Moses is empowered to confirm his mission with miracles: his brother Aaron is appointed to assist him.
Moyses receiuing power to vvorke miracles in confirmation of his mission, 14. and his brother Aaron being designed to assist him, 20. goeth vvith vvife and children towards Aegypt, 25. is in danger to be slaine for not sooner circumcising his sonne. 27. Aaron meeteth him, 29. so they goe together, and declare to the people, that God wil deliuer them.
1Moses answered, and said: They will not believe me, nor hear my voice, but they will say: The Lord hath not appeared to thee.Rispose Mosè, e disse: Ei non crederanno a me, e non ascolteranno la mia voce, ma diranno: il Signore non ti è apparito.MOYSES answering said: They wil not beleue me, nor heare my voice, but they wil say: Our Lord hath not appeared to thee.Respondens Moyses ait: Non credent mihi, neque audient vocem meam, sed dicent: Non apparuit tibi Dominus. 2Then he said to him: What is that thou holdest in thy hand? He answered: A rod.E quegli disse a lui: Che è quello, che tu hai in mano? Rispose: Un bastone.Therfore he sayd to him: What is that thou holdest in thy hand? He answered: A rodde.Dixit ergo ad eum: Quid est quod tenes in manu tua ? Respondit: Virga. 3And the Lord said: Cast it down upon the ground. He cast it down, and it was turned into a serpent, so that Moses fled from it.E disse il Signore: Gettalo per terra. Lo gettò, e cangiossi in serpente, tal che Mosè si fuggì.And our Lord sayd: Cast it vpon the ground. He did cast it, and it was turned into a serpent, so that Moyses fled.Dixitque Dominus: Projice eam in terram. Projecit, et versa est in colubrum, ita ut fugeret Moyses. 4And the Lord said: Put out thy hand, and take it by the tail. He put forth his hand, and took hold of it, and it was turned into a rod.E disse il Signore: Stendi la tua mano, e prendilo per la coda. Stese la mano, e lo prese, e ritornò un bastone.And our Lord sayd: Sretch thy hand, and catch the tayle therof. He stretched it forth, & tooke hold of it, and it was turned into a rodde.Dixitque Dominus: Extende manum tuam, et apprehende caudam ejus. Extendit, et tenuit, versaque est in virgam. 5That they may believe, saith he, that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to thee.Affinché credano, disse, che è apparito a te il Signore Dio dei padri loro, il Dio di Abramo, il Dio d'Isacco, e il Dio di Giacobbe.That they may beleue, quoth he, that the Lord God of their fathers hath appeared to thee, the God of Abraham, the God of Isaac, & the God of Iacob.Ut credant, inquit, quod apparuerit tibi Dominus Deus patrum suorum, Deus Abraham, Deus Isaac et Deus Jacob. 6And the Lord said again: Put thy hand into thy bosom. And when he had put it into his bosom, he brought it forth leprous as snow.E il Signore disse di nuovo: Mettiti in seno la tua mano. E messa ch'ei l'ebbe in seno, la cavò fuora coperta di lebbra bianca come neve.And our Lord sayd agayne: Put thy hand into thy bosome. Which when he had put into his bosome, he brought it forth ful of leprosie like snow.Dixitque Dominus rursum: Mitte manum tuam in sinum tuum. Quam cum misisset in sinum, protulit leprosam instar nivis.
7And he said: Put back thy hand into thy bosom. He put it back, and brought it out again, and it was like the other flesh.Rimettiti, disse (Dio), la mano in seno. La rimise, e la cavò fuori di nuovo, ed era come l'altra carne.Draw backe, quoth he, thy hand into thy bosome. He drew it backe, and brought it forth agayne, & it was like the other flesh.Retrahe, ait, manum tuam in sinum tuum. Retraxit, et protulit iterum, et erat similis carni reliquæ. 8If they will not believe thee, saith he, nor hear the voice of the former sign, they will believe the word of the latter sign.S'ei non crederanno, disse, a te, e non capiranno il linguaggio del primo prodigio, si arrenderanno a quello del prodigio seguente.If they wil not beleue thee, quoth he, nor heare the word of the former signe, they wil beleue the word of the signe folowing.Si non crediderint, inquit, tibi, neque audierint sermonem signi prioris, credent verbo signi sequentis. 9But if they will not even believe these two signs, nor hear thy voice: take of the river water, and pour it out upon the dry land, and whatsoever thou drawest out of the river, shall be turned into blood.Che se a nissun dei due prodigi crederanno, e non ascolteranno la tua voce, prendi dell'acqua del fiume, e versala per terra, e quanto ne avrai attinta dal fiume, si convertirà in sangue.And if so be they wil beleue neither of these two signes, nor heare thy voice: take water of the riuer, & powre it out vpon the drie land, and whatsoeuer thou drawest of the riuer, shal be turned into bloud.Quod si nec duobus quidem his signis crediderint, neque audierint vocem tuam: sume aquam fluminis, et effunde eam super aridam, et quidquid hauseris de fluvio, vertetur in sanguinem. 10Moses said: I beseech thee, Lord, I am not eloquent from yesterday and the day before; and since thou hast spoken to thy servant, I have more impediment and slowness of tongue.Disse Mosè: Perdona, o Signore, io non era uomo facondo per lo passato: anche dopo che tu hai parlato al tuo servo, io son tardo di lingua, e balbuziente.Moyses sayd: I beseech thee, Lord, I am not eloquent from yesterday and the day before: and since thou hast spoken to thy seruant, I haue more impediment & slownes of tongue.Ait Moyses: Obsecro, Domine, non sum eloquens ab heri et nudiustertius: et ex quo locutus es ad servum tuum, impeditioris et tardioris linguæ sum. 11The Lord said to him: Who made man’s mouth? or who made the dumb and the deaf, the seeing and the blind? did not I?Disse a lui il Signore: Chi ha fatto la bocca dell'uomo? e chi ha formato il mutolo, e il sordo, il veggente, e il cieco? non son io quegli?Our Lord sayd to him: Who made the mouth of man? or who framed the dumme and deafe, the seeing and the blinde? did not I?Dixit Dominus ad eum: Quis fecit os hominis ? aut quis fabricatus est mutum et surdum, videntem et cæcum ? nonne ego ?
12Go therefore, and I will be in thy mouth; and I will teach thee what thou shalt speak.Va' adunque, e io sarò nella tua bocca, e ti insegnerò quello che dovrai dire.Goe on therfore, and I wil be in thy mouth: & wil teach thee what thou shalt speake.Perge, igitur, et ego ero in ore tuo: doceboque te quid loquaris. 13But he said: I beseech thee, Lord, send whom thou wilt send.Ma quegli disse: Di grazia, Signore, manda colui, che tu sei per mandare.But he sayd: I besech thee, Lord, send whom thou wilt send.At ille: Obsecro, inquit, Domine, mitte quem missurus es. 14The Lord being angry at Moses, said: Aaron the Levite is thy brother, I know that he is eloquent: behold he cometh forth to meet thee, and seeing thee, shall be glad at heart.Si crucciò il Signore contro Mosè, e disse: Aronne tuo fratello figliuolo di Levi, so, che è eloquente: ecco che egli viene a incontrarti, e rallegrerassi di cuore in vedendoti.Our Lord being angrie at Moyses, sayd: Aaron thy brother the leuite, I know that he is eloquēt: behold he cometh forth to meete thee, & seeing thee shal be glad at the hart.Iratus Dominus in Moysen, ait: Aaron frater tuus Levites, scio quod eloquens sit: ecce ipse egreditur in occursum tuum, vidensque te lætabitur corde. 15Speak to him, and put my words in his mouth: and I will be in thy mouth, and in his mouth, and will shew you what you must do.Parla a lui, e metti in bocca a lui le mie parole: e io sarò nella tua bocca, e nella bocca di lui, e mostrerò a voi quello che abbiate, a fare.Speake to him, and put my wordes in his mouth: & I wil be in thy mouth, and in his mouth, and wil shew you what yee must doe.Loquere ad eum, et pone verba mea in ore ejus: et ego ero in ore tuo, et in ore illius, et ostendam vobis quid agere debeatis. 16He shall speak in thy stead to the people, and shall be thy mouth: but thou shalt be to him in those things that pertain to God.Egli parlerà in vece tua al popolo, e sarà la tua bocca: tu poi lo governerai in quelle cose, che a Dio appartengono.He shal speake in thy steed to the people, and shal be thy mouth: but thou shalt be to him in those thinges that perteine to God.Ipse loquetur pro te ad populum, et erit os tuum: tu autem eris ei in his quæ ad Deum pertinent. 17And take this rod in thy hand, wherewith thou shalt do the signs.Prendi anche in mano questa verga, colla quale opererai prodigi.This rodde also take in thy hand, wherwith thou shalt doe the signes.Virgam quoque hanc sume in manu tua, in qua facturus es signa. 18Moses went his way, and returned to Jethro his father in law, and said to him; I will go and return to my brethren into Egypt, that I may see if they be yet alive. And Jethro said to him: Go in peace.Mosè se n'andò, e tornò al suo suocero Jetro, e gli disse: Io me ne andrò per tornare a' miei fratelli in Egitto, e vedere, se sono ancor vivi. Jetro gli disse: Va' in pace.Moyses went his way, & returned to Iethro his father in law, and sayd to him: I wil goe and returne to my brethren into Aegypt, that I may see if they be yet aliue. To whom Iethro sayd: Goe in peace:Abiit Moyses, et reversus est ad Jethro socerum suum, dixitque ei: Vadam et revertar ad fratres meos in Ægyptum, ut videam si adhuc vivant. Cui ait Jethro: Vade in pace.
19And the Lord said to Moses, in Madian: Go, and return into Egypt; for they are all dead that sought thy life.E il Signore disse a Mosè in Madian: Va', e torna in Egitto: perocché son morti tutti quelli che volevano la tua morte.Therfore our Lord sayd to Moyses in Madian: Goe, and returne into Aegypt: for they are al dead that sought thy life.Dixit ergo Dominus ad Moysen in Madian: Vade, et revertere in Ægyptum, mortui sunt enim omnes qui quærebant animam tuam. 20Moses therefore took his wife, and his sons, and set them upon an ass; and returned into Egypt, carrying the rod of God in his hand.Prese adunque Mosè la sua moglie, e i suoi figliuoli, e li pose sopra un asino, e se ne tornò in Egitto, portando in mano la verga di Dio.Moyses therfore tooke his wife, & his children, and set them vpon an asse: and returned into Aegypt, carying the rodde of God in his hand.Tulit ergo Moyses uxorem suam, et filios suos, et imposuit eos super asinum: reversusque est in Ægyptum, portans virgam Dei in manu sua. 21And the Lord said to him as he was returning into Egypt: See that thou do all the wonders before Pharao, which I have put in thy hand: I shall harden his heart, and he will not let the people go.E il Signore disse a lui mentre se ne tornava in Egitto: bada di fare tutti i prodigi, che io ho posti nelle tue mani, al cospetto di Faraone: io indurerò il cuore di lui, ed ei non lascerà partire il popolo.And our Lord said to him returning into Aegypt: See that thou doe al the wonders, which I haue put in thy hand, before Pharao: I wil indurate his hart, and he wil not dismisse the people.Dixitque ei Dominus revertenti in Ægyptum: Vide ut omnia ostenta quæ posui in manu tua, facias coram Pharaone: ego indurabo cor ejus, et non dimittet populum. 22And thou shalt say to him: Thus saith the Lord: Israel is my son, my firstborn.E tu gli dirai: Queste cose dice il Signore: Israele è il figliuol mio primogenito:And thou shalt say to him: This sayth the Lord: My first begotten sonne is Israel.Dicesque ad eum: Hæc dicit Dominus: Filius meus primogenitus Israël. 23I have said to thee: Let my son go, that he may serve me, and thou wouldst not let him go: behold I will kill thy son, thy firstborn.Io ti ho detto: Lascia andare il mio figliuolo, affinché mi serva; e non hai voluto lasciarlo partire: ecco che io darò morte al tuo figliuolo primogenito.I sayd to thee: dismisse my sonne that he may serue me, & thou wouldest not dismisse him: behold I wil kil thy first-begotten-sonne.Dixi tibi: Dimitte filium meum ut serviat mihi; et noluisti dimittere eum: ecce ego interficiam filium tuum primogenitum. 24And when he was in his journey, in the inn, the Lord met him, and would have killed him.E mentre egli era per viaggio in un albergo, il Signore si presentò a lui, e volea farlo morire.And when he was in his iourney, in the Inne, our Lord mette him, and would haue killed him.Cumque esset in itinere, in diversorio occurrit ei Dominus, et volebat occidere eum.
25Immediately Sephora took a very sharp stone, and circumcised the foreskin of her son, and touched his feet, and said: A bloody spouse art thou to me.Prese tosto Sephora una pietra molto affilata, e circoncise il suo figliuolo, e toccò i piedi di lui, e disse: Sposo di sangue sei tu per me.Sephora by & by tooke a very sharp stone, and circuncided the prepuce of her sonne, & touched his feete, and sayd: A blouddie spouse thou art to me.Tulit idcirco Sephora acutissimam petram, et circumcidit præputium filii sui, tetigitque pedes ejus, et ait: Sponsus sanguinum tu mihi es. 26And he let him go after she had said: A bloody spouse art thou to me, because of the circumcision.E quegli lo lasciò stare dopo che ella ebbe detto: Sposo di sangue a motivo della fatta circoncisione.And he let him goe after she had said, A blouddie spouse thou art to me, because of the circumcision.Et dimisit eum postquam dixerat: Sponsus sanguinum ob circumcisionem. 27And the Lord said to Aaron: Go into the desert to meet Moses. And he went forth to meet him in the mountain of God, and kissed him.E il Signore disse ad Aronne: Va' nel deserto incontro a Mosè. Andogli incontro fino al monte di Dio, e baciollo.And our Lord said to Aaron: Goe to Moyses into the desert. Who went forth to mete him vnto the Mountaine of God, and kissed him.Dixit autem Dominus ad Aaron: Vade in occursum Moysi in desertum. Qui perrexit obviam ei in montem Dei, et osculatus est eum. 28And Moses told Aaron all the words of the Lord, by which he had sent him, and the signs that he had commanded.E Mosè raccontò ad Aronne tutte le cose, per le quali il Signore lo avea mandato, e i prodigi, che gli avea ordinato di fare.And Moyses told Aaron al the wordes of our Lord, by which he had sent him, & the signes that he had commanded.Narravitque Moyses Aaron omnia verba Domini quibus miserat eum, et signa quæ mandaverat. 29And they came together, and they assembled all the ancients of the children of Israel.E andarono insieme a raunare tutti i seniori de' figliuoli d'Israele.And they came together, and gathered together al the ancientes of the children of Israel.Veneruntque simul, et congregaverunt cunctos seniores filiorum Israël. 30And Aaron spoke all the words which the Lord had said to Moses: and he wrought the signs before the people.E Aronne ripetè tutte le parole dette dal Signore a Mosè: e questi fece i miracoli in presenza del popolo.And Aaron spake al the wordes which our Lord had said to Moyses: and he wrought the signes before the people,Locutusque est Aaron omnia verba quæ dixerat Dominus ad Moysen: et fecit signa coram populo,
31And the people believed. And they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction: and falling down they adored.E il popolo credette: e intesero, come il Signore visitava i figliuoli d'Israele, e avea mirata la loro afflizione; e prostratisi lo adorarono.and the people beleued. And they heard that our Lord had visited the children of Israel, and that he had looked vpon their affliction: & they adored prostrate.et credidit populus. Audieruntque quod visitasset Dominus filios Israël, et respexisset afflictionem illorum: et proni adoraverunt.
4:1
Menochius
They, etc. Many of the common people, not of the ancients, Exodus 3:18. (Menochius)
Haydock
He knew that all ought to bring credentials from God, when they come in his name to institute a new order of things. This Moses, Jesus Christ, and the apostles did. Nothing less than a miracle can suffice to guard against imposters, who will never be able to stand this test throughout, in such a manner, but that God will evidently confound their delusive signs, if they should even attempt to work miracles. (Haydock)
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Menochius
A rod. This alluded to the three states in which the Hebrews had lived in Egypt: 1. As holding the sceptre; 2. as persecuted in a crafty and cruel manner; and 3. as liberated by Moses. (Menochius)
Philo
The dragon[serpent] was so terrible as to make even Moses flee. (Philo)
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Menochius
Again. When Moses first appeared in defence of his brethren, Pharao afflicted them more grievously; but at last he was forced to let them go. (Menochius)
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Tirinus
Blood. This third sign had the same tendency as the former. It shewed the cruel persecution inflicted upon the Hebrews, particularly in drowning their male infants; a cruelty which God would shortly revenge, by turning the waters of Egypt into blood, and by slaying the first-born and the army of the Egyptians. (Tirinus)
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Haydock
Of tongue, being impressed with awe, at the divine presence. He feared, therefore, that he should not be able to deliver himself intelligibly at the court of Pharao, and might rather excite the disgust of that haughty tyrant. (Haydock)
Calmet
He had been 40 years absent in the land of Madian, and might have forgotten both the Egyptian and Hebrew languages in some degree; in which sense slowness or heaviness of tongue is taken, (Ezechiel 3:5.) to express an unknown language. (Calmet)
Menochius
God was thus pleased to shew, that all the glory arising from this enterprize belonged to himself; and he thus also gave occasion to Moses to humble himself, while he wrought miracles. (Menochius)
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Calmet
Send. Many of the fathers think Moses here prays for the coming of the Messias, who was to be the deliverer of his people; (St. Justin, etc.) or he begs at least that one more proper than himself may be selected; in which some discover marks of pusillanimity, others of great and laudable modesty; so that the anger of God here only means an earnest expression of his will, that Moses should make no farther demur. Lyran supposes that Aaron was the person pointed at by Moses; and God grants his request. (Calmet)
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Calmet
To God. Hebrew, "thou shalt be to him in the place of God." He shall hear and obey thee, explaining to the people the instructions thou shalt give him. I have established thee the god of Pharao, and Aaron shall be thy prophet, Exodus 7:1. (Calmet)
Tirinus
I will address myself immediately to thee. (Tirinus)
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4:19
Haydock
Life. "After those many days were elapsed, the king of Egypt died," who had obliged Moses to flee, as the Septuagint, Josephus, and Philo add at the end of ver. 18. Upon which God, who had already commissioned him to go, and saw him willing, gives him this farther assurance that he has nothing to fear for his own person. (Haydock)
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Challoner
I shall harden, etc. Not by being the efficient cause of his sin; but by withdrawing from him, for his just punishment, the dew of grace, that might have softened his heart; and so suffering him to grow harder and harder. (Challoner)
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First-born, heir to my promises, and the object of my complacency.
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Menochius
Thy son. This was the tenth and last scourge, which forced the king to relent. (Menochius)
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Challoner
The Lord met him, and would have killed him. This was an angel representing the Lord, who treated Moses in this manner, for having neglected the circumcision of his younger son: which his wife understanding, circumcised her child upon the spot, upon which the angel let Moses go. (Challoner)
Calmet
Both his children were born about this time. But Eliezer, the younger, had not been circumcised; and therefore remained under the power of the destroying angel. (Origen, contra Cels. v.) Others think the angel was going to kill Moses. (Calmet)
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Calmet
Stone, like a flint. Such stones are very common in Egypt, and are used by the embalmers to open the side of the deceased. The Galli priests make themselves eunuchs without danger, by means of sharp stones. (Pliny, Natural History 35:12.) Josue circumcises with the like, Josue 5. But any instrument will suffice. (Calmet)
Tirinus
Sephora seized the first thing that came in her way, to save the life of her husband, with whom God was displeased for this neglect of complying with the law, whatever might be his pretext. It was not fit that he should be a legislator, who was not a pattern of obedience. (Tirinus)
Spouse. I have redeemed thee from destruction, by shedding the blood of my son; therefore, I will deem this a ratification of our marriage. Never forget our union, which costs me so much, and which has placed you in such imminent danger. The Hebrew mothers style their newly circumcised infants bloody spouses, in imitation of Sephora, who on this occasion perhaps addresses the words to Eliezer. The Septuagint read, "Sephora...fell at his feet, and said, the blood of my son's circumcision has ceased to flow," etc., which is not very easy to understand.
4:27
Of God. Horeb, where both brothers met, after Sephora was returned to her father.
4:30
Calmet
The three signs, prescribed above, in proof of their mission. (Calmet)
4:21
I shall harden, etc.... Not by being the efficient cause of his sin; but by withdrawing from him, for his just punishment, the dew of grace that might have softened his heart; and so suffering him to grow harder and harder.
4:24
The Lord met him, and would have killed him.... This was an angel representing the Lord, who treated Moses in this manner, for having neglected the circumcision of his younger son; which his wife understanding, circumcised her child upon the spot, upon which the angel let Moses go.
4:1
•. They vvil not beleue me.] Moyses wisely considering that the children of Israel, much lesse Pharao, would hardly beleue his bare woord, affirming that he was sent to them by God, proposed this difficultie before he tooke the Embacie vpon him. For without good proofe both the Israelites, and Aegyptians Miracles necessarie and sufficient to proue extraordinary vocation of new preachers might haue reiected him, as seming to come of his owne priuate spirite, being no ordinarie superior, neither of the whole people, nor of his owne tribe, nor first of his familie; for Aaron was his elder brother. Therfore God gaue him powre of working miracles, to proue his extraordinarie mission true and lawful. VVhich sufficed to make euen Pharao him selfe to know, that he was sent from God almightie, though it mollified not his stubborne hart, to obey Gods commandement: and it fully satisfied the children of Israel touching al things which he denounced, beleuing him that God mercifully looked vpon their affliction & would deliuer them. VVherupon they adored prostrate. as the last wordes of this chapter testifie. VVhere we see both the necessitie, and sufficiencie of miracles to proue the extraordinarie vocation of such as preach otherwise then was taught before. For this cause our Sauiour himselfe confirming his doctrin by miracles, saied to the Iewes: If you vvil not beleue me, beleue by vvorkes. Againe he said of them: If I had not done among them vvorkes that no other Ioan. 10. Ioan. 15. Mat. 9. Mat. 16. man hath done, they should not haue sinne. And cōformably sending his Apostles to preach the Gospel, gaue them powre to worke miracles in his name. So did S. Peter and S. Iohn heale the lame. Act. 3. And S. Paul auouched miracles for the signes of his Apostleship. 2. Cor. 12.
4:17
God designed a rodde for an instrument to work miracles.
4:21
See the Annotations cha. 7. v. 3.
4:25
Sephora cast the prepuce at Moyses feete: and said: I had lost thee my spouse except I had redeemed thee with the bloud of my child. And: the Angel let Moyses goe. S. Aug. q. 11. in Exod. iuxta 70.
Miracles a motiue to true beleefe
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.4
… And God saith to him, What dost thou bear in thine hand? A rod. Cast it on to the ground,” etc.
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Tertullian † AD 220 On the Resurrection of the Flesh 28
But we know that prophecy expressed itself by things no less than by words. By words, and also by deeds, is the resurrection foretold. When Moses puts his hand into his bosom, and then draws it out again dead, and again puts his hand into his bosom, and plucks it out living, does not this apply as a presage to all mankind?—inasmuch as those three signs
St Hippolytus † AD 235 The Refutation of All Heresies 5.11
… Upon this (serpent), he says, he who fixes his hope is not destroyed by the snakes of the wilderness, that is, by the gods of generation. (This statement) is written, he says, in a book of Moses. This serpent, he says, is the power that attended Moses,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… In this way then shalt thou discourse of God; even wert thou a Moses and a god to Pharaoh;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He saith, “What is that in thine hand?”
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Tertullian † AD 220 On the Resurrection of the Flesh 28
… When Moses puts his hand into his bosom, and then draws it out again dead, and again puts his hand into his bosom, and plucks it out living, does not this apply as a presage to all mankind?—inasmuch as those three signs denoted the threefold power of God: when it shall, first, in the appointed order, subdue to man the old serpent, the devil,
St Ambrose of Milan † AD 397 On the Mysteries 9
51. Moses was holding a rod, he cast it down and it became a serpent.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 28
Thus Moses also first is in fear of the serpent, and not merely in fear, but even with much distress: and then he sees that strange thing come to pass.
St Augustine of Hippo † AD 430 On the Holy Trinity 3.5
… and who governs and guides by the same word of His, those things which He has created? Yet, when He changed the same matter out of the rod of Moses into the flesh of a serpent, immediately and quickly, that change, which was unusual, although of a thing which was changeable, was a miracle.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.4
… Thus also it was done: thus also men, bitten by serpents, were made whole of the venom by looking upon a serpent. To be made whole of a serpent is a great Sacrament. What is it to be made whole of a serpent by looking upon a serpent? It is to be made whole of death by believing in one dead. And nevertheless Moses feared and fled.
Pseudo-Clement The Clementine Homilies 20.6
… According to such a change and conversion, air becomes first water, and ends in being fire through conversions, and the moist is converted into its natural opposite. Why? Did not God convert the rod of Moses into an animal, making it a serpent,
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 5
The shepherds came near and worshipped Him with their staves. They saluted Him with peace, prophesying the while, “Peace, O Prince of the Shepherds.” The rod of Moses
St Augustine of Hippo † AD 430 On the Holy Trinity 3.10
… Therefore the rod passed into the serpent, Christ into death; and the serpent again into the rod, whole Christ with His body into the resurrection; which body is the Church; and this shall be in the end of time, signified by the tail, which Moses held, in order that it might return into a rod.
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Tertullian † AD 220 On the Resurrection of the Flesh 28
But we know that prophecy expressed itself by things no less than by words. By words, and also by deeds, is the resurrection foretold. When Moses puts his hand into his bosom, and then draws it out again dead, and again puts his hand into his bosom, and plucks it out living,
Tertullian † AD 220 On the Resurrection of the Flesh 55
… indeed, I ought hardly to say another man, but another thing. This form of change even the Holy Scriptures give us instances of. The hand of Moses is changed, and it becomes like a dead one, bloodless, colourless, and stiff with cold; but on the recovery of heat, and on the restoration of its natural colour, it is again the same flesh and blood.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.15
95. Again, another sign which Moses gave points to our Lord Jesus Christ. He put his hand into his bosom, and drew it out again, and his hand was become as snow. A second time he put it in and drew it out, and it was again like the appearance of human flesh.
St Jerome † AD 420 To Pammachius against John of Jerusalem 33
… For it is right that as we have always borne about the putting to death of Christ in our body, so the life, also, of Jesus, should be manifested in our mortal body, that is, in our flesh, which is mortal according to nature, but eternal according to grace. Stephen also saw Jesus standing on the right hand of the Father, and the
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.10
… 11 ). Again, another sign which was given to Moses. For in like manner as above from the rod was a sign, so also from the right hand now. For when that thing had been done concerning the rod, God gave a second sign: “thrust,” He saith, “thine hand into thy bosom, and he thrust it: draw it forth, and he drew it forth: and it was found white,”
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Tertullian † AD 220 On the Resurrection of the Flesh 28
… when it shall, first, in the appointed order, subdue to man the old serpent, the devil, however formidable; then, secondly, draw forth the flesh from the bosom of death; and then, at last, shall pursue all blood (shed) in judgment.
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 17
… and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.”
St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 12
… And David says, “Who am I before Thee, O Lord, that Thou hast glorified me hitherto?” And Moses, who was “the meekest of all men,” saith to God, “I am of a feeble voice, and of a slow tongue.”
Tertullian † AD 220 The Five Books Against Marcion 4.39
… And therefore in this passage He forbids men “to meditate before what they answer” when brought before tribunals, even as once He suggested to Balaam the message which he had not thought of, nay, contrary to what he had thought; and promised “a mouth” to Moses, when he pleaded in excuse the slowness of his speech,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.10
… When Jesus was born they carried Him off in flight into Egypt that Herod, His persecutor, might not slay Him. In the days when Moses was born, children used to be drowned in the river; and at the birth of Jesus the children of Bethlehem and in its borders were slain. To Moses God said:— The men are dead who were seeking thy life ;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 1
… and you who exercised it, if you had cause to blame my tardiness; for perhaps this tardiness may be more precious in God’s sight than the haste of others. For it is a good thing even to hold back from God for a little while, as did the great Moses of old,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.114
… The former stood in awe of the greatness of the ministry, the latter trustfully obeyed Him Who called them. Aaron was eager, but Moses resisted,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.17
… humble was he even to doing the work of a slave, modest, even to taking flight, enduring, even to bearing imprisonment, so forgiving of wrong as even to repay it with good. Whose modesty was such, that, when seized by a woman, he preferred to leave his garment in her hands in flight, rather than to lay aside his modesty. Moses,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
And not from this circumstance only were these the greater, but also from their obedience: in that they shrink not, nor are they backward, like those of old;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
… For each of them both spake boldly unto tyrants, the one to the Egyptian, the other to Ahab; and in behalf of heartless and disobedient men; and by the very persons who were saved by them, they were brought into extreme danger; and each of them wishing to withdraw men from idolatry; and each being unlearned; for the one was of a “slow tongue,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 86
… For plainly the apostles were not to remain here unto “the end of the world;” but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for “I am with you,” who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… 14 .) And good reason that it should be so. For they did not go forth to argue with Pharaoh, but to wrestle with the devil. But the wonder is this, that when sent they made no objections; they said not, they were “weak in voice, and of a slow tongue.” (
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Origen † AD 254 Origen's Commentary on Matthew 13.6
… condemnation if the prayer of the prophet, as spoken by the Holy Spirit, shall be given heed to, in which it is said of certain sinners, “Let the lying lips be put to silence.” And so, perhaps, those who make a bad use of their hearing, and admit the hearing of vanities, will be rendered deaf by Him who said, “Who hath made the stone-deaf and the deaf,”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.29
… or wherefore should He fear death, who was Himself Life, and was rescuing others from death? or how, whereas He said, ‘Fear not him that kills the body ,’ should He Himself fear? And how should He who said to Abraham, ‘Fear not, for I am with thee,’ and encouraged Moses against Pharaoh, and said to the son of Nun, ‘Be strong, and of a good courage
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.20
… and to say with marvellous triviality that man opens his own mouth, and God opens man’s lips? And yet God restrains them from even that absurdity where He says to Moses His servant, “I will open thy mouth, and I will instruct thee what thou oughtest to speak.”
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Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… He too, when it says: “There shall not fail a prince from Judah, nor a leader from between his thighs, until He shall come to whom it has been promised; and He shall be the expectation of the nations.” He is spoken of by Moses when he says: “Provide another whom thou mayest send.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
… but God only said, ‘Let it become,’ and he adds, ‘And it became;’ for what He thought good and counselled, that forthwith the Word began to do and to finish. For when God commands others, whether the Angels, or converses with Moses, or commands Abraham, then the hearer answers; and the one says, ‘Whereby shall I know ?’ and the other, ‘Send some one else
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… And since we have mentioned Moses, it will be well to show the truth of what we are saying from what happened to him. For this same saintly Moses was so far from grasping at the leadership of the Jews as to deprecate the offer,
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.3
… “I beseech Thee, O Lord, provide another whom Thou mayest send,” or as it stands still more clearly in the Hebrew text: “I beseech Thee, O Lord, send whom Thou wilt send.”
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St Jerome † AD 420 Against Jovinianus 1.48
… Shall a joint-heir of Christ really long for human heirs? And shall he desire children and delight himself in a long line of descendants, who will perhaps fall into the clutches of Antichrist, when we read that
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Origen † AD 254 Origen De Principiis 3.1.7
… Those expressions, accordingly, make an impression on very many, which are used by God in speaking of Pharaoh, as when He frequently says, “I will harden Pharaoh’s heart.”
Origen † AD 254 Origen De Principiis 3.1-2.7
… And now, the statements regarding Pharaoh have troubled many, respecting whom God declared several times, “I will harden Pharaoh’s heart.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 45
… whilst in the case of him to whom He shows mercy, you should loyally and unhesitatingly recognise the grace of the God who “rendereth not evil for evil; but contrariwise blessing.” Nor should you take away from Pharaoh free will, because in several passages God says, “I have hardened Pharaoh;” or,” I have hardened or I will harden Pharaoh’s heart;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.28
… we have a thing which without doubt we can ascribe to them; the dyings of the beasts, the dyings of the first-born, and this especially whence all these things proceeded, namely, the hardening of heart, so that they would not let go the people of God.
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Tertullian † AD 220 On Modesty 8
… Now, if I shall succeed in showing that the Jewish fails to suit the comparison of the elder son, the consequence of course will be, that the Christian will not be admissible (as represented) by the joint figure of the younger son. For although the Jew withal be called “a son,” and an “elder one,” inasmuch as he had priority in adoption;
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.4
… They say that “though God has no son, ye make that crucified Jesus, the firstborn son of God.” Yet He called Israel “ My first-born, ” when He sent to Pharaoh through Moses and said to him, Israel is My first-born; I have said unto thee, let My Son go to serve Me, and if thou art not willing to let (him) go, lo! I will slay thy son, thy firstborn .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.14
14. Yet perchance inasmuch as He says, My firstborn Son Israel
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… lxxxii. 6 ); and again, “I have nourished and brought up children” ( Is. i. 2 ); and so, “Israel is My first-born” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… The lawgiver Moses, the writer of the ancient history, says “And the sons of God saw the daughters of men that they were fair and they took them wives of them,” and the God of all Himself said to this Prophet “Thou shalt say unto Pharaoh, Israel is my son even my first-born.”
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Origen † AD 254 Origen De Principiis 3.1-2.9
… and how the just God becomes the cause of destruction and disobedience, when men are chastened by Him on account of their hardness and disobedience. And why does He find fault with him, saying, “Thou wilt not let My people go;”
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Tertullian † AD 220 An Answer to the Jews 3
… In fact, subsequent patriarchs were uncircumcised, like Melchizedek, who, uncircumcised, offered to Abraham himself, already circumcised, on his return from battle, bread and wine. “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,
Origen † AD 254 Origen De Principiis 3.2.1
… We must also ascertain who that is of whom it is stated in the book of Exodus that he wished to slay Moses, because he was taking his departure for Egypt;
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
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.3
… Reuben was the first-born of all his brethren, and through his father’s wife, (the adversary) cast a blemish upon him. Aaron was the great high-priest of the house of Israel, and through Miriam his sister he envied Moses. Moses was sent to deliver the people from Egypt, and took with him the woman who advised him to shameful acts,
St Augustine of Hippo † AD 430 Letters of St. Augustin 23.4
… That “seal of the righteousness which is by faith” was of so great importance in that dispensation before it was abrogated by the Lord’s coming, that the angel would have strangled the infant-child of Moses, had not the child’s mother, seizing a stone, circumcised the child, and by this sacrament averted impending death.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.24
… And this was made manifest by the message of an angel in the case of Moses’ son; for when he was carried by his mother, being yet uncircumcised, it was required, by manifest present peril, that he should be circumcised,
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Tertullian † AD 220 An Answer to the Jews 9
… and this had to come about, not through Moses (that is, not through the Law’s discipline), but through Joshua (that is, through the new law’s grace), after our circumcision with “a knife of rock”
Origen † AD 254 Origen Against Celsus 5.48
… And when Zipporah had learned this, she took a pebble and circumcised her child, and is recorded, according to the reading of the common copies, to have said, “The blood of my child’s circumcision is stayed,” but according to the Hebrew text, “A bloody husband art thou to me.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.36
… Now there was a forecast of His coming undoubtedly contained not only in other sacred institutions of the ancient Jews, but also in their circumcision of the foreskin. For the eighth day, in the recurrence of weeks, became the Lord’s day, on which the Lord arose from the dead; and Christ was the rock whence was formed the stony blade for the circumcision;
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 1
… and you who exercised it, if you had cause to blame my tardiness; for perhaps this tardiness may be more precious in God’s sight than the haste of others. For it is a good thing even to hold back from God for a little while, as did the great Moses of old, and Jeremiah later on; and then to run readily to Him when He calls, as did Aaron
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1. THEY WILL NOT BELIEVE, — the people and multitude of the Hebrews: because among them there are many of stiff neck. For concerning the elders God had foretold in chapter III, verse 18, that they would believe, to whom Moses doubtless had faith. This is the third excuse of Moses on account of the people's unbelief: hence God descends to signs.
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2. WHAT IS THAT WHICH THOU HOLDEST IN THY HAND? -- God asks Moses not as if ignorant, but to give him occasion to respond with what He wished to hear from him. HE ANSWERED: A ROD -- a pastoral one, by which he ruled the sheep. In Hebrew there is a beautiful paronomasia: God had asked mazze, "what is this?" Moses responds: matte, "it is a rod." You may ask, what does this rod signify literally? Rabbi Abraham responds: The rod is Pharao, who in the time of Joseph was toward the Hebrews like a soft rod, and flexible at Joseph's nod; but after Joseph's death, he turned into a serpent by laying snares for the Hebrews and plotting their destruction; yet in the end he became again as a rod, when through the plagues of Moses he was subdued, and permitted, indeed compelled, the Hebrews to depart from Egypt. But I say: By this rod and its metamorphosis were signified the changes and vicissitudes of the Hebrews, or their three states in Egypt. For the Hebrews held the rod, that is, the scepter and principality, while Joseph lived and reigned; after his death this rod was cast to the ground and turned into a serpent, because the Hebrews, who were formerly dear, after Joseph's death became hateful to the Egyptians, as if they were serpents plotting snares and death against the Egyptians; again this serpent was turned back into a rod in the hand of Moses, as the Hebrews have it, because Moses brought back to his people again the scepter, liberty and dominion. Thus Lyran, Abulensis, Pererius. Symbolically, by this rod was signified the leadership and supreme power which God was about to give to Moses, by which he struck and punished the Egyptians, and protected, led and governed the Hebrews; for this rod was to Moses like a scepter, which was formidable and hateful to the Egyptians like a serpent, but lovable to the Hebrews like a rod and pastoral staff. Moses is therefore sent by God armed, not with a spear, but with a staff, yet a wonder-working one, and by it he subdues Egypt. This is a type of Christ sending the Apostles with a staff, and arming them with power to work miracles, by which they subdue the world to themselves, Mark, last chapter, verse 17. Whence St. Bernard: "The trumpet of salvation sounds forth," he says, "miracles flash, and the world believes: what is said is quickly persuaded when what causes wonder is shown." That a part of this Mosaic rod was found in the year of Christ 1008, and that many flocked to it from Gaul, Italy and other provinces, Baronius relates from Glaber in the year already mentioned. Allegorically, the rod is the wooden cross of Christ, which was turned into a serpent for the Jews and the impious: for they shudder at the cross as at the punishment of malefactors; but by the tail, that is, at the end of the world, they will seize it, and will know it is not a serpent, but a rod, that is, God's power and wisdom. Thus St. Cyril, Origen, homily 4; St. Augustine, sermon 86 On the Seasons. Again Cyril in the Collection on Exodus: The rod, he says, is human nature, which was created upright by God, and placed in paradise, where it was in the hand of Moses, that is, in the care and protection of God; through sin this rod was cast to the ground, when it was said to it: "Thou art earth, and into earth thou shalt return;"; here it was turned into a serpent, because it believed the serpent tempting, consented and clung to it; and, as the serpent has innate venom, so we contract original sin from Adam through natural propagation, by which, as serpents, we crawl on the ground, and know only earthly things: Christ seized this serpent not by the head where it has venom, but by the tail, because he assumed human nature without sin. Again, by the tail, that is, in the last age of the world, he assumed human nature, and thus united it to himself and to God, indeed made it more beautiful and more august. Thus Pererius. Anagogically, the same Cyril, in the book On the Incarnation, chapter XIV: The rod, he says, is Christ, who is the power of the Father, and who holds the rod or scepter of the kingdom and justice. This was turned into a serpent in the incarnation; for human nature through sin was made malignant as a serpent: but Christ took on the nature and likeness of the sinner; hence the serpent exalted in the desert signified Christ exalted on the cross, as it is said in John III, 14. This serpent through the resurrection was again made a rod, that is, lord, king, judge, conqueror, and prince of heaven and earth. In like manner Cyril in the same place, chapter XV, following the sign of Moses' leprosy, interprets it of Christ born, suffering and rising again. Tropologically, the rod is discipline, correction and chastisement, which at first appears horrible to children, the imperfect and those not mortified, like a serpent; but in the end, when they experience its fruit, they recognize it to be a paternal and pastoral rod: for, as the Apostle says in Hebrews XII, 11: "All discipline for the present indeed seemeth not to bring joy, but sorrow; but afterwards it yieldeth to them that are exercised by it the most peaceable fruit of justice."
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3. SO THAT MOSES FLED. -- For this serpent produced from a great rod was large and horrible: whence Philo calls it a dragon, the prince of serpents.
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5. THAT THEY MAY BELIEVE. -- Understand, thou shalt do this sign of the rod before them, namely that thou mayest change it into a serpent, and again into a rod: for this purpose, that they may believe that thou art sent by me.
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6. WHEN HE HAD SENT IT INTO HIS BOSOM, HE BROUGHT IT OUT LEPROUS. -- This is the second sign, of the leprous hand and the healed hand. Symbolically and literally, Moses putting his hand into his bosom signified that he had care of the people, and carried them as it were in his bosom, Num. XI, 12. For the hand signified the Hebrew people: hence when Moses put his hand into his bosom, it became leprous, because when the Egyptians saw that the people had Moses as their leader, and were cherished, raised up and defended by him, they began to treat him more harshly and afflict him; but Moses, putting it into his bosom a second time, that is, undertaking full and perfect care of the people, brought back the hand sound and whole by avenging them through the plagues sent upon Pharaoh, because he led the people safely out of Egypt. Symbolically and tropologically, by this sign was signified the cause of the affliction of the Hebrews: for the hand in the bosom are the Hebrews in worship and religion, and consequently in the care and bosom as it were of God; here the hand became leprous, because the Hebrews fell away to the idols and vices of the Egyptians; but God washed this away, and cleansed the hand from leprosy, when He again placed the Hebrews in His bosom through Moses, receiving them as His people and His Church. Thus St. Cyril and Theodoret. Theodoret adds that God wished by this sign to admonish Moses of perpetual humility, when His hand, which was to be wonder-working and was even to change the elements themselves, was first infected with leprosy. Allegorically St. Augustine, serm. 86 De Temp.: The hand, he says, leprous is the Synagogue of the Jews, which, infected with leprosy, that is, with infidelity toward Christ, was rejected by God; to this succeeded the believing hand, bright, that is, the faithful Church of the Gentiles, chosen by God. Secondly Pererius: The hand of Moses, he says, is Christ the Son of God, who is as it were the hand of the Father; for through Him the Father made all things. He was from eternity in the bosom of the Father, but when He was brought forth outside through the incarnation, He was seen to be leprous, that is, overwhelmed with labors and sorrows. Whence Isaiah, LIII, says: "There is no beauty in him, nor comeliness, and we have thought him as it were a leper." But drawn back again through resurrection and ascension into the bosom of the Father, and sitting at the right hand of God, He appeared glorious.
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8. NEITHER SHALL THEY HEAR THE VOICE OF THE FORMER SIGN, -- that is, the voice confirmed by the former sign: for the sign spoke with a mute voice, declaring that the word of Moses was the word of God, and this sign was the seal of this matter.
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9. TAKE WATER OF THE RIVER, -- of the Nile. AND IT SHALL BE TURNED INTO BLOOD. -- This is the third sign, by which Moses turned water into blood, was fitting: for by it he reproached the Egyptians with the infanticide of the Hebrews, and avenged their blood by this blood, and portended their suffocation in the waters and the Red Sea, they who had drowned the Hebrew children in the waters. "For it was fitting that that river, to which they had delivered the Hebrew children to be drowned in cruel death, should return to the authors of the crime a cup of blood, and that they should feel by drinking the gore of the polluted stream, which they had stained with parricide," says Origen, homil. 4, and from him St. Augustine, serm. 87 De Temp. Josephus thinks that Moses tried this third sign here, equally as the two former, and performed it here before the Lord. But Philo more rightly judges that Moses tried only the two former signs here before the Lord, but deferred this third sign and reserved it to perform it before Pharaoh: for this is what Scripture signifies here. Tertullian, lib. De Resurr. carnis, cap. XXVIII, mystically understands by these three signs the threefold power of God: for here first he subdued the serpent, that is, the devil; secondly, the leprous flesh, nay the corrupted flesh, he will draw out of the bosom of death in the resurrection; thirdly, all blood, he says, he will pursue in judgment, that is, he will avenge by just judgment from death, and will raise up all blood shed in martyrdom or death, through the common resurrection of all.
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10. I BESEECH THEE, O LORD. -- Supply, spare me, send me not. For this is understood by aposiopesis. I AM NOT ELOQUENT. -- Symmachus, I am not εὔλαλος, that is, eloquent; in Hebrew, I am not a man of words, namely one who speaks much with fluency, so that Pharao as an orator would not listen to one so barren of speech. FROM YESTERDAY AND THE DAY BEFORE, -- from a former time: it is a Hebraism. AND SINCE. -- In Hebrew, even since thou hast spoken to thy servant, that is to say, Nor have I become more eloquent by thy address, as thou canst know from my words; wherefore the exposition of Philo is less fitting, which is of this kind: When I compare my eloquence to thine, O Lord, I acknowledge myself dumb and speechless: for the mind of Moses is otherwise, as I shall presently show. I AM OF A SLOW AND INFIRM TONGUE. -- Note: These words depend on the preceding ones, that is to say, Even since thou hast spoken to me, O Lord, I have remained of an infirm tongue, nor have I become more eloquent, although thou dost often make the tongues of infants eloquent. Therefore the Royal Bible wrongly divides these by a hypocolon, placed after thy servant, so that a new sentence then begins, namely, I am of a slow and infirm tongue. From the former reading, which is the genuine one, some think this defect of tongue in Moses was increased by the vision and colloquy with God, on account of the highest admiration of divine majesty and the reverence of Moses. But the contrary is suggested by the Hebrew; for thus they have it: "My Lord, I am not eloquent, even from yesterday, even from the day before, even from that time when thou didst speak to thy servant; because I am of a heavy mouth and a heavy tongue," that is to say, I was never eloquent, not even from that time when thou didst speak to me, because by nature I have an infirm and slow tongue. The Chaldean renders it: Because I am of heavy speech and of a deep tongue, that is to say, I speak with difficulty and slowly, so that I seem to draw words from the depths and bottom of my breast. Another impediment of thinness of voice the Septuagint expresses when they render it, ἰσχνόφωνος, καὶ βραδύγλωσσος ἐγώ εἰμι: and following this concerning a thin voice, Origen, homily 3; St. Jerome, Jeremiah chapter 1; Philo, Theodoret, Augustine, Questions X and XVI, where he says: "Perhaps royal pride did not permit those approaching from near to speak," so that Moses might justly fear that he, on account of the thinness of his voice, would not be heard by Pharao. This is the fourth excuse of Moses, by which he declines the mission to Pharao, sought from the impediment of his tongue. Note here that there was a fivefold impediment in Moses: first, that, as the Hebrew indicates, he was a man of few words, that is, barren and poor in speaking; second, that in speaking he was not eloquent, but rude, unpolished and inelegant; third, that in discourse he was not prompt, but slow of speech; fourth, that he was thin and weak of voice; fifth, that his tongue was infirm, so that he could not pronounce certain letters and sounds well; perhaps also that he was stammering or lisping. On account of these defects Moses, chapter VI, calls himself uncircumcised of lips. Note here the humility of Moses, by which he confesses his faults and declines so honorable a mission; hence he merited that, through his weak voice, God would confound the eloquent and wise of Egypt, says Theodoret. You will ask, whether this defect of tongue in Moses was natural, or whether it befell him by accident? Some among Hugh of St. Victor think that this only was the defect of tongue in Moses, namely that for 40 years which he had lived in Midian, he had forgotten the Egyptian language. But Scripture places in Moses not this defect of idiom, but another defect of tongue, indeed defects of tongue. Second, the Hebrews relate that Moses, when he was three years old, brought burning coals to his mouth, and burned the tip of his tongue, and from this contracted this defect of tongue; but this is a fable of the Jews. Third, Origen, homily 3; St. Gregory, homily 8 on Ezekiel, and Rupert, book 1 on Exodus chapter XVIII, think that Moses by himself was eloquent, but after he began to converse with God, by comparison with divine wisdom and eloquence, he seemed to himself to be an infant and dumb; and this "from yesterday and the day before," that is from this three days in which thou, O Lord, hast spoken to me: for hence it is clear that these things were done and said between God and Moses not in one, but in three days. But this exposition is refuted from the fact that Moses after this colloquy with God remained uneloquent and slow of speech, and, as he himself says chapter VI, verse 12, uncircumcised of lips: whence God there adds to him a companion and interpreter, Aaron, who should speak for Moses to the people. I say therefore that this defect of tongue was natural to Moses, and implanted in him by nature, not befalling him by accident. Moses therefore, so uneloquent, God chose for this mission, both that God might keep Moses in humility through this defect, and that the liberation of the Hebrews might be attributed not to the eloquence of Moses, but to the power of God; for God chose the weak things of the world, that he might confound the strong. In like manner God chose rude and uneloquent Apostles, through whom he converted the world. Thus Theodoret. Note: Moses was uneloquent outwardly before men, but inwardly he was eloquent before God, because the efficacy of his prayer and holiness obtained from God whatever he wished, as appears Exodus XXXII, verses 11 and 14.
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11. WHO MADE THE MOUTH OF MAN? OR WHO MADE THE DUMB AND THE DEAF? IS IT NOT I? -- that is to say, I am He who gives the senses and the use of the senses, and takes them away when it pleases me, so that I both loosen the tongue of the stammering and constrain the agile tongue when it pleases: since therefore I now send you and designate you as my ambassador, I will also give you a mouth and eloquence. Learn here that eloquence and the grace of speech are a gift of God, either natural or supernatural. Hence it is said that when Plato was still an infant sleeping in his cradle, bees poured a supply of honey into his mouth; which was a presage that from Plato's mouth, by God's gift, would flow speech sweeter than honey. Hence also Xenophon was called the Attic Muse from the elegance of his speech. Thus also in St. Ambrose, when he was still an infant, a swarm of bees settled upon his mouth, which foreshadowed the divine eloquence of the man, as Paulinus says in his Life. The mother of St. Dominic, being pregnant, seemed to herself in sleep to bear in her womb a small dog bearing a torch in its mouth, by which, when brought forth into the light, he would set the whole world on fire: by which dream it was signified that St. Dominic by his eloquent and fervent preaching, and pious, would inflame all to the love of God. Something similar happened to the mother of St. Bernard, who was truly honeyed. It is indeed wonderful that we sometimes see men otherwise morose and ungraceful, endowed with eloquence by God, and speaking many things gracefully and elegantly. Thus when Xenocrates, harsh and morose by nature, spoke gracefully and wittily, and those listening marveled, Plato said: "Why do you marvel? Do you not see that lilies and roses are often born among thistles and nettles?"
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13. I BESEECH THEE, O LORD, SEND WHOM THOU WILT SEND, -- that is to say, Send another, whom thou hast foreknown thou wilt send. In Hebrew it is, Send, I pray thee, by the hand (namely of another), whom thou wilt send, that is to say, For this great embassy use another, and a more suitable instrument than me; for this is what "hand" means to the Hebrews. Cajetan notes that this is the fifth excuse of Moses. For the first was in chapter III, verse 11, from his inability, in that he was unfit and unequal to so great a task. The second, chapter III, verse 13, from the unknown name of God. The third, chapter III, verse 1, from the unbelief of the Hebrews. The fourth, chapter III, verse 10, from his defect of speech. And when he saw that these excuses were not accepted by God, he adds this fifth entreaty and supplication, by which he altogether strove to shake off from himself and cast upon another this mission, beseeching: "Send whom thou wilt send," that is to say, Send whomsoever thou wilt, provided thou send not me, unfit for so great a task. Thus Vatablus. Wherefore Lyran does not rightly think that by these words Moses prayed to God that he would definitely send his brother Aaron, as being more eloquent, and who, as some Rabbis add and feign, had hitherto acted as a prophet in Israel. Neither does R. Solomon rightly think that Moses asked to be sent Joshua, concerning whom it had been revealed to him that after his death he would lead the Hebrews into Chanaan. For the words of Moses are general and indefinite. Secondly, many Fathers, such as St. Justin, Tertullian, Cyprian, Eusebius, writing against the Jews, and Rupertus, think that Moses here asked for the coming of the Messiah; for his name was "the sent one" or "he who is to be sent," as is evident from Genesis XLIX, 10, that is to say, Since, O Lord, thou hast determined to send the Messiah, and art sometime to send him to free us from sin, send him now rather, that by the same works he may free thy people from Egypt. This sense is very probable and fitting, whatever the Abulensian may object, and however boldly the Eugubine may cry out against such great Fathers. For thus of old the other Patriarchs in grave matters always looked to the promised Christ, and sighed after him, as is evident concerning Jacob in Genesis XLIX, verses 10 and 18. You will ask, whether Moses sinned so often by resisting the calling and mission of God? Some Hebrews think that Moses sinned by mortal unbelief, distrust and disobedience; and therefore was punished in that he did not lead the Hebrews into the promised land. But this judgment is too harsh and lacks foundation: and it was not for this reason, but for another distrust at the waters of contradiction, that Moses was excluded from the holy land, as is evident from Numbers XX. More absurd is what R. Solomon says, that Moses was deprived of the priesthood for this sin, and that it was transferred to Aaron. Secondly, St. Basil, Gregory, Jerome, whom Pererius cites, altogether excuse Moses, and praise his excuse as proceeding from humility, both because Moses knew the stubborn and inexorable heart of Pharaoh, and the stiff neck of the Hebrews, as Basil says, which he thought he could not break; and because it is the part of true obedience to shrink from and decline an honourable task (such as this mission was), and to offer oneself willingly and eagerly for hard and harsh things, as St. Gregory teaches, book XXXV of the Morals, XIII. In like manner Saul excused himself as unworthy from the kingdom, I Kings chapter IX, and Jeremiah chapter I, from prophecy and preaching. "Moses," says St. Gregory, "because he was humble in his own mind, immediately shrank from the glory of so great a rule that was offered to him. But Paul, when he heard from Agabus what adversities awaited him in Jerusalem, immediately answered: I am ready not only to be bound, but also to die in Jerusalem for the name of Jesus. Being therefore instructed by the unbroken virtue of both these leaders, if we truly strive to seize the palm of obedience, we should serve in the prosperity of this world by command alone, but in adversities also by devotion." But I say with Cajetan and the Abulensian that Moses sinned by venial pusillanimity and disobedience; for when he considered his own weakness, he clung to it too much, thinking himself weaker than one who could bear so great a burden imposed by God, not considering that God, who called him, would also supply him with strength and courage. Although therefore Moses did not directly reject or decline the will of God, he wished nevertheless that God would will otherwise, and send another, and for this reason pressed God too much, even to the fifth time; wherefore God was justly angry with him, as if he were delaying too much: or, as it is in Hebrew, יחר iichar, that is, was suddenly kindled with wrath, yet preserving his friendship with Moses: hence he soon tempered this wrath with clemency, and sent Moses, now acquiescing, to Pharaoh, adding to him Aaron as a companion. You will say: Moses already knew beforehand that he had been chosen by God for this office; and therefore he killed that Egyptian so boldly and dangerously, as is shown from St. Stephen in chapter II, 12; how then has he now become so faint-hearted as to refuse this office which has already been assigned to him? I answer: This happened because a difficult matter shown from afar and destined to occur long in the future, as if absent, does not strike or shake the mind; but the same matter, when it is present and must be carried out, then shakes a man so that he trembles and sweats: for then the weight of the matter, all its difficulties and dangers, are grasped far more vividly than before. We experience this in ourselves and in our soldiers inexperienced in war: who, when they are outside the range of missiles, appear as lions, daring anything; but when they must fight hand-to-hand with the enemy, with trumpets blaring and battle lines shouting on both sides, then they grow pale, fear and tremble, and, as that one says, they are lions in peace, but deer in battle. Thus Moses, when he received the oracle concerning his future leadership, was not afraid; but when he saw it imposed upon himself and perceived its burdens and difficulties at close range, then he began to tremble and to seek every way of escape, yet with his friendship and obedience to God preserved: hence when he saw that God absolutely willed it and would admit no excuses, but was angry, he immediately obeyed and accepted the burden.
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14. AARON YOUR BROTHER A LEVITE. -- To Levite is added to the name Aaron, as it were a cognomen derived from the tribe, after the manner of the Jews: for they were called by their tribe, just as the Dutch are called by their parent, and others everywhere by their family. Moreover, Levite was an honorable cognomen, on account of the priesthood assigned to the tribe of Levi, in which Aaron was to be the first and chief.
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15. I WILL BE IN YOUR MOUTH. -- From the Hebrew it can be translated, I will be with your mouth, that is to say, I will be the governor of your mouth, I will suggest, moderate and direct your tongue and your words: "For it is the Lord's to govern the tongue," as the Wise Man says in Proverbs XVI, 1, and this must be earnestly besought of God by the Saints continually, especially by him who presides over others; thus Esther in chapter XIV, 13, prays to God: "Grant," she says, "a composed word in my mouth;"; and the Apostle in Ephesians VI, 19, desires to be prayed for, "that," he says, "speech may be given to me in the opening of my mouth." Philo thinks that the stammering of Moses was natural, and was here cured and removed by God, that is to say, God said to him: "By my nod you will utter everything distinctly, your eloquence changed for the better, and your thoughts will flow no otherwise than the clearest fountains flow." But this does not seem to be true; for on account of Moses' lack of eloquence and Aaron's eloquence, God adds this one as a companion to Moses, as follows. Again in chapter VI, 12, Moses expressly says that he is still uncircumcised of lips.
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16. YOUR MOUTH SHALL BE. -- Aaron shall be your interpreter. BUT YOU SHALL BE TO HIM IN THOSE THINGS WHICH PERTAIN TO GOD, -- that is to say, You shall command and ordain those things which are to be done, as an intellect conceiving them; Aaron truly shall speak these same things, as a mouth executing and speaking them. Moses was as it were an intellect conceiving, Aaron as a mouth speaking. You shall be to him lelohim, as God, in place of God, for God, so that namely from you God, that is my, will he may understand, from you as it were he may consult me and hear me; for, as Christ says to the Apostles: "He that hears you, hears me;" and the Psalmist to princes and judges: "I have said, You are gods." The Chaldean translator renders it, you shall be to him as a prince, but this is cold and improper. For Elohim properly signifies God. Morally, learn here how great a good is a companion and companionship: since indeed every man has defects, one supplies the defects of the other; because man was created for mutual aid: hence that deed of the blind man with sound feet, who carried upon his neck a trunk with sound eyes, is so greatly celebrated by the Greek wise men; from which each enjoyed the aid of the other, one perceiving the advantage of the feet, the other of the eyes of his companion, which he lacked. Whence that epigram of Ausonius, 123: What one lacks, he takes from the other. Thus Moses received eloquence from Aaron, Aaron received wisdom from Moses. Prudently therefore the Wise Man says: "A brother, he says, who is helped by his brother, is like a strong city," Prov. XVIII, 19; Eccles. IV, 10: "It is better that two be together, than one; for they have the advantage of their society. If one falls, the other shall lift him up: woe to him that is alone! for he has none to lift him up. And if a man prevail against one, two shall resist him. A threefold cord is not quickly broken." For this reason religious go in pairs, and Christ sent his disciples two by two to preach, both that they might have a companion in labors, and a witness of their life. Hence St. Thomas Aquinas was wont to say: "A monk alone is a solitary demon." For, as Seneca says, epistle 25: "Solitude persuades us to all evils." And epistle 11: "A great part of sins is taken away, if a witness stands by those about to sin." The Emperor Justinian, Novel. const. 133, considers it a crime for monks to live secretly without witnesses; he wishes therefore that they be "mutually witnesses to one another's honesty" and chastity; for, as Theodore of Studium says in his testament, § 15: "The calumny of one is easy." Thus Joseph suffered the calumny of adultery from his mistress, because he was alone; thus also Susanna underwent the calumny of the elders, because she was alone. Deservedly therefore St. Augustine, in Regul. cap. XII, thus ordains: "When you are together in church, and wherever women are, guard your chastity mutually. For God, who dwells in you, will also guard you in this way from yourselves." Let solitary Religious hear the sentence of D. Thomas of Cantimpré, lib. II, cap. XI, § 1, let them hear and fear: "How true, he says, is this sentence: Woe to him that is alone! I know it, who for thirty years held the office of Bishop in various provinces, who in this matter, in which Religious go alone on the roads, or remain alone in courts, have frequently heard of horrible evils, horrible scandals, and horrible dangers, which they would never have sustained if a companion had been joined to them, or would not have done."
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18. I WILL GO AND RETURN TO MY BRETHREN IN EGYPT, THAT I MAY SEE IF THEY BE YET ALIVE. -- Moses conceals the vision of God from his father-in-law, from a study of modesty, and puts forward another true and just cause for departing, so that he may urbanely obtain leave from him to depart.
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20. HE SET THEM UPON AN ASS. -- R. Solomon says this is the same ass that carried the wood of Abraham for the sacrifice of Isaac, Genesis XXII, 3. And that the Messiah was also to be carried on this same ass, according to the prophecy of Zechariah, chapter IX, verse 9: Because in Hebrew, he says, this ass has the demonstrative article, as if it were illustrious and celebrated; and because, unless it had been wonderful and unusual, it could not have borne the mother with sons already grown. Who would not see and laugh at this fable? and yet the Jews believe in this R. Solomon as if in their Pythagoras, and hold these fables as certain traditions. See here the just judgment of God upon the Jews. "Because they received not the love of the truth, therefore God shall send them the operation of error, to believe lying," says St. Paul, II Thessalonians II, 10. For such are these trifles and fables, with which R. Solomon abounds, so that it is a wonder that Lyra attributes so much to him and to them from time to time. To his argument above, I have answered that these sons were born at this time, and therefore were small children, not grown. BEARING THE ROD OF GOD IN HIS HAND. -- This rod was the pastoral staff of Moses, by which he tended and threatened the sheep of Jethro, which was turned, and was again to be turned into a serpent before Pharaoh; by which Moses wrought all the wonders and plagues of Egypt: hence it is called "the rod of God." The Hebrews add, or feign, that this rod was four-sided, and that upon it was inscribed the name of God, the tetragrammaton, or four-sided name, so that on each side of the rod one letter of the name was carved. Artapanus in Eusebius, book IX of the Preparation, last chapter, says that this rod of Moses was afterwards held in veneration by the Egyptians, and in its memory a staff was placed and worshipped in the temple of Isis. For they think Isis to be the earth, which, struck by the rod of Moses, produced so many wonders.
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21. SEE THAT THOU DO ALL WONDERS WHICH I HAVE PUT IN THY HAND (that is, in thy power; namely those three wonders which I have assigned to thee in this chapter, and others which I shall assign to thee hereafter, see and take care that thou do all of them), BEFORE PHARAOH. I WILL HARDEN, -- how God hardens, I shall say in chapter VII, verse 3.
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22. MY SON, MY FIRSTBORN, ISRAEL, -- son by adoption, not by natural generation, that is to say, I, God, have adopted the Israelites as descendants of Abraham, Isaac and Jacob, as sons to myself, I have chosen them as my people, that they may serve me, worship me, and I in turn may be to them a father, protector and provider. Note: firstborn, that is, beloved before other nations and chosen, and held as a firstborn; moreover, first among the peoples of God united in faith and worship, and in that faith begotten and nourished: for such was the people of Israel.
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23. Behold, I will slay thy son. -- He sets forth only the last threat and plague: because the heart of Pharaoh remained hardened until then; but by that one it was softened, so that he let the Hebrews go.
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24. The Lord met him, -- an angel bearing human form and representing the person of God. Whence the Septuagint translates, an angel met him; see what is said at chapter III, verse 2. AND HE WOULD HAVE KILLED HIM, -- either by suffocation, as Tertullian wishes; or rather, as Theodoret and Diodorus hold, by drawing a sword and threatening death, not to the boy, or to the son of Moses who was uncircumcised (as Tertullian wishes, in his work Against the Jews, chapter III, and St. Augustine): for this infant had not sinned, nor had he deserved death: for the fault of the omitted circumcision lay not in him, but in his parents. Therefore the angel threatens this death to Moses; for the pronoun him designates Moses, concerning whom the discourse has been continuous up to this point. Rabbi Solomon speaks foolishly, saying that this angel appeared in the form of a dragon, and swallowed Moses in its gaping mouth up to the member that was to be circumcised: seeing this, Sephora understood that this had happened to Moses because he had not circumcised his son; wherefore she immediately circumcised him, and straightway the dragon vomited forth Moses. You will ask, why did the angel wish to kill Moses? St. Augustine answers first, in sermon 86 On the Seasons, and Eusebius both, namely Eusebius of Emesa and Eusebius of Caesarea, because he was bringing with him a wife, who was going to be an impediment to Moses and his mission: and she, says Eusebius, would have made his mission suspect to the Hebrews; for they would have said to Moses: If you come to lead us out of Egypt into Chanaan, why did you not leave your wife and children behind, as so many hindrances, in Madian? For through Madian (namely through Mount Sinai, to which Madian is adjacent), we must go into Chanaan. But Theodoret rightly excuses Moses here, in that he could not have left his wife in Madian without grave offense to his father-in-law, and suspicion that he wished to repudiate her. But Scripture suggests another reason for the death threatened to Moses. Second, Theodoret and Diodorus think that the Angel threatened death to Moses, so that by this fear he might drive out of his mind the fear of Pharaoh, as it were driving a nail out with a nail, that is to say: You, O Moses, fear Pharaoh too much; but you ought rather to fear me, since, as you see, I can kill you suddenly without any difficulty. But I say that the Angel wished to kill Moses because he had not circumcised his son, as God had commanded, Genesis XVII, 12. For he himself was going to be the lawgiver of the people; he ought therefore himself to be the first to keep the law: understanding this reason, the wife of Moses immediately circumcised her son, and straightway the angel, as if satisfaction had been made to him, released Moses. Thus Isidore of Pelusium, Rupert, Lyra, Abulensis, Cajetan. You will ask second, why did Moses, a holy man according to the law, not circumcise his own son? Rupert and the Chaldean Paraphrase answer, because Jethro his father-in-law and Sephora his wife, being Gentiles and Midianites, would not permit the boy to suffer such pain and wound. But it is an objection that they had already circumcised the elder son: for Sephora circumcised only one, namely the younger, because namely the elder was already circumcised; otherwise the angel would have compelled this one also to be circumcised. Again it is an objection that Sephora, immediately by herself and of herself circumcising the infant, sufficiently indicated that she was skilled in this rite, and had performed it in circumcising the elder son. Hence the Hebrews, Lyra, Abulensis and Pererius more truly hold that this younger son, namely Eliezer, had been recently born, and therefore either Moses, or rather the mother, feared grave hardships of the journey for him, if he were circumcised: Moses therefore postponed the matter until he should come into Egypt; for by this same reason the Hebrews wandering in the desert were not circumcised for 40 years, as appears in Joshua chapter V. But the angel, threatening death to Moses, drove away this excessive fear from him, and this lest Moses, who was going to be a lawgiver, should seem remiss in keeping the law. For Moses, as it were a leader, ought to go before the others in perfect fulfillment of the law. Sephora therefore saw the angel threatening death to Moses her husband, on account of the uncircumcised boy, and perhaps pointing him out with his finger. Sephora therefore understood that Moses was in danger of his life, on account of the neglected circumcision of his son, partly from the fact that the angel, governing his imagination, presented and suggested this appearance and reason to him; partly from the fact that the angel either by his countenance or by his finger marked the uncircumcised boy; partly from the fact that Moses had taught her that the precept of circumcision had been laid down by God under threat of death. Cajetan adds fourth, that there intervened a word of the angel concerning the uncircumcised son, although Scripture does not express it here.
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25. SHE TOOK IMMEDIATELY A VERY SHARP STONE. -- Not that circumcision necessarily had to be performed with a stone knife, as St. Augustine understood it, but because to the distressed and hurrying mother such a knife first came to hand; especially because these things happened around Arabia Petraea, where Sinai and Midian are, in which there is greater abundance and use of stones than of iron: whence they sharpen stones there like iron, and make very sharp knives from them: for otherwise, Genesis XVII, where the law of circumcision is given, no mention is made of stone: concerning which matter I shall say more at Joshua V. Meanwhile see St. Thomas, III part., Question LXX, art. 3, ad 2. AND SHE CIRCUMCISED THE FORESKIN OF HER SON, -- that is, of her sons, says Cajetan; for he thinks that both of Moses' sons were circumcised here by Sephora. Secondly, Hugh of St. Victor thinks that only one son was circumcised here: for the mother, he says, being a Gentile, had retained one son for herself, as it were her own and uncircumcised, but had left the other to be circumcised by Moses; or Moses had taken only one son with him, but had left the other with his father-in-law, as it were a pledge of his love and goodwill. But Scripture opposes these views, which expressly says in verse 20 that Moses returning took his sons with him; here however, in verse 25, it says that a son, namely one only of the two, was circumcised. Hence it appears that only Eliezer, as being newly born, was circumcised; but the elder Gershom had already been circumcised before, as I said. AND SHE TOUCHED (Sephora, as is evident from the Hebrew, as it were beseeching for the life of Moses her husband) HIS FEET. -- The Septuagint translates, she fell at his feet, namely of the angel attacking Moses, says Cajetan, so that she might appease him with suppliant prayer. Secondly, the Chaldean translates, she cast the foreskin of her son at the feet of the angel, as if to say: If you are angry with Moses because of the uncircumcised boy, behold to you the circumcised foreskin of the boy; wherefore being appeased cease to pursue my husband. Thirdly, others say, "his feet," that is of the boy, as if to say: The mother touched or dipped the feet of the boy with blood shed, or with the foreskin itself cast down. But I say truly: Sephora "touched his feet," namely of Moses; for to him was said what follows: "Thou art a spouse of blood to me." She touched therefore the feet of her husband himself, and sprinkled them with blood and the foreskin of her son before the angel, so that by this as it were a price she might save and redeem him from death, saying: "Thou art a spouse of blood to me on account of circumcision," as if to say: I, O my husband, destined to certain death by the angel, redeem you again to myself as a spouse by the blood of my son, which I have shed by circumcising him. Rupertus therefore explains it badly thus: she touched his feet, that is she importunately besought Moses to permit her to return home to her father; for she was terrified by the vision of the angel. Whence follows: "And he let him go." But it should have been said thus: And he let her go, namely Moses let Sephora go. Note: To touch the feet among the Jews was then a sign both of love and of reverence and adoration, especially of women toward men. Thus the Sunamitess praying to Eliseus for her son already dead, touches his feet, IV Kings IV, 27. Thus Mary Magdalen and other pious women after the resurrection held the feet of Christ, Matthew last chapter, verse 9. Thus (as is evident from ancient Councils) it was the custom in the ancient Church, that those who greeted Bishops should touch their knees with their hand. This was also a custom of the Gentiles; whence that passage in Homer, Iliad a, verse 499: Καί ρα πάροιθ' αὐτοῖο καθέζετο, καὶ λάβε γούνων. "She fell first at the knees of the Thunderer." Thus by Pliny, lib. IX, epistle 21, "cast at the knees" is said. But those who begged pardon for their fault threw themselves as suppliants at the feet. Whence Peter Chrysologus, sermon 93: "Let him," he says, "hasten to the feet, who seeks swift pardon." Salvian of Marseilles, epistle to Hypatius and Quieta: "I throw myself, O dearest parents, at your knees: I am your Palladia." And sons as suppliants cast at the feet of their parents kissed their feet, says the same Salvian. Pliny gives a natural reason for this rite, lib. XI, cap. XLV: "In the knees of man," he says, "there is a certain religious feeling, by the observation of nations: suppliants touch these, to these they stretch their hands, these they adore as altars; perhaps because vitality is in them. It was the custom of the ancient Greeks in supplication to touch the chin." The second cause is that the knees are dedicated to mercy. Servius, on that passage of the Aeneid III: "He spoke and embraced the knees, and clinging to the knees, he clung fast;" "The natural philosophers, he says, declare that individual parts of the body are consecrated to particular deities, as the ear to Memory, the forehead to the Genius, the right hand to Faith, the knees to Mercy." And Pierius, in his Hieroglyphics 35: "The knee, he says, all ancient superstition confesses to be the seat of mercy, just as the ear is held to be that of memory, the nose that of mockery." Those making vows therefore held the knees, so that they might signify by this that they were seeking from the mercy of which those knees are the seat what they were asking for. Concerning the gods of the Gentiles, Arnobius says in book VI: "For thus you do not laugh at these signs, whose feet and knees you touch and handle while praying?" Hence soon after, the custom of marking vows and waxing the knees of the gods. For each person would affix his own vow inscribed on waxed tablets to the knees of the gods. Juvenal, in Satire 10: "For which reason it is right to wax the knees of the gods." The third cause is that power, the virtue of motion and progression, is placed in the knees, and that they themselves are a symbol of complete strength and vigor. For just as to bend the knees is a profession of weakness and need, so not to bend them is a sign of dignity and power: hence the elephant was a symbol to the Egyptians of royal power because it does not bend its knees, that is, it does not need the help of another, nor has it need to supplicate another; to touch therefore the knees is nothing other than to acknowledge the strength and power of another, by which he is able to bring aid, if he wishes, and to strengthen the wavering. Goropius gives the fourth cause in book V of his Origins of Antwerp: Once, he says, suppliants threw themselves at the knees to kiss the thigh, as if they were seeking life from it, whence they had received it: for seed, and consequently offspring and posterity, have their origin from the loins and thigh. Thus therefore Sephora, by touching the feet of her husband, sought love and reverence—the Septuagint translates it, and the angel departed from him. Thus St. Augustine. that she might obtain life for her husband; for in place of the feet of the angel (which she did not dare to touch) she embraced the feet of her husband.
Bridegroom of Blood Thou Art to Me BRIDEGROOM OF BLOOD THOU ART TO ME. -- It is remarkable why the Septuagint translated it, the blood of my son stood. The Chaldean clearly translated, offered, Sephora, the foreskin before him, the angel, and said: "On account of the blood of this circumcision (namely neglected and not shed) my bridegroom was condemned to death." R. Abraham refers these words to the boy circumcised, as if the mother also, applauding the circumcised one, said: Thou art to me a bridegroom of blood; for the Hebrews relate that it was the custom of Hebrew mothers to call their sons bridegrooms when they were circumcised. Secondly, Rabanus thinks Sephora said these things from anger, as if to say: Thou, O husband, art the cause why I ought to shed the blood of my son; whence I am justly indignant, and I call thee a bridegroom of blood. Thirdly, others explain it thus, as if she said: I see that thou wilt be to me a laborious and bloody bridegroom, and much greater things are to be endured by me with thee in Egypt: let me go therefore, that I may return home to my parents; whence they think Sephora returned home with her sons at this place. Fourthly and most rightly, as if she said: Unless I had shed the blood of my son in circumcision, thou wouldst have perished by the angel the slayer; thee therefore I have acquired and purchased anew for myself as a bridegroom, not with a monetary dowry, but with the shedding of the blood of my son, as I shall explain more fully in the following verse. Note: Marriages both among the Hebrews and Romans were made by purchase: for the husband, money being given both to the wife and to her parents, purchased her from them as a wife for himself; conversely the wife sometimes purchased the husband for herself by giving a price. Thus David purchased with a hundred foreskins of the Philistines from Saul his daughter Michol as a wife for himself, II Kings III, 14. Thus Osee purchased a harlot as a wife for himself with fifteen pieces of silver, Osee III, 2. Thus formerly the Saxons and Burgundians purchased wives for themselves from their parents with three hundred solidi. Hence also that saying of the Poet: "And may Thetis purchase thee for herself as a son-in-law with all her waters. The king denies thee marriage, and dowers purchased with blood." See Ribera on Osee III, verse 2. Some explain it thus: Thou, O husband, or bridegroom, wert guilty of blood and death, and wert to be slain on account of the neglected circumcision of thy son. But I say: the sense is, on account of circumcision, that is, on account of the blood of my son, which I shed in his circumcision; thou, O Moses, art to me a bridegroom of blood: because by this blood, thee devoted to death I redeemed from death, as if to say: Before the son was circumcised, thou wert to me a bridegroom of blood, of slaughter and killing, says R. David Kimchi, because thou wert to be slain, and thy blood was to be shed by the angel: but now that the son is circumcised thou art to me a bridegroom of the blood of circumcision, because, by the blood of the circumcision of my son, I have purchased thy life and thee as a bridegroom for myself. Symbolically, Moses joined to an alien woman is a Christian Teacher devoted to human philosophy. This begets offspring, that is, true doctrines, but mixed with vain and false ones; which unless they are circumcised, bring death to the Christian man, for example the doctrines of the Philosophers are, that God is the first mover, but not omnipotent; that He cannot make something from nothing, but only from matter coeternal with Himself; that He does not act freely, but by fate and from the necessity of nature. All these things must be circumcised by the stone knife, that is by the faith of Christ. Again learn here that it is not enough for a father of a family if he himself be religious and holy, but he ought to take care that his sons and his whole household be such. Hear how rightly and piously St. Elzearius, Count of Ariano, instituted his household, from his Life, chapter XVIII: "First indeed he established that all from his house should daily hear Mass in its entirety. Secondly, that they should live chastely and purely: those who acted otherwise, he expelled from his house. For he was unwilling that anyone should eat his bread whom he knew to be implicated in mortal sin, lest he infect others, and lest his sin seem to be fostered. Thirdly, that nobles and knights, likewise virgins and matrons should confess once a week, and communicate once a month. Fourthly, that these same virgins and matrons should devote themselves to prayers and pious exercises from morning until dinner: from dinner they should occupy themselves with manual works. Fifthly, that no one should dare to blaspheme God, the Blessed Virgin, or any of the Saints, or to swear rashly, or to utter indecent things; for wicked conversations corrupt good morals: he compelled him who acted otherwise to fast on bread and water. Sixthly, that no one should play at dice or any other base and indecent game. Seventhly, that all should cultivate peace, friendship and concord: if anyone had offended another, he should at once be reconciled with the offended party. Eighthly, that daily after dinner or in the evening among them, in his own presence, there should be a reading and discussion of pious and salutary matters." Read also Tobias, chapter IV, where he himself instructs his son in all virtue. In this age also the Blessed Thomas More, Chancellor of England and martyr, so instituted his offspring and household both in letters and in virtue and Christian piety, that Erasmus writes of it: "The house of More is a school and gymnasium of Christian religion." Witness is D. Stapletonius in the Life of More. Allegorically, let the true Christian say this to Christ, especially the Religious: "Thou art a Bridegroom of blood to me, O Christ," both because by thy blood thou hast redeemed and espoused my soul to thyself. Whence St. Agnes said to the tyrant: "The blood of Christ my Bridegroom has stained my cheeks;" and also because from me in turn, that I may be a bride worthy of thee, thou demandest my blood, nay my flesh and my life, while thou teachest those who wish to follow thee and to please thee that the lusts of flesh and blood are to be circumcised and mortified, while thou sayest: No one can be my disciple unless he deny himself, and take up his cross, unless he hate and lose his soul in this world, unless he crucify his flesh with its vices and lusts, unless he resist the devil, the flesh and the world even unto blood, even unto death and martyrdom: and this is "circumcision of the heart in spirit, not in letter," not Jewish, but Christian, not exterior, but interior, "whose praise is not from men, but from God," Rom. II, 29. To the martyr therefore Christ is a Bridegroom of blood. Whence St. Cyprian in the Praise of Martyrdom: "To blood," he says, "heaven lies open, the soldier enters rejoicing in his wounds." The same, lib. II, epist. 4: "You," he says, "clusters from the vineyard of the Lord, and already bunches with ripe fruits, trampled by the pressure of worldly persecution, you feel our winepress: in place of wine you pour out blood; strong for the endurance of passion, you willingly drink the cup of martyrdom." Finally, it was not enough for Moses to circumcise one son, the elder, unless he also circumcised the second: so for a Prelate, and for any Christian it is not enough to circumcise the intellect from error, unless he also circumcise the affection from cupidity. Thus Pererius.
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26. And he let him go. -- Suppose Sephora left Moses and returned to her homeland, says Lyra. But the Hebrew ירף iireph stands in the way, which does not signify to send away to another place, but to rest, to cease, to let go in peace, not to vex another. Thirdly, others say, "he let him go," namely Moses, the sickness by which the angel had struck him. Fourthly and genuinely, "he let him go," namely the angel let Moses go, and no longer intended death for him, when he saw that his son was now circumcised; whence to him, and consequently to the angel, whom she wished to appease by this means, and to reconcile with her husband, she showed it, and implored his mercy and power. Thus Sidonius Apollinaris, lib. I, epist. 5: "Poured out at the threshold of the Apostles," he says;
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27. INTO THE MOUNT OF GOD, -- into the mount of Sinai. It appears that Moses, now accompanied by his brother Aaron, was plainly preparing himself to undertake his most arduous legation, sent back to Midian his wife with his sons, that he might be freer and more unencumbered: for that Sephora departed from Moses to her own people is evident from the fact that she afterwards returned to Moses when he had gone forth from Egypt with the Hebrews, into Sinai, as is said in chapter XVIII, 2.
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30. AND AARON SPOKE. -- Behold Aaron here is the mouth and interpreter of Moses, as God had foretold in verse 16. AND HE WROUGHT SIGNS BEFORE THE PEOPLE. -- "He wrought," not Aaron, but Moses who immediately preceded: for thus the duties of Moses and Aaron were divided by God, that Moses by his command should command and work signs, Aaron should speak the commands of Moses and of God, as the leader of the word. Signs, -- those three of which at the beginning of the chapter.
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31. HAD VISITED, -- had looked upon them to free and lead them out of Egypt; for this latter word is an explanation of the former.
Machine translation from the Latin, not reviewed.
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v. 3 « Dixitque Dominus : Protice eam in terram. Proiecit, et versa est in. colubrum, ita ut fugeret Moyses ». Sed viri admirare obedientiam et fidem, qui iussus colubrum prehendere , illico accessit et prehendit
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v. & :« Dixitque Dominus : Extende manum tuam et apprehende caudam. eius. Extendit et tenuit , versaque est in virgam ». v. 5 « Hoc signum feci, ut tu etiam facias coram eis, et » (Tost.) « ut credant, inquit, quod apparuerit tibi Dominus Deus patrum suorum, Deus Abraham , Deus Isaac et Deus lacob ». Cum Deus ipse moneat hoe signum in Aegypto esse iterandum, quid mirum ibi esse a Moyse iteratum? Ergo miraculum h. 1. non potest dici (Kn.) ad instar miraculi 7,8 sqq. esse effictum.
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v. 6 « Dixitque Dominus rursum : Mitte manum tuam in sinum tuum. Quam cum misisset 2n sinum, protulit leprosam instar nivis », lepra alba, quae apud Hebraeos erat frequentior (cf. Num. 19,10; 4 Reg. 5,21).
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v. 1 « Retrahe , ait, manum tuam n simum tuum. Retraxit et protulit iterum, et erat similis carni reliquae ». Monet Sy/v. priora duo portenta duobus singula constitisse portentis : virga mutatur in colubrum, et coluber redit in virgam; manus lepra inficitur, et lepra purgatur. Item duo priora portenta Moyses ipse operatur prope Horeb, eoque in fide confirmatur; dum gratuito adstruit Jos., eum tertium quoque ibidem esse operatum, cum solum iubeatur illud efficere, si populares prioribus duobus non crediderint. Haec signa potissimum (cf. v. 1) destinantur senioribus plebique Hebraeorum, et apud illos plenum nacta sunt effectum. Fingi tamen potest, licet Hebraei plurimi ad fidem essent proni, plures non primo, quosdam ne secundo quidem signo ad plenam fidem esse perductos : similiter atque apostolos in resurrectione Domini.
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v. 8 « S? non crediderint, inquit , tibi neque audierint sermonem signi prioris », sermonem Moysis priori signo confirmatum (Sylv.), « credent verbo signi sequentis ».
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v. 9 « Quodsi ne duobus quidem his signis crediderint, neque audierint vocem tuam » , quae modo dicebatur « sermo signi », « sume aquam fluminis et effunde eam super aridam et, quidquid hauseris de fluvio , vertetur tn sanquinem ». 5. Moyst Aaron socius attributus Ex. &,10-17. Arg. — Moyse linguae defectum excusante, non defectum tollit nune Deus, sed specialem promittit assistentiam. Moyse pusillo animo se retrahente, Deus Aaronem ei socium et oratorem attribuit, eius com - mendata etiam alacritate Moysi ruborem eliciens, virgam item demon- Strans promissae assistentiae pignus. EX. 4,10 soo. | 57 Hueusque nihil inveniebamus, quo Moysen pusilli animi incusaremus. 3,13 animum profitetur ad suscipiendam Dei legationem paratum, et illico quaeri de medio prorsus necessario, nomine sc. quo Deus Hebraeorum deus agnosci velit; 4,1 quaerit de miraculis, necessarlis divinae legationis argumentis; nunc iam agit de defectu naturali, qui in legato divino est sane inconveniens. Iniquum est, ut Moysen talia loquentem a limine incusemus socordiae, utve v. 10 cum Bonfr. subaudiamus « ne mittas me ». Rem in medium profert Moyses, ut se ipsum expediat vel legatione suscipienda, vel defectu legationem praepediente. Hoc alterum praeplacet. Exspectasse videtur Moyses, ut Deus, qui modo duo insignia portenta esset operatus, illico miraculo sanaret linguae defectum; ubi Deus v. 11 sq. loco praesentis miraculi futurum tantummodo promittit auxilium , vacillat tandem Moysis fides, isque v. 13 a legatione suscipienda se excusat.
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v. 10 « Ae/ Moyses : Obsecro, Domine, non. sum eloquens ab heri et nudiustertius et, ex quo locutus es ad seroum tuum, impeditioris et tardioris linguae sum ». Homo sermonum (Hebr.) velille dicitur, qui verba facile ore et lingua efformat, vel ille, qui est eloquens et artem dicendi callet : illud intelligi patet, cum defectus causa assignetur os grave et lingua gravis. Certe non praetendebat Moyses (Sy/v., Calm.), se, qui ante plures annos Aegypto excessisset, amisisse linguae aegyptiacae usum. Expressio a6 heri etnudzustertius quandoque breve tempus (Gen. 31,2; Ex. 5,7; Deut. 19,4), quandoque longius (Dan. 13,15; 1 Mach. 9,44) connotat (Ca[m.) : ergo facile h. 1. refertur ad defectum a prima iuventute contractum. Expressio fere sensum habet antehac et, quia usu loquentium est consecrata, non mutatur h. l. ordo vocum : a nudiustertius et ab heri et ab hodie, sc. ex quo locutus es ad servum tuum. Hic scribitur athnach, debetque omnino dividi sententia. An in illo e£?am ez quo locutus es latet querela aliqua, defectum linguae a Deo nondum esse remotum? Non ausim affirmare. Ultimum incisum verte : quia gravis oris gravisque linquae sum ego.
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v. 41 « Dizit Dominus ad eum : Quis fecit os hominis? aut quis fabricatus est mutum et surdum, videntem et caecum? nonne ego », Iahve?
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v. 129 « Perge igitur, et ego ero in ore tuo, doceboque te, quid loquaris ». Plus promittit Deus, quam a Moyse rogatus erat, non oris solum defectum levare, sed verba dicenda inspirare (Cat.). Ero. cum ore tuo pulchre alludit ad 3,12 ero tecum ; explicat LXX aperiam 0s tuum; minus feliciter Chald. verbum meum erit in ore tuo, hoc enim potius habet sequens promissio docebo te etc.
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V. 13 « At tlle : Obsecro , inquit , domine, mitte quem missurus es ». Hebr. : per manus (eius, quem) mittes. » Mitte quemcumque volueris, modo ne me mittas minus idoneum ad hoc munus » (Va/.). Non tam cogitat de « digniore » (Chald. LXX) sibi substituendo, quam de se excusando : divina v. 12 promissio non suffecerat ad eius restaurandam fiduciam. Iam Deus media via incedit, Moysen a loquendo eximens, sed - non a legatione.
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v. 15 « [ratus Dominus in. Moysen ait : Aaron frater fuus Levites, scio quod eloquens sit », sensu v. 10 enuntiato. « Ecce ipse egreditur in occursum tuum »; melius LXX participium vertit egredietur, a me primum v. 27 monendus; ergo nulla est ratio supponendi, eam v. 27 monitionem ante Poe v. 1^ locum habuisse. Ne dubites, illene meae vocationi sit obsecuturus, et ob tale dubium te pergas excusare (Sylv.); « vidensque te laetabitur corde ». Cur additur Levites? Non ad distinguendum hune Aaronem ab aliis forte homonymis (Clarius, Drus.) : satis distinguebatur adscripto frater tuus; aut fuerat scribendum Aarom Levites frater twus, ad hune Aaronem ab aliis forte tribus Levi Aaronibus distinguendum. Adverte, quam facile v5n oriri potuerit corrupto proxime adscripto NYon (Sam.). Sane non est sufficiens ratio cum Kn. coniiciendi, vel ante Moysis vocationem tribum Levi aliquo functam esse sacerdotio.
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v. 15 « Loquere ad eum » : sensus proximus non est, ut Moyses fratri acta ad montem Horeb narret (Tost.), licet hoc quoque Moyses v. 28 fecerit et facere debuerit; sed « indica ei, quid 1psum oporteat dicere » (Bonfr.); « et pone verba [mea] in ore eius », pone verba ad populum dicenda in ore eius, quae utique cum Moysi a Deo supponantur indita, merito etiam dicuntur mea (Vulg. LXX). « Etego ero zn ore tuo et in ore illius, et ostendam vobis quid agere debeatis! » Hebr. : ero cum ore tuo et cum ore illius. Promissionem v. 19 Moysi factam iam ad Aaronem etiam extendit Deus. Rem explicant LXX : aperiam os tuum etc. x. 16
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« Ipse loquetur pro te ad populum et erit os tuum ; tu autem eris ei in his, quae ad Deum pertinent ». Ita etiam LXX; sed nervosius Hebr. : tu eris ez in Deum seu Deus, Sylv. « vice Dei»; Tost. : « tu eris ei quasi Deus revelans, quae dicere debeat », meritoque in comparationem adducit 1,1. Tu eo loco eris Aaroni, quo loco egometipse sum tibi.
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v. 17 « Vergam quoque hanc sume in manu tua, in qua facturus es signa ». Apte. pericope, quae Dei Moysisque actionem retulerat, concluditur breviter referens plenum Moysis consensum. Apte, quae a commemorato socero ordiebatur, socero valedicentem demonstrat.
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v. 18 « Ab? Moyses et reversus est ad Iethro socerum suum, dixitque ei : Vadam et revertar ad fratres meos in Aegyptum , ut DHT stadhuc vivant ». Fratres intellige non Israelitas universos, qui haud poterant supponi UE EX AS. | | 59 esse omnes exstincti (Cler.), sed cognatos, quorum plures sine dubio intra quadraginta annos diem supremum obierant. Monetque Tost., iustam quidem causam expressisse Moysen, sed praecipuam reticuisse, ne a socero et uxore retardaretur (Dillm.). « Cu£ ait Iethro : Vade in pace ». C. Moysis cum Pharaone acta Ex. 4,19-12,36. Ad intelligendum cap. ^ plurimum interest, utrum 4,18 cum Sam. ad priora, an cum Masor. ad sequentia trahas. S1 Masorethas sequaris, confunditur narratio. Habes v. 18 Moysen socero valedicentem, v. 19, quod tamen praecedere oportuit, Deum discessum iubentem !. Difficultas eliminatur, si v. 18 statuas praecedentis pericopae esse clausulam. Ibi narrator Moysis profectionem brevissime perstringit, et solum quidem quatenus erat discessio a socero 3,1 initio pericopae commemorato. At pro nova pericope aliquae eius profectionis circumstantiae erant accuratius evolvendae. Explieite Deus illud solum edixerat, ut Moyses Aaronem et virgam secum haberet : Moyses uxorem et filium sibi fas esse existimavit inconsulto Domino itineris socios assumere. (Quos Deus 4,26 removet, non discessum 1ubens, sed aliquam Sephorae superstitionem admittens. Quomodo Aaronem Moyses obvium habuerit, 4, 21 sqq. narratur. Aliud item in narratione profectionis Moysis suppletur, quod in hac pericope est summi momenti : Gersam primogenitus Moysis constituitur typus Israelis primogeniti Dei, pro cuius primogeniti sui redemptione minatur 4,23 Deus se primogenitum Pharaonis interfecturum esse. Hine disce, quousque extendatur haec pericope, sc. usque 12,36, ubiinterfectis primogenitis Aegypti Israelitae iter arripiunt, ad primam itineris stationem festinant. Hine disce, quae sit pericopae summa , duellum sc. illad mirandum, quo Iahve cum Pharaone decertavit, primogenito primogenitum redemit. Pericopae duas distinguimus partes : certaminis praeambula 4,19- 1,1; ipsumque certamen 7,8-12,36. I. CERTAMINIS PRAEAMBULA Ex. 4,19-7,7. Tres narrationis distiguimus partes : ^,19-31 Moyses e Madianitide redux ab Hebraeis recipitur; 5,1-6,1 audito lahve mandato Pharao persecutionem auget, Hebraeorum autem fides labefactatur; 6,2-7,7 lahve, frustráà primum conatus Hebraeorum [fidem erigere, Moysis fidem confirmat suumque in Pharaonem consilium revelat. 1. Moysis ad Israelitas reditus Ex. &,19-31. Sicut, ubicumque commode fieri potest, Sam. Masor. secundum diversa Dei eloquia textum distinguunt, ita nos h. 1. eloquium
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v. 19 ad Moysen factum secernimus ab altero v. 27 ad Aaronem facto. v. 19 « Dixit [|ergo| Dominus ad Moysen in Madian : Vade et vevertere in. Aegyptum ; mortui sunt enim omnes, qui quaerebant animam tuam ».
Arg. — Exinde, quod praeter virgam uxorem etiam et filium Moyses secum habet, ansam sumit Deus consilii sui inümius pandendi. Non solum repetit portentis se Pharaonem esse compulsurum , sed eorum extremum primogenitorum necem enuntiat. Circumceisionis in stirpe electa, tamquam foederis cam Abraham init sigilli, necessitatem inculcat, cuius neglectus ne in electi quidem prophetae primogenito abeat impunitus. Superstitione delusa cum filio recedit Sephora, quo vinculis amoris naturalis solutus ad certamen expeditior coram Pharaone Moyses compareat. filios et uxorem, erat asinus, in quo Abraham portavit ligna holocausti pro Isaac, et quod super eum veniet messias, habeat aliquem colorem ».
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v. 90 « Tulit ergo Moyses uxorem suam et filios suos, et imposuit eos super asinum , reversusque est in Aegyptum portans virqam Dei in manu sua ».
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v. 21 « Dixitque ei Dominus revertenti in Aegyptum » : — iunge sequentibus : Cum pergas ad. redeundum in Aegyptum , vide etc.; i. e. cum reditum iam aggressus sis, hoc quod dicam attende — « Vide. ut omnia ostenta, quae posuz in. manu tua , facias coram. Pharaone : ego » vero « indurabo cor eius, et non dimattet populum ». In prioribus explicite sermo erat de signis coram populo faciendis. Nunc monetur Moyses, ut tria illa signa etiam coram Pharaone operetur, adiicitur quartum de interimendo Pharaonis filio signum , reliqua futura signa interim silentio premuntur. Etiam signorum effectus summatim praenuntiatur. Sc. effectus dimittendi populi prinum nondum obtinebitur, quod. Deus znduraturus sit cor Pharaonis; cf. ^, 91; 1,3; 9,12; 10,20. 27; 11,10; 15,4. 8. 17. Alias ipsum Pharaonis cor durum (1,13. 22; 8,15; 9,35) vel grave (1,18; 9,1) est vel fit ; vel Pharao cor suum facit grave vel durum. (8,11. 28; 9,34) vel, non adscripto obiecto, ?ndurat 1. e. durum se praebet (13,15). Cf. Dillm. E quibus omnibus fit evidens, Deum ita obdurare Pharaonem, ut tamen Pharao etiam vere obduret se ipsum. Sc. quamdia Pharao gemit sub poena, paratus est ad populum dimittendum ; ablato flagello mutat mentem : Deus hoc praesciens aufert flagellum, atque ita Pharaonem indurat.
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v. 22 « Dicesque ad eum : Haec dicit Dominus : Filius meus primogenitus Israel ». Primogeniti dignitatem et amorem habet ob electionem prae populis reliquis omnibus : hanc nactus est ob Dei unigenitum aliquando in carne generandum.
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v. 23 « Dizi tibi : Dimitte filium meum , ut serviat mihi » , iniquum enim est, ut filius meus serviat £2: in lateribus coquendis, quem ego mihi servire volo cultu latriae (3,12; cf. Tost., Sylv.). « Et noluisti dimittere eum. : ecce ego interficiam filium. tuum. primogenitum ». 11,5 et. 12,29 extenditur istud ad omnes primogenitos Aegypti, tàm hominum quam i1umentorum. hReapse hi etiam omnes intelligi possunt includi expressione filium. tuum. primogenitum , quia Pharao prostat pro universa Ae- prioribus et sequentibus. Habes quippe v. 20 Moysis primogenitum. Valedixerat socero Moyses et cum uxore et primogenito solus incedebat : nunc profatur Deus verba de primogenito Israele et primogenito Pharaonis. Aliquanto post v. 28 sqq. in primogenito Moysis ut circumcisio suppleatur efficit Deus. Omnia cohaerent. Illud reversus v. 20 aut idem est atque « reditum aggressus est », aut totum reditum compendio exprimit, in quo illico distinguuntur ire ad redeundum v. 21 seu redeundo ire, et esse im diversorio v. 24. Statuit Deus Hebraeis opem ferre, sed servent ipsi sollicite foedus, cuius signum est circumcisio; ni servaverint, neque ipsi erunt periculo immunes; non parcet Deus ne primogenilis quidem eorum, imo ne Moysis quidem primogenito.
4:24
v. 94 « Cumque esset 4n itinere, 1n dtversorio », — cf, Gen. 42,91; 43,21 : intelligitur locus aliquis, ubi forte noctem transigebat, non domus aliqua recipiendis viatoribus destinata, quod 7Tos/. tenet. Ergo apparitio haec facta est noctu (Targ.), licet non in somno (7Tos/.) , quod evidens est e peracta circumcisione; factaque est tam Moysi quam Sephorae (Cai.; cf. v. 25) — « occurrit ei Dominus » — LXX Chald. substituunt «ngelum Domni — « et volebat occidere eum ». Dubitabat jam Awg., referreturne pronomen ad Moysen an ad puerum; ad Moysen referri exigit contextus (Theodoret.), atque secus immediate postea loco n23 sufficiebat scribi suffixum (cf. Ros.). Cur volebat occidere? ob omissam circumcisionem , non Eliezer (7Tos/.), qui v. 20 et 2,22 mendose irrepsit, sed Gersam. Prudenter autem monet Bonfr., « hane caedem intentari potuisse vel ob negligentiam Moysis venialem vel etiam ob nullam culpam, ut hac ratione induceretur Sephora ad admittendam in filio cireumceisionem ». Sane audacius Ps. Jon. suggerit, lethro eousque vetuisse, ne circumcideretur nepos. Potuit servitutis tempore apud Hebraeos circumcisio plurimum negligi, uti postea Ios. 5 in deserto. At non erat decens, ut in liberatoris populi Hebraei filio ille ritus negligeretur. Qualis fuerit apparitio illa, an hominis gladio mortem intentantis (Tost.) an morbum infligentis - (Vat.), tacente textu definiri nequit. v. 25 « Tu/tt i/[tco Sephora acutissimam petram », — etiam secus Ios. 5,2 circumcisio lapideis cultris peragebatur. In aliqua pictura aevi Ramessis II cernuntur Aegyptii circuméisionem peragentes, at utrum cultro utantur lapideo definiri nequit (Ebers, Aegypten p. 278 sqq.) ; cultro lapideo utique utebantur in condiendis cadaveribus, et etiam in mactandis animalibus ( Erman p. 35). Vulnera cultris lapideis quam aereis inflicta esse magis innocua, demonstrari nequit : fortasse in ritu perantiquo obeundo ea adhibebant instrumenta , quae antiquissimis temporibus fuerant prae manibus. Circumcisionem apud Aegyptios habitam esse sacram, colige e facto (Erman p. 110 sq.), hostium in proelio occisorum abscindi consuevisse pudenda, sed, si ii essent circumcisi, loco pudendorum manus — « ef circumcidit praeputium. filii sui, tetigitque pedes eius ». Subiectum verbi feminini yan" plerique interpretati sunt Sephoram. Verum , cuius pedes illa attigit? Dei, inquit CAa/d. : obtulit coram eo, oblationis instar. $1 intelligatur oblatio sacra, ea certe ad mulierem non spectabat, neque mulier ausa esset praesente numine illam peragere. Symm. Theod. Aq. Syr. : apprehendit pedes eius ; 1mo LXX procidit ad pedes. eius. Neque supponere necesse est, hos punctasse verbi y3i kal pro hiphil (Masor. Chald.), cum etiam hiphil sensum kal induat (cf. 2. Par. 3,11) tangere, apprehendere. Quocumque modo vertas, gratuito suppones, et Deum forma humana (pedes) praesentem adstitisse, et mulierem ausam esse Dei praesentis pedes /anyere, cum eius aevi homines putaverint vel solum Dei apparentis aspectum esse lethalem. Cuius igitur pedes attigit mulier? an pueri? an Moysis? Adverte formam verbi feminini etiam referri posse ad nomen femininum n»»y immediate praecedens : et praeputium tetigit pedes eius, sc. fili, nam ea vox immediate praecedit. Resectum praeputium non quidem ipsa « humi ante Moysen proiecit » (T?r.), sed casu illud ipsius infantis pedes attigit et foedavit. Quod. si accidit, haud mirum mulierem Madianitiden id rem pessimi ominis reputasse. Audacius aliqui apud Ma/v. : vulneravit membrum genitale pueri. Aztinqere non est vuínerare , et sola vox pedes ad membrum genitale designandum nusquam adhibetur. | !
4:25
« Et ait : Sponsus sanguinum tu mihi es ». Antequam hoc effatum perobscurum explicandum aggrediamur, sequentes voces discutiemus :
4:26
v. 26 « Et dimisit eum, postquam dixerat : Sponsus sanguinum ob circumcisionem ». Qum Ex. 18,2 Sephora deprehendatur h. l. a Moyse esse d?missa , recte eum huie textui sensum sufficiemus, dummodo 1d ferant grammatiea et contextus. Quare non placet explanatio LXX angelus recessit, seu Tost., Cat. : Dominus dimisit Moysen , demulsus filii eireumeisione non iam ei necem intulit. Cui explanationi illud etiam repugnat, verbi n2? propriam significationem esse «n;mo deficere , (manus) pendulas gerere, quae non videatur Deo satis digna. Melius Pau/. Burgens. : Moyses dimisit filium , et cum filio utique mairem, ratus sane specialis divinae missionis socium non esse assumendum filium in circumcisione foedatum. Et reapse, virum ' egregium tum adhuc laborasse populari aliqua superstitione, non est omnino absonum. Commodius tamen Sam. : Moyses demisit eam. Sed lectio non habet sufficientem criticam auctoritatem, et rursum Moysi tribuitur superstitio. Ergo melius Rup., Lyr., Sa, Est., Gord. : Sephora dimisit Moysen, ab eo recessit, non est ausa cum eo procedere, illum Deo esse exosum rata; reversa est ad patrem. Una huic tam facili explicationi obiicitur difficultas, forma verbi masculina »»". Tamen non infrequentia sunt exempla verbi formam masculinam pro feminina induentis, et * etn in antiquis characteribus similia sunt inter se. | Iam ad Sephorae effatum convertimur. Quae v. 26 affirmatur expressione sponsus sanguinum usa esse ob circumcisionem, intuitu eius. Quam ita maritum alloquentem introducit Malv. : « Bellum sponsum, praeclarum coniugium, quod sanguine natorum sancitur : stat mihi haud parvo sponsus meus, nempe sanguine filii mei, quo cogor illius vitam redimere ». Vix contra ipsum circumcisionis ritum, quem peregerat ipsa, tot gentibus sacrum, insurgit mulier, sed contra foedam illam Gersam cireumcisionem. 1nn sponsum designat, quamlibet item cognationem matrimonio inductam, nunquam maritum : ergo expressio non respicit coniugium consummatum et foecundum Sephoram inter et Moysen. Sieut sponsus sensu consueto is est, qui futurum coniugium promittit, ita sponsus sanguinum seu sanguinis is est, qui caedem, violentiam, sanguinem portendit, in cuius vita nefastus aliquis habetur eventus, qui superstitiose accipiatur tamquam futuri infortunii praesagium. Quoad matrimonium Moyses est Sephorae maritus, futurorum infortuniorum iam est sponsor. Qua sponsum sanguinum Sephora eum renuntiat, ab eo recedit, cum eo progrediin Aegyptum renuit. Postmodum, quando omnia illi prospere cedere animadvertit, ad eum cap. 18 reversa est. Facti rationem intimius iam perspicimus. Deus Moysen iusserat v?rgam secum sumere et Aaronem operis socium adsciscere, de uxore siluerat. Hane Moyses non iussus secum deducebat. At expeditum oportebat coram Pharaone adstare. Effecit igitur Deus, ut uxor superstitione mota pedem retraheret, post exodum reditura.
4:27
Arg. — Aaron à Deo monitus fratri alacriter jungitur. Qui si Ex. 32 ob vituli aurei superstitionem tibi videatur lenius tractari, memento eundem, ubi primum a Deo vocabatur, alacrius et fortius egisse quam Moysen. Populus oppressione exasperatus fratribus libenter fidem praestat. | quae dixerat Dominus ad Moysen, et » Moyses (Cat.) « fecit signa coram populo ».
4:31
v. 34 « Et credidit populus audieruntque » , — sed. pro vov" LXX 5v et qavisi sunt — « quod visitasset Dominus filios Israel, et quod respexisset afflictionem illorum; et proni adoraverunt ». Arg. — Pharao nomine Iahve sed sine minis, ut populum ad sacrificium in deserto offerendum dimittat, appellatus petita praecise denegat. Ratus gravem angariam efficacissimum esse civilium turbarum remedium, praecipit ut praeter consuetum laborem paleas etiam pro lateribus sibi Hebraei ipsi conquirant. Praecepta urgent exactores aegyptii, imo scribas Hebraeos operibus praepositos pro subditorum defectu flagellant. Qui querelas ad Pharaonem deferunt Moysique irrident, qui apud Iahve de populi malis ingravescentibus conqueritur et promissione opis ferendae confirmatur. Cap. V. An etiam sentores sint ingressi, cf. quae ad 3,18 dicebamus.
4:1
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… His attitude was psychologically oriented in a sense quite different from what the outcome was: he did not know that there was a sacred place at Sinai (ibid. 3:5), he was not inclined to the idea of going to liberate Israel (ibid. 3:11; 4:1-13). The denial of M.'s importance can only be made in contempt of the whole tradition of Israel. …
4:2
Aaron (Heb. 'Ahărān, of uncertain etymology)
… A. worked with his own rod (or Moses', Ex. 4:2) the prodigies of the serpent devouring the rod of the soothsayers, and of the first three plagues: the waters of the Nile changed into blood, the invasion of frogs and of gnats (Ex. …
1) The water of the Nile turned into blood (Ex. 7:14-25). At God's command Aaron stretched out his rod (cf. ibid. 4:2 ff.; 7:8 ff.) over the waters of the river, and these "were changed into blood": that is, they took on a blood-red color and became deadly for the fish. …
4:6
besides a certain quantity of flour and oil. The expiatory sacrifice implies the concept of leprosy regarded as a punishment from God. In the Old Testament (cf. Ex. 4:6; Num. 5:2; 12:10; II Kings 5:1; 7:3; II Chron. 26:20 ff.) and in the New (cf. Mt. 8:2; 10:5; 11:5; 26:6) lepers are often spoken of, and the miraculous healing of some of them is narrated. …
4:10
Aaron (Heb. 'Ahărān, of uncertain etymology)
In the theophany of Horeb, Yahweh assigned him to Moses, who pleaded his difficulty of speech, as interpreter ("prophet") before Pharaoh (Ex. 4:10, 16; 7:1). He communicated to the elders what Yahweh had revealed to Moses, and by prodigies he gained the trust of the people. …
4:12
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… This is a religion that does not come from man, but from God, of whom M. was only the "prophet," the spokesman (Ex. 3:10; 4:12; Num. 11:24 ff.; 12:2; Deut. 18:15, 18; 34:10; Hos. 12:4; Ps. 103:7, etc.). …
4:15
… 3, 8; Is. 6, 6-9; Jer. 1, 17-19; Ezek. 3, 8-9). The hagiographer or biblical writer is therefore the intermediary through whom God speaks or writes (Hos. 1, 1-2; Hag. 1, 7; Mal. 1, 1), he is the mouth of God (Jer. 15, 19; Is. 30, 2, in accordance with Ex. 4, 15 ff.; 7, 1). Some symbolic actions describe plastically the divine influence on the prophet-writer, e.g., Ezekiel must devour the book that contains the object of his preaching (Ezek. 2, …
4:18
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).
4:19
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).
4:22
… Firstborn were the object of the greatest affection (cf. Gen. 22:2, 12, 16; Ios. 6:26; II Reg. 3:27; Zach. 12:10). God therefore calls Israel "his firstborn" (Ex. 4:22 ff.; Eccli. 36:14; cf. Ier. 31:9). And "beloved son" (Lk. 20:13: ἀγαπητός) is equivalent to only son (Mc. 12:6: cf. M.-J. …
… establishing a covenant with Abraham and with his descendants, a covenant renewed with Moses on the basis of the concept of divine fatherhood in relation to the people considered as a son (II Sam. 7, 14), the object of the love of the heavenly Father (Ex. 4, 22; Deut. 8, 5). But the covenant, begun in the spiritual and supernatural sphere, gradually degenerated, owing to the crude mentality of the Hebrew people, into material interest, …
4:24
The "sons of God," that is, the sons of Seth, so called because created by God and bound to him by a special bond of love (Gen. 4:26-5:32; cf. Ex. 4:24; Deut. 14:1 etc.), seduced by the beauty of the "daughters of men," who belonged to the line of Cain, were led astray by sensuality: "they are flesh." In his wrath God decided: "I …
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… creatur, ibid., 39 (1939), pp. 202-97; O. Rohnert, Der junge Moses in der Schule der Weisheit Ägypten, in Nach dem Gesetz und Zeugnis, 30 (1930-31), pp. 337-40; J. Coppens, La prétendue aggression nocturne de Yahvé contre Moïse, Séphorah et leur fils (Ex. 4, 24-26), in Ephron. theol. …
… The third passage that mentions S., instrument of the divine "judgment," is 1 Chron. 21:1, where S. (a proper name!) is substituted for Yahweh, who in the older text 2 Sam. 24:1 tempted David directly: a change due to dogmatic motives, just as later Jub. 48:25 will transform Ex. 4:24. For Tobit father and son and for Sarah the infestation of Asmodeus brings many sorrows, but "the trial of temptation is necessary" and Raphael comes to free them from the demon (Tob. …
… On Moses' return journey from Sinai to Egypt she circumcised her son Gershom (cf. Ex. 4:25 with 2:21-22), perhaps following an illness of Moses himself, interpreted as punishment for the omission of the rite (ibid. 4:24-26).
4:25
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… Even Moses was found at fault for not having circumcised his son, but, warned by God, he immediately had him circumcised by his wife Zipporah, who for this reason called him "bridegroom of blood" (Ex. 4:25). The precept of circumcision was implicitly recalled by Moses in the institution of the Passover on the eve of the departure from Egypt, as a necessary condition for eating the paschal …
… On Moses' return journey from Sinai to Egypt she circumcised her son Gershom (cf. Ex. 4:25 with 2:21-22), perhaps following an illness of Moses himself, interpreted as punishment for the omission of the rite (ibid. 4:24-26).
4:27
Aaron (Heb. 'Ahărān, of uncertain etymology)
… He accompanied Moses to Pharaoh to obtain permission for the Hebrews to go out into the desert (Ex. 4:27-31); but the negative outcome of that step worsened the servile condition of the Hebrews, who grew indignant against the two brothers. …
4:34
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… According to H. Gunkel (Genesis, 1910, p. 269), followed by others, the document J would derive circumcision from the Midianite Zipporah (Ex. 4:34), the document E from Joshua (Jos. 5:2
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.