Iethro Moyses father in law bringeth to him his wise and childrens, 8. And hearing the great workes of God. 12. offereth Sacrifice. 13 and Wisely aduised Moyses to appoint subordinate officers to iudge lesse causes, reseruing the greater to him selfe.
1And when Jethro the priest of Madian, the kinsman of Moses, had heard all the things that God had done to Moses, and to Israel his people, and that the Lord had brought forth Israel out of Egypt:Ma Jethro sacerdote di Madian, suocero di Mosè, avendo udite tutte le cose, che Dio aveva fatte a favor di Mosè, e d'Israele suo popolo, e come il Signore avea tratto Israele dall'Egitto:AND when Iethro the priest of Madian, the allied of Moyses, had heard al the thinges, that God had done to Moyses, and to Israel his people, and that our Lord had brought forth Israel out of Aegypt:Cumque audisset Jethro, sacerdos Madian, cognatus Moysi, omnia quæ fecerat Deus Moysi, et Israëli populo suo, et quod eduxisset Dominus Israël de Ægypto, 2He took Sephora, the wife of Moses, whom he had sent back:Prese Sephora moglie di Mosè, rimandata da lui a sua casahe tooke Sephora the wife of Moyses whom he had sent backe:tulit Sephoram uxorem Moysi quam remiserat, 3And her two sons, of whom one was called Gersam: his father saying, I have been a stranger in a foreign country.E i due suoi figliuoli, dei quali uno chiamavasi Gersam, perché il padre avea detto: Sono stato pellegrino in terra straniera;and her two sonnes, of which one was called Gersam, his father saying: I haue bene a stranger in a forren countrie.et duos filios ejus: quorum unus vocabatur Gersam, dicente patre: Advena fui in terra aliena; 4And the other Eliezer: For the God of my father, said he, is my helper, and hath delivered me from the sword of Pharao.E l'altro (chiamavasi) Eliezer, perché il padre disse: Il Dio del padre mio fu il mio difensore, e liberommi dalla spada di Faraone.And the other Eliezer: for the God of my father, quoth he, is my helper, and hath deliuered me from Pharaoes sword.alter vero Eliezer: Deus enim, ait, patris mei adjutor meus, et eruit me de gladio Pharaonis. 5And Jethro, the kinsman of Moses, came with his sons, and his wife to Moses into the desert, where he was camped by the mountain of God.Venne adunque Jethro suocero di Mosè, e i suoi figliuoli, e la sua moglie a trovar Mosè nel deserto là, dove egli avea posto gli alloggiamenti presso al monte di Dio.Iethro therfore the allied of Moyses came and his sonnes, and his wife to Moyses into the desert, where he was camped beside the mountayne of GodVenit ergo Jethro cognatus Moysi, et filii ejus, et uxor ejus ad Moysen in desertum, ubi erat castrametatus juxta montem Dei. 6And he sent word to Moses, saying: I Jethro, thy kinsman, come to thee, and thy wife, and thy two sons with her.E fece avvertire Mosè, e dirgli: Io Jethro tuo suocero vengo a trovarti colla tua moglie, e i tuoi due figliuoli con essa.And he sent word to Moyses, saying: I Iethro thy allied come to thee, and thy wife, and thy two children with her.Et mandavit Moysi, dicens: Ego Jethro cognatus tuus venio ad te, et uxor tua, et duo filii cum ea.
7And he went out to meet his kinsman, and worshipped and kissed him: and they saluted one another with words of peace. And when he was come into the tent,E quegli andò incontro al suo suocero, e se gl'inchinò, e baciollo: e si salutarono scambievolmente con buone parole. E quando egli fu entrato nel padiglione,Who going forth to mere his allied, adored, and kissed him: and they saluted on an other with wordes of peace. And when he was entred into the tent,Qui egressus in occursum cognati sui, adoravit, et osculatus est eum: salutaveruntque se mutuo verbis pacificis. Cumque intrasset tabernaculum, 8Moses told his kinsman all that the Lord had done to Pharao, and the Egyptians in favour of Israel: and all the labour which had befallen them in the journey, and that the Lord had delivered them.Raccontò Mosè al suocero tutto quello che il Signore avea fatto contro Faraone, e l'Egitto per amor d'Israele, e tutti i travagli sofferti da loro nel viaggio, e come il Signore gli avea salvati.Moyses told his allied al thinges that our Lord had done to Pharao, and the Aegyptians for Israel: and the whole trauaile which had chanced to them in the iourney, and that our Lord had deliuered them.narravit Moyses cognato suo cuncta quæ fecerat Dominus Pharaoni et Ægyptiis propter Israël: universumque laborem, qui accidisset eis in itinere, et quod liberaverat eos Dominus. 9And Jethro rejoiced for all the good things that the Lord had done to Israel, because he had delivered them out of the hands of the Egyptians.E Jethro si rallegrò di tutto il bene, che il Signore avea fatto ad Israele, mentre l'avea liberato dal potere degli Egiziani,And Iethro reioyced for al the good thinges, that our Lord had done to Israel, because he had deliuered them out of the handes of the Aegyptians,Lætatusque est Jethro super omnibus bonis, quæ fecerat Dominus Israëli, eo quod eruisset eum de manu Ægyptiorum. 10And he said: Blessed is the Lord, who hath delivered you out of the hand of Pharao, and out of the hand of Egypt.E disse: Benedetto il Signore, che vi ha liberati dalle mani degli Egiziani, e dalle mani di Faraone, e ha sottratto il suo popolo dal poter dell'Egitto.and he said: Blessed is the Lord, that hath deliuered you out of the hand of the Aegyptians, and out of the hand of Pharao, that hath deliuered his people out of the hand of Aegypt.Et ait: Benedictus Dominus, qui liberavit vos de manu Ægyptiorum, et de manu Pharaonis; qui eruit populum suum de manu Ægypti. 11Now I know, that the Lord is great above all gods; because he hath delivered his people out of the hand of the Egyptians, who dealt proudly against them.Adesso io ho conosciuto, che il Signore è grande sopra tutti gli dei: perocché quelli con superbia trattarono questi.Now doe I know, that the Lord is great aboue al goddes: for because they dealt proudely against them.Nunc cognovi, quia magnus Dominus super omnes deos: eo quod superbe egerint contra illos.
12So Jethro, the kinsman of Moses, offered holocausts and sacrifices to God: and Aaron and all the ancients of Israel came, to eat bread with him before God.Offerì adunque Jethro suocero di Mosè olocausti, ed ostie a Dio: e vennero Aronne, e i seniori tutti d'Israele a mangiare con lui dinanzi a Dio.Iethro therfore the allied of Moyses offered holocaustes and hostes to God: and Aaron and al the ancientes of Israel came, to eate bread with him before God.Obtulit ergo Jethro cognatus Moysi holocausta et hostias Deo: veneruntque Aaron et omnes seniores Israël, ut comederent panem cum eo coram Deo. 13And the next day Moses sat to judge the people, who stood by Moses from morning until night.E il dì seguente si assise Mosè per render ragione al popolo, il quale stava intorno a Mosè dal mattino fino alla sera.And the next day Moyses sate to iudge the people, who stoode by Moyses from morning vntil night.Altera autem die sedit Moyses ut judicaret populum, qui assistebat Moysi a mane usque ad vesperam. 14And when his kinsman had seen all things that he did among the people, he said: What is it that thou dost among the people? Why sittest thou alone, and all the people wait from morning till night?La qualcosa avendo osservato il suo suocero, vale a dire come egli accudiva a tutte le cose del popolo, disse: Che è quello, che tu fai col popolo? Perché tu solo a tribunale, e tutto il popolo sta aspettando dal mattino fino alla sera?Which thing when his allied had seene, to witte, al thinges that he did in the people, he said: What is this that thou doest in the people? Why sittest thou alone, and al the people attendeth from morning vntil night?Quod cum vidisset cognatus ejus, omnia scilicet quæ agebat in populo, ait: Quid est hoc quod facis in plebe ? cur solus sedes, et omnis populus præstolatur de mane usque ad vesperam ? 15And Moses answered him: The people come to me to seek the judgment of God?Rispose a lui Mosè: Viene a me il popolo per udire la sentenza di Dio.To whom Moyses answered: The people cometh to me seeking the sentence of God.Cui respondit Moyses: Venit ad me populus quærens sententiam Dei: 16And when any controversy falleth out among them, they come to me to judge between them, and to shew the precepts of God, and his laws.E quando nasce loro qualche disputa, vengono a me, perché io ne sia giudice, e faccia loro conoscere i precetti di Dio, e le sue leggi.And when anie controuersie chanceth among them, they come vnto me to iudge betwene them, and to shew the preceptes of God, and his lawes.cumque acciderit eis aliqua disceptatio, veniunt ad me ut judicem inter eos, et ostendam præcepta Dei, et leges ejus.
17But he said: The thing thou dost is not good.Ma quegli: Tu (disse) non fai bene:But he said: Thou doest not wel:At ille: Non bonam, inquit, rem facis. 18Thou art spent with foolish labour, both thou, and this people that is with thee; the business is above thy strength, thou alone canst not bear it.Tu consumi con inutile fatica te, e questo popolo, che è teco: la cosa è sopra le tue forze, non puoi reggervi da te solo.thou art t•red with foolish labour, both thou, and this people that is with thee, the busines is aboue thy strength, thou alone canst not susteyne it.Stulto labore consumeris et tu, et populus iste qui tecum est: ultra vires tuas est negotium; solus illud non poteris sustinere. 19But hear my words and counsels, and God shall be with thee. Be thou to the people in those things that pertain to God, to bring their words to him:Ma ascolta le mie parole, e i miei consigli, e Dio sarà teco. Sii tu mediatore del popolo nelle cose, che riguardano Dio per riferir le preci, che a lui son fatte:But heare my wordes and counseils, and God shal be with thee. Be thou to the people in those thinges that pertaine to God, to report their wordes vnto him:Sed audi verba mea atque consilia, et erit Deus tecum. Esto tu populo in his quæ ad Deum pertinent, ut referas quæ dicuntur ad eum: 20And to shew the people the ceremonies, and the manner of worshipping; and the way wherein they ought to walk, and the work that they ought to do.E per insegnare al popolo le cerimonie, e i riti del culto, e la strada, che debbon battere, e quello che debbon fare.and to shew to the people the ceremonies and rite of worshipping, and the way wherin they ought to walke, and the worke that they ought to doe.ostendasque populo cæremonias et ritum colendi, viamque per quam ingredi debeant, et opus quod facere debeant. 21And provide out of all the people able men, such as fear God, in whom there is truth, and that hate avarice, and appoint of them rulers of thousands, and of hundreds, and of fifties, and of tens,Ma scegli da tutta la moltitudine uomini di polso, e timorati di Dio, e amanti della verità, e nemici dell'avarizia, e di questi crea de' tribuni, e de' centurioni, e de' capi di cinquanta, e di dieci uomini,And prouide out of al the people men that are wise, and doe feare God, in whom there is truth, and that doe hate auarice, and appointe of them tribunes, and centurions, and quinquagenarians, and deanes,Provide autem de omni plebe viros potentes, et timentes Deum, in quibus sit veritas, et qui oderint avaritiam, et constitue ex eis tribunos, et centuriones, et quinquagenarios, et decanos, 22Who may judge the people at all times: and when any great matter soever shall fall out, let them refer it to thee, and let them judge the lesser matters only: that so it may be lighter for thee, the burden being shared out unto others.I quali rendano ragione al popolo assiduamente; e le cause più gravi riferiscano a te, e sol le minori decidano: onde tu sii sollevato, dividendo il peso con altri.which may iudge the people at al tymes: and what great matter soeuer ••a• fal out, let them referre it to thee and let them iudge the lesse matters only: and so it may be lighter for thee, the burden being imparted vnto others.qui judicent populum omni tempore: quidquid autem majus fuerit, referant ad te, et ipsi minora tantummodo judicent: leviusque sit tibi, partito in alios onere.
23If thou dost this, thou shalt fulfil the commandment of God, and shalt be able to bear his precepts: and all this people shall return to their places with peace.Se così farai, potrai eseguire i comandi di Dio, e tener mano all'esecuzione di sue leggi: e tutta questa gente se ne tornerà in pace a' suoi posti.If thou doest this, thou shalt fulfil the commandment of God, and shal be able to beare his preceptes: and al this people shal returne to their places with p•eace.Si hoc feceris, implebis imperium Dei, et præcepta ejus poteris sustentare: et omnis hic populus revertetur ad loca sua cum pace. 24And when Moses heard this, he did all things that he had suggested unto him.Ciò udito, Mosè fece tutto quello che quegli avea suggerito.Which thinges when Movses heard he did al thinges that he had suggested vnto him.Quibus auditis, Moyses fecit omnia quæ ille suggesserat. 25And choosing able men out of all Israel, he appointed them rulers of the people, rulers over thousands, and over hundreds, and over fifties, and over tens.E avendo eletti uomini valorosi di tutto Israele, li costituì principi del popolo, tribuni, e centurioni, e capi di cinquanta, e di dieci uomini.And choosing substantial men out of al Israel, he appointed them princes of the people, tribunes, and centurions, and quinquagenarians, and deanes.Et electis viris strenuis de cuncto Israël, constituit eos principes populi, tribunos, et centuriones, et quinquagenarios, et decanos. 26And they judged the people at all times: and whatsoever was of greater difficulty they referred to him, and they judged the easier cases only.I quali amministravano giustizia al popolo in ogni tempo: e le cause più gravi le riferivano a lui, distrigando solo le più facili.Who iudged the people at al time: and whatsoeuer was of greater difficultie they referred to him, themselues iudging the easier cases only.Qui judicabant plebem omni tempore: quidquid autem gravius erat, referebant ad eum, faciliora tantummodo judicantes. 27And he let his kinsman depart: and he returned and went into his own country.E accomiatò il suo suocero, il quale si partì, e tornò al suo paese.And he dismissed his allied: who returning went into his countrie.Dimisitque cognatum suum: qui reversus abiit in terram suam.
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Year of the World 2514, Year before Christ 1490.
Worthington
Priest. Hebrew Cohen means also a prince. Both offices were performed by the heads of families, in the law of nature. (Worthington)
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Menochius
Back, with her consent, when he was going to the court of Pharao. (Menochius)
Since he had the vision of God, St. Epiphanius says, he lived in continence with her. (Hoer. 78.)
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18:6
Word. Hebrew, "And he said unto Moses, I, etc. (7) And Moses went out to meet," etc., which seems very strange, after he had been just talking with him. The authors of the Septuagint and Syriac read behold, instead of 1:"It was told Moses. Behold thy," etc. Kennicott observes, that five Samaritan copies retain ene, "behold," instead of ani, "I," and thus obviate the nonsense which disturbs the reader of the present Hebrew.
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Haydock
Worshipped, bending to the ground, according to the custom of the country. (Haydock)
Calmet
Tent of the Lord, if it were then erected, and afterwards into that of Moses. (Calmet)
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Menochius
Rejoiced. Septuagint, "was in an ecstacy," of admiration, mixed with joy. (Menochius)
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Menochius
I know. I am now more convinced of this truth. Jethro instructed his family in these principles. The Rechabites were his descendants. (1 Paralipomenon 2:55; Jeremias xxxv.) (Menochius)
Calmet
Proudly. Hebrew, "because in the thing in which they did proudly, he was against, or above them." Something must be supplied. God turned the wisdom and arms of the Egyptians to their own confusion. (Calmet)
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Haydock
Sacrifices. Peace-offerings, of which he might partake with the ancients. (Haydock)
Calmet
Jethro being a stranger, and a servant of the true God, might perform this duty in person, even though we allow that the priesthood was restrained to the family of Aaron before this time with regard to the Hebrews. (Calmet)
Menochius
Before God. St. Augustine, who supposes that the tabernacle was not yet erected, explains this in honour of God: but others, who believe this happened at the close of the year, say that the feast was made before the tabernacle, the house of God. (Menochius)
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Haydock
Good, or convenient, either for yourself, or for the people. (Haydock)
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Foolish. Septuagint, "intolerable."
Labour. Hebrew, "thou wilt surely sink, or be wasted away."
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Haydock
To do. Be a mediator between God and the people: explain their wants, and bring back his decision: but let inferior officers see them executed. (Haydock)
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Calmet
Thou shalt. Hebrew, "and God shall order thee." Jethro does not wish his advice should be followed, till God had been consulted. (Calmet)
Menochius
By his plan, he thought Moses would have time to confer more with God, and promote his own welfare, and the convenient dispatch of business. (Menochius)
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Tens. The Samaritan copy here inserts, from Deuteronomy 1:9 to 19, where this is related at greater length. The Septuagint also add to the other officers, the Grammatoeisagogeis, or Shoterim, mentioned in the same place, as lectors or scribes, whose business it perhaps was to present written requests.
18:26
Calmet
To him. Whether they regarded religious or civil matters. No appeal was made from an inferior or any other tribunal, but that of the supreme magistrate. (Calmet)
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Calmet
Depart, upon his consenting to leave his son Hobab, for a guide, (Bonfrere on Numbers 10:29,) or perhaps he departed for a time, and returned again. (Calmet)
Worthington
Moses shews by his example, that superiors ought not to disdain receiving prudent admonitions from any one. (St. Chrysostom) (Worthington)
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Cohen in Hebrew signifieth Prince o• Priest which offices in the law of nature were often ioyned in one person.
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Manifold wisdome, wherof Daniel prophecieth (c. 12. v. 4) in Christian gentils, was here prefigured in Iethio a gentil
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To whom Moyses willingly yelded. Origen. in hunc locum. Morally Superiors are admonished by Moyses example to lerne of a••e man, that which is good. 5. Chrysostom. •o. de fer•nd•s reprehensio••b•. •.
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Origene † 254 d.C. Origen Against Celsus 5.48
… and probably it was performed on account of the hostility of some angel towards the Jewish nation, who had the power to injure such of them as were not circumcised, but was powerless against those who had undergone the rite. This may be said to appear from what is written in the book of Exodus, where the angel before the circumcision of Eliezer
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.11
56. But a third point seems also to have been noted in the case of those who were thought worthy of admiration after the example of Joseph, Solomon, and Daniel. For what shall I say of Moses whose advice all Israel always waited for,
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine pref.7
… Did not God talk with Moses, and yet he, with great wisdom and entire absence of jealous pride, accepted the plan of his father-in-law, a man of an alien race, for ruling and administering the affairs of the great nation entrusted to him?
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 18
… The state in which we are calls for lamentation; so widely are we severed from each other, when we ought to image the conjunction of one body. For in this way will he that is greater, be able to gain even from him that is less. For if Moses learnt from his father-in-law somewhat expedient which himself had not perceived, (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 166.9
… But, for my own part, it gives me much more pleasure to hear instruction from another, than to be myself listened to as a teacher. For I remember what He said to those whom, above all men, He had chosen: “But be not ye called Rabbi, for one is your master, even Christ.” Nor was it any other teacher who taught Moses by Jethro,
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papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 2.7
… vi. 4 ); that is, that those very persons whom no spiritual gifts adorn should devote themselves to earthly charges. It is as if he had said more plainly, Since they are incapable of penetrating the inmost things, let them at any rate employ themselves externally in necessary things. Hence Moses, who speaks with God (
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san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 24
… And again, what would be corruption in the case of a house? Its dissolution. And so, universally, corruption is a change which takes place for the worse, a change into another state, to the utter extinction of the former one. For hear what the Scripture saith, “All flesh had corrupted his way” ( Gen. vi. 12 .); and again, “In intolerable corruption” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 44
… He wishes to cheer them for the future, that they may bravely bear all things, both the parting from him, and the trials about to take place—just as it was in the case of Moses and Joshua. And see how he begins: “How I have been with you the whole time, serving the Lord with all humility of mind.” Observe, what most becomes rulers: “hating pride” (
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Tertulliano † 220 d.C. On Prayer 7
… The Lord knew Himself to be the only guiltless One, and so He teaches that we beg “to have our debts remitted us.” A petition for pardon is a full confession; because he who begs for pardon fully admits his guilt. Thus, too, penitence is demonstrated acceptable to God who desires it rather than the death of the sinner.
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san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 1
… and having wrought so many wonders both in Egypt and by the Red Sea and in the wilderness, and received such high testimony, yet felt exactly as if he had been an ordinary person, and as a son-in-law was humbler than his father-in-law, (
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Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.7
… and patience, and by long practice in it acknowledged, when he is to be admitted from this into the congregation of the brethren he is handed over to another Elder, who is placed over ten of the juniors, who are entrusted to him by the Abbot, and whom he both teaches and governs in accordance with the arrangement which we read of in Exodus as made by Moses.
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1. CUMQUE AUDISSET JETHRO, SACERDOS MADIAN. Chaldaeus vertit, princeps Madian. Hebraeum enim cohen et sacerdotem et principem significat, quia olim qui princeps erat, erat et sacerdos. COGNATUS MOYSI, id est socer Mosis: ejus enim filiam Sephoram duxerat Moses, cap. III, vers. 1. Hebraeum חתן choten cognatum, sive affinem in genere (qualis est socer), significat. Unde a choten fit התחתן hitchatten, id est, affinitate per matrimonium jungi.
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Vers. 2. TULIT SEPHORAM UXOREM MOYSI QUAM REMISERAT, cum scilicet Moses ex Madian in Aegyptum rediens, cum Pharaone decertaturus, tantam tamque periculosam negotiorum molem susceperat, ut uxori et liberis vacare non posset; unde eam sibi a Pharaone timentem, libentem et volentem cum filiis remisit in Madian, uti dixi cap. iv, vers. 27. Epiphanius, haeresi 78, tradit Mosen, ex quo prophetare coepit, uxorem non cognovisse: neque enim aliter, inquit, potuisset Deo tam esse familiaris et conjunctus.
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5. JUXTA MONTEM DEI, puta Horeb, sive Sinai, ut patet cap. iii, 1. Hinc patet non in Raphidim, sed in Sinai, de quo cap. seq., venisse Jethro, ac proinde haec per prolepsim inseri, forte quia Jethro excitus vel maxime vicina victoria Hebraeorum contra Amalec, de qua cap. praeced., veniebat ad Mosen. Unde probabiliter contra Lyranum docet et censet Abulensis, Jethro post legem datam in Sina, quando sub finem primi anni exitus ex Aegypto, venisse ad Mosen: illudque colligit ex Deut. 1, vers. 6, 7, 9, 15, ubi dicitur Moses creasse magistratus paulo antequam movenda essent castra ex Sinai: mota sunt autem castra ex Sina anno secundo, mense secundo, ut patet Num. x, 11. Atqui hi magistratus hoc cap. xviii dicuntur creati, cum Jethro venit ad Mosen, Mosique suggessit et persuasit eorum creationem; ergo ipse venit ad Mosen sub finem anni primi, paulo antequam castra movenda essent ex Sina. Unde idem Abulensis censet hoc caput referri et inseri debere ante Num. cap. x, vers. 41. Ibidem enim, vers. 29, Hobab (qui secundum Abulensem et alios est Jethro) rogatur a Mose, ut velit esse dux viae Hebraeorum per desertum: unde et mox Num. xxxii, ortum est jurgium et murmur Aaronis et Mariae, cum viderent uxorem Mosis Aethiopissam, puta Sephoram Madianitidem, quae simul cum patre suo Jethro ad Mosen maritum suum venerat.
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Vers. 7. QUI EGRESSUS IN OCCURSUM COGNATI (SOCERI) SUI, ADORAVIT, scilicet incurvando se; hoc enim significat Hebraea radix שחה schacha. Moses socero suo Jethro reverentiam more gentis exhibuit, quae reverentia et adoratio est participatio quaedam reverentiae et adorationis Deo debitae: parentes enim, principes et viri eminentes aliquid de potestate Dei et honore participant. Simili modo Abraham adoravit filios Heth, Gen. xxiii, 12: Jacob adoravit Esau, Genes. xxxiii, 3; fratres adoraverunt Joseph, cap. xliii, 26. SALUTAVERUNT SE VERBIS PACIFICIS. Hebraice, rogarunt de pace, vel an pax, id est, an salva et prospera sunt omnia; hoc enim significat Hebraea salutatio, pax tecum.
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Vers. 8. LABOREM, id est difficultatem et molestiam. Nota hic qualia et quam pia sint Sanctorum colloquia. Talia fuerunt inter S. Antonium et S. Paulum primum eremitam, inter S. Benedictum et Scholasticam sororem, inter Essenos, aliosque veteres eremitas et coenobitas.
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Vers. 9. LAETATUS EST. Septuaginta ἐξέστη, obstupuit, in exstasin quasi raptus est.
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Vers. 11. NUNC COGNOVI QUIA MAGNUS DOMINUS SUPER OMNES DEOS, q. d. Ego Jethro habui olim aliquam notitiam Dei vestri et veri, neque omnino fidem Abrahae proavi mei abjeci, quam Madian Abrahae filius, noster vero avus, ab eo hausit, et nobis tradidit; fuit tamen hactenus ea infirma, et simulacrorum mixtione et cultu polluta: nunc vero audiens ejus prodigia, quae fecit pro vobis in Aegypto et in mari Rubro, agnosco credoque firmiter hunc solum, qui vobis adfuit, esse verum Deum, optimum, justissimum et potentissimum, utpote qui tam potentem justamque vindictam in impios et tyrannos Aegyptios exercuit. Hanc fidem et pietatem Jethro in posteros propagavit. Ab eo enim orti sunt Rechabitae, ut patet I Paral. ii, 55, quos ab abstinentia et obedientia ita laudat Jeremias, cap. xxxv, de quibus plura ibid. Vide hic quid faciat unius patris et principis pietas. Ita Constantinus hoc nomine magnus fuit, quod magni animi et pietatis eximiae fuerit; atque inter omnes Imperatores primus, non solum Christi fidem amplexus sit, sed Christianos etiam Imperatores reliquerit. Theodosius junior, avi sui nomen et pietatem referens, instituit aulam suam velut scholam, in qua ad pietatem se suosque exercuit, habens ordine distributa tempora lectionum, psalmorum, jejuniorum et vigiliarum, ait Socrates, lib. VII, cap. xxii, et Theodoretus, lib. V, cap. xxxvi; qua in re comes, imo dux et incentrix ei fuit soror Pulcheria, et Eudoxia uxor. Vide Aulam eorum sanctam, quam edidit noster Raderus. Tiberius excubitorum comes sub Justino II, ob pietatem erga Deum, et liberalitatem erga pauperes, in tanta fuit gratia, ut a Justino Imperatore successor declararetur. Honorius Imperator verae religionis perstudiosus fuit: unde Deus eum a multis undique insurgentibus tyrannis liberavit, uti ex Socrate, Sozomeno et aliis docet Baronius. EO QUOD SUPERBE EGERINT CONTRA ILLOS. Est ellipsis, sed pleniore et perfectiore sensu, quam sit in Hebraeo; sic enim est hebraice, quia in quo superbierunt contra eos (Hebraeos), subaudi, in eodem punivit eos Deus, puta, in aquis et mari; nam sicut iis merserant infantes Hebraeorum, ita iisdem ipsis a Deo remensum est, ut aquis mergerentur et ipsi. Unde Chaldaeus ellipsin supplet: vertit enim, quia eadem re, qua cogitarunt Aegyptii judicare (punire et affligere) Israel, judicati sunt (puniti sunt).
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Vers. 12. OBTULIT. Hebraice est accepit, scilicet a Mose et Hebraeis hostias, quas non idolis, ut olim, sed vero Hebraeorum Deo offerret. UT COMEDERENT PANEM CUM EO CORAM DEO. Nota hic: Hostiae Deo dicatae, et in gratiarum actionem oblatae (quales hic obtulit Jethro), magna parte in solemne epulum cedebant, quod proinde coram Domino fieri dicebatur, quasi ille hostiis sibi oblatis, illarumque epulo praesens adesset, maxime si epulum fieret juxta altare, in quo immolatae erant hostiae Deo. Si tabernaculo jam facto et erecto in fine anni, venit Jethro ad Mosen, uti vult Abulensis, tunc coram Deo, id est coram tabernaculo, quod erat quasi domus Dei, factum est hoc epulum. Secundo, nonnulli Hebraei « coram Deo » dici sentiunt, propter sanctos, pios et divinos homines, qui in isto convivio praesentes fuerunt, juxta illam veterum sapientum sententiam: « Qui fruitur convivio, in quo sapientes accumbunt, perinde est ac si fruatur gloria divinae majestatis. » Tertio, S. Augustinus, Quaest. LXVI, « coram Deo, » inquit, id est, in honorem Dei; sed uterque hic sensus paulo remotior est. Hinc patet hoc Jethro sacrificium fuisse purum veroque Deo oblatum: alias enim Moses, caeterique seniores ex eo non comedissent, ne idolothytis polluerentur. Tropologice: Sancti, inquit Origenes, omnia sua opera faciunt coram Deo, tanquam qui Deum praesentem spectent, et ab eo spectentur; jugiter enim in conspectu Dei versantur, operantur et ambulant.
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Vers. 13. UT JUDICARET, id est jus diceret.
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Vers. 15. VENIT AD ME POPULUS QUAERENS SENTENTIAM DEI. Hebraeus, quaerens Deum; Chaldaeus, quaerens doctrinam a Deo; Septuaginta, quaerens judicium a Deo, hoc est, a lege Dei aeterna (inquit S. Augustinus, Quaest. LXVII), quae fuit ante omnem legem scriptam, quam Moses Spiritu Sancto plenus clarius quam caeteri omnes Hebraei intuebatur, et in omnibus consulebat tum cogitando et meditando, tum orando.
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Vers. 17. NON BONAM, INQUIT, REM FACIS. Facis quod minus est aptum minusque conveniens; quia quod facis, ut singula solus velis facere, tibi nimis molestum est, et populo minus utile.
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Vers. 18. STULTO LABORE CONSUMERIS. Hebraeum נבל nabal significat stultum esse, item defluere, decidere, consumi: utrumque significatum hic reddidit Interpres. Voluit Deus Mosen, virum alioqui sapientissimum, ab alienigena et Gentili, puta a Jethro, instrui, ut ostenderet nemini datum esse, ut in omnibus semper aeque sapiat, ac proinde humiliter audiendos quoque esse inferiores, qui saniora consilia suggerunt. Saepe etenim est olitor verba opportuna locutus: Doctor nemo enim est bonus doctor, qui non est docilis; quia et ille melius docet, qui quotidie crescit et proficit discendo meliora, » inquit S. Cyprianus ad Pompeium, in fine. Ita et S. Augustinus, Quaest. LXVIII. Quin et Plato objicienti sibi cuidam: « Tune qui doctor es, simul es discipulus? et quamdiu disces? » respondit: « Tamdiu, donec me sapientiorem fieri non poenitebit, » testis est Plutarchus in Platone. Allegorice significabatur quod Jethro Mose, id est populus Gentilis Judaico, foret sapientior, inquit Cyrillus in Collectan. in Num. cap. 13.
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Vers. 19. ET ERIT DEUS TECUM, erit Deus tibi auxilio, ut tot administris adjutus, parteque oneris in eos derivata levatus, commodius omnia feras et perficias. ESTO TU POPULO IN HIS QUAE AD DEUM PERTINENT. Hebraice, esto tu populo ante Deum, vel coram Deo, q. d. Esto tu populi causidicus, advocatus et internuntius apud Deum, « ut referas quae dicuntur ad eum, » scilicet, populi dicta, vota, postulata et necessitates; τὸ enim eum Deum respicit, ut patet ex Hebraeo, non populum, uti censuit Abulensis.
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20. OSTENDASQUE POPULO CAEREMONIAS, ET RITUM COLENDI, VIAMQUE PER QUAM INGREDI DEBEANT, q. d. Sicut dixi te, o Moses, debere esse populi advocatum apud Deum: ita vicissim hic dico te pariter debere esse interpretem Dei apud populum, ut eum doceas quomodo Deum colere recteque vivere debeat: alios vero constituas judices et arbitros ad lites et jurgia eorum dirimenda. Hinc moraliter S. Gregorius, II part. Pastoralis, cap. vii, docet qualis debeat esse rector; « rector, inquit, internorum curam exteriorum occupatione non minuens, exteriorum providentiam interiorum occupatione non relinquens: ne aut exterioribus deditus ab intimis corruat, aut solis interioribus occupatus, quae foris debet proximis non impendat. » Hinc et S. Augustinus, Quaest. LXVIII: « Docemur, inquit, hic a Jethro nimis intentum humanis actionibus animum levacuare. »
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Vers. 21. PROVIDE AUTEM DE OMNI PLEBE VIROS POTENTES. Ita legunt Hebraea, Chaldaea, Septuaginta et Latina Romana; non sapientes, ut habent Platiniana: hebraice enim est viros virtutis, id est, viros valentes animo, strenuos et magnanimos, qui magnorum et magnatum vultum non timeant, ut personas in judicio accipiant, et judicium pervertant, sed unum timeant Deum Judicem judicum, et Regem regum. Ita Fridericus II Imperator rogatus, quos e suis haberet charissimos? respondit: « Eos qui non magis me quam Deum timent. » Talis judex fuit Job, cap. xxix: « Conterebam, inquit, molas iniqui, et de dentibus illius auferebam praedam. » Hoc est quod monet Ecclesiasticus, cap. vii, 6: « Noli quaerere fieri judex, nisi valeas virtute irrumpere iniquitates: ne forte extimescas faciem potentis, et ponas scandalum in aequitate tua. » Quin et Epictetus judicem ita compellat: « Uti ne anser clamore, nec ovis balatu perterretur, ita nec te stolida multitudinis vox perterrefaciat. » Quare Trajanus Imperator magistratum et judicem constituens, illique de more porrigens gladium: « Accipe, inquit, pro me quamdiu aequa mandavero; si iniqua, contra me utere. » Ita aulici et duces Christiani suis Imperatoribus, idolorum cultum et sacrificia mandantibus, restiterunt usque ad mortem et martyrium. Ita S. Sebastianus restitit Diocletiano, S. Eustachius Adriano, S. Theodorus Licinio, S. Gallicanus Juliano, Mauritius et Thebaei Maximiano. Sapientes etiam judices exegisse Mosen, patet Deut. 1, 13: non enim omnes, quas Jethro posuit, conditiones judicum hic enarrantur; nec ullum dubium est tam scientiam et prudentiam, quam virtutem animique constantiam in judice requiri. Vere enim dixit Carolus V, audita nece Thomae Mori, qui vir sapientissimus, Angliae Cancellarius fuit et Martyr: « In Moro Henricus rex VIII totius Angliae caput praecidit. » IN QUIBUS SIT VERITAS, non tam doctrinae, aut etiam vitae, quam justitiae (de ea enim praecipue est hic sermo), id est, justos: ita Septuaginta; qui scilicet neminem decipiant, sed faciant quod promiserunt, quodque aequum est et legibus praescriptum. Unde sequitur: « Odientes avaritiam, » qui scilicet munera non capiant, ne iis capiantur, ut jus violent. Ludovicus XI, Galliae rex, aiebat se in aula omnibus rebus abundare, excepta una; rogatus quaenam ea esset, dixit: Veritas. Hippocrates, epist. ad Philopaemenem, veritatem depingit quasi mulierem pulchram, magnam, simpliciter ornatam, illustrem ac splendidam, cujus oculorum orbes puro lumine nitebant, ut astrorum ac stellarum fulgorem imitari viderentur. Rursum veritas temporis filia, et virtutis mater est habita. Plutarchus in Quaest. ait, quod Romani veritatis parentem ac deum habuerunt Saturnum; subdit causam: « An, inquit, quod, ut Philosophi putant, Κρόνον χρόνον, id est, Saturnum tempus esse? veritas vero tempore invenitur: an illud potius, quod Saturnus justissimus fuerit, et veritatem imprimis coluerit? » Hinc et Democritus scripsit veritatem in putei fundo delitere; et proverbium est: « Veritatem in lucem agit et adducit dies. » Giraldus, syntag. 1, testatur judices olim defunctos exsculptos fuisse ita, ut ex eorum collo ad pectus penderet suspensa veritas, subnutans oculis. Notat Cajetanus has quinque dotes maxime spectare et requirere debere principes in iis, quos aliis praeficiunt, scilicet primo, magnanimitatem; secundo, timorem Dei; tertio, sapientiam; quarto, justitiam; quinto, abstinentiam a muneribus. Ita Plato dicere solet: « Principibus nullum praestantius praediorum genus esse, quam eorum familiaritates qui cauponari nescirent. » Hinc et Isaias, cap. 1, vers. 23, arguens Hierosolymitas postquam dixit: « Principes tui infideles, socii furum; » mox causam subjicit: « Omnes diligunt munera. » E contrario Samuel optimus judex ita cum suis libera fronte disceptat: « Si de manu cujusdam munus accepi, loquimini, et contemnam illud hodie, restituamque vobis, » I Reg. xii, 3. Et Paulus, Actor. xx, 33: « Argentum et aurum, aut vestem nullius concupivi, sicut ipsi scitis. » Ita Alcamenes Telecli filius Spartanus, rogatus cur munera a Messeniis oblata non accepisset, respondit: « Quia si accepissem, cum legibus pacem habere non potuissem; » significans munera non esse accipienda, quae legibus et Reipublicae obesse solent: testis est Plutarchus in Lacon. Hasce judicum dotes habeant Confessarii, qui sunt judices in foro animae. In hujus rei signum, sacerdos vetus, qui erat judex, inscriptum habebat in pectore: « Doctrina et veritas; » unde et judices apud Aegyptios sapphirum e collo gestabant, cui inscripta erat veritas, de quo cap. xxviii, vers. 30.
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Vers. 23. SI HOC FECERIS, IMPLEBIS (implere poteris: est enim hoc futurum potentiale) IMPERIUM DEI, ET PRAECEPTA EJUS POTERIS SUSTENTARE, id est, sustinere, hebraice est, praecipiet tibi Deus, et poteris stare, id est, poteris satisfacere Dei praeceptis circa totius populi regimen. Sequantur hoc sapiens Jethro consilium, quicumque recte gubernare volunt: ut nimirum onus cum aliis partiantur, minoraque negotia aliis committant, quo ipsi gravioribus totique communitati invigilare, ac simul Deo et orationi vacare possint; ipsi enim sunt quasi Atlantes, qui Deo nixi onus totius populi suis humeris sustinere debent; praeposterum enim est et insipiens ac iniquum, si rector ita minoribus, vel alienis, vel externis se occupet, ut majora, propria et domestica negligere, vel perfunctorie obire debeat.
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Vers. 24. MOYSES FECIT OMNIA QUAE ILLE SUGGESSERAT. Elegit ergo Moses inferiores magistratus idoneos rebus dijudicandis, sed cum consensu populi, eosque serio officii sui admonuit. Vide Deuteron. 1, a vers. 9 ad 19, ubi haec fusius enarrantur.
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Vers. 25. ET ELECTIS VIRIS STRENUIS, CONSTITUIT EOS PRINCIPES POPULI, ET TRIBUNOS. Tribunos, hebraice chiliarchas, sive principes mille familiarum videlicet: ita enim pulchro ordine hi magistratus ad levamen Mosis instituti sunt, ut decani quinquagenariis, hi centurionibus, centuriones tribunis, sive chiliarchis subessent; sic ut tribunus quisque sub se decem haberet centuriones, centurio sub se haberet duos quinquagenarios, quinquagenarius praeesset quinque decanis, ita ut a decanis ad quinquagenarios, ab iis ad centuriones, ab his ad tribunos, a tribunis demum ad Mosen appellaretur. Vocat vero Noster chiliarchas tribunos, quia hic summus olim erat magistratus (tribuni enim plebis erant pares consulibus, erantque quasi consules plebis) in plebe Romana, uti et in militia; sed et colonnellos nostros sive chiliarchas exercitus recte vocamus tribunos.
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v. 4 « Cumque audisset Iethro, sacerdos Madian, cognatus Moysi », de quo dicebamus ad 2,16 et 3,1, « omnia quae fecerat Deus Moysi et Israeli populo suo, et quod edwzrisset Dominus Israel de | Aegypto »,
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v. 9 « tulit Sephoram , uxorem Moyst » (cf. 2,91; 4,95 sq.), . « quam remiserat »,
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v. 3 « et duos filios etus, quorum unus vocabatur Gersam, dicente patre : Advena fui in terra aliena »,
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v. & « alter vero Eliezer : Deus enim , ait, patris mei adiutor meus, et eruit me de gladto Pharaonis » (cf. 2,99).
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v. 5 « Venit ergo Iethro, cognatus Moysi, et fili eius et uxor eius ad Moysen in desertum, ubi erat castrametatus iuxta montem Dei ». Haec introductio est nonnihil impedita, omnes personae describuntur, dum 17,9 sq. Iosue et Hur absolute scribantur. Illud quam remiserat, utique recentiori manu videtur adscriptum, quo tempore obscurior 4,95 sq. textus non 1am satis intelligebatur. Supponebatur aliquando post illud factum Sephora a Moyse esse remissa; revera illa a Moyse sponte recesserat. Si h. l. textus v. 5 supponatur incorruptus, secundum quae diximus ad 54,20, tenendum erit Sephoram peperisse Eliezer post suum a marito discessum. In explicando v. 4 nomine Eliezer, utique adhibetur vox m'n5N, a qua illud nomen derivatur; sed v. 1 adhibetur semel &n5x et semel mm.
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v. 6 « Et mandavit Moysi dicens » : — ita recte Vulg. interpretatur Hebr. dixit ; aut cum LXX supple d?z?t aliquis, nuntiatum est — « Ego lethro cognatus tuus venio ad te, et uxor tua, et duo filii tui cum ea ». Nuntium praemisit, quo, si uxoris adventus Moysi minus esset gratus, pedem ipse tempestive referre posset. Simul filios adducit, quorum intuitu mater etiam in favorem reciperetur.
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v. 7 « Qu egressus in occursum cognati sui, adoravit et osculatus est eum , salutaveruntque se mutuo verbis pacificis. Cumque intrasset tabernaculum »,
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v. 8 « narravit Moyses cognato suo cuncta, quae fecerat. dominus Pharaoni et Aeguyptüis propter Israel, untversumque laborem , qui accidisset eis in itinere, et quod liberaverat eos Dominus ». « Per laborem intelliguntur penuriae cibi et potus, difficultates et molestiae, quas passi erant Hebraei sive ab Amalecitis sive aliunde » (Sy/v.). Ceterum Amalecitarum eladem sine dubio oppido compertam habebat Iethro, fueratque ea etiam ratio amicitiae Moysis exquirendae.
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v. 9 « Laetatusque est lethro super: omnibus bonis, quae fecerat Dominus Israeli, eo quod eruisset eum de manu Aegyptiorum »,
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v. 10 « etait : Benedictus Dominus, qui liberavit vos de manu Aegyptiorum et de manu Pharaonis, qui eruit populum suum de manwu Aegypti ». v. A1 « Nunc cognovi, quia magnus Dominus super omnes deos », — non sequitur (Tost.), Iethro ante plures deos coluisse; sed lIahve agnoscit omnes deos excellere ideoque illum unum esse verum Deum , quem antehac ipse coluisset — « eo, quod superbe egerint contra illos ». Vulg. LXX Syr. ignorant alterum *2. Verbotenus : quia in eo, zn quo procaces fuere (Kegyptii) 2n eos (Hebraeos) — sententia est truncata. Satis apte supplent Targ. : Yudicati sunt. Qui Hebraeos aquis fluminis opprimere voluere , aquis maris ipsi oppressi sunt.
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v. 12 « Obtulzt ergo lethro, cognatus Moysi, holocausta et hostias Deo » : non sacrificat lahvae non hebraeus; sacrificat autem ritu praemosaico, quo ante sacrificaverat Moyses 17,15, Melchisedech, quique iam norat holocaustorum et hostiarum discrimen et epula sacra. « Veneruntque Aaron et ommes seniores Israel », — Sam. de senioribus — « ut comederent panem », cibum generatim, imprimis carnes sacrificales (Sylv.), « cum eo coram Deo », sane coram altari, in quo ipse sacra fecerat. Cf. Gen. 36,46. 54. Haec sane adscribuntur ad ostendendam perfectam harmoniam et etiam sacrorum communionem. Moysen sacrificio interfuisse, per se patet. Sed adsciseuntur Aaron et seniores, quo perspiciatur illo epulo sacro feritum esse foedus inter familiam Iethro et totam Hebraeorum gentem ; plurimum Jethronis intererat, ne suos Hebrael cum Amalecitis confunderent. Arg. — Iethro Moysi consilium dat, ne omnia ipse negotia expediat, sed iudices causis minoribus expediendis deputet. Consilium exsequitur Moyses. stolatur de mane usque ad vesperam? »
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v. 45 « Cui respondit Moyseu Dei sententiam, non quasi in singulis Moyses Deum consuluerit (Tost.), sed quia prophetae sententia veluti a Deo procedere et erroris set, frui certitudine : sed docet Iethro, maius bnt particulare sa- SUD postponi maiori bono 2 cs
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v. 16 « Cumque acciderit eis aliqua disceptatio , ventunt ad me, ut iudicem inter eos, et ostendam praecepta, Dei et leges eius ». Cf. quaead 15,25 dicebamus.
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v. 17 At ille : Non bonam, inquit, rem. facis ».
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v. 18 « Stulto labore consumeris et tu et populus iste, qui tecum est; ultra vires tuas est negotium , solus illud non poteris sustinere ».
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v. 19 « Sed audi verba mea atque consilia, et erit Deus tecum. ». Loquitur Iethro tamquam propheta maior ad minorem. « Esto tu populo in his, quae ad Deum pertinent. ». Expressio obseurior e'n5wn 5v5, ez opposito Dei, sequentibus explicatur : « w£ referas, quae dicuntur ad eum », mehus : «t referas negotia ad Deum, ila sc. « quae non possunt expediri hominum iudicio et requirunt divinam sententiam » (Tost.);
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v. 20 « ostendasque populo ceremonias et ritum colendi », Hebr. praecepta et leges, « tiamque per quam ingredi debeant, et opus quod. facere debeant ». Ergo expressionis sensus non est « sis vice Dei » (Ca?.), cum, qui sit vice Dei, non tam ad hoc deputetur, ut referat negotia ad Deum; sed : esto tu pro populo, mediator populi n Ais, quae ad Deum pertinent.
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v. 91 « Provide autem de omni plebe viros potentes », graves auctoritate, « et timentes Deum , in quibus sit veritas, et qui oderint avariliam, el constitue ex eis » — reliqui super eos, quod pronomen refertur ad plebem — « tribunos », 1. e. duces super mille (Heór.), « et centuriones et quinquagenarios et decanos »,
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v. 92. « qui iudicent populum omni tempore : quidquid autem matus fuerit , referant ad te, et ipsi minora tantummodo iudicent ; leviusque sit tibi », — LXX Chald. pluralem habent: e£ alleviabunt de supra, te — « partito in alios onere ». Hebr. : et ipsi tecum portabunt.
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v. 23 « Si hoc feceris, implebis imperium] Dei et| praecepta eius) poteris sustentare » , — melius Hebr. : et poteris stare, non opprimeris onere — « et omnis hic popu- Jus revertetur ad loca sua cum pace », non stabunt hie tota die exspectantes iudicium, sed causae citius expedientur. DUC RECMSIME 800. 187 antea accipies, sed simul non ita viribus exhaurieris. Et ad hune sensum revocari potest Vulg. !
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v. 9 « Quibus auditis Moyses fecit omnia, quae ille suggesserat »
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v. 985 « et, electis viris strenuis de cuncto Israel, constituit eos principes populi, tribunos et centuriones et quenquagenarios et decanos ».
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v. 96 « Qui ?udicabant plebem omni tempore; quidquid autem gravius erat, referebant ad. eum, faciliora tantummodo iudicantes ». Sapienter coniicit Sy/v., casus graviores primum a decano esse relatos ad quinquagenarium, ab hoc, si necesse videretur, ad centurionem , ab hoe ad principem super mille, ab hoc tandem ad ipsum Moysen.
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v. 27 « Dimisitque cognatum suum, qui reversus abit in terram suam ». H. De Raphidim in desertum Sinai Ex. 19-23. Plura, quae hue spectant, fuse discussimus in Introductione. Magna illa theophania, qua decalogus promulgatur, 19,1-15 praeparatur, 19, 16-20,21 describitur, 20,22-93,33 accuratius declaratis quibusdam decalogi legibus completur.
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ELIEZER (El'ezer « il mio Dio è soccorso »)
di Mosè a Sephora (Ex. 18, 4; I Par. 23, 15). Rimase da Iethro suo nonno finché Mosè non risalì dall'Egitto a capo d'Israele (Ex. 18, 1-7). La sua discendenza è descritta in I Par. 23, 17; 26, 25-27. 3. Un beniaminita (I Par. 7, 8). 4. Uno dei sacerdoti che al suono delle trombe seguirono il trasporto dell'arca dalla …
IETHRO (EBR. JITHRO'; EX. 4, 18 IETHER)
… Jithro'; Ex. 4, 18 Iether). - Sacerdote di Madian, suocero di Mosè (Ex. 2, 16; 3, 1; 4, 18; 18, 1. 5. 8. 12. 14. 27). Cultore del vero Dio (Ex. 18, 11 sg.; Iudc. 1, 16; 4, 11), è detto cenita (cineaus).
MADIAN E MADIANI TI (EBR. MIDHJĀN; SETTANTA MĀŠĪAV).
Nome di una regione a sud della Palestina (Ex. 2, 15) e dei suoi abitanti (Ex. 3, 1; 4, 19; 18, 1; Num. 24, 47), talvolta indicati con il patronimico « Madianiti » (Gen. 37, 38; Num. 25, 17).
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ELIEZER (El'ezer « il mio Dio è soccorso »)
di Mosè a Sephora (Ex. 18, 4; I Par. 23, 15). Rimase da Iethro suo nonno finché Mosè non risalì dall'Egitto a capo d'Israele (Ex. 18, 1-7). La sua discendenza è descritta in I Par. 23, 17; 26, 25-27. 3. …
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« Benedetto il Signore » (Bārākh Jahweh; cf. Gen. 24, 27; Ex. 18, 10); « Benedetto sii Tu, Signore » (Bārākh 'attāh Jahweh; cf. I Por. 29, 10; Ps. 118, 12). Assai frequente è presso gli Ebrei l'uso delle b. nel servizio liturgico, chiamato dalla Miśnāh …
18:11
IETHRO (EBR. JITHRO'; EX. 4, 18 IETHER)
… Jithro'; Ex. 4, 18 Iether). - Sacerdote di Madian, suocero di Mosè (Ex. 2, 16; 3, 1; 4, 18; 18, 1. 5. 8. 12. 14. 27). Cultore del vero Dio (Ex. 18, 11 sg.; Iudc. 1, 16; 4, 11), è detto cenita (cineaus).
18:12
… Iud., III, 9, 1). L'olocausto era ordinariamente accompagnato da soluzioni incruente (libazione di vino, offerta di farina intrisa con olio, Num. 15, 4-11). Spesso insieme con l'olocausto veniva offerto un s. pacifico: rito di festosa intimità che seguiva l'atto di pura adorazione a Jahweh (cf. Ex. 18, 12; 24, 5; Ios. 8, 31; Iudc. 20, 26; 21, 4; I Sam. 6, 14 sgg., ecc.).
18:16
… In Ex. 18, 16, 20 (E) le decisioni profane su liti tra vicini, date da Mosè dopo aver « consultato Dio », sono dette « le ingiunzioni » (huqim) di Dio e le sue « direttive » (tôrôth). …
18:20
… Nella stessa Bibbia si fa menzione di vari s. fuori del popolo eletto (il madianita Iethro suocero di Mosè, Ex. 18, 20; Balaam, Num. 23, 1, 13; Giobbe, Job 1, 7; 42, 8) senza parlare dei s. in uso presso i popoli cananei (Lev. 18, 21; 20, 25). Pertanto Mosè regolò e consacrò al culto del vero Dio un …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.