
JETHRO (Hebrew Jithro'; Ex. 4:18 Jether). - Priest of Midian, father-in-law of Moses (Ex. 2:16; 3:1; 4:18; 18:1, 5, 8, 12, 14, 27). A worshiper of the true God (Ex. 18:11 ff.; Judg. 1:16; 4:11), he is called a Kenite (cineaus).
Midian and Midianites (Hebrew Midhjān; Septuagint Μαδιάμ)
Name of a region south of Palestine (Ex. 2:15) and of its inhabitants (Ex. 3:1; 4:19; 18:1; Num. 24:47), sometimes indicated by the patronymic "Midianites" (Gen. 37:38; Num. 25:17).
18:4
of Moses by Zipporah (Ex. 18, 4; I Par. 23, 15). He remained with Jethro his grandfather until Moses came up from Egypt as head of Israel (Ex. 18, 1-7). His descendants are described in I Par. 23, 17; 26, 25-27. …
18:10
"Blessed be the Lord" (Bārākh Jahweh; cf. Gen. 24:27; Ex. 18:10); "Blessed are You, O Lord" (Bārākh 'attāh Jahweh; cf. 1 Chron. 29:10; Ps. 118:12). The use of blessings is very frequent among the Jews in the liturgical service, called by the …
18:11
Jethro (Hebrew Jithro'; Ex. 4:18 Jether)
JETHRO (Hebrew Jithro'; Ex. 4:18 Jether). - Priest of Midian, father-in-law of Moses (Ex. 2:16; 3:1; 4:18; 18:1, 5, 8, 12, 14, 27). A worshiper of the true God (Ex. 18:11 ff.; Judg. 1:16; 4:11), he is called a Kenite (cineaus).
18:12
… Iud., III, 9, 1). The holocaust was ordinarily accompanied by unbloody offerings (libation of wine, offering of flour kneaded with oil, Num. 15:4-11). Often together with the holocaust a peace sacrifice was offered: a rite of festive intimacy that followed the act of pure adoration to Yahweh (cf. Ex. 18:12; 24:5; Josh. 8:31; Judg. 20:26; 21:4; 1 Sam. 6:14 ff., etc.).
18:16
… In Ex. 18, 16, 20 (E) the profane decisions on disputes between neighbors, given by Moses after having "consulted God," are called the "statutes" (huqim) of God and his "directives" (tôrôth). …
18:20
… In the Bible itself mention is made of various sacrifices outside the chosen people (the Midianite Jethro, Moses' father-in-law, Ex. 18:20; Balaam, Num. 23:1, 13; Job, Job 1:7; 42:8) not to speak of the sacrifices in use among the Canaanite peoples (Lev. 18:21; 20:25). Accordingly Moses regulated and consecrated to the …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by 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')). Public domain.