God appeareth to Moyses in a bush burning but not consuming, 7. designeth him the Gouernour of the children of Israel, 10. with commission to tel them, that they shal be deliuered from Aegypt: 21. and shal spoile the Aegyptians.
1Now Moses fed the sheep of Jethro, his father in law, the priest of Madian: and he drove the flock to the inner parts of the desert, and came to the mountain of God, Horeb.Or Mosè pasceva le pecore di Jetro sacerdote di Madian, suo suocero: e avendo condotto il gregge al fondo del deserto, giunse al monte di Dio Horeb.AND Moyses fed the sheepe of Iethro his father in law the priest of Madian: and hauing driuen the flock to the inner partes of the desert, he came to the mountaine of God, Horeb.Moyses autem pascebat oves Jethro soceri sui sacerdotis Madian: cumque minasset gregem ad interiora deserti, venit ad montem Dei Horeb. 2And the Lord appeared to him in a flame of fire out of the midst of a bush: and he saw that the bush was on fire, and was not burnt.E gli apparve il Signore in una fiamma ardente di mezzo ad un roveto: ed egli vedeva, che il roveto ardeva, e non si consumava.And our Lord appeared to him in a flame of fire out of the middes of a bush: and he saw that the bush was on fire, and was not burnt.Apparuitque ei Dominus in flamma ignis de medio rubi: et videbat quod rubus arderet, et non combureretur. 3And Moses said: I will go, and see this great sight, why the bush is not burnt.Disse adunque Mosè: Anderò ad osservare questa visione grande, come mai il roveto non si consumi.Moyses therfore said: I wil goe, and see this great vision, why the bush is not burnt.Dixit ergo Moyses: Vadam, et videbo visionem hanc magnam, quare non comburatur rubus. 4And when the Lord saw that he went forward to see, he called to him out of the midst of the bush. and said: Moses, Moses. And he answered: Here I am.Ma il Signore veggendo, come egli si movea per andare a vedere, chiamollo di mezzo al roveto, e disse: Mosè, Mosè. Ed ei rispose: Son qui.And our Lord seeing that he went forward to see, he called him out of the middes of the bush, and said: Moyses, Moyses. Who answered: Here I am.Cernens autem Dominus quod pergeret ad videndum, vocavit eum de medio rubi, et ait: Moyses, Moyses. Qui respondit: Adsum. 5And he said: Come not nigh hither, put off the shoes from thy feet; for the place, whereon thou standest, is holy ground.E quegli: Non avvicinarti, disse, a questo luogo: sciogli da tuoi piedi i calzari: perocché santa è la terra dove tu hai i piedi.But he said: Approch not hither, loose of thy shoe from thy feet: for the place, wherin thou standest, is holie ground.At ille: Ne appropies, inquit, huc: solve calceamentum de pedibus tuis: locus enim, in quo stas, terra sancta est.
6And he said: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face: for he durst not look at God.E disse: Io sono il Dio del padre tuo, il Dio d'Abramo, il Dio d'Isacco, e il Dio di Giacobbe. Si coperse Mosè la faccia: perocché non ardiva di mirare verso Dio.And he said: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Iacob. Moyses hid his face: for he durst nor looke against God.Et ait: Ego sum Deus patris tui, Deus Abraham, Deus Isaac et Deus Jacob. Abscondit Moyses faciem suam: non enim audebat aspicere contra Deum. 7And the Lord said to him: I have seen the affliction of my people in Egypt, and I have heard their cry because of the rigour of them that are over the works;E il Signore gli disse: Ho veduto l'afflizione del popol mio in Egitto, e ho udite le sue grida cagionate dalla durezza di coloro, che soprintendono a' lavori:To whom our Lord said: I haue sene the affliction of my people in Aegypt, and I haue heard their crye because of their rigour that ouersee the workes:Cui ait Dominus: Vidi afflictionem populi mei in Ægypto, et clamorem ejus audivi propter duritiam eorum qui præsunt operibus: 8And knowing their sorrow, I am come down to deliver them out of the hands of the Egyptians, and to bring them out of that land into a good and spacious land, into a land that floweth with milk and honey, to the places of the Chanaanite, and Hethite, and Amorrhite, and Pherezite, and Hevite, and Jebusite.E conoscendo i suoi affanni son disceso a liberarlo dalle mani degli Egiziani, per trarlo di quella terra ad una terra buona, e spaziosa, ad una terra, che scorre latte, e miele, alle regioni del Chananeo, e dell'Hetheo, e dell'Amorrheo, e del Pherezeo, e dell'Heveo, e del Jebuseo.and knowing their sorow, I am descended to deliuer them out of the handes of the Aegyptians, and to bring them out of that land into a land good, and large, into a land that floweth with milke and honie, to the places of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and Heueite, and Iebuseite.et sciens dolorem ejus, descendi ut liberem eum de manibus Ægyptiorum, et educam de terra illa in terram bonam, et spatiosam, in terram quæ fluit lacte et melle, ad loca Chananæi et Hethæi, et Amorrhæi, et Pherezæi, et Hevæi, et Jebusæi. 9For the cry of the children of Israel is come unto me: and I have seen their affliction, wherewith they are oppressed by the Egyptians.Le grida, io dico, de' figliuoli d'Israele sono pervenute a me: e ho mirata l'afflizione loro, sotto di cui sono oppressi dagli Egiziani.Therfore the crye of the children of Israel is come vnto me and I haue sene their affliction, wherwith they are oppressed by the Aegyptians.Clamor ergo filiorum Israël venit ad me: vidique afflictionem eorum, qua ab Ægyptiis opprimuntur.
10But come, and I will send thee to Pharao, that thou mayst bring forth my people, the children of Israel, out of Egypt.Ma vieni, e io ti spedirò a Faraone, affinché tu tragga il popolo mio, i figliuoli di Israele dall'Egitto,But come, and I wil send thee to Pharao, that thou mayest being forth my people, the children of Israel out of Aegypt.Sed veni, et mittam te ad Pharaonem, ut educas populum meum, filios Israël, de Ægypto. 11And Moses said to God: Who am I that I should go to Pharao, and should bring forth the children of Israel out of Egypt?Disse Mosè a Dio: Chi son io per andare a trovar Faraone, e per trarre i figliuoli d'Israele dall'Egitto?And moyses said to God: Who am I that I shal •oe to Pharao, and bring forth the children of Israel out of Aegypt?Dixitque Moyses ad Deum: Quis sum ego ut vadam ad Pharaonem, et educam filios Israël de Ægypto ? 12And he said to him: I will be with thee; and this thou shalt have for a sign that I have sent thee: When thou shalt have brought my people out of Egypt, thou shalt offer sacrifice to God upon this mountain.Ed ei gli disse: Io sarò con te: e il segno, che tu avrai dell'averti io mandato, sarà questo: Quando avrai tratto il mio popolo fuor dell'Egitto, offrirai sacrifizii a Dio sopra di questo monte.Who said to him: I wil be with thee: and this thou shalt haue for a signe, that I haue sent thee: When thou shalt haue brought my people out of Aegypt, thou shalt sacrifice to God vpon this mountaine.Qui dixit ei: Ego ero tecum: et hoc habebis signum, quod miserim te: cum eduxeris populum meum de Ægypto, immolabis Deo super montem istum. 13Moses said to God: Lo, I shall go to the children of Israel, and say to them: The God of your fathers hath sent me to you. If they shall say to me: What is his name? What shall I say to them?Disse Mosè a Dio: Ecco ch'io anderò a trovare i figliuoli d'Israele, e dirò loro: Il Dio dei padri vostri mi ha spedito a voi. S'ei mi diranno: Qual è il suo nome? che dovrò io dir loro?Moyses said to God: Loe I shal goe to the children of Israel, and say to them: The God of your fathers hath sent me to you. If they shal say to me: What is his name? What shal I say to them?Ait Moyses ad Deum: Ecce ego vadam ad filios Israël, et dicam eis: Deus patrum vestrorum misit me ad vos. Si dixerint mihi: Quod est nomen ejus ? quid dicam eis ? 14God said to Moses: I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you.Disse Dio a Mosè: io sono quegli, che sono. Così dirai a' figliuoli di Israele: colui, che è, mi ha spedito a voi.God said to Moyses: I AM WHICH AM. He said: Thus shalt thou say to the children of Israel: HE WHICH IS, hath sent me to you.Dixit Deus ad Moysen: Ego sum qui sum. Ait: Sic dices filiis Israël: Qui est, misit me ad vos.
15And God said again to Moses: Thus shalt thou say to the children of Israel: The Lord God of your fathers the God of Abraham, the God of Isaac, and the God of Jacob hath sent me to you; this is my name for ever, and this is my memorial unto all generations.E di nuovo disse Dio a Mosè: Queste cose dirai a' figliuoli d'Israele: Il Signore Dio de' padri vostri, il Dio di Abramo, il Dio d'Isacco, e il Dio di Giacobbe mi ha mandato a voi. Questo nome io ho in eterno, e con questo mi rammenteranno per tutte le generazioni.And God said againe to Moyses: These thinges shalt thou say to the children of Israel: The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Iacob hath sent me, to you: this is my name for euer, and this is my memorial into generation and to generation.Dixitque iterum Deus ad Moysen: Hæc dices filiis Israël: Dominus Deus patrum vestrorum, Deus Abraham, Deus Isaac et Deus Jacob, misit me ad vos: hoc nomen mihi est in æternum, et hoc memoriale meum in generationem et generationem. 16Go and gather together the ancients of Israel, and thou shalt say to them: The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying: Visiting I have visited you; and I have seen all that hath befallen you in Egypt.Va', e raduna i seniori d'Israele, e dirai loro: Il Signore Dio dei padri vostri mi è apparito, il Dio d'Abramo, il Dio d'Isacco, il Dio di Giacobbe, e ha detto: Io vi ho visitati attentamente, e ho veduto tutto quel che è stato di voi nell'Egitto.Goe, and geather together the ancients of Israel, and thou shalt say to them The Lord God of your fathers hath appeared to me the God of Abraham, the God of Isaac, and the God of Iacob, saying: Visiting I haue visited you: and I haue sene al thinges that haue chanced to you in Aegypt:Vade, et congrega seniores Israël, et dices ad eos: Dominus Deus patrum vestrorum apparuit mihi, Deus Abraham, Deus Isaac et Deus Jacob, dicens: Visitans visitavi vos: et vidi omnia quæ acciderunt vobis in Ægypto. 17And I have said the word to bring you forth out of the affliction of Egypt, into the land of the Chanaanite, and Hethite, and Amorrhite, and Pherezite, and Hevite, and Jebusite, to a land that floweth with milk and honey.E ho decretato di trarvi dalla oppressione d'Egitto alla terra del Chananeo, e dell'Hetheo, e dell'Amorrheo, e del Pherezeo e dell'Heveo, e del Jebuseo, a una terra, che scorre latte, e miele.and I haue said the word to bring you forth out of the affliction of Aegypt, into the land of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and Heueite, and Iebuseite, to a Land that floweth with milke & honie.Et dixi ut educam vos de afflictione Ægypti in terram Chananæi, et Hethæi, et Amorrhæi, et Pherezæi, et Hevæi, et Jebusæi, ad terram fluentem lacte et melle. 18And they shall hear thy voice; and thou shalt go in, thou and the ancients of Israel, to the king of Egypt, and thou shalt say to him: The Lord God of the Hebrews hath called us; we will go three days’ journey into the wilderness, to sacrifice unto the Lord our God.Eglino ascolteranno la tua voce: e anderai tu co' seniori d'Israele dinanzi al re d'Egitto, e gli dirai: Il Signore Dio degli Ebrei ci ha chiamati: noi faremo tre giornate di viaggio nella solitudine per offerir sacrifizio al Signore Dio nostro.And they shal heare thy voice: and thou shalt enter in, thou and the ancientes of Israel to the king of Aegypt, and thou shalt say to him: The Lord God of the Hebrewes hath called vs: We wil goe three dayes iourney into the wildernes, to sacrifice vnto the Lord our God.Et audient vocem tuam: ingredierisque tu, et seniores Israël, ad regem Ægypti, et dices ad eum: Dominus Deus Hebræorum vocavit nos: ibimus viam trium dierum in solitudinem, ut immolemus Domino Deo nostro.
19But I know that the king of Egypt will not let you go, but by a mighty hand.Ma io so, che il re di Egitto non vi lascerà andare, se non forzato da mano potente.But I know that the king of Aegypt wil not dismisse you to goe but by mightie hand.Sed ego scio quod non dimittet vos rex Ægypti ut eatis nisi per manum validam. 20For I will stretch forth my hand, and will strike Egypt with all my wonders which I will do in the midst of them: after these he will let you go.Perocché io stenderò la mia mano, e flagellerò l'Egitto con tutti i prodigi, che io sono per fare tra di loro: dopo questi vi lascerà andare.For I wil stretch forth my hand, and wil strike Aegypt in al my marueils, which I wil doe in the middes of them: after these he wil dismisse you.Extendam enim manum meam, et percutiam Ægyptum in cunctis mirabilibus meis, quæ facturus sum in medio eorum: post hæc dimittet vos. 21And I will give favour to this people, in the sight of the Egyptians: and when you go forth, you shall not depart empty:E farò sì, che questo popolo troverà grazia al cospetto degli Egiziani; e quando partirete, non uscirete con le mani vote:And I wil geue grace to this people, in the sight of the Aegyptians: and when you shal goe forth, you shal not depart emptie:Daboque gratiam populo huic coram Ægyptiis: et cum egrediemini, non exibitis vacui: 22But every woman shall ask of her neighbour, and of her that is in her house, vessels of silver and of gold, and raiment: and you shall put them on your sons and daughters, and shall spoil Egypt.Ma ogni donna chiederà alla sua vicina, e alla sua casigliana, vasi d'argento, e d'oro, e vestimenta: e li porrete addosso a' vostri figliuoli, e alle vostre figlie, e spoglierete l'Egitto.but ech woman shal aske of her neighbour and of her that is in house with her, vessels of siluer and of gold, and rayment: and you shal lay it vpon your sonnes and daughters, and shal spoyle Aegypt.sed postulabit mulier a vicina sua et ab hospita sua, vasa argentea et aurea, ac vestes: ponetisque eas super filios et filias vestras, et spoliabitis Ægyptum.
3:1
Year of the World 2513, Year before Christ 1491.
Theodoret
Fed for the space of forty years. During which time, he composed the books of Genesis and Job, for the consolation of his countrymen; (Menochius) though others believe he wrote all the Pentateuch in the desert. (Theodoret; etc.)
Of God, on account of its height; or on account of God's appearing to Moses.
Calmet
Horeb is so close to Mount Sinai, that the shadow of the latter reaches it when the sun rises. It is watered with three fine springs; and the summit is adorned with fruit trees. (Calmet)
3:2
The Lord appeared. That is, and angel representing God, and speaking in his name. (Challoner) (Acts 7:30; Galatians 3:19.)
Worthington
The apparitions of God to the patriarchs are generally understood in this sense. (St. Augustine, de Trin. 3:11.) (Worthington)
Calmet
Yet many of the Fathers suppose, that this angel was no other than the Son of God, the angel of the great council, (Malachias 3:1,) and St. Augustine (q. 2, in Ex.) does not disapprove of this opinion. (Calmet)
Menochius
Not burnt. Thus the Hebrews were afflicted, but not destroyed. (Menochius)
Calmet
God is styled a consuming fire, Deuteronomy 4:24. He appeared in fire again, Exodus 24:17. (Calmet)
3:5
Du Hamel
Shoes. Juvenal, sat. 6, takes notice of this custom. Observant ubi festa mero pede sabbata reges. (Du Hamel)
Calmet
The Ethiopian Christians and the Turks never enter their churches, or mosques, without putting off their shoes. The priests did the like when they entered the temple of Jerusalem, and God ordered them moreover to wash their feet and hands, Exodus 30:19. (Calmet)
We observe the same ceremony, out of respect for Jesus Christ, when we go to kiss the cross. Pythagoras said, "Offer sacrifice and adoration barefoot." (Jamblic. 24.) On such occasions, we ought to have our hearts disengaged from the world. (Haydock) See Leviticus 2:25.
3:6
Calmet
Hid, out of respect, and perhaps fearing lest he should die, Genesis 16:13. (Calmet)
Menochius
God takes the title of these three patriarchs, because he had promised Chanaan to each of them, and because they were eminent for virtue. God is repeated thrice, to insinuate the mystery of the blessed Trinity, and to shew that the Lord watches over each individual, as if that one alone existed. (Menochius)
3:8
Spacious, compared with that of Gessen. Chanaan was not above 210 miles long, and 70 broad. (Brocard.) St. Jerome does not allow so much. Hecateus says the Jews had three million acres of excellent land.
Milk and honey are still very plentiful in Palestine, (Calmet) though the country has lost much of its ancient beauty and luxuriance, for want of cultivation. The Samaritan and Septuagint number the Gergesites among the rest of the Chanaanites.
3:12
Menochius
A sign. Moses had modestly represented his own inability to perform so great a work, and such God generally selects. He encourages them therefore with a sign; to the splendour of which he was then a witness; and with another, which should appear in future, to convince him and all the world, that the undertaking was from God, when they should see him offering sacrifice in that place, out of the reach of Pharao, Exodus 24:3. Thus a future event is assigned to Achaz and Ezechias, as a sign of something that was to happen first. (Isaias 7; 4 Kings 19:29.) Perhaps the sign here appointed is the presence of God enabling Moses to work miracles. (Menochius)
3:13
Haydock
His name. Many of them had embraced idolatry, and had forgotten God. Moses very properly begs to have his extraordinary mission sanctioned by miracles, without which he might well have been rejected, as heretics are. (Haydock)
3:14
Challoner
I am who am. That is, I am being itself, eternal, self-existent, independent, infinite; without beginning, end, or change; and the source of all other beings. (Challoner)
Cornelius a Lapide
Hebrew agrees with the Vulgate, though it seems to read aeje, "I shall be," etc. (Cornelius a Lapide; etc.)
Calmet
No name can fully explain the divine perfections. As God is alone, he stands in need of no distinctive appellation, as Lactantius, and even the pagans have confessed. (Origen, contra Cels. vi.) (Calmet)
Worthington
All other beings are just nothing, compared with God. He alone is self-existent and infinitely perfect. (Worthington)
3:15
Menochius
Memorial. By this title he is still known among Christians. (Menochius)
Haydock
Hitherto God had generally been called Elohim. But now he assumes the incommunicable name (Tirinus) consisting of four vowels, Jod, He, Vau, He, Jehovah, the essence, or OON,, a word which the Greek Scriptures leave undeclined, to denote the unchangeable nature of the Deity. The word has been pronounced Jehovah by the moderns, and by the ancients Jevo, Jao, Jave, etc. (Haydock)
3:16
Ancients. Perhaps there might be 72 magistrates already among the Hebrews, as there were afterwards in the desert (Grotius); or more probably they were only the chiefs of families, and leading men among their brethren, though without any public authority derived from the king of Egypt.
Calmet
Visiting. So Joseph had foretold, Genesis 50:23. God examines before he punishes, Genesis 18:21. (Calmet)
3:18
Haydock
Called. Samaritan and Septuagint, "hath been invoked upon us." Hebrew, "hath occurred or appeared to us." (Haydock)
Calmet
Journey, to Sinai, which was about this distance, to go straight. But the Israelites spent 48 days in arriving at it by a circuitous road. (Calmet)
Menochius
In Hebrew they ask, "Let us go, we beseech thee." They do not tell a lie, but withhold the truth. (Menochius)
3:21
Haydock
Egyptians, among whom the Hebrews were forced to live, not being now allowed to enjoy the fertile country of Gessen alone, according to Joseph's disposition. The subsequent kings altered that wise regulation. (Haydock)
3:22
Challoner
Shall spoil, etc. That is, you shall strip, and take away the goods of the Egyptians. This was not authorizing theft or injustice: but was a just disposal made by him, who is the great Lord and master of all things; in order to pay the children of Israel some part of what was due to them from the Egyptians for their labours. (Challoner)
Calmet
Wisdom 10:17 rendered to the just the wages of their labours; and (ver. 19,) the just took the spoils of the wicked, in a just war. It is an ancient tradition of the Jews, that the Egyptians appealed to Alexander the Great for the recovery of these spoils; but when the Jews demanded their wages, they were willing to desist from their claims. (Selden, de Ture 7:8; Tertullian, contra Marcion 2:20.) (Calmet)
God had a mind to punish the extravagance of the Egyptians, while he enabled his people to appear with suitable presents before him. It was on this last plea that the Hebrews borrowed precious garments, gold, etc. (Haydock) See St. Clement of Alexandria, strom. 1; St. Augustine, q. 23.
3:2
The Lord appeared.... That is, an angel representing God, and speaking in his name.
3:14
I am who am.... That is, I am being itself, eternal, self-existent, independent, infinite; without beginning, end, or change; and the source of all other beings.
3:22
Shall spoil, etc.... That is, you shall strip, and take away the goods of the Egyptians. This was not authorizing theft or injustice; but was a just disposal made by Him, who is the great lord and master of all things, in order to pay the children of Israel some part of what was due to them from the Egyptians for their labours.
3:1
1. Our Lord appeared.] S Steuen reciting this vision saieth, an Angel appeared Act. 7. to Moyses: and so it is in the Hebrew text, in the Chaldee Paraphrasis, and in the Septuagint Interpreters. Neither is the latin Edition (reading Lord) contrarie to the other which reade Angel, no more then one place of holie Al appatition• to the Patriarches and Prophetes were made by Angels, though sometimes attributed to God. Proued by holie Scriptures and Fathers. Scripture, is contrarie to an other in the same language, but very consonant in sense, sometimes attributing the same apparitions and other workes to God, as the author and principal Agent, and sometimes to Angels, the next and immediate ministers of God. For so not only S. Steuen in the place alleaged, but also S. Paul saith plainly (Gal. 3.) that the Lavv vvas deliuered by Angels. And in his Epistle to the Hebrewes, proueth the excellencie of Christs Law aboue the old law, by the difference of the persons, by whom both were geuen: affirming that the former vvas spoken by Angels, the other declared by our Lord Iesus Heb. 2. Christ. VVherof S. Cyril of Alexandria discourseth largely (li. 8. c. 2. Thesau.) shewing that in deede Angels deliuered the law, yet not by their owne authoritie, but as seruants and legates of God. And before him S. Dionyse of Ariopagite (li. coelest. Hietar. c. 4.) taught the very same, the lavv (sayeth he) as holie vvrittes testifie, vvas geuen to vs by Angels: yea al apparitions, made to the ancient fathers before the law, and after it, were made by Angels. A litle after obiecting to himselfe, that diuine Scriptures also testifie, that the law was geuen Exod. 19. 20. and granted to Moyses by God, to teach vs that in deede it hath the forme of sacred and diuine law, answereth, eam Angelorum ad nos opera peruenisse, that it came to vs [from God] by the meanes of Angels. In like maner S. Iustinus Martyr (inexplic. qq. necess. q. 142.) saieth, al those Angels, which haue appeared in Gods place, or haue spoken with men, haue also benne called by the name of God, as he that spoke with Iob, and with Moyses. S. Augustin after a large discourse of this matter, in his second, third, and fourth bookes de Trinitate, hath these wordes: (li. 4. c. vlti.) If it be demanded of me, how either the voices, or sensible formes, and shewes were made before the incarnation of the vvord of God, which prefigured the same, I answer that God wrought them by Angels, which also I suppose I haue sufficiently shewed by testimonies of holie Scriptures Likwise S. Gregorie (Prefat. in Iob. c. 2) saith plainly, that an Angel appeared to Moyses in the firie bush, yet is called God, because he was the legate of God, and therfore spoke, as if God himselfe had spoke in diuine Person, explicating the same by two examples, Dauid saied: My people attend my Examples. Psal. 77. lavv, yet neither the people, nor law was Dauids, but Gods. And the reader dayly amiddes the people proclameth: I am the God of Abraham, the God of Isaac, Exo. 3. and the God of Iacob. Neither doth he truly say, that he is God, nor by that he sayeth, doth he goe from the rule of truth. He also confirmeth the same doctrin, li. 28. Moral. ca. 5. And further teacheth that Angels protect men, and God executeth his wil by Angels. prouinces, and execute Gods wil in this inferior world. And so do the other Doctors of the Church. S. Gregorie Nazianzen, orat. ad 150. Epistop. & orat. 2. de Theologia. in sine vtriusque. S. Basil. li. 3. cont. Funom. S Athanasius ser. 4. cont. Arian, longius a princ. & Epist. de senten. Dioni•ij Alexan. in sine. S. Ambrose, ser. 1. in Psal. 118. S. Chrysost. ho. 6. and S. Hierom. li. 3. comment. in Mat. 18.
The three first lessons on the 4. sunday in Lent.
3:5
See what maner of reuerence and deuotion is prescribed; to goe bare foo•e to holie places..
Of holie places, and of christian deuotion in going to them. S. Hierom writeth largely. Epist. 17. 18. & 27.
3:14
14. I am vvhich am,] Al other things besides God, once were not; and being are limited in nature; neither could persist vnles God conserued them; mame things also haue lost, or shal lose their propet essence and being, and whiles they remaine haue continual alterations. Onlie God eternally is without beginning, ending, limitation, dependence, or mutation, cōsisting only of himselfe, and al other things ar• of him Therfore this name, QVI EST, HE WHICH IS, The most proper name of God is, 〈◊〉 WHICH IS. is most proper to God, not determining anie maner, but indeterminatly signifying al maners of being, for so it importeth the very infinite immensitie of Gods substance. S. Damascen. li. 1. c. 12. Orthodoxae sidei. S. Tho. p. 1. q. 13. a. 11.
3:15
This is the most proper name but the most common is GOD, deriued in manie languages of Good. Mat. 19. v. 17.
3:22
Al that anie man possesseth in this world, is but lent by God. And therfore he iustly taketh away, and lendeth to others; disposing of al as pleaseth him.
3:1
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.74
… Or the fair inheritance of Elisha, the sheepskin mantle, accompanied by the spirit of Elijah? You must also praise the life of Basil, spent in the fire. I mean in the multitude of temptations, and his escape through fire, which burnt, but did not consume, the mystery of “the bush,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… For great, yea, very great, is the fruit of hospitality. ( Luke xi. 41 .) Thus too Jethro, and that though he was a foreigner, gained for a relation him who with so great power commanded the sea. ( Dan. iv. 27 ;
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.13
… And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.”
3:2
san Giustino † 165 d.C. Dialogue with Trypho 60
… ‘The Angel of the Lord appeared to him in a flame of fire from the bush; and he sees that the bush burns with fire, but the bush was not consumed. And Moses said, I will turn aside and see this great sight, for the bush is not burnt. And when the Lord saw that he is turning aside to behold, the Lord called to him out of the bush.’
Tertulliano † 220 d.C. Scorpiace 1
… These, too, have a troublesome littleness, and are of different sorts, and are armed in one manner, and are stirred up at a definite time, and that not another than one of burning heat. This among Christians is a season of persecution. When, therefore, faith is greatly agitated, and the Church burning, as represented by the bush,
sant'Ippolito † 235 d.C. The Refutation of All Heresies 8.2
… (Now this figure is) a life-giving fire, which is generated from light, from whence the Great Archon originated. And respecting this (Archon) Moses observes: “In the beginning God created the heavens and the earth.” Moses mentions
Origene † 254 d.C. Origen De Principiis 2.8.3
… For in sacred language God is called a fire, as when Scripture says,” Our God is a consuming fire.” Respecting the substance of the angels also it speaks as follows: “Who maketh His angels spirits, and His ministers a burning fire;” and in another place, “The angel of the Lord appeared in a flame of fire in the bush.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.34
… As for His becoming man no believer has any doubt, but as to His becoming an angel, we shall find reason for believing it was so, if we observe carefully the appearances and the words of the angels, in some of which the powers of the angels seem to belong to Him. In several passages angels speak in such a way as to suggest this, as when
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.20
… And he said, What is it? And He said, Draw not nigh hither, unless thou hast loosed thy shoe from off thy feet; for the place on which thou standest is holy ground. And He said unto him, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.102
… And there appeared to them cloven tongues as if of fire, which also settled upon each of them; and they were all filled with the Holy Ghost.” Also in the sacrifices, whatsoever God accounted accepted, fire descended from heaven, which consumed what was sacrificed. In Exodus: “The angel of the Lord appeared in a flame of fire from the bush.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 7
… And therefore, then, God will be made. In which manner also, if, according to Moses, you should receive God to be fire , in saying that He is a creature, you will have declared what is ordained, you will not have taught who is its ordainer. But these things are rather used as figures than as being so in fact. For as, in the Old Testament,
san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Join thyself to Him with alacrity, and delay not to obey Him. That which is spoken to thee, and held out to thee, savours not of over-boldness. Be not then reluctant, O thou of men the most decorous. The flame of the grace of my Lord does not consume, but illuminates thee, O thou of men most just.
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.32
… And the Lord said, Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. And He said unto him, I am the God of Abraham, and the God of Isaac, and the God of Jacob
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… But if at any time, when the Angel was seen, he who saw it heard God’s voice, as took place at the bush; for ‘the Angel of the Lord was seen in a flame of fire out of the bush, and the Lord called Moses out of the bush, saying, I am the God of thy father, the God of Abraham and the God of Isaac and the God of Jacob
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… And a Light typical and proportionate to those who were its subjects was the written law, adumbrating the truth and the sacrament of the great Light, for Moses’ face was made glorious by it. And, to mention more Lights—it was Light that appeared out of Fire to Moses, when it burned the bush indeed, but did not consume it,
san Gregorio Nazianzeno † 389 d.C. Letters on the Apollinarian Controversy 101
… If it was in order that God, otherwise incomprehensible, might be comprehended, and might converse with men through His Flesh as through a veil, their mask and the drama which they represent is a pretty one, not to say that it was open to Him to converse with us in other ways, as of old, in the burning bush
san Gregorio di Nissa † 395 d.C. Against Eunomius 11.3
… Accordingly, of the two alternatives they must needs admit one, namely, either that the Only-begotten God on no occasion appeared to Moses, or that the Son is Himself the “Existent,” from Whom the word came to His servant. But he contradicts what has been said above, alleging the Scripture itself
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 4
… Observe, how when one is continuing in prayer, when one is in charity, then it is that the Spirit draws near. It put them in mind also of another vision: for as fire did He appear also in the bush. “As the Spirit gave them utterance, ἀποφθέγγεσθαι (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 38
… By the type of Jonah which also Himself alleges, saying, “As Jonah was three days and three nights in the whale’s belly, so shall also the Son of Man be three days and three nights in the heart of the earth.” ( Matt. xii. 40 .) By the bush in the desert. For even as that burned, yet was not consumed, (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.6
… or as Isaac was Christ, when he carried the wood for the sacrifice of himself. A particular significative action was added to those already existing things; they did not, as that dove and fire, suddenly come into being in order simply so to signify. The dove and the fire, indeed, seem to me more like that flame which appeared to Moses in the bush,
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.4
… For that is most properly said to appear , which is shown by sudden light manifesting it. Just as we read in the gospel that the star appeared to the wise men in the East: and in Exodus: “There appeared ,” he says, “to Moses an angel in a flame of fire in the bush:”
Sozomeno † 450 d.C. The Ecclesiastical History of Sozomen 1.1
… And of the rest of the prophets some declared beforehand the birth of Christ, His ineffable conception, the mother remaining a virgin after His birth, His people, and country.
3:3
sant'Ambrogio † 397 d.C. Concerning Repentance 1.14
… “I have seen the wicked exalted above the cedars of Libanus, and I passed by, and lo, he was not.” Pass by things of this world, and you will see that the high places of the wicked have fallen. Moses, too, passing by things of this world, saw a great sight and said: “I will turn aside and see this great sight,”
san Girolamo † 420 d.C. The Letters of St. Jerome 75.1
1. So overpowered am I by the sad intelligence of the falling asleep of the holy and by me deeply revered Lucinius that I am scarcely able to dictate even a short letter. I do not, it is true, lament his fate, for I know that he has passed to better things: like Moses he can say: “I will now turn aside and see this great sight,”
san Girolamo † 420 d.C. The Letters of St. Jerome 76.2
… rather you should rejoice that you possess that eye of which it is said in the Song of Songs, “Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes.” This is the eye with which God is seen and to which Moses refers when he says:—“I will now turn aside and see this great sight.”
3:4
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.10
… at one time, indeed, speaking with Abraham, when about to eat with him; at another time with Noah, giving to him the dimensions [of the ark]; at another; inquiring after Adam; at another, bringing down judgment upon the Sodomites; and again, when He becomes visible, and directs Jacob on his journey, and speaks with Moses from the bush.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.2.13
… And he said, What is it? And he said, Draw not nigh hither; loose thy shoe from off thy feet, for the place whereon thou standest is holy ground. And he said unto him, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.14
14. Nor indeed would anyone disbelieve this who has heard and knows that Moses, when little in the eyes of men, and not yet of any account, was called from the bush which burned but was not consumed, or rather by Him who appeared in the bush,
san Gregorio di Nissa † 395 d.C. Against Eunomius 8.1
One mark of the true Godhead is indicated by the words of Holy Scripture, which Moses learnt by the voice from heaven, when He heard Him Who said, “I am He that is
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.26
123. Moses, learned as he was in all the wisdom of the Egyptians, did not approve of those things, but thought that kind of wisdom both harmful and foolish. Turning away therefrom, he sought God with all the desire of his heart, and thus saw, questioned, heard Him when He spoke.
sant'Ambrogio † 397 d.C. Concerning Virgins 1.1.2
… In the ark of the Old Testament the priest’s rod budded; with God it is easy that in Holy Church a flower should spring from our knots also. And why should we despair that God should speak in men, Who spoke in the thorn bush?
3:5
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.11
… but it is also hard-pressed by those who use violence to walk in it, for it is not called afflicting, but afflicted. For that way which is a living way, and feels the qualities of those who tread it, is pressed and afflicted, when he travels on it who has not taken off his shoes from off his feet,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
XIX. And as to shoes , let him who is about to touch the Holy Land which the feet of God have trodden, put them off, as Moses did upon the Mount,
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.10
71. Moses was not the Bridegroom, for to him cometh the word, “Loose thy shoe from off thy foot,”
sant'Ambrogio † 397 d.C. Concerning Repentance 2.11
107. We have then learned that we must do penance, and this at a time when the heat of luxury and sin is giving way; and that we, when under the dominion of sin, must show ourselves Godfearing by refraining, rather than allowing ourselves in evil practices. For if it is said to Moses when he was desiring to draw nearer: “Put off thy shoes from off thy feet,”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
41. Stand therefore firm in your hearts, that no one overthrow you, that no one be able to make you fall. The Apostle has taught us what it is “to stand,” that is what was said to Moses: “The place whereon thou standest is holy ground;”
san Girolamo † 420 d.C. The Letters of St. Jerome 22.19
… “His left hand is under my head and his right hand doth embrace me.” It agrees, also, with this interpretation that the unclean animals are led into Noah’s ark in pairs, while of the clean an uneven number is taken. Similarly, when Moses and Joshua were bidden to remove their shoes because the ground on which they stood was holy,
san Girolamo † 420 d.C. Against Jovinianus 1.21
… Joshua went forth, and was met by the Prince of the host, sword in hand, that is either to shew that he was ready to fight for the circumcised people, or to sever the tie of marriage. And in the same way that Moses was commanded, so was he:
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 51.7
7. What are “the shoes”? The shoes which we use, are the skins of dead beasts, the coverings of our feet. By this then are we bidden to renounce dead works. This Moses was admonished of in a figure, when the Lord speaking to him said, “Loose thy shoes from off thy feet; for the place wherein thou standest is holy ground.”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.9
… “Loose the latchet of thy shoe: for the place whereon thou standest is holy ground.”
3:6
san Giustino † 165 d.C. The First Apology 63
… for thus it is written in them, “And the Angel of God spake to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of thy fathers; go down into Egypt, and bring forth My people.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.5.2
… dishonour God, and lower the credit of the law, did both indicate a resurrection, and reveal God, saying to them, “Ye do err, not knowing the Scriptures, nor the power of God.” “For, touching the resurrection of the dead,” He says, “have ye not read that which was spoken by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob?”
sant'Ippolito † 235 d.C. Against the Heresy of One Noetus 2
2. Now they seek to exhibit the foundation for their dogma by citing the word in the law, “I am the God of your fathers: ye shall have no other gods beside me;”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.5
… But however, the names of God are many and are venerable, as He delivered His names to Moses, saying to him:— I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob. This is My Name for ever, and this is My memorial unto generations .
Afraate † 346 d.C. Aphrahat: Select Demonstrations 22.2
… But when Moses came, he proclaimed the resurrection, and Death knew that his kingdom is to be made void. For Moses said:— Reuben shall live and not die, and shall be in number . And when the Holy One called Moses from the bush he said thus to him:— I am the God of Abraham, of Isaac, and of Jacob .
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.6
6. We worship, therefore, as the Father of Christ, the Maker of heaven and earth, the God of Abraham, Isaac, and Jacob
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.11
11. Turn now to the Samaritans, who, receiving the Law only, allow not the Prophets. To them the text just now read from Ezekiel appears of no force, for, as I said, they admit no Prophets; whence then shall we persuade the Samaritans also? Let us go to the writings of the Law. Now God says to Moses, I am the God of Abraham, and of Isaac, and of Jacob
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.5
… Was not Jacob blessed who, leaving his father’s house, endured exile as a shepherd for pay, and mourned for the violated chastity of his daughter, and suffered hunger? Were they not blessed on whose good faith God received witness, as it is written: “The God of Abraham, the God of Isaac, and the God of Jacob”?
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.14
165. For he himself saw the fire in the bush, and had heard God when the voice from the flame of fire came to him saying: “I am the God of Abraham, and the God of Isaac, and the God of Jacob.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 29
… and answer me. Wherefore was Abraham rich whereas Jacob wanted even bread? Were not both the one and the other righteous? Doth He not say concerning the three alike, “I am the God of Abraham, and of Isaac, and of Jacob?” (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 8
… For He is called “the God of Heaven,” ( Ps. cxxxvi. 26 . &c.) yet is He not the God of Heaven only; and we say, ‘God of the present day;’ yet we say this not as limiting His power to it alone. And moreover He is called the “God of Abraham, and the God of Isaac, and the God of Jacob;” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 24
… for a slave has a close relation to his master, and the discredit passes from the one to the other. —But they were so illustrious, so full of confidence, that not only was He “not ashamed to be called” from them, but He even Himself says, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.10
… but they are known and easy to them as being their own actions. An angel speaks in the person of God to man, saying, “I am the God of Abraham, and the God of Isaac, and the God of Jacob;” the Scripture having said just before, “The angel of the Lord appeared to him.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 12.41
41. Besides this wonderful agreement between the types and the things typified, the adversary may be convinced by plain prophetic intimations, such as this: "In thy seed shall all nations be blessed." This was said to Abraham, and again to Isaac, and again to Jacob. Hence the significance of the words "I am the God of Abraham, and Isaac, and Jacob."
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 11.7
… Borne by wood, they escaped the flood. Then afterwards great men whom we know, whom Holy Scriptures commends, Moses faithful in all his house. And yet those three are named, just as if they alone deserved well of him: “I am the God of Abraham, and the God of Isaac, and the God of Jacob: this is my name for ever.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 12.2
… Isaac, born of a free woman, made heir: Esau, born of a free woman, disinherited; the sons of Jacob, born of bond women, made heirs. Thus, in these three fathers the figure of the whole future people is seen: and not without reason God saith, “I am the God of Abraham, and the God of Isaac, and the God of Jacob: this,” saith He, “is my name for ever.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.10
10. “The princes of the peoples are gathered together unto the God of Abraham” ( ver. 9 ). The God of Abraham, and the God of Isaac, and the God of Jacob.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 102.31
… 27 ). But what are we to those years with these beggarly years? and what are they? Yet we ought not to despair. He had already said in His great and exceeding Wisdom, “I Am That I Am;” and yet He saith to console us, “I am the God of Abraham, and the God of Isaac, and the God of Jacob:”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.15
… And further, if the Creator and Lord of all things is called also King of Kings and Lord of Lords and God of Gods, surely also the saints are gods and lords and kings. For of these God is and is called God and Lord and King. For I am the God of Abraham , He said to Moses, the God of Isaac and the God of Jacob
3:7
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.7.4
… they being ignorant of that God who spake in human shape to Abraham, and again to Moses, saying, “I have surely seen the affliction of My people in Egypt, and I have come down to deliver them.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.12.4
… For He who has brought in the end has Himself also wrought the beginning; and it is He who does Himself say to Moses, “I have surely seen the affliction of my people which is in Egypt, and I have come down to deliver them;”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.5
… Who turneth night into day, winter into spring, storm into calm, drought into abundance of rain; and often for the sake of the prayers of one righteous man sorely persecuted; Who lifteth up the meek on high, and bringeth the ungodly down to the ground; since God said to Himself, I have surely seen the affliction of Israel;
3:8
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.6.2
… And thus shalt thou say to the children of Israel: He who is, hath sent me unto you;” and His Son Jesus Christ our Lord, who makes those that believe in His name the sons of God. And again, when the Son speaks to Moses, He says, “I am come down to deliver this people.”
Tertulliano † 220 d.C. An Answer to the Jews 9
… Certainly, you say. This we first assert to have been a figure of the future. For, because Jesus Christ was to introduce the second people (which is composed of us nations, lingering deserted in the world aforetime) into the land of promise, “flowing with milk and honey”
Tertulliano † 220 d.C. The Five Books Against Marcion 3.5
… For we both read of “the mountains dropping down new wine,” but not as if one might expect “ must ” from the stones, or its decoction from the rocks; and also hear of “a land flowing with milk and honey,”
Tertulliano † 220 d.C. On Fasting 5
… For the first People had withal reproduced the first man’s crime, being found more prone to their belly than to God, when, plucked out from the harshness of Egyptian servitude “by the mighty hand and sublime arm” of God, they were seen to be its lord, destined to the “land flowing with milk and honey;”
Origene † 254 d.C. Origen Against Celsus 7.28
… But he does not see that Moses, who is much older than the Greek literature, introduces God as promising to those who lived according to His law the holy land, which is “a good land and a large, a land flowing with milk and honey;”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 1
What again is “spiritual blessing in the heavenly places?” It is not upon earth, he means, as was the case with the Jews. “Ye shall eat the good of the land.” ( Isa. i. 19 .) “Unto a land flowing with milk and honey.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 106.20
20. “Yea, they thought scorn of that pleasant land” ( ver. 24 ). But had they seen it? How then could they scorn that which they had not seen, except as the following words explain, “and believed not in His words.” Indeed, unless that land which was styled the land that flowed with milk and honey,
3:10
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 18
… For the Patriarch Jacob who had before fled from Esau, feared not death when it came, but at that very time blessed the Patriarchs, each according to his deserts. And the great Moses, who previously had hid himself from Pharaoh, and had withdrawn into Midian for fear of him, when he received the commandment, ‘Return into Egypt
3:11
papa san Clemente I † 99 d.C. 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.”
3:13
Tertulliano † 220 d.C. On Prayer 3
The name of “God the Father” had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.18
… 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 ;’ and again, ‘If they ask me, what is His Name, what shall I say to them
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 38.8
… The Lord therefore put aside what man could not comprehend, and added what he could; for He said also besides, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.”
3:14
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.6.2
2. Wherefore, as I have already stated, no other is named as God, or is called Lord, except Him who is God and Lord of all, who also said to Moses, “ I am that I am . And thus shalt thou say to the children of Israel: He who is, hath sent me unto you;”
Origene † 254 d.C. Origen De Principiis 1.3.6
6. That the working of the Father and the Son operates both in saints and in sinners, is manifest from this, that all who are rational beings are partakers of the word, i.e., of reason, and by this means bear certain seeds, implanted within them, of wisdom and justice, which is Christ. Now, in Him who truly exists, and who said by Moses, “ I Am Who I Am ,”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.7
… he says, “called the things that are not as things that are.” And Mardochæus, too, in the Esther of the Septuagint, calls the enemies of Israel “those that are not,” saying, “Deliver not Thy sceptre, O Lord, to those that are not.” We may also notice how evil men, on account of their wickedness, are said not to be, from the name ascribed to God in Exodus:
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 4
… And therefore He says, “I am God, I change not;” in that, what is not born cannot suffer change, holding His condition always. For whatever it be in Him which constitutes Divinity, must necessarily exist always, maintaining itself by its own powers, so that He should always be God. And thus He says, “I am that I am.”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 8.3
… For never has any one seen with his eyes the greatness or the form or the beauty of righteousness itself, or of understanding, or of peace; but there, in Him whose name is I AM,
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 1.5
5. While my mind was dwelling on these and on many like thoughts, I chanced upon the books which, according to the tradition of the Hebrew faith, were written by Moses and the prophets, and found in these words spoken by God the Creator testifying of Himself ‘ I Am that I Am , and again, He that is hath sent me unto you
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.8
… that He alone abides eternally unborn, for it is written, I Am That I Am , and Thus shalt thou say to the children of Israel, I Am hath sent me unto you
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 5.22
… For the Angel Who speaks from the bush is their God eternally. And, lest you insinuate that the name is His only by adoption, it is the absolute God Who speaks to Moses. These are His words:— And the Lord said unto Moses, I Am that I Am; and He said, Thus shalt thou say unto the children of Israel, He that is hath sent me unto you
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 5.38
… God is in God and beside Him there is no God. Let heresy, if it can, divide the God within from the God within Whom He is, and classify, Each after His kind, the members of that mystic union. For when He says God is in Thee , He teaches that the true nature of God the Father is present in God the Son; for we must understand that it is the God Who is
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 6.14
… being in existence already, He could not possibly come into being by passing through the process of birth, for the very meaning of birth is the entry into existence of the being that is born. Fool and blasphemer! Who dreams of birth in the case of Him Who is the unborn and eternal? How can we think of God, Who is
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 6.36
… for confessing not Christ only, but Christ the Son of God. It would clearly have sufficed for a payment of reverence, had he said, Thou art the Christ , and nothing more. But it would have been a hollow confession, had Peter only hailed Him as Christ, without confessing Him the Son of God. And so his words Thou art
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 6.46
… They describe the Son of God as a creature who came into being out of nothing. If the Father has never asserted this, nor the Son confirmed it, nor the Apostles proclaimed it, then the dating which prompts their allegation is bred not of ignorance, but of hatred for Christ. When the Father says of His Son, This is
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 12.24
… For, as we have shewn in the former books, in respect of power and veneration He is as mighty and as worthy of honour as the Father: so also, inasmuch as the Father is always Father, He too, inasmuch as He is the Son, possesses the like property of being always the Son. For according to the words spoken to Moses, He Who is, hath sent Me unto you
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 5
… For though to comprehend what the essence of God is be impossible, yet if we only understand that God is, and if Scripture indicates Him by means of these titles, we, with the intention of indicating Him and none else, call Him God and Father and Lord. When then He says, ‘I am that I am,’ and ‘I am the Lord God
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.23.6
… and therefore one the honour and one the worship which is paid to the Father in and through the Son. And he who thus worships, worships one God; for there is one God and none other than He. Accordingly when the Father is called the only God, and we read that there is one God , and ‘I am,’ and ‘beside Me there is no God,’ and ‘I the first and I the last
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.1.1
… For, according to John, ‘in’ that ‘Beginning was the Word, and the Word was with God,’ for the Beginning was God; and since He is from It, therefore also ‘the Word was God.’ And as there is one Beginning and therefore one God, so one is that Essence and Subsistence which indeed and truly and really is, and which said ‘I am that I am
sant'Atanasio di Alessandria † 373 d.C. On the Symbols 'Of the Essence' And 'Coessential.' 1
… which is irreligious, and most shocking even to think of. But if, when we hear it said, ‘I am that I am,’ and, ‘In the beginning God created the heaven and the earth,’ and, ‘Hear, O Israel, the Lord our God is one Lord,’ and, ‘Thus saith the Lord Almighty’ (
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 4
… But the others, after being deposed again and again, and once more at Ariminum itself, ventured to write that it ought not to be said that the Son had Essence or Subsistence. This enables us to see, brethren, that they of Nicæa breathe the spirit of Scripture, in that God says in Exodus
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
XVIII. As far then as we can reach, He Who Is, and God, are the special names of His Essence; and of these especially He Who Is, not only because when He spake to Moses in the mount, and Moses asked what His Name was, this was what He called Himself, bidding him say to the people “I Am hath sent me,”
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.4
… But if they do not deny the existence of the Maker of all things, let them be content not to deprive of real existence Him Who is, Who in the Divine appearance to Moses gave Himself the name of Existent, when He said, “I am that I am
san Gregorio di Nissa † 395 d.C. The Great Catechism 25
That Deity should be born in our nature, ought not reasonably to present any strangeness to the minds of those who do not take too narrow a view of things. For who, when he takes a survey of the universe, is so simple as not to believe that there is Deity in everything, penetrating it, embracing it, and seated in it? For all things depend on Him Who is
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.13
83. He, therefore, Who said, “This is My Son,” said not, “This is a creature of time,” nor “This being is of My creation, My making, My servant,” but “This is My Son, Whom ye see glorified.” This is the God of Abraham, the God of Isaac, the God of Jacob, Who appeared to Moses in the bush,
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.19
131. Arius declares that the Son of God may change and swerve. How, then, is He God if He is changeable, seeing that He Himself hath said: “I am, I am, and I change not”?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.1
25. Christ therefore is, and always is; for He, Who is, always is. And Christ always is, of Whom Moses says: “He that is hath sent me.”
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 6
I said that the “form of a servant” was a true form, and nothing less. Therefore “the form of God” also is perfect, and no less. Why says he not, “being made in the form of God,” but “being in the form of God”? This is the same as the saying, “I am that I am.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 15
Wouldest thou learn also His eternity? Hear what Moses saith concerning the Father. When he asked what he was commanded to answer should the Jews enquire of him, “Who it was that had sent him,” he heard these words: “Say, I AM hath sent me.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 15.4
… For there was a time when they were not, and that which once was not may again cease to be. God alone who is eternal, that is to say, who has no beginning, really deserves to be called an essence. Therefore also He says to Moses from the bush, “I am that I am,” and Moses says of Him, “I am hath sent me.”
san Girolamo † 420 d.C. The Letters of St. Jerome 25
An explanation of the ten names given to God in the Hebrew Scriptures. The ten names are El, Elohim, Sabaôth, Eliôn, Asher yeheyeh (
san Girolamo † 420 d.C. The Letters of St. Jerome 48.14
… For example, compared with a lamp, a lantern is good for nothing; compared with a star, a lamp does not shine at all; the brightest star pales before the moon; put the moon beside the sun, and it no longer looks bright; compare the sun with Christ, and it is darkness. “I am that I am,” God says;
sant'Agostino d'Ippona † 430 d.C. The Confessions 7.10
… And I said, “Is Truth, therefore, nothing because it is neither diffused through space, finite, nor infinite?” And Thou criedst to me from afar, “Yea, verily, ‘ I Am that I Am. ’”
sant'Agostino d'Ippona † 430 d.C. City of God 8.11
… for, when he asked what was the name of that God who was commanding him to go and deliver the Hebrew people out of Egypt, this answer was given: “I am who am; and thou shalt say to the children of Israel, He who is sent me unto you;”
sant'Agostino d'Ippona † 430 d.C. City of God 12.2
… From the great impiety of this error we shall disentangle ourselves the more readily and easily, the more distinctly we understand that which God spoke by the angel when He sent Moses to the children of Israel: “I am that I am.”
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 1.32
… And, further, because He is also just, we cannot with impunity be evil; and so far as we are evil, so far is our existence less complete. Now He is the first and supreme existence, who is altogether unchangeable, and who could say in the fullest sense of the words, “I AM That I AM,” and “Thou shalt say to them, I AM hath sent me unto you;”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.1.2
… But the same Scripture rarely employs those things which are spoken properly of God, and are not found in any creature; as, for instance, that which was said to Moses, “I am that I am;” and, “I Am hath sent me to you.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.8
… For “we are the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.” For that which He said to His servant Moses, “I am that I am; thus shalt thou say to the children of Israel, I Am hath sent me to you;”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.2
… For as wisdom is so called from the being wise, and knowledge from knowing; so from being comes that which we call essence. And who is there that is, more than He who said to His servant Moses, “I am that I am;” and, “Thus shall thou say unto the children of Israel, He who is hath sent me unto you?”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 7.5
… so that perhaps it is right that God alone should be called essence. For He is truly alone, because He is unchangeable; and declared this to be His own name to His servant Moses, when He says, “I am that I am;” and, “Thus shalt thou say unto the children of Israel: He who is hath sent me unto you.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Faith and the Creed 4
… For when he asked of Him by whom he should say that he was sent, in the event of the people to whom he was being sent despising him, he received his answer when He spake in this wise: “ I Am that I Am .” Thereafter, too, He added this: “Thus shalt thou say unto the children of Israel, He that is ( Qui est ) has sent me unto you.”
sant'Agostino d'Ippona † 430 d.C. Concerning the Nature of Good, Against the Manichæans 19
Magnificently and divinely, therefore, our God said to his servant: "I am that I am," and "Thou shalt say to the children of Israel, He who is sent me to you."
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 32
… For in a transcendent, and yet very proper sense, He said of Himself, “ I Am that I Am. ”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 2
… and I trust that God was present, and that even from only thus much speaking something reached your hearts. “In the beginning was the Word.” He is the same, and is in the same manner; as He is, so He is always; He cannot be changed; that is, He is . This His name He spoke to His servant Moses: “I am that I am; and He that is hath sent me.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 39.8
… though superior to the body, yet made. Every soul, then, since it is changeable—that is, sometimes believes, sometimes disbelieves; at one time wishes, at another time refuses; at one time is adulterous, at another chaste; now good, and again wicked,—is changeable. But God is that which is, and so has retained as His own peculiar name, “I am who am.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 40.3
3. The Lord then, recognizing such in that crowd, said, “When ye have lifted up the Son of man, then shall ye know that I am [He].” You know already what “I am” signifies; and we must not be continually repeating, lest so great a subject beget distaste. Recall that, “I am who am,” and “He who is hath sent me,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 99.5
… For although to that immutable and ineffable nature, there is no proper application of Was and Will be, but only Is: for that nature alone is in truth, because incapable of change; and to it therefore was it exclusively suited to say, “I Am That I Am,” and “Thou shalt say unto the children of Israel, He Who Is hath sent me unto you:”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 2.5
… When it is said to the Lord, “To-day have I begotten Thee.” From the eternal Father begotten, from eternity begotten, in eternity begotten: with no beginning, no bound, no space of breadth; because He is what is, because Himself is “He that Is.” This His name He told to Moses: “Thou shalt say unto them, He that Is hath sent me unto you.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 1.6
… But it is expressed more plainly that this should be not to be known of the Lord, namely, to “perish;” and this to be known of the Lord, namely, to “abide;” so as that to be should appertain to the knowledge of God, but to His not knowing not to be. For the Lord saith, “ I Am that I Am ,” and, “ I Am hath sent me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 9.11
… Now it has been said, “The Lord is His Name.” Wherefore whoso willingly submits himself to God as His servant, hath known this name. “And let them who know Thy Name hope in Thee” ( ver. 10 ). Again, the Lord saith to Moses, “I am That I am; and Thou shalt say to the children of Israel, I Am , hath sent me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 39.7
… Should I say that these days of mine “are;” and shall I rashly apply this word so full of meaning to this course of things passing away? To such a degree have I my own self almost ceased to “be, failing” as I am in my weakness, that He escaped from my memory, who said, “ I AM HE THAT IS .”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 39.22
… And from whom shall I go to all eternity? From Him who said, I Am HE that Am : from Him who said, “Say unto the children of Israel, I Am hath sent me unto you.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 83.12
… Coming to this knowledge, let them be so confounded as to please God: let them so perish, as that they may abide. “Let them know,” he says, “that Thy name is the Lord:” as if whoever else are called lords are named so not truly but by falsehood, for they rule but as servants, and compared with the true Lord are not lords; as it is said, I Am that I Am :
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 90.3
… But he very rightly does not say, Thou wast from ages, and unto ages Thou shalt be: but puts the verb in the present, intimating that the substance of God is altogether immutable. It is not, He was, and Shall be, but only Is. Whence the expression, I Am that I Am ; and, I Am “hath sent me unto you;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.4
… 5 ). This passage seemeth like that, “Thou shalt say unto the children of Israel, I Am hath sent me unto you:” an expression which, in ever so small part, scarce a mind taketh in. Then mentioning His own Name, He mercifully mingled in His grace towards men, saying, “I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name for ever.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.5
… for it too is a work of His Hand, in its degree. “For,” as it is written, “God filled the earth with His good things.” What is “His”? That accord with Him. But all these things, being earthly, fleeting, transitory, if they be compared to that Truth, where it is said, “I Am That I Am,”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.8
… But conscious of His own eternity, He rightly then when in the body, replied to the Jews, with the very words which He had formerly spoken to Moses in the Spirit. For here He says, “Before Abraham came into being, I am.” But to Moses He says, “I am that I am.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 1.9
It appears then that the most proper of all the names given to God is “He that is,” as He Himself said in answer to Moses on the mountain, Say to the sons of Israel, He that is hath sent Me
3:15
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.1
7. For God and Lord is a name of majesty, a name of power, even as God Himself saith: “The Lord is My name,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 22.3
… the third is now, which is the time of grace. For if He did not visit mankind before the Law, whence was Abel, and Enoch, and Noe, and Abraham, and Isaac, and Jacob, whose Lord He was pleased to be called? And He to whom all nations belonged, as though He were the God of three men only, said, “I am the God of Abraham, and Isaac, and Jacob.”
3:16
san Giustino † 165 d.C. Dialogue with Trypho 59
… of Egypt died, and the children of Israel groaned by reason of the works;’ and so on until, ‘Go and gather the elders of Israel, and thou shalt say unto them, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying, I am surely beholding you, and the things which have befallen you in Egypt.’ ”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 39.4
… Let not the age nor the authority deceive you of those who, answering to the ancient wickedness of the two elders;
sant'Atanasio di Alessandria † 373 d.C. On the Symbols 'Of the Essence' And 'Coessential.' 1
… xxxii. 31 , LXX.); and beholding this, and understanding of whom He was Son and Image, the holy Prophets say, ‘The Word of the Lord came to me;’ and recognising the Father, who was beheld and revealed in Him, they made bold to say, ‘The God of our fathers hath appeared unto me, the God of Abraham, and Isaac, and Jacob’ (
3:17
Tertulliano † 220 d.C. Scorpiace 1
… You who read will at the same time drink. Nor is the draught bitter. If the utterances of the Lord are sweeter than honey and the honeycombs, the juices are from that source. If the promise of God flows with milk and honey,
3:19
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.29
… As the Word spake to Moses from the bush: “And I am sure that the king of Egypt will not let you go, unless by a mighty hand.”
3:21
Tertulliano † 220 d.C. The Five Books Against Marcion 2.20
… Which, however, were the more in number—those who claimed the vessel, or those who dwelt in the palaces and cities? Which, too, the greater—the grievance of the Egyptians against the Hebrews, or “the favour”
sant'Agostino d'Ippona † 430 d.C. The Confessions 7.9
… For it pleased Thee, O Lord, to take away the reproach of diminution from Jacob, that the elder should serve the younger; and Thou hast called the Gentiles into Thine inheritance. And I had come unto Thee from among the Gentiles, and I strained after that gold which Thou willedst Thy people to take from Egypt, seeing that wheresoever it was it was Thine.
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 2.40
… also vessels and ornaments of gold and silver, and garments, which the same people when going out of Egypt appropriated to themselves, designing them for a better use, not doing this on their own authority, but by the command of God, the Egyptians themselves, in their ignorance, providing them with things which they themselves were not making a good use of;
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.14
24. Also in the going forth of the children of Israel from Egypt it is written, “And the Lord went before them, by day in a pillar of cloud to lead them the way, and by night in a pillar of fire. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.71
71. Then, as for Faustus’ objection to the spoiling of the Egyptians, he knows not what he says. In this Moses not only did not sin, but it would have been sin not to do it. It was by the command of God,
3:22
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.30.1
1. Those, again, who cavil and find fault because the people did, by God’s command, upon the eve of their departure, take vessels of all kinds and raiment from the Egyptians,
Tertulliano † 220 d.C. The Five Books Against Marcion 2.20
… Come, unhappy heretic, I cite even you as a witness; first look at the case of the two nations, and then you will form a judgment of the Author of the command. The Egyptians put in a claim on the Hebrews for these gold and silver vessels.
3:1
MOYSES AUTEM PASCEBAT OVES JETHRO. — Per 40 annos quibus in Madian vixit, Moses fuit pastor ovium; totidem deinde annis fuit pastor et dux populi. « Est enim pastoralis ars » (ait Philo) « praeludium ad regnum, hoc est ad regimen hominum, gregis mansuetissimi. Solus potest esse rex usquequaque perfectus, qui bene callet artem pastoritiam, et curando minora animalia, didicit quomodo praeesse debeat praestantioribus. » Sic Saul pascens asinas, a Samuele unctus est in regem; sic et David ab ovibus ad regnum est vocatus: hinc et Homerus Agamemnonem vocat pastorem populorum. Triplici hoc quadragenario quasi consecrata est vita Mosis: vixit enim in aula Pharaonis 40 annis; inde fuga elapsus, pavit oves Jethro in Madian 40 rursum annis, ut patet Actor. VII, 30. Tertio ex Madian rediens in Aegyptum, dux fuit populi in deserto per 40 ultimos vitae suae annos: ita Eusebius. Mortuus est enim Moses anno aetatis 120, Deut. cap. ult. Quaeres, quid his 40 annis egerit Moses? Respondet Philo, primo, eum pascendo oves didicisse pascere et regere populum; secundo, eum se exercuisse in philosophia et sapientia; tertio, studuisse virtutibus, et edomandis animi affectibus. « Vana est enim philosophia, nisi in actionem emanet, uti vana est medicina, ni morbos curet: ita et Philosophia, ni vitia animae, » ait Plutarchus. Quarto, Moses hisce annis vacavit orationi et contemplationi, qua praeparabatur a Deo ad tanti populi regimen, uti mox patebit. Addit quinto Pererius: Creditur, ait, Moses tunc scripsisse librum Job, et librum Geneseos, ut Hebraeos in Aegypto oppressos solaretur et confirmaret, tum exemplo patientiae Job, et consecutae consolationis et felicitatis ejus; tum exemplis patrum Abrahae, Isaac, Jacob; tum promissis iisdem factis de liberatione ex Aegypto, et possidenda terra Chanaan; sed de hac re alibi dixi. JETHRO SOCERI SUI. Haec vera est lectio: sic enim habent Hebraeus, Chaldaeus, Septuaginta et Romanus, tam hic quam cap. IV, vers. 18, et S. Hieronymus Contra Helvid. Male ergo alii legunt: « Jethro cognati sui. » Hinc ergo apparet, quod Sephora, uxor Mosis, fuerit filia Jethro; cumque eadem cap. II, vers. 21, dicta sit filia Raguel, sequitur eumdem esse Raguel et Jethro. CUMQUE MINASSET GREGEM. « Minare » est verbum Latinum, et proprium pastorum baculo oves dirigentium; hinc grammaticus: « Pastor oves baculo minat, lupus ore minatur. » AD INTERIORA DESERTI. Hebraice, « post desertum, » id est, sequens desertum in posteriora, id est, interiora ejus: ita Chaldaeus, Septuaginta, Vatablus et alii. Secessit Moses in intimam eremum, orationis et contemplationis silentioris studio, utque vota pro suis Hebraeis liberius et ardentius nuncuparet, utque se exerceret in virtutis stadio sub ratione magistra: quo se ad utrumque vitae genus, activum scilicet et contemplativum, compararet, ait Philo. Moraliter, hic disce solitudinem aptissimam esse orationi, culturae mentis, quieti et perfectioni; unde David, Psal. LIV, ait: « Elongavi fugiens, et mansi in solitudine; » et Osee II, Dominus ait: « Ducam eam in solitudinem, et loquar ad cor ejus. » Hic discimus pascere et regere tres greges, puta primo, corpus et corporis membra et motus; secundo, animam, puta omnes sensus et affectiones animae; tertio, spiritum, puta intellectum, voluntatem, memoriam, omnesque cogitationes et affectiones animi, depurare ab omni errorum et vitiorum faece, easque ad normam veritatis et legis divinae componere et conformare. Atque haec est beatitudo hujus vitae. Felix et summum enim bonum est « animus fortuita despiciens, virtute laetus, extra metum et cupiditatem sana mens, et in perpetua possessione sanitatis suae. » Atque, ut ait S. Cyprianus ad Donatum: « Una placida et fida tranquillitas, una solida et perpetua securitas est, si quis ab inquietantis saeculi turbinibus extractus, Deo suo mente proximus, quidquid apud caeteros in rebus humanis sublime ac magnum videtur, infra suam jacere conscientiam glorietur: nihil appetere jam, nihil desiderare de saeculo potest qui saeculo major est. » Quin et Seneca, epist. 84: « Relinque, ait, divitias, aut periculum possidentium, aut onus; relinque corporis voluptates: molliunt et enervant; relinque ambitum: tumida res est, vana, ventosa, nullum habet terminum; tam solicita est, ne quem ante se videat, quam ne post alium; laborat invidia, et quidem duplici. Ad sapientiam te dirige, tranquillissimas res, et simul amplissimas pete. Si conscendere hunc verticem libet, cui se fortuna submisit, omnia quidem sub te, quae pro excelsissimis habentur, aspicies. » Hac de causa olim tot millia Sanctorum in eremum concesserunt. Ita Paulus primus Eremita in eremo 79 annis, Onufrius 70, incogniti vixerunt, sed in morte cogniti sunt, cum a solitudine terrena ad celebritatem coelestem transferrentur. Dicebat Arsenius: « Non posse se cum Deo simul et hominibus habitare. » S. Antonius a Constantino Imperatore vocatus, ire noluit, dicens: « Si ad Imperatorem venero, Antonius ero: sin minus, Abbas Antonius. » Idem suis dicebat: « Non expedit Christi servis saecularium domos frequentare: sicut enim pisces de aqua educti, languescere et emori solent; ita monachus extra coenobium confabulationi vacans, ad cordis tepiditatem redigitur, et circa spiritalia exercitia efficitur tardior. » Suatocopius, rex Bohemiae, victus ab Arnulpho Imperatore, fugit in eremum, cumque eremitis incognitus vixit. Moriens eos vocavit, dixitque: « Ego sum rex Bohemorum, qui praelio victus ad vos confugi; et regiam vitam et privatam expertus morior: nulla regni fortuna est tranquillitati eremi praeferenda. Hic securus somnus dulces herbarum radices efficit: ibi curae et pericula nullum cibum, nullum potum non amarum reddunt. Quod vitae mihi Deus dedit apud vos, felix peregi: in regno quidquid ejus transactum est, mors verius quam vita fuit. » Ita Aeneas Silvius, Hist. Bohem. cap. XIII. Ita et Carolus V Imperator dicere solebat, se resignato imperio plus voluptatis in sua monastica solitudine percepisse uno die, quam ex omnibus suis victoriis et triumphis, quibus prae caeteris felix fuit. Audi S. Hieronymum in eremo: « Sicubi, » ait, « concava vallium, aspera montium, praerupta rupium cernebam, ibi meae orationis locus: et, ut ipse mihi testis est Dominus, post multas lacrymas, post coelo inhaerentes oculos, nonnunquam videbar mihi interesse agminibus angelorum, et laetus gaudensque cantabam: Post te in odorem unguentorum tuorum curremus. » Ita ipse ad Eustochium De Virgin. Qui ergo Deo et angelis frui cupit, dicat in cella sua: « Elongavi fugiens, et mansi in solitudine; » ibi audiet Deum sibi loquentem: « Ducam eum in solitudinem, et loquar illi ad cor. » Recte ergo S. Hieronymus ad Rusticum monachum: « Quamdiu, ait, in patria tua es, habeto cellulam pro paradiso, varia Scripturae poma decerpe, his utere deliciis. » Et S. Bernardus: « Cella, ait, est coelum terrestre. » Denique S. Hieronymus ad Heliodorum: « O desertum, floribus Christi vernans! o solitudo in qua nascuntur lapides, de quibus in Apocalypsi civitas Regis magni extruitur! o eremus familiarius Deo gaudens! » VENIT AD MONTEM DEI HOREB. — Dicitur hic « mons Dei » per prolepsin: nam non tunc, sed postea hic mons a Dei gloria ibi revelata (ut vertit Chaldaeus), dataque ibidem lege Exodi XIX, dictus est « mons Dei. » HOREB. — Hic est Sina mons: qui dicitur Horeb a siccitate vel solitudine. Idem dicitur Sina a ruborum copia; nam seneh hebraice rubum significat. Notat tamen Adrichomius et alii, Horeb proprie esse partem, vel jugum eminens montis Sina. Nota: in Sina facta sunt octo mirabilia. Primo, Deus hic apparuit Mosi in rubo. Secundo, Moses ibidem percutiens petram, aquas ex ea dedit populo, ut patet cap. XVII, vers. 6. Tertio, Moses ibidem orans et levans manus obtinuit ut Josue vinceret Amalech, cap. XVII, vers. 10. Quarto, ibidem data est lex a Deo, Exodi XIX. Quinto, ibidem Moses quadraginta diebus sine cibo vixit colloquens cum Deo, tabulasque legis accepit. Sexto, ibidem Hebraei adorarunt vitulum aureum; ideoque Moses tabulas legis confregit, et multos e populo trucidavit. Septimo, ibidem Elias vidit Deum in sibilo aurae tenuis, III Reg. cap. XIX. Octavo, in hoc monte corpus B. Catharinae per angelos sepultum est. Denique in Sina erectum est nobile illud asceterium, sive monasterium, in quo viri religiosi mire se exercebant ad omnes labores poenitentiae, orationis et virtutum omnium, cui praefuit B. Joannes Climacus, qui ibidem quasi alter Moses tabulas legis divinae, puta institutiones vitae monasticae et religiosae perfectionis, orando et meditando a Deo accepit, quas et posteris scripto reliquit in insigni illo libro, qui vocatur Climax, sive Scala paradisi.
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2. APPARUITQUE EI DOMINUS. — Facta est haec apparitio Mosi, cum 40 annis habitasset in Madian, anno vitae ejus octogesimo, ut patet Act. cap. VII, vers. 30. Nam mox ab hac visione missus est a Deo in Aegyptum ad Pharaonem pro liberatione Hebraeorum: hoc autem contigit anno Mosis 80, ut patet Exodi VII, 7. Causam hujus rei mysticam insignem dat S. Gregorius, lib. XXIII Moral. cap. XX, vel juxta aliam editionem, XII, quod scilicet voluerit Deus per 40 annos Mosen abstrahere ab inquietis terrenorum desideriorum tumultibus, et quasi obdormire; ut sic internam Dei vocem mereretur percipere. « Unde et viri sancti (ait), qui exterioribus ministeriis deservire officii necessitate coguntur, studiose semper ad cordis secreta refugiunt. » DOMINUS. — Hebraice, « angelus Domini; » sic et Septuaginta et Chaldaeus. Quaeres, quisnam hic fuerit? Theodoretus putat fuisse Filium Dei: hic enim angelus, vers. 14, vocat se Deum; erat ergo et angelus et Deus; erat ergo Filius Dei: hic enim solus est angelus, id est nuntius et legatus missus a Patre; unde Isaiae IX, vocatur « magni consilii angelus. » Verum dico fuisse hunc verum angelum: probatur, primo, quia simpliciter hic vocatur angelus; secundo, quia Actor. VII, 30, S. Stephanus diserte asserit eum fuisse angelum; tertio, quia communis est Theologorum cum S. Dionysio, capit. IV Caelestis Hierarch., sententia, omnes Dei apparitiones in veteri Testamento factas esse per angelos; unde et celeberrima illa apparitio Exodi cap. XIX, qua data est lex, facta est per angelos, ut patet Galat. III, 19. Dices: Quomodo ergo hic angelus se vocat Deum? Respondeo: Quia licet obsequio esset angelus, inspiratione tamen, repraesentatione et auctoritate erat Deus; sustinebat enim et repraesentabat personam Dei a quo missus erat, quique ei inspirabat ea quae diceret, et per eum loquebatur. Porro angelus hic gerebat personam et vicem secundae personae SS. Trinitatis: nam quod dicit vers. 8, « descendi ut liberem eum, » populum scilicet Hebraeorum, allegorice significabat Filium Dei quandoque descensurum ad nos, nostramque carnem, ut nos peccatis liberaret: sicut et angelus ille, qui viam in deserto Hebraeis praeivit in Chanaan, obibat personam Christi, qui nos e terris ducit in coelum. Hinc et multi Patres censent, in omnibus apparitionibus veteris Testamenti repraesentatum fuisse Filium, non Patrem, non Spiritum Sanctum. Ita S. Justinus, Contra Tryphonem; Tertullianus, lib. II Contra Marcionem; Hilarius, lib. IV De Trinit.; Ambrosius, lib. I De Fide; Chrysostomus, in cap. VII Actorum. Angelum hunc fuisse S. Michaelem, probabile est: Michael enim olim erat custos Synagogae, uti jam Ecclesiae; hic autem Angelus apparuit Mosi, non ut privato, sed ut futuro duci populi, et principi Synagogae, eumque ut talem instruxit, et misit ad Pharaonem: unde idem apparuit Josue inducenti populum in terram promissam; rogatus enim quis esset, Josue V, 14, respondit: « Sum princeps exercitus Domini, » qui non est alius quam Michael. Michael ergo e medio rubi lucidiore flamma oculis, voce, auribus Mosis se prodebat: nam nullam hic certam angeli formam, verbi gratia humanam, vidisse Mosen satis indicant sequentia. Rationem dat Moses Deut. IV, ne Hebraei in idola proclives, ejus sibi idolum effingere possent. Apparuit ergo in igne et rubo tantum, eo quod nec illorum, nec ex illis statua, vel idolum formari possit, ait Anastasius in Quaest. S. Scripturae, quaest. XX. Quare non videtur verum phantasma, quod Philo hic comminiscitur, dum ait: « E medio rubi promicabat forma quaedam pulcherrima, nulli visibili similis, divinum plane simulacrum, luce fulgens clarissima, ut Moses suspicari posset Dei esse imaginem; vocemus eam angelum. » Deus itaque hic Mosi nullam aliam sui speciem exhibuit, nisi ignis; in eoque solo, sive quasi solio suo, sive potius quasi symbolo et hieroglyphico, quo repraesentaretur et adumbraretur, apparuit. IN FLAMMA IGNIS DE MEDIO RUBI. Erat haec non species vel similitudo ignis, sed verus ignis; alioqui enim deceptus fuisset Moses, putans verum esse ignem. Et quod quaeso fuisset miraculum, si simulatus vel larvatus ignis non combussisset rubum? potius miraculum fuisset, si combussisset. Nota: Hic ignis fuit productus a Deo, vel potius ab angelo ex aere, aliave materia vicina rubo; illique materiae subjective inhaesit, non autem rubo: si enim ignis subjective fuisset in rubo, rubus fuisset in ignem conversus, ac proinde corruptus et consumptus. Angelus ergo, qui de more fuit hic administer Dei, ignem hunc naturaliter applicando activa passivis produxit, vel aliunde attulit; eumque apposito sulphure, aliave materia et fomite aluit et fovit; simulque impedivit ne ageret in rubum, inducendo rubo liquorem, aut succum aliquem viscosum et frigidissimum, qui igni vel potius flammae tenui resisteret: qua ratione aliqui circumforanei putantur naturaliter manus suas immittere in plumbum liquefactum, eo quod manus ante liquore tali qui calori plumbi liquati resistat, imbuerint; aut id fecit angelus alio modo et causa naturali. Facilius tamen dici potest Deum hic actionem ignis suspendisse, uti mox explicabo. ET VIDEBAT QUOD RUBUS ARDERET, ET NON COMBURERETUR. Proprie non ardebat rubus, sed quisquis eum vidisset, ardere dixisset: ardere enim est flammam ex se spargere; rubus vero flammam non spargebat, cum hoc ignis sit solius, qui rubum non pervaserat, ut esset ignitus: sed rubo tantum contiguus, ita proxime ramos et folia ejus ambiebat, ut ignitus flammas vomere videretur. S. Scriptura enim saepe, praesertim in phaenomenis rebusque apparentibus, loquitur de iis non ut in se a parte rei sunt, sed prout apparent, sive prout homines vulgo de iis censent et loquuntur. Ita ergo hic rubus ardere dicitur, quia hominibus rem causamque rei secretam ignorantibus, ardere videbatur, omnesque videntes, eum ardere dixissent. Adde posse esse synecdochen; rubus enim arsisse dicitur, quia pars rubi, puta folia sicca rubi, aerque rubo mixtus ardebant. Rubus enim, aeque ac silva vocatur totum complexum, puta totum aggregatum veprium, fruticum et arborum, cum aere omnique alia materia, quae illi inserta et immixta est. Jam autem in hoc aggregato, esto pars una, scilicet rami et folia viridia, non arderent, altera tamen, puta aeris hinc inde immixti, stipularum, stirpium et foliorum siccorum, ardebat. DEUS SUSPENDEBAT CONCURSUM. Illustre hoc fuisse videtur Dei miraculum: Deus enim hic conservabat ignis substantiam, sed actionem et ustionem ejus impediebat (subducendo scilicet concursum et influxum suum), ne ageret in rubum, vel virentia ejus folia minimum afflaret, aut desiccaret. Deo enim cum igne nolente concurrere ut urat, ne infernus totus vel stupam adusserit; nam certum est illud Theologorum axioma: nullam rem creatam posse operari absque actuali Dei concursu cum alia re. Simili modo Deus tres pueros in fornace Babylonica illaesos servavit, et hoc est, ait S. Basilius in Psal. XXVIII, quod ait Psaltes: « Vox Domini intercidentis flammam ignis, » cum apud pios, puta tres pueros jam dictos, illi lucendi vim tribuit, non urendi; apud impios vero et damnatos, illi urendi vim tribuit, non lucendi: ignis enim inferni damnatos non illuminat, sed urit, ait S. Basilius. Hinc recte ait Philo: Rubus hic in se cremabilis, non a flamma uri, sed potius ipsam flammam urere et consumere videbatur; flamma vero quae solet urere rubum, hic non urere, sed potius a rubo uri et consumi videbatur. Quaeres, quid ad litteram significet hic ignis, et rubus ardens et incombustus? Respondeo: Hic ignis significabat Deum per Aegyptios rubum, id est Judaeos, incendentem et affligentem, sed non consumentem: quin potius eos splendidiores et fortiores afficientem: rubus enim frutex debilis est et senticosus, et vel solo contactu vulnerans; hic autem illaesus ab igne mansit, eoque fuit superior: quae res significat praesentem infirmitatem Hebraeorum convertendam in magnum robur, quodque ipsi per graves et multas plagas, quasi per spinas rubi, puncturi et valde vulneraturi essent Aegyptios, a quibus tunc vexabantur (ait Philo et Theodoretus). Rubus ergo hic tacite, ait Philo, tam Hebraeis afflictis, quam Aegyptiis affligentibus, inclamabat: « Nolite succumbere, o Hebraei! haec vestra infirmitas, est potentia quae punget et verberabit Aegyptios: qui delere cupiunt vos, inviti servabunt; tot mala illaesi evadetis, et cum maxime vastari videbimini, tunc maxime enitescet gloria vestra. Vos quoque crudeles, et igni voraci similes, innocentium oppressores (Aegyptii), ne nimium confidite viribus vestris; cogitate invictissimas, quas putatis, opes vestras aliquando deletum iri; ecce flamma suapte natura urens, ut lignum uritur; lignum vero cremabile, urit in modum ignis. » Quaeres secundo, quid hic rubus ardens et incombustus significet allegorice? Respondeo: Ignis in rubo, est Deus in carne, sive Verbum caro factum. Rubus enim spinosus, asper, humilis et vilis significat Christi humanitatem, quam ipse sponte multis aerumnis et laboribus subjectam, pauperem, humilem et despicabilem salutis nostrae causa suscepit; jam sicut ignis rubum, ita deitas humanitatem, ejusque mortalitatem et infirmitatem non consumpsit. « Per succensum rubum, » ait S. Gregorius, lib. XXVIII Moral., cap. II: « Mosen alloquens Deus, quid aliud ostendit, nisi quod ex illo populo exiret, qui in igne deitatis, carnis nostrae dolores, quasi rubi spinas, susciperet; et inconsumptam humanitatis nostrae substantiam etiam in ipsa divinitatis flamma servaret? » Hinc et Cyrillus contra Eutychetem probat duas naturas in Christo mansisse integras, illaesas et inconfusas, sicut in rubo hoc integer mansit tam rubus, quam ignis. Rursum ignis in rubo, quidquid coganniat Calvinus, est Deus in B. Virgine conceptus, et natus illaesa ejus virginitate. Ita Theodoretus, Rupertus, S. Bernardus, serm. De B. Maria, in illud Apocal. XII: « Signum magnum apparuit, » et Gregorius Nyssenus, orat. De Christi Nativit.: « Ut frutex, ait, incendit ignem, et non crematur: itidem etiam Virgo et lumen parit, et non corrumpitur. » Hinc tota Ecclesia canit: « Rubum quem viderat Moses incombustum, conservatam agnovimus tuam laudabilem virginitatem, sancta Dei genitrix. » Ubi nota apte virginitatem comparari rubo, quia per humilitatem et asperitatem vitae conservari debet: in deliciis enim, aeque ac in superbia, castitas est in periculo. Porro S. Hieronymus, serm. De Assumptione: « B. Virgo, ait, est lana candidissima, ad quam cum accessisset Spiritus Sanctus, ut lana infecta conchylio vertitur in purpuram, versa est et ipsa in matrem Dei, ut non sit quod jam erat. » Ardebat igitur divino quasi accensa murice, ac radiis vallata candentibus, rubus factus est ardens incombustus. Et S. Leo, serm. I De Nativit.: « Merito, ait, virgineae integritati nihil corruptionis intulit partus salutis; quia custodia fuit pudoris, editio veritatis. » Quapropter Abbas ille qui Porphyriam meretricem convertit, suspicionemque sceleris cum ea commissi incurrit, ab ea moriens se purgavit veste illaesa ignem ferens, ac dicens: « Credite, fratres, quia sicut Deus rubum custodivit incombustum ab igne, sicut nec tunicam hanc meam incenderunt prunae istae, ita nec ego agnovi peccatum mulieris, ex quo natus sum. » Ita habetur in Vita S. Joannis Eleemosynarii. Sic et S. Cunegundis castitatem suam probavit coram marito Henrico Imperatore, ambulando illaese nudis pedibus super candens ferrum. Insuper Verbum Dei in rubo est Verbum Dei in cruce, qua utrobique inter spinas. Audi Clementem Alexandrinum, lib. II Paedag. cap. VIII: « Ut quod primum per rubum visum fuerat Verbum, per spinam rursus assumptam ostenderet, omnia esse unius potentiae, cum sit unus Patris Filius principium et finis saeculorum. » Nota secundo, ignem apte significare divinitatem, ideoque Deum in veteri Testamento passim apparuisse specie ignis: idque primo, quia ignis est elementum subtilissimum; Deus autem est purissimus spiritus. Secundo, quia ignis est lucidissimus; Deus autem est lux immensa, Beatos illuminans, affectum delectans, actusque omnes Sanctorum dirigens. Tertio, quia ignis est calidissimus; Deus autem suo calore omnia vivificat, purgat, animat, imo et cum vult, irascitur, punit, adurit et devastat zelo irae suae. Quarto, quia ignis est levissimus; Deus autem in altissimis habitat. Quinto, quia ignis est immixtus, et simplicissimus; talis est et Deus. Vide S. Dionysium, Coelestis Hierarch. cap. XV, et S. Thomam in Isaia cap. X. Hinc Persae ignem coluerunt quasi Deum, et Chaldaei Ur, id est ignem, adorarunt: Romani quoque ignem sacrum, quasi Vestam coluerunt. De hoc ignis symbolo plura dicam Levit. IX, in fine. Quaeres tertio, quid tropologice significet hic ignis in rubo? Respondeo: Ignis in rubo est tribulatio in homine sancto, humili et mortificato; talem enim tribulatio non urit, non laedit, sed illustrat et roborat. Ubi nota: Rubus, quia frutex est vilis et asper, apte significat virum humilem et mortificatum, in quo ignis, id est Deus, habitat, et se suaque arcana manifestat; sicut rubus sepit vineam, sic humilitas et mortificatio sepiunt virtutes; et sicut nemo audet contrectare rubum, ita daemon vere humilem et mortificatum formidat et refugit, inquit Pererius. Huc facit quod scribit Philo in Vita Mosis, nimirum, per Dei potentiam rubum incorruptibilem factum in medio ignis, imo perinde ac si flamma fonte desuper manante rigaretur, viridiorem visum. Haec est enim, inquit S. Chrysostomus, omnipotentiae Dei vis, ut per contraria operetur contraria, scilicet calorem per aquam, frigus per ignem. Itaque Deo, quando ipse vult, torrens flamma torrentis est instar, et aqua refrigerans vicem habet incendii. Sic et Nyssenus: « Cum medio, ait, die alia praestantior quam solaris lux circa oculos effulsisset, vidit arbustum ardens, cujus tamen rami continua quasi irrigatione virescebant. » Ita viret, viget et splendet adversis agitata virtus. Rursum hic rubus significat hominem perfectum, in quo jungitur ignis, id est charitas, et rubus, id est humilitas et austeritas vitae. Perfectus enim, instar ignis, austera et dura non tantum amplectitur et suscipit, sed etiam ambit et invadit. Scribit Seneca de seipso, epist. 65: « In quacumque positione mentis sim, cum lego Sextium, libet omnes casus provocare, libet exclamare: Quid cessas, fortuna? congredere, paratus sum: illius animum induo, qui quaerit ubi se experiatur, ubi virtutem suam ostendat: Spumantemque dari pecora inter inertia, votis optat aprum, aut fulvum descendere monte leonem. Libet aliquid habere quod vincam, cujus patientia exercear. » Quid hic dicat Christianus? quid Religiosus? dicat sane: Cum Christum in cruce intueor, et lego: « Cernis ut in toto corpore » sculptus amor? libet exclamare cum Paulo: « Quis nos separabit a charitate Christi? » Veniat tribulatio, veniat angustia, veniat fames, nuditas, contemptus — certus sum quia neque mors, neque vita, etc., poterit me separare, etc. Dicat cum S. Ignatio: « Ignis, crux, bestiae, ossium confractio et omnia tormenta diaboli in me veniant, tantum ut Christo fruar. » Anagogice, ignis in rubo est lumen gloriae ipsaque beatitudo et gloria in anima et carne humana. Ita S. Ambrosius in Psal. XLIII: « Ideo, ait, rubus urebatur, et non exurebatur, quia terram istam quae nobis spinas peccatorum germinat, disponebat urere per continentiae disciplinam. Revelavit ergo in hoc futurum quoddam corporei splendoris indicium, quo per resurrectionem caro nostra fulgeret. Quid enim significat ignis innoxius, nisi lumina resurgentium? » Quaeres, quarto, quid symbolice significet ignis in rubo? Respondeo primo: Ignis in rubo est concupiscentia remanens in justo; hoc enim igne, quasi magna tentatione et tribulatione (hanc enim significat hic ignis), circumdatus est justus; verum ab eo non uritur, quia manet in eo fomes peccati, sed non regnat in eo peccatum. Secundo, ignis in rubo significat qualis debeat esse Moses, id est rector populi: scilicet quod debeat esse ignis, per sapientiam, qua sciat populum docere et regere; et per charitatem et compassionem, qua norit populi necessitatibus subvenire, vitia tolerare, infirmitatibus condolere. Rursum rector debet esse rubus, id est, sapientiae et charitati conjunctas habere spinas justitiae et severitatis ad puniendum et castigandum errantes, maxime inobedientes et rebelles. Tertio, ignis in rubo symbolum est consummatae sapientiae, quae consistit in cognitione Dei (hic enim est ignis) et nostri (homines enim sunt rubus); unde orabat S. Franciscus: « Quis tu, Domine, quis ego? noverim te, noverim me; » tu es abyssus sapientiae, bonitatis, potentiae, virtutis, omnis boni, et totius entis; ego sum abyssus ignorantiae, malitiae, infirmitatis, vitiorum et nihili: « abyssus » ergo miseriae meae « invocat abyssum » misericordiae tuae, « in voce cataractarum tuarum. »
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4. ET AIT. — Angelus hanc vocem in aere formavit, cum certa ratione et modulo ita collidendo, ut plane referret veram locutionem vitalem et humanam. MOYSES, MOYSES. — Ostendit hic Deus se suos ita curare, ut eos ex nomine norit, vocet et dirigat: repetitione autem hac nominis, acrius Mosis aures animumque pulsat, eumque ad attentionem excitat. ADSUM, — praesto sum ut obsequar, da quod jubes, et jube quod vis.
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5. SOLVE CALCEAMENTUM DE PEDIBUS TUIS. — Quaeres, cur hoc Mosi jusserit Deus? Diodorus, ut Moses terram hanc nudis pedibus calcando, eam sua sanctitate sanctificaret; sed obstat id quod sequitur: « Locus enim in quo stas, terra sancta est; » non ergo erat terra haec sanctificanda a Mose; sed jam sancta, potius sanctificatura erat Mosen. Secundo, alii sic explicant: solve calceos, ut hoc symbolo cedas ovibus et pecudibus tuis, easque tecum in Deum transferas, ut totus deinceps in Dei jus et obsequium transeas; olim enim cum quis jure suo cederet, illudque in propinquum fratrem, vel cognatum transferret, exuebat calceos, ut patet Ruth IV, 7. Ita Lipomanus. Sed hic ritus et caeremoniam, post haec tempora, et post datam legem incepit. Dico ergo ad litteram: Moses hic, cum per modum naturae audacter, curiose ac parum religiose ad scrutandum hoc mysterium ignis in rubo, vellet accedere, prohibitus est ab angelo, jussusque calceos exuere, ut reverentiam exhiberet divinae majestati, quae in loco hoc praesentiam suam exhibebat, utque magna animi submissione ac veneratione, ad percipiendum indidem Dei oraculum accederet. Ita Eusebius, Hugo Victorinus, Rupertus, Cajetanus. Hac enim eadem de causa Josue quoque cap. V, vers. 15, jussus fuit exuere calceos. Hic ritus descendit a mancipiis; haec enim nudis pedibus incedebant, quasi quae subjecta essent dominis, illosque revererentur et timerent; hinc nudare pedes signum erat servitutis et reverentiae. Oppositum hujus, scilicet herilem potestatem et dominatum, significabat calceus. Hinc dicitur Ps. LIX, 10: « In Idumaeam extendam calceamentum meum, mihi alienigenae subditi sunt. » Hinc etiam Joannes Baptista, ut Christi excellentiam et majestatem declararet, illum inducit calceatum, se vero quasi servum, qui nudis pedibus incedens, vix audet corrigiam calceamentorum ejus solvere. Vide hic quanta reverentia templis locisque Deo dicatis debeamus, vide et quam caeremonias externas probet, imo exigat Deus. Hinc et sacerdotes Aaronici in tabernaculo, nudis pedibus sua munia obibant, ut dicam cap. XXX, vers. 19. Idem factitasse Gentiles Graecos idolorum sacerdotes, testatur hic Procopius. Similiter ex reverentia, sacerdotes Dagon non calcabant limen templi Dagon, ut dicitur I Reg. cap. V, vers. 5. Quin et Pythagorae fuit dogma: « Nudis pedibus sacrifica, » quod tum alii, tum Lacedaemonii susceperunt. Scribit et Josephus lib. II Belli, cap. XV, Berenicen regis Agrippae sororem, cum Hierosolymam profecta esset voti causa, rem sacram facturam idem fecisse, atque nudipedem ante Flori praesidis tribunal stetisse. Hinc illa quoque divi Leonis, sermone De jejunio, vox: « Habeant illi (Judaei) nudipedalia sua, et in tristitia vultum ostendant otiosa jejunia. » Nunc quoque Mauri et Saraceni templa in quibus sacra facturi sunt, non ingrediuntur nisi calceis depositis. Ergo Pythagoram hac sententia monuisse puto, ut inter sacrificandum mundanis relictis curis et a scelerum inquinamentis expiati, rei divinae operam darent. Nam et lavare pedes mystice expurgare mentem dicimus, qua de re et nostri Theologi mandatum Domini de pedum lotione exponunt; et simul illud, excutiendos pulveres de pedibus. Euthymius quoque pedes pro cogitationibus in Psalmo LXXII exponit. Per pedes (ait) cogitationes intelligit, veluti quae animae nostrae religionem, pedum instar regunt ac sustinent. Symbolice, calceamenta fiunt ex pellibus animalium mortuorum: depositione ergo calceamentorum significavit Deus Mosi, ut deposito mortis metu, aggrederetur fidenter munus liberandi populi Hebraei, quod ei tunc Deus volebat injungere; utque corpus et vitam tam facile quam calceum exuere disceret, pro Dei amore et reverentia, proque spe aeternae vitae: corpore enim ad obsequium Dei tantum, non autem ad propriam voluntatem aut voluptatem utendum est. Ita S. Ambrosius, lib. VII in Lucam, cap. X. Addunt aliqui jussum Mosen excalceare se, ut similis esset Hebraeis, qui quasi servi nudipedes in Aegypto incedebant, calcantes lutum et paleas, q. d. Habitu assimila te tuis, quorum te ducem destino, porta eorum probrum, imo improperium Christi, Hebr. XI, 26. Tropologice, depositio calceorum significabat primo, futuro duci et doctori populi Dei omnes affectus, cogitationes, affectiones et sollicitudines terrenas, et mortali vitae adhaerentes prorsus abjiciendas esse: nil enim in eis mortale vult esse Deus, ait S. Ambrosius. Hac enim de causa angeli pinguntur nudis pedibus, et discalceati: « Hoc enim significat, quod liberi, absoluti et expediti, atque ab exterioris omnis abjectionis labe sint puri, et ad divinae simplicitatis similitudinem pro viribus tendant, » ait S. Dionysius, Caelestis Hierarchiae cap. XV. Quocirca Nyssenus tradit Mosen postquam hic calceos exuit, nunquam amplius eos induisse. « Postquam, ait, ex divino mandato semel cadaveroso pellium tegumento pedes exsolvit, quo tempore in solo sacro incedebat, nunquam deinceps calceamentis pedes cinxisse traditur. » Secundo, ei qui accedit ad divina mysteria Deique contemplationem, deponenda esse calceamenta, id est, passiones et affectiones, simul et rationes humanas et terrenas; hinc et Christus ante Eucharistiam lavit pedes discipulorum, ut hac re significaret communicaturis purificandos esse affectus animi, et saeculares cupiditates curasque abjiciendas esse. Denique Nyssenus: « Moses, inquit, accedens ad Deum, in rubo calceos solvit, ut disceret, nil earum rerum quae aut sensu comprehenduntur, aut mente praeter supremam essentiam, quae omnium causa est, et e qua omnia pendent, vere subsistere. »
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6. EGO SUM DEUS ABRAHAM, DEUS ISAAC, ET DEUS JACOB, — q. d. Ego sum Deus quem olim coluerunt, et nunc quoque colunt Abraham, Isaac et Jacob; quibus proinde suorum posterorum salutem desiderantibus, et pro ea assidue in limbo orantibus, fidem, quam olim dedi de vestra liberatione, jam praestabo. Ex hoc loco Christus Matth. XXII, 33, contra Sadducaeos probat animae immortalitatem, et consequenter resurrectionem mortuorum; haec enim tam ex sententia Sadducaeorum, quos impugnat ibi Christus, quam naturaliter a parte rei connexa sunt. Sadducaei enim, uti et alii plerique, negarunt resurrectionem ex hoc capite, quod negarent animae immortalitatem, ut patet ex Josepho, lib. II De Bello, VII, et Actor. XXIII, 8. Hinc Christus eis ait: « Non est Deus mortuorum, » quem scilicet mortui colant, aut qui de mortuis glorietur; « sed viventium; » vivunt ergo etiamnum tres hi patriarchae apud Deum, qui animas eorum vivas conservat, brevique eas redivivo corpore vestiet. Quaeres, cur Deus hic, et deinceps saepe, se vocat Deum Abraham, Isaac et Jacob, potius quam Abel, Noe et aliorum? Respondeo primo, quia hi tres fuerunt proximi parentes et conditores populi Hebraei, cujus dux futurus erat Moses, et ad quem refertur totum vetus Testamentum. Secundo, quia Abraham fuit pater credentium, populique fidelis, cum quo Deus foedus iniit, in quo Abrahae successit Isaac et Jacob. Tertio, quia Abrahae, Isaac et Jacob promissa fuit Chanaan, in quam per Mosen Hebraeos inducere volebat Deus. Quarto, quia hisce tribus familiaris et mire beneficus fuerat Deus, eorumque posteris se benefacturum promiserat. Quinto, quia in his tribus eximie eluxerunt virtutes: in Abraham fides et obedientia, in Isaac puritas animi et innocentia, in Jacob laborum et aerumnarum patientia et constantia; unde horum trium acta fere sola enarrat Moses in Genesi. Hinc et Hebraei in afflictione soliti sunt Deum invocare, sibique veniam et gratiam petere per merita Abrahae, Isaac et Jacob, ut patet Daniel. III, 25. Horum ergo trium nomina, seque ac virtutes, tanquam sibi gratissimas et jucundissimas, posteris eorum objicit Deus, ut ipsi eas imitentur: domesticum enim virtutis exemplum miram habet vim ad aliorum animos eodem incitandos: Narrat Plutarchus de Themistocle, quod ipse adolescens existens symposiis et scortis vacaret; sed mox ut audivit Miltiadis victoriam apud Marathonem, ista relinquens, alia prorsus cogitare coepit. Mirantibus mutationem dixit: « Non sinit dormire me, aut socordem esse tropheum Miltiadis. » Hinc Christus Judaeis jactantibus: « Filii Abrahae sumus: Si, inquit, estis filii Abrahae, opera Abrahae facite. » Quaeres secundo, cur hic ter, puta ad singulos, Deus repetat vocem « Deus »: Deus Abraham, Deus Isaac, et Deus Jacob. Terra promissa describitur omnis generis fructibus, lis, optimisque quibusque frugibus, fructibus et deliciis abundantem. Sic Virgilius, ecloga 3: Mella fluant illis, ferat et rubus asper amomum. Et ecloga 4: Et durae quercus sudabunt roscida mella. Et Ovidius, I Metamorph.: Flumina jam lactis, jam flumina nectaris ibant, Flavaque de viridi stillabant ilice mella. Haec ubertas terrae promissae fuit partim ex dono Dei, ejusque beneficentia in Hebraeos, ut patet Deut. XI, 13; Levit. XXV, 20 et 21; Levit. XXVI, 3; partim fuit illi naturalis, uti patet Deut. VIII, 7, idque fuse ex Hecataeo, Josepho et Borchardo ostendit hic Pererius, disp. 41.
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Nos pro Deo hic pereamus, ne pereamus in orco: afflictio hic perdat nos, ne perdat nos gehenna. 10. SED VENI, ET MITTAM TE AD PHARAONEM. Deus hic Mosen, numinis in rubo apparentis reverentia et timore perculsum, familiariori viciniorique congressu ad se invitans erigit. Ita sane illius, coram Deo faciem suam velantis, efferri humilitas meruit, ut deinceps ore ad os, et palam cum Deo confabularetur.
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11. DIXITQUE MOYSES AD DEUM: QUIS SUM EGO? — q. d. Ego nullus sum, et plane ineptus ad hanc legationem: est confessio infirmitatis propriae modesta et humilis. Sciebat Moses se jam olim ad hoc munus a Deo delectum esse, uti ostendi cap. II, vers. 12. Non ergo hic vocationem Dei detrectat, sed suam infirmitatem, aut potius ineptitudinem illi obsequendi et satisfaciendi humiliter Deo confitetur, ut ille vel alium deligat, vel vires et aptitudinem donet. Moraliter hinc disce, cunctanter et cum tremore, et nonnisi vocante Deo, suscipiendum esse munus regendi pascendique alios: minime vero ambiendum; de quo vide S. Gregorium, I parte Pastoralis.
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12. ET HOC HABEBIS SIGNUM QUOD MISERIM TE: CUM EDUXERIS POPULUM MEUM DE AEGYPTO, IMMOLABIS DEO SUPER MONTEM ISTUM. Super Sina. Hugo Victorinus sic explicat, quasi diceret: Illius quod dixi, videlicet quod sim futurus tecum in liberatione Israelis, hoc habeto signum, scilicet quod te ad hoc destinavi, misi, et etiamnum mitto. Secundo, aliter quoque haec interpungit Abulensis, signumque intelligit rubum ardentem, de quo vers. 2. Verum noster textus exigit ut hoc signum referatur non ad praecedentia, sed sequentia. Sensus ergo est, quasi diceret: Accipe, o Moses, signum missionis tuae, promissionem et assecurationem meam, quod tu, cum populo quem ex Aegypto me duce educes, sacrificabis mihi in monte hoc Sina in gratiarum actionem tam felicis exitus et liberationis ex Aegypto; atque in monte hoc ego tum vobis rursum apparebo: to enim in monte, tam ad Deum existentem in monte, ibique se ostensurum, quam ad immolationem referri potest: Deus ergo hic, promissione nova et expressiore, Mosis missionem stabilit, et tanquam certiore signaculo consignat, Mosemque confirmat et animat: plus enim est promittere quam mittere; rursum plus est promittere et mittere, quam tantum mittere. Signum ergo hoc quoad promissionem praesens erat, quoad executionem vero pendebat a futuro eventu, quem Deus certissime futurum praedicit et promittit. Simile signum datur Ezechiae IV Reg. XIX, 29, et Davidi I Reg. XXI, 13. IMMOLABIS, tu videlicet tanquam dux vice totius populi; unde aliqui legunt, immolabitis. Hebraice est, servietis, cultu videlicet latriae, cujus unicus actus exterior est immolare, sive sacrificare: hoc autem ita reipsa evenisse patet cap. XXIV, vers. 3.
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13. SI DIXERINT MIHI: QUOD EST NOMEN EJUS? QUID DICAM EIS? — Satisfactum jam a Deo erat Mosi, per signum immolationis paulo ante datum; nunc Moses laborat quomodo satisfaciat populo, rogatque nomen se legantis, quod dictis suis praeferat, quoque maxime appellari velit Deus apud Israelitas, ut illi credant. Nota: Deus non eget nomine proprio, tum quia unus est, tum quia ineffabilis est. Unde Attalus Martyr per contemptum rogatus a tyranno, quod nomen haberet Deus? respondit: « Qui plures sunt, nominibus decernuntur; qui autem unus est, non indiget nomine. » Ita Eusebius, lib. VI Histor. cap. III. Evagrius vero Episcopus cum de divinitate quaestio incideret: « Ego quidem, ait, divinitatem definiendam non esse assero, ideoque silentii tantum oratione adorandam, quia ineffabilis est. » Ita Socrates. Vide ergo hic dignationem Dei, qui ad nomen nostrum, uti et colloquium, se dimittit.
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14. EGO SUM QUI SUM. — Hugo Victorinus sensit Deum hic non declarare, sed potius cum quadam majestate silere suum nomen, ut si gravis aliqua persona rogata de nomine, responderet: Sum qui sum, quasi dicat: Vocor ut vocor. Verum hoc est improbabile. Nam paulo post jubet Mosi, ut hoc nomen, « Qui est, » quasi Dei legantis se proprium nomen et titulum missioni suae praeferat: lege vers. 15. Hebraice est, eie ascer eie, « ero qui ero, » quod R. Salomon et Burgensis sic exponunt, « ego ero, » supple vobiscum in hac tribulatione, vos ea liberans, « qui ero, » supple deinceps semper vobiscum in omni vestra afflictione; sed hoc arctius est et frigidius. Dico ergo, « ero qui ero, » id est, sum qui sum. Unde et Septuaginta vertunt, « ego sum ille ens; » quod S. Justinus in Exhortatione ad Gentes putat dici ad differentiam idolorum, q. d. Idololatrae colunt idola, id est deos qui non sunt; ego vero sum ille ens, id est vere existens Deus, quem vos, o Hebraei, colitis. Sed et hoc arctius est. Unde dico secundo, sensus est: « Ego sum qui sum, » q. d. Ego Deus nomen proprium me ab aliis discriminans non habeo, sed quod generalissimum est ens, mihi est proprium. Primo, quia ego sum involucrum totius entis, quodque in aliis certis distinctum est gradibus, a me ceu universali fonte dimanat. To ergo « ego sum qui sum, » significat essentiae pelagus immensum et interminum, ait Nyssenus et S. Bernardus, lib. V De Considerat. ad Eugenium: « Deus, inquit, est quod est, id est, est suum ipsius et omnium aliarum rerum esse; ipse sibi, ipse omnibus est, ac per hoc quodammodo solus est. » Et nonnullis interjectis docet to esse, omnia Dei rerumque attributa complecti. « Si bonum, inquit, si magnum, si sapientem dixeris, in hoc verbo instauratur, Qui est: nempe hoc est ei esse, quod haec omnia esse. Si plura dixeris, nihil addidisti; si non dixeris, non minuisti. » Hoc est quod ait Pindarus in Pythiis, hymno 2: « Deus est, qui principium, medium et finem rerum omnium continet. » Et Plato: « Deus est, qui universitatem rerum omnium complectitur. » Secundo, « sum qui sum, » id est sum immutabilis, constans et stabilis. Nam id quod mutatur, proprie non tam est, quam desinit esse quod fuit, et incipit esse quod non fuit. Ita S. Gregorius, hom. 2 in Ezech. Tertio, « sum qui sum, » id est sum aeternus, sum qui sum in praesenti, carens praeterito et futuro; hinc hebraice est, « ero qui ero »: nam futurum Hebraei usurpant pro praesenti, ubi consuetudo, continuatio, aut perduratio et constantia rei significatur. Itaque « ero qui ero, » Hebraeis idem est quod Latinis « sum qui sum; » nam, ut ait Nazianzenus, « erat et erit, nostri temporis fluxaeque naturae segmenta sunt; Deus autem semper est. » Unde « sum qui sum, » significat aeternitatem Dei, opponiturque volubilitati temporis, quae per futurum, praesens et praeteritum extensa est et distincta; aeternitatis enim proprium est, semper immutabiliter esse. Hinc S. Justinus supra: « τὸ ὤν » tria tempora complectitur. Unde et Plato ait: « Deus, qui, ut vetus est verbum, principium, finem, mediaque omnium habet. » Hanc nominis hujus vim expressit S. Joannes, Apocal. I, 8, cum ait: « Ab eo qui est, et qui erat, et qui venturus est. » Ita Thales Milesius rogatus, « quid esset antiquissimum? » respondit: « Deus, ortu enim caret; quid maximum? locus; quid pulcherrimum? mundus; quid sapientissimum? tempus: id enim alia invenit, reliqua inveniet; quid communissimum? spes: quibus enim caetera desunt, spes adest; quid utilissimum? virtus; quid damnosissimum? animi vitium; quid validissimum? necessitas: ea enim sola est insuperabilis; quid facillimum? quod est naturae consentaneum. » Ita refert Plutarchus in Convivio septem sapientum. Idem Thales, teste Laertio in ejus Vita, rogatus quid esset Deus? respondit: « Quod principio et fine caret. » Hac de causa apud Aegyptios hieroglyphicum Dei erat circulus, quia hic non habet principium nec finem, inquit Pierius, hieroglyph. 39. « Deus, » inquit S. Dionysius, cap. V De Divin. nomin., « est aevum aevorum, et rex saeculorum quia ipse est esse existentibus, et ipsum esse existentium, et existens ante saecula. » De nobis dicitur: « Dies mei sicut umbra declinaverunt, omnes tanquam aquae dilabimur. » De Deo vero: « Tu autem idem ipse es, et anni tui non deficient: tu autem, Domine, in aeternum permanes, et memoriale tuum in generationem et generationem, » Psal. CI. In quem locum S. Augustinus, conc. 2: « Aeternitas, inquit, est Dei substantia, quae nihil habet mutabile; ibi nihil est praeteritum, quasi jam non sit; nihil est futurum, quasi nondum sit: quia non est ibi, nisi est. » Deus est de quo dicitur: « Illuminans tu mirabiliter a montibus aeternis. » Hic est ille antiquus dierum, cujus capilli, ait Daniel, ob canitiem candidi erant quasi lana munda. « Millia millium ministrabant ei, et decies millies centena millia assistebant ei. » S. Thomas, I p. Quaest. X, ibique Theologi distinguunt haec tria: aeternitatem, aevum et tempus, hoc modo. Primo, quod tempus sit mensura durationis hominum, et rerum corruptibilium; aevum sit mensura durationis angelorum; aeternitas autem sit duratio propria Deo. Secundo, quod tempus habeat principium et finem; aevum habeat principium, sed non finem; et aeternitas nec principium, nec finem habeat. Tertio, quod tempus sit mensura rerum earum quae actu corrumpuntur et intereunt; aevum sit mensura rerum incorruptibilium, quae tamen absolute desinere et interire possunt; aeternitas autem sit Dei, qui desinere, variari aut mutari nequit. Quarto, quod tempus habeat successionem; aeternitas permanentiam; aevum partim successionem, partim permanentiam. Licet enim angelus naturaliter in suo aevo semper sit stabilis suique similis, tamen continuo a Deo pendet, et influxu jugiter continuato a Deo sustentatur, quem Deus singulis momentis subtrahere potest: et si eum subtraheret, angelus aeque ac creatura quaevis alia statim evanesceret, et in nihilum, ex quo venit, relaberetur. Deus ergo est possessor et Dominus aeternitatis, temporum et aevorum omnium; atque hujus beatae aeternitatis suae tam angelos, quam homines sanctos participes efficit. Hic proinde nobis colendus est, amandus et metuendus. Ita S. Fructuosus Martyr a Galieno Imperatore compulsus idola venerari, alias morte mulctandus, respondit: « Nolo sacrificare diis Galieni, sed aeternum Deum, ac ipsius Caesaris creatorem colo venerorque. » Ad quod alludens Prudentius ita canit: Jussum est Caesaris ore Galieni, Quod princeps colit, ut colamus omnes. Electum colo principem, dierum Factorem, Dominumque Galieni. Quarto, S. Hieronymus in cap. III ad Ephes.: « Ego sum qui sum, » id est, ego solus sum, quia solus a me ipso habeo esse; solus sum, qui non sum productus vel genitus ab aliquo; caetera vero ex se et natura sua non sunt, sed ex voluntate mea habent esse, quantum, quemadmodum, et quousque ego volo. Quinto, « ego sum qui sum, » quia quidquid in me est, non est accidens, sed est meum esse, sive idem cum mea essentia; bonitas enim, sapientia, potentia mea, sunt idem cum essentia mea. Unde S. Bernardus lib. V ad Eugenium: « Deus, inquit, amat ut charitas, novit ut veritas, sedet ut aequitas, dominatur ut majestas, regit ut principium, tuetur ut salus, operatur ut virtus, revelat ut lux, assistit ut pietas: quae omnia faciunt et angeli, facimus et nos; sed longe inferiori modo, non utique bono quod sumus, sed quod participamus; Deus autem hoc ipso quod est, ait enim: Ego sum qui sum. » Sexto, « sum qui sum, » id est sum actus purissimus et simplicissimus; si enim essem compositus, essem posterior partibus me componentibus, et ab illis haberem esse, jam autem a me solo habeo meum esse. Septimo, « sum qui sum, » id est habeo esse universalissimum, illimitatum et infinitum; nam cum habeam esse a me, non potuit mihi determinari ipsum esse: hinc sum ipsum esse subsistens, incomprehensibile, innominabile et infinitum. Octavo, « sum qui sum, » id est sum causa omnis esse quod res creatae participant; nam quod ex se, et per se est tale, hoc est causa eorum quae sunt talia per participationem; ex illo ergo esse Dei increato et immenso, sequitur posse omnia. Hoc est quod canit Boetius, lib. III De Consolat. metr. 6: O qui perpetua mundum ratione gubernas, Terrarum coelique sator, qui tempus ab aevo Ire jubes, stabilis manens das cuncta moveri; Quem non externae depulerunt fingere causae Materiae fluitantis opus, verum insita summi Forma boni, livore carens. Et Horatius lib. I Carm.: Qui res hominum ac deorum, Qui mare et terras variisque mundum Temperat horis. Nono, « sum qui sum, » id est unus sum, qui habeo esse ex me. Recte ergo dixit Job cap. XXIII: « Ipse solus est; » si enim esset quis alius, habens simile esse independens et infinitum, is esset Deus alius, habens aliam naturam, aliud esse independens et immensum, et consequenter noster Deus verus et unus non haberet naturam, nec esse alterius illius Dei; ideoque non haberet omne esse, ac consequenter non esset Deus. Hinc S. Dionysius cap. V De Divin. nomin. docet Deum vocari ens, vel esse potius quam quidlibet aliud. Primo, quia esse, primo advenit cuilibet rei, et ultimum ab ea recedit; secundo, quia esse est maxime intimum cuivis rei; tertio, est maxime independens; quarto, est maxime necessarium; quinto, est universalissimum; sexto, est simplicissimum; septimo, est quodammodo infinitum; octavo, caetera sunt participatio entis et esse, ens vero nullius est participatio; nono, est perfectissimum, quia eminenter et virtute continet alias perfectiones. Ex quibus recte colligas proprium nomen Dei esse: « Ego sum qui sum. » Significat enim ipsam Dei essentiam, puta essendi pelagus immensum, ex quo nostro modo concipiendi (nam in se, puta in ipsa Dei essentia, omnia sunt una res simplicissima) omnia Dei attributa ordine suo manant et profluunt, sicut ex essentia angeli, hominis, equi, omnes ejus dotes et proprietates ordine suo emanant. Igitur quia Deus est ipsum esse, sive plenitudo entis, hinc necessario sequitur eum esse unum, perfectissimum, simplicissimum, infinitum, independentem, universalissimum, immutabilem, aeternum, omniscium, omnipotentem, sanctum, optimum, providentissimum, causam rerum omnium non tantum existentium et futurorum, sed et possibilium. Ideo enim res possibilis est, quia Deus eam facere, eique suum esse communicare potest, sive quia Dei esse ab ea participari potest. Radix enim possibilitatis creaturae est in Deo, non in ipsa creatura. Radix enim haec est divinae essentiae imitatio, communicatio et participatio, quod scilicet divina essentia creaturae se tali modo communicare, et ab ea tali modo participari possit, utpote quae illam eminenter in se contineat. Si enim Dei essentia tali modo participari nequeat, res est plane impossibilis. Quod enim Deus facere nequit, sive cui se communicare non potest, hoc prorsus est impossibile: sic homo est possibilis, quia Dei essentia ab homine participabilis est. Deusque hominis habet ideam practicam in sua essentia, juxta quam eum formare, eique suum esse communicare potest; chimaera vero est impossibilis, quia Dei essentiam participare nequit, nec Deus ejus habet ideam, juxta quam eam formet eique suum esse communicet; quia scilicet Dei essentia chimaeram in se non continet, nec formaliter, nec eminenter. Quare nonnulli Theologi τὸ « ego sum qui sum, » omnis Theologiae principium, imo summam et compendium statuunt. Nota: Sicuti nomen Dei est esse, ita e contrario creaturarum nomen est non esse; ut si rogetur homo, lapis, angelus: Quis es? qui vocaris? respondere possit et debeat: Meum nomen est non esse; ego vocor, non sum, idque primo, quia omnis res creata priusquam crearetur, habuit aeternum non esse. Secundo, si corruptibilis est, habebit rursum aeternum non esse; sin incorruptibilis est, uti est angelus, potest semper habere non esse, quia ipsius esse est in potestate Dei libere ipsum conservantis, et potentis omni momento illud annihilare. Tertio, quia dum est, variabilis et mutabilis est, ac proinde admixtum habet non esse; in omni enim mutatione, ratio quaedam ipsius non esse includitur. Quarto, quia quaelibet res creata, ait Plato in Theaeteto, plus habet non entis quam entis, v. g. homo tantum habet esse hominis, sed habet non esse coeli, terrae, lapidis, angeli, aliarumque rerum omnium. Itaque homo habet tantum unum esse, et innumera non esse. Quam sapiens est qui se, et suum non esse cognoscit! Ita S. Joannes Baptista rogatus: Es tu Christus? es tu Propheta? respondit: Non sum. Quique hodie est, in crastinum; manet autem nullus idem. Nullus enim est idem, sed omni momento circa phantasmata commutatur. Quomodo enim, si simus iidem, aliis nunc quam antea gaudemus? Alio modo amamus atque odimus, aliis passionibus movemur, non eamdem figuram, non eamdem de rebus sententiam habentes. Denique Plato in Timaeo docet solum Deum proprie esse; caetera vero quae oriuntur et commutantur, verius non esse quam esse. « Qui est, misit me ad vos. » — Hebraice rursum est eie, id est, « ero, » sive « sum, » « misit me ad vos. » Noster et Septuaginta personam primam in tertiam commutando, clarius vertunt, « qui est. » Huic nomini Deus mox aliud addit, quod ceu notam Hebraeis tesseram Moses afferat, dum subdit:
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15. DOMINUS DEUS PATRUM VESTRORUM. — Pro « Dominus » hebraice est nomen tetragrammaton Jehova; pro « Deus » hebraice est Elohim; prius nomen est naturae, posterius gratiae, curae et providentiae, q. d. Ego Deus, qui ita sum ipsum esse (quod est Jehova), ut nolim hominibus deesse, sed velim iis adesse, praeesse et prodesse (quod est Elohim). Ita S. Augustinus tract. de hoc Dei nomine: « Ego sum qui sum. » Hinc probabiliter colligit Eugubinus, Cajetanus, Genebrardus, Bellarminus et alii, nomen tetragrammaton esse idem cum eo: « Ego sum qui sum. » Primo, quia Deus, qui ante filiis Israel per Mosen dici jusserat: « Qui est, misit me; » jam iisdem dici jubet: « Jehova misit me. » Certum autem videtur, uno et eodem nomine jussisse se vocari; ergo nomenclaturam suam, quam prius per verbum expresserat Deus, dicens: « Sic dices filiis Israel: Qui est, misit me; » hic per nomen exprimit dicens: « Jehova misit me. » Secundo, quia hoc cap. Moses studio semper Deum vocavit « Elohim, » donec Deus ipse nomen: « Ego sum qui sum, » sibi indat; deinceps vero usurpat tetragrammaton Jehova, quasi Deo jam inditum, idemque cum « Ego sum qui sum. » Idem magis patebit cap. VI, vers. 3. HOC NOMEN MIHI EST IN AETERNUM, ET HOC MEMORIALE MEUM, — quo scilicet memorabuntur mei, invocabunt et laudabunt me filii patriarcharum secundum carnem, et post eos Christiani, qui sunt veri Israelitae, et filii Abrahae secundum fidem et spiritum, quibus per Christum veritas foederis icti cum Abraham est exhibita; ita ut per Christum non deleta, sed renovata potius et illustrata videatur Abrahae, Isaac et Jacob memoria. IN GENERATIONEM ET GENERATIONEM. — Hebraice, « in saeculum saeculi, » id est, per omnia saecula, quovis saeculo.
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16. VISITANS VISITAVI VOS, — respexi et vidi vos. Ita vertit Noster cum Septuaginta melius quam Chaldaeus, qui vertit, « recordatus sum vestri; » nam praesentium malorum non tam est memoria quam visio; hic Deus visitat in bonum, alias in malum, ut Psal. LXXXVIII: « Visitabo (id est castigabo) in virga iniquitates eorum. » Jactant se homines, et volunt esse quod non sunt, dicuntque: « Ego sum dives, ego sum nobilis, ego sum sapiens; » qui vero humiles sunt et sapientes, qui se et Deum cognoscunt, dicunt: « Deus est bonus, est dives, est sapiens, est sanctus, ego non sum; » et per hoc merentur divinae sapientiae, bonitatis, sanctitatis, omnisque boni et esse participes fieri. Quocirca Christus Dominus apparens B. Catharinae Senensi, eidem dixit: « Nostin, filia, quis sim ego, quae tu? beata eris, si id scias. Ego sum is qui sum; tu es illa, quae non es. » Et rursum: « Filia, cogita de me, et ego cogitabo de te, semperque curam tui geram; » fecit id ipsa humilians se, et annihilans habitansque in suo nihilo: itaque elevabatur ad pelagus immensum esse divini, omniumque ejus perfectionum, totaque accendebatur in ejus amorem et laudem continuam. Pulchre et fuse idipsum « non sum, » pertractat D. Henricus Suso, serm. 2. « Deus, » inquit S. Basilius, « fecit mundum: ut bonus, utilem; ut sapiens, pulcherrimum; ut potens, maximum. Si haec didicerimus, nos ipsos agnoscemus, Deum cognoscemus, conditorem adorabimus, Domino serviemus, patrem glorificabimus, nutritium diligemus, benefactorem reverebimur, auctorem praesentis et futurae vitae colere nunquam desinemus. » Hanc Dei notionem et Theologiam ab Hebraeis, ut videtur, hauserunt et cognoverunt Gentiles. Refert Eugubinus in templis Aegyptiorum illud Dei emblema inscriptum fuisse: « Ego sum quod fuit, quod est, quodque futurum est, velum meum nemo unquam revelavit. » Sic et Plutarchus, lib. De Iside, refert in Aegypto signum, quod Sai est Minervae, quam eamdem putat Isin esse, inscriptionem habere hujusmodi: « Ego sum universum quod fuit, quod est, et quod est futurum; flammeumque meum nullus mortalium aperuit unquam. » Vide Goropium in Hermathena, lib. V, fol. 106, ubi contendit ex Plutarcho per Isidem divinam Sapientiam intelligi, Isidisque nomen idem sonare, quod, « est, est. » Thales quoque, rogatus quid esset Deus, respondit: « Quod semper est, neque principium habens neque finem. » Hoc et spectasse videtur Parmenides, cum ait « omnia esse unum ens immobile. » Hinc etiam in Apollinis Delphici templi foribus inscriptum erat primo, « Cognosce teipsum, » quo Deus templum intrantes quasi salutans admonebat, ut seipsos noscerent. Secundo, « tu es, » qua voce ingredientes templum, quasi Deum ipsum resalutantes, solum ipsum vere esse confitebantur. De qua re vide ex Plutarcho Eusebium, lib. XI De praepar. Evang. cap. VII, ubi inter caetera docet solum Deum esse; caetera enim cum in fluxu sint, continuo mutari, magisque corrumpi quam esse: « Corrumpitur enim, ait, juvenis in virum, vir in senem, puer in juvenem, infans in puerum; et qui heri fuit, in eum qui est hodie. »
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17. ET DIXI, — mecum statui et decrevi.
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Vers. 18. ET AUDIENT VOCEM TUAM, — tam laeta et optata de eorum liberatione nuntiantem, memores compleri jam hoc liberationis tempus Abrahae praedictum, Genes. XV, vers. 16; ibi enim dicitur: « Generatione autem quarta revertentur huc, » jam autem exinde est generatio quarta. « Vocavit nos. » — Hebraice est, « occurrit nobis, » id est, sponte se obtulit et apparuit nobis vocans nos, videlicet ad sacrificium. Deus voluit Hebraeos apud Pharaonem hanc speciem sacrificii praetexere celandae fugae, ne Pharao abitum populi palam factum, et aperte postulatum statim abnueret. Ut ergo Moses populum educat, ad idque veniam a Pharaone impetret, jubetur ei dicere, Deum velle ab Hebraeis coli extra Aegyptum in deserto; quod verum erat; dixerat enim Deus, vers. 12: « Immolabitis Deo super montem istum (Sina). » IBIMUS. — Hebraice, « et nunc eamus quaeso, » id est, liceat ire nobis. VIAM TRIUM DIERUM, — moderata petitio; nam si longius iter et tempus peteret, excusari merito videretur rex negans abitum, tanquam qui jure de fuga Israelitarum suspicaretur et metueret. Nec mendacium hic, sed silentium integrae veritatis, intervenit: ituri enim erant itinere trium dierum, et hoc dixerunt; sed longius deinde ituri erant in Chanaan, et hoc tacuerunt. Mystice, via trium dierum est via fidei, spei et charitatis. Rursum via contritionis, confessionis et satisfactionis, quibus praeparamus nos, et tendimus ad sacrificium Eucharistiae. Anagogice, via trium dierum in coelum est via Christi, cujus prima dies est dies passionis et mortis ejus; secunda dies, est descensus ad inferos; tertia, est dies resurrectionis ejusdem. Ita S. Augustinus, serm. 90 De Temp.
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19. SED EGO SCIO QUOD NON DIMITTET VOS. — Praemunit Mosen et Hebraeos Deus, ne repulsam apud Pharaonem passi animis concidant, coeptisque desistant. NISI PER MANUM VALIDAM, — per decem plagas, et maxime per caedem primogenitorum, quam ego iis inferam. Chaldaeus vertit, « nisi per timorem fortem, quem ego iis hisce plagis incutiam. »
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22. A VICINA SUA ET AB HOSPITA SUA. — Hinc patet Aegyptios fuisse permixtos Hebraeis in terra Gessen. SPOLIABITIS AEGYPTUM. — Chaldaeus habet « et evacuabitis Aegyptum; » radix enim ric hebraice et chaldaice significat esse vacuum. Nota: Hebraei, abeuntes Aegypto, eam spoliarunt non rapina, sed justo donationis Dei (qui omnium est dominus) titulo. Donavit eis haec spolia Deus, primo, ut castigaret luxum et injustitiam Aegyptiorum. Secundo, ut Hebraeis, qui gratis servierant Aegyptiis, haec spolia loco pretii redderet. Tertio, ut eis daret materiam, quam postea in tabernaculi fabricam offerrent. Hinc Sapientiae X, vers. 17, de Hebraeis dicitur: « Reddidit justis mercedem laborum suorum. » Unde et Tertullianus, lib. IV Contra Marcionem, cap. XXIV: « Instincti sunt, inquit, Hebraei non ad fraudem, sed ad mercedis compensationem, quam alias a dominatoribus exigere non poterant. » Licet enim regis unius imperantis, et Hebraeos opprimentis haec fuerit tyrannis, multorum tamen ei obsequentium, et abblandientis ei plebis injuriam sensere Hebraei; et vero, etiamsi solus rex vim fecisset, juste tamen, justoque bello ejus subditi fuissent appetiti. Tropologice, spolianda est Aegyptus, id est, ea quae in Ethnicis Philosophis et Oratoribus elegantia sunt, tanquam ab injustis possessoribus, in nostrum usum sunt vindicanda. Ita S. Augustinus, lib. II Doctrin. Christ. cap. XL; Rupertus, Nyssenus et Prosper, lib. I De Promiss. et Praedic. cap. XXXVII. « Nonne aspicimus quanto auro, argento et veste suffarcinatus de Aegypto exierit Cyprianus doctor suavissimus, et Martyr beatissimus? quanto Lactantius? quanto Victorinus, Optatus, Hilarius? » inquit S. Augustinus.
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v. 4 « Moyses autem pascebat » — Hebr. : erat pascens , pastoris officio fungebatur (los.), id muneris susceperat, quando Sephoram nactus est uxorem (Tost.), vel etiam antea — « oves lethro, soceri sui, sacerdotis Madian ». NS, oves vel caprae : eiusmodi tantum hice et 2,16 sq. lethro attribuuntur. Reapse Arabia boves non alit ob pastus penuriam, sed oves, capras, asinos, camelos, equos. Voluit Deus, Moysen quadraginta annis (Act. 7,30) pastorali vita praeparari ad regimen hominum (Clem. Alez.Strom. I. 23; M. 8. 903 sq.). « Cumque minasset gregem ad nteriora deserti, venit ad. montem Dei Horeb ». : AEgyptii tractus ad orientem Nili, imprimis vero Sinaitiden nomine designabant « regionis Dei » , fortasse ab oriente sole seu deo Ra petito (Erman p. 667 sqq.). Quid veri similius, quam altissimum regionis Dei montem nomen habuisse montis Dei? Erat iste mons Horeb, de quo Hier. (Liber de situ et nominibus locorum hebr.; M. 23. 889) : « Mihi autem videtur, quod duplici nomine idem mons nunc Sinai, nunc lloreb vocatur ». « Haec visio rubi ardentis, quae dicitur hic facta in monte Horeb, dieitur Act. 7 facta in deserto montis Sina, et lex quae Act. 7 et alibi dicitur data in monte Sina, Deut. 5,2 et 29,1 dicitur data in monte Ioreb » (Bonfr.). « Ea duo nomina sunt perfecte synonyma » (Ebers p. 381). Dum 1,17. 20; 2,23 sqq.; 3,6. 7. 11-15, i. e. ante revelatum nomen divinum nm, constanter legatur nomen divinum D''ON , post revelatum autem v. 15 nomen min hoc ipsum perpetuo usurpetur, 3, 9:4 deprehenduntur vestigia mutatorum in textu divinorum nominum. v. 2 contra Vulg. Dominus legunt omnes angelus Domini ; et tamen, cum tota secus narratio angelum ignoret, cum aliquando apud Iudaeos certe obtinuerit pruritus substituendi illius angeli in locum ss. nominis, lectio Vulg. minime est spernenda. Rursum v. 4 priore loco legunt n omnes, praeter Sam. Q*539N, ut, si eum solum locum perpendas, illa lectio omnino appareat probabilior. Altero loco Vulg. nomendivinum reticet, at non reticeret, ni idem in suo textu atque priore loco legisset, Ergo habemus Yulg. LXX n contra Hebr. Sam. Syr. nmn5oN, quae lectio critice praevalet. Ceterum in uno v. 4 primitus non duo sane diversa, sed unicum legebatur nomen divinum : ergo, cum priore versus parte lectio non sit plane certa, cum illud e Genesi compertum habeamus, nomen 7n" saepe in locum alterius divini nominis subintrasse, cum analogia Ex. 1 sq., et 3,6-15 suadeat, etiam 3,4 primitus nomen B'5w habuisse : hinc lectio Y? ib. merito in dubium vocatur.
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v. 9 « Apparuitque ei Dominus in flamma ignis de medo rubi; et videbat , quod rubus arderet et non. combureretur ». Apparuit in rubo Deus, quatenus portento rubi ardentis manifestabatur, indeque loquens audiebatur (Tost.).
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v. 3 « Dixit ergo Moyses » « intra se » (Tost.) : « Vadam. et videbo visionem hanc magnam, quare non comburatur rubus ». Non perspexerat agi de portento divino, sed de re insolita, mirabili agi reputabat : voluit igitur propius accedens rei causam indagare (Tost.).
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v. & « Cernens autem Domnus, quod pergeret ad videndum », — hoc membrum pronuntiat Dillm. « profecto superfluum » esse, ergo ex alio scriptore depromptum ; sed num auctor sacer semper maximae, quae fieri possit, brachylogiae studere debet? — « vocavit eum de medio rubi et ait : Moyses, Moyses. Qui respondit : Adsum ». Sensum non infeliciter reddidere LXX : Quid est? Rebatur forte hominem ibi aliquem latere insoliti effectus auctorem.
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v. 5 « Ait ille : Ne appropies, inquit, huc. Solve calceamentum de pedibus tuis ; locus enim, in quo stas , terra sancta est ». Vetatur Moyses propius ad Deum accedere atque in loco, ubi erat, caleeamenta exuere iubetur (cf. los. 5,16; hebr. 15). Mos est orientalibus loca sacra nudis pedibus intrare : cf. Di/Im.
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v. 6 « Et ait : Ego sum Deus patris tui, Deus Abraham, Deus Isaac et Deus Iacob ». Sam. Deus patrum tuo- rum vere sensum reddit et fortasse est verior lectio. Secus cum Cat. dicendum erit, non alios tandem ea expressione designari patres, quam illos tres; non agi de Deo Amram, sed de Deo paterno. Recensentur autem hie, uti alias, illi tres, quia illis promissa erat terra Chanaan, in quam populus iamiam erat introducendus, et quiain his populus hebraeus ab aliis nationibus fuerat segregatus (Sy/v.). Iam indolem portenti plene intelligit Moyses, hine : « Aóscond?t Moyses faciem. suam » ob timorem et reverentiam (Bonfr.), sive declinans in terram, sive uti Elias 3 Reg. 19,13 pallio operiens (Sy/lv.). « Non enim audebat aspicere contra Deum »..—. Pandit porro Deus rationem , cur appareat :
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v. 7 « Cuz ait Dominus : Vidi afflictionem populi mei in. Aegypto, et clamorem etus audivi » a facie oppressorum etus, seu liberius Vulg. : « propter duritiam eorum, qui praesunt operibus »,
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v. 8 « et sciens dolorem eius » — sed hoc membrum trahi oportet ad praecedentia, et *» intelligendum asseverativum : profecto novit afflictionem eius. Hoc *nzT nos revocat ad 31 2,95 : causam cognovit Deus ut iudex et nunc eam oppido novit. « Descendi, ut. liberem eum de manibus Aegyptiorum , et educam de terra. illa 1n terram. bonam et spatiosam »,1i. e. meliorem, magisque spatiosam (T^os£.) : terra Gessen solum pascua offerebat, non agros; in ea Hebraei coarctabantur, cum ob numeros constanter crescentes, tum ob admixtos Aegyptios variarumque tribuum exterarum homines; — « 2n terram, quae fluit lacte et melle, ad loca Chananaei et Hethaei et Amorrhaei et Pherezaei et Hevaei et lebusaet ». Promissa haec fuerant Gen. 15,20 sq., ubi vide de illis gentibus; cf. etiam Ex. 23,93; 33,9; 35,11. « Locutio, etsi hyperbolica sit, indicat tamen summam copiam omnium non tanium necessariorum, sed etiam quae ad delicias et voluptatem faciunt, eamque tantam, ut more fontium et rivulorum quasi fluere viderentur; quod haud dubie dictum est propter pascua optima et uberrima, quae ab armentis depasta optimum lac exprimerent, et frequentia apum examina, quae in summa copia mel praeberent » (Bonfr.). Expressio bene congruit genti pastorum , qui et lac procurant et melle sine labore invento delectantur. Lactis et mellis nomine censet Syío. venire esculenta omnia, ut frumentum, oleum , uvas. Cum v. 9 uti v. 10 a ^nz* ordiatur, hi duo versus intime sunt iungendi: Deus rursum visa et audita commemorat, quo Moysen instrumentum promissae salutis demonstret.
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v. 9 « Clamor ergo filiorum Israel venit ad. me, vidique afflictionem eorum, qua ab Aegyptiis opprüimuntur ». v. 40 « Sed vent », seu potius vade, nam Moysi non est propius ad rubum accedendum, « ez mittam te ad Pharaonem, ut eduEy. 2,10 500. S. AT cas populum meum, filios Israel, de Aegypto ». Moyses, qui dum iunior esset, non dubitaverat causam Israelitae contra percussorem Aegyptium dirimendam suscipere, iam factus humilior et cautior ( Di//m.) suggerit, se, qui Pharaoni sit exosus ob homicidium, Hebraeis vix notus, opibus carens, tanto operi esse omninoimparem :
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v. 11 « Dixitque Moyses ad Deum : Quis sum ego, wt vadam ad Pharaonem et educam filios Israel de Aegypto? » Moysen natura officio esse imparem agnoscit Deus (Tost.) :
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v. 19. « Qui dixit e? : Ego ero tecum; et hoc habebis signum, quod, miserim te : cum eduzeris populum meum de Aegypto, immolabis Deo super montem istum », Hebr. servietis Deo : id refertur ad omnem cultum Deo 1n monte Sinai exhibendum. Quaeritur, quodnam signum h. ]. demonstretur. Tost., Mar. signum interpretantur ipsum rubum ardentem; sed de hoc in immediato contextu nequaquam agitur (Sylv.). Bonfr., Sylv., Tir. signum deprehendunt in constanti divina protectione expressa verbis « Ego ero tecum » ; quae protectio Moysi futura sit signum suae divinae missionis. Sed formula « hoc erit signum », praecedere consuevit verba signum exprimentia ; itemque asyndeticum illud qN'T ostendit, ibi non narrationem continuari, sed signum describi (Dillm.). Ergo signum constat cultu in futuro in monte Sinai Deo persolvendo. Quod signum, quo tempore Deus e rubo loquebatur, nondum exsistebat; habiturum autem erat valorem, ubi primum esset exstituturum. Quo die Moyses cum populo sacra faeturus erat Deo in monte Sinai, eo die.is cultus a Deo e rubo loquente diu ante praenuntiatus illustrissimum futurus erat divinae Moysis missionis signum et argumentum. At, inquies, tali signo in futuro adimplendo nullatenus roboratur Moyses, ut audacter adeat Pharaonem. Neque ad eum finem signum nunc datur, ut sapienter monet Calm., ad Pharaonem adeundum abunde confortabatur Moyses signo rubi ardentis, neque altero ad hoc idem signo opus erat. Signo autem cultus in monte Sinai aliquando obeundi concedetur ipsi illustris suae missionis confirmatio eo praecise tempore, quo ipse in tot legibus sacris ferendis religiosisque institutis stabiliendis speciàli robore et auctoritate indigebit. Roboratur tamen Moyses quadamtenus etiam in praesenti. Cum sc. ob signum rubi Deo iam perfecte fidat, de signo cultus promisso aliquando implendo ne minimum quidem dubitat, atque ita suavi repletur fiducia atque ad generose agendum provocatur. Arg. — Moyses nequit nomine Dei anonymi populi liberationem postulare : ergo Del omen proprium tamquam suae legationis auctoritatem exquirit. Revelatur ei, quod sibi iamiam Deus proprium facit, nomen lahve v. 13-15. Nomine Iahve Dei mandatum Moyses ad populum deferet v. 16-18^, quem habebit obsequentem , et ad Pharaonem v. 18-22, qui portentis ad obsequendum compelletur. Divino promisso auxilio, uti etiam praemonstrato futuro suo cum populo ad montem Sinai glorioso adventu, confortatus Moyses iam omnem mittit pusillanimitatem et confidenter exclamans (Tost.) :
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v. 13 « ait Moyses ad Deum : Ecce ego vadam ad filios Israel et dicam eis : Deus patrum vestrorum misit me ad vos ». Non loquitur h. 1. de adeundo Pharaone, quia perspiciebat sibi primos adeundos fore seniores Israel (S7/v.). Illico autem subiungit interrogationem : « S? dixerint mihi : Quod est nomen eius? quid dicam eis? » Non affirmamus, quod putavit quidam, ante Moysen nullo ab Hebraeis nomine proprio appellatum esse Deum. Eiusmodi nomen proprium fuerat, teste ipsa scriptura 6,3, nomen El Schaddai. At, licet illud exstiterit Dei proprium, non erat idem simul solorum Hebraeorum proprium, ut a solis Hebraeis Deus nomine El Schaddai appellaretur. Eiusmodi autem nomen in votis erat, quod et Deum tamquam speciali prae aliis gentibus titulo Hebraeorum deum efferret, et a reliquarum gentium diis penitus secerneret. Qui numen nomine Ammon appellabat, censebatur illud in sanctuario Thebano venerari et Pharaoni Ammonis filio obsequi. Si Hebraeorum Deus nomine Baal fuisset appellandus, mox Baal Israel aequalis habitus esset Baalis Tyrii , Baalis Sidonii ceterorumque Baalim. Putasne dimissurum fuisse Pharaonem Hebraeos, si nomine Seth, Baalaliusve numinis rogaretur, quorum agmina ante ipse aut anteces- - sores fudissent? Requirebatur nomen Dei proprium nationale, quo ipse a solis Hebraeis appellaretur.
3:14
v. 14 « Dixit. Deus ad. Moysen : Ego sum, qui sum. Ait : Sic dices filiis Israel : Qui est », seu verius Sum, « misit me ad vos ».
3:15
v. 15 « Dixitque iterum Deus ad Moysen : Haec dices filiis Israel : Dominus », quae vox hebraeum /ahve exprimit, « Deus patrum vestrorum, Deus Abraham , Deus Isaac et Deus Iacob , misit me ad vos : hoc nomen mihi est in. aeternum », duraturum tamdiu quamdiu durabit foedus Gen. 11,1 sq. 13.19, « et hoc memoriale meum £n generationem et generationem ». Cf. Os. 12,5 (6). Cum 3:25, memoria seu memoriale, etiam alias nomen significet (Os. 11,8; Ps. 30,5; Cant. 1,3), h. l. ob parallelismum eum voce 207€» eandem sibi vindicat significationem. Est autem nomen memoriale, quatenus appellatum eius, qui illud nomen habet, memoriam et attentionem excitat; iis, qui illud audiunt, eundem in memoriam revocat. Unde etiam sequitur : « sub hoc nomine memorabuntur seu recordabuntur mei meque invocabunt » (Sylv.). Nomen autem illud intelligi nomen /«hve, totus contextus clamat; quare infelicius illud Ps. Jon. h. 1l. suppressit. Responsum ad quaestionem v. 13 indubie habetur v. 15. Quaerebatur : « Quod est nomen eius? » Respondetur : « Iahve... hoc est nomen meum ». Quaerebat v. 13 Moyses nomen, quod Israelitis interrogantibus annuntiaret; respondetur ei v. 15 : « Haee dices filiis Israel ». Reapse nomen Iahve Moyses et Israelitis et Pharaoni annuntiavit. Quid vero sibi vult v. 11? Eius duas partes seorsim considerabimus. Igitur verba « Ego sum, qui sum » locutus est Deus ad solum Moysen , non iussit Israelitis referre, licet sine dubio retulerit. Illis verbis rationem pandit Deus assumpti nominis Iahve : Sum, qui sum : ideo nomine volo vocari Est, Iahve. Fortasse, praeter ea tria verba, plura Deus de sua natura ad Moysen locutus est, quae ille non iudicavit populo esse communicanda. Sed, quid sibi vult altera v. 1*4 pars : « Ait : Sic dices filiis Israel : Sum misit me ad vos »? Sum, nw non est alterum 51 Dei nomen. Duo nomina confusionem peperissent tam apud populum quam apud Pharaonem. Neque populo neque Pharaoni annuntiavit Moyses nomen Sum, ignoratur illud ab universo V. T. Eo ipso, quod v. 15 Est emphatice proclamatur Dei esse nomen. et memoriale, significatur quodlibet aliud nomen non eodem emphatieo sensu esse nomen et memoriale. Verum, annon voce Sw v. 1^ Deus se designat? Omnino, sed non omne id, quo res vel persona designatur, eo ipso est rei vel personae nomen proprium. Nonne Deus etiam designatur vocibus « omnipotens », « antiquus dierum »? Potest quis designari enuntiata proprietate aliqua, quae ipsi prae ceteris competit (« omnipotens »); potest designari voce, quam ipse solus pleno sensu et absoluto iure usurpare potest — et sic Deus v. 14 designatur voce Sum. Nomen Dei proprium interrogatus Moyses primum iubetur suae missionis Israelitis reddere rationem : Swm , misit me ad vos, vobisque mandat, ut nomine Es/ illum colatis. Ita, uti v. 15^ Deus soli Moysi nominis Iahve rationem manifestaverat, 1ía v. 11^ eandem Israelitis item propalat, minus tamen directe et perspicue. Adverte, quantum pondus gravissimae v. 1/4 sq. orationi addat triplex illud. vox" : tres illas tanti momenti sententias, à quibus universa iam gentis Israeliticae fata pendent, Deus singulas singulis, ut ita dicam, respirationibus profatur. Nomen petitum non illico pronuntiat : primum, quis ipse sit, verbis arcanis indicat; deinde voce se ipsum designat, quae licet nomen proprium non sit, tamen uni Deo plene adaptatur nominisque propri mox revelandi sensui intelligendo viam parat; tandem nomen ipsum pronuntiat. Totius vero sermonis duas tertias solummodo partes populo renuntiari iubet, non primam : quo Moysen significet intimius reliquis ad divinorum arcanorum conscientiam adscisci. Deo totus hic sermo est perquam dignus. Ex cuius artificiosa structura illud etiam discas, verba swm qui sum non esse glossam textui insertam aevo aliquo posteriore, quod philosophicis argutiis delectaretur. Arg. — Moyses ad implendum Dei mandatum paratissimus, illico v. 13 de nomine divino quaesierat, cui v. 14 sq. Deus responderat. Nune vero Deus illum edocet et procedendi modum et legationis argumentum. Modus hic est, ut primum seniores alloquatur, et post eos et per eos populum. Neque enim ab omni simul populo exaudiri potuit (Tost.), et seniores merito eum cohibuissent, nisi ipsos priores de divina missione certiores fecisset. Argumentum est, ut eos de sua missione divinoque nomine (v. 15) edoceat, itemque de divino salutis consilio. Argumentum traditur compendio, longe pluribus verbis a Moyse explicandum. Narraturus erat, quomodo sibi Deus patrum apparuisset, populi liberationem promisisset, nomine lahve appellari decrevisset. '
3:16
v. 16 « Vade et congrega seniores Israel », non tam aetate quam auctoritate, principes tribuum et familiarum (cf. quae diximus in Comment. in librum Iud. p. 13 et ad Iud. 2,7), « et dices ad eos : Dominus Deus patrum vestrorum apparuit mihi, Deus Abraham, [Deus| Isaac et [Deus] Iacob , dicens : Visitans visitavit vos », certissime visitabo (Bonfr.) , et nota 1n Hebr. haberi unieum verbum, quod considerandi, videndi, visitandi sensum induat; ipsumque verbum innuit agi iam de implenda praedictione Gen. 50,24; « et vidi omnia, quae acciderunt vobis in Aegypto », v. A1 « et dixi », « proposui » (Tost.), « ut educam vos de afflictione Aegypti in terram. Chananaet et Hethaei et Amorrhaei et. Pherezaei et Hevaei et Iebusaei, ad. terram fluentem lacte et melle ». Cf.
3:18
v. 8. v. 48 « Et audient vocem tuam ». 3. Mandatum Moysi ad Pharaonem datum Ex. 3,18^-92. Arg. — Moyses cum senioribus Pharaonem adibit et nomine Iahve veniam sacrificii in deserto cum populo offerendi rogabit. Portentis fractus tandem assentietur Pharao, donisque pretiosis onusti Aegypto excedent Hebraei. Qua fausti eventus praedictione et Moysi et postmodum toti populo adduntur animi. | « Ingredierisque tu et seniores Israel ad regem Aegypti ». Adsciscuntur seniores ad Moysen honorandum eiusque dictis addendam auctoritatem (Tost.), quo eius petita a toto populo postulari intelligerentur. Ex his perspicias, seniores quoque 5,1 cum Moyse ad Pharaonem esse ingressos : non enim singula semper sunt repetenda, et 5, « ite ad onera vestra » fere supponit quorumdam praesentiam , qui reapse oneribus ferendis essentaddicti. Autumat quidem 7ost. seniores non ivisse, ubi in Aarone alius Moysi provisus est socius. Certe sufficiens ratio non apparet diversorum hic et cap. 5 adstruendorum scriptorum. « E dices ad eum : Dominus Deus Hebraeorum vocavit nos. Ibimus viam trium dierum in solitudinem, ut àmmolemus Domino Deo nostro ». Hebr. : eamus quaeso. Sinai « recta euntibus », inquit Ca/m., trium dierum itinere distabat, neque officit Moysen postea per ambages procedentem et saepe castra ponentem quadraginta dies insumpsisse. Videntur tamen vel « recta euntes » plus tribus diebus insumpturi fuisse a Gessen ad Sinai. Quare potius cum Aug. dicas, voluisse quidem Deum Hebraeis Aegypto eductis perpetuas 1n Chanaanitide sedes tribuere et ab illis in monte Sinai sacrificiis honorari, petiisse tamen a Pharaone, ut praesciebat vel hoc Pharaonem fore negaturum , puniendum irrevocabili Hebraeorum exodo. Sacrificium intra fines Aegypti facile concessurus erat Pharao. Non Aegypto penitus dimitti petivit Moyses : « Petivit modicum, ut, quia'eoncessurus non erat Pharao et Deus puniturus erat eum, punitio valde iusta videretur » (Tost.). — Vulg. LXX hie, uti 5,3, legisse videntur N^pz2 pro n?pz, quod esset vertendum : occurrit Abbis desuper; ergo Run de ids nobis obviam venit. Sed coram Pharaone res enuntiandae erant quam clarissime et simplicissime. Potuit etiam genuina lectio esse 'bN ns (ef. v. 16).
3:19
v. 19 « Sed ego scio, quod non dimittet vos rex Aegypti , ut eatis, nisi per manum validam ». Non solum de argumento legationis, sed de universo eius progressu instruit Deus Moysen (Ca?.), ne repulsam n passus a Pharaone animo concidat (5 ylv. )- Vulg. nisi et LXX ky ví, revocantur ad lectionem Sam. won, i. e. N5n : nonne in manu xime sequens. Hebr. Chald. Syr. s?» hune sensum suggerit : non dimittet vos, ne zn manu quidem valida, in plagis sc. prioribus immissis; sed quando extendero manum meam in eunctis plagis, tunc dimittet. Sensus est correctus, quamvis artificium aliquod sapiat; distinctio illa inter manum validam et validissimam aliena est a textibus parallelis 13,3 et Ps. 135.(136), 12, quibus per manum validam simpliciter omnes simul plagae aegyptiae designantur. Cf. C. Noldii not. 1246. Ergo praeferenda lectio Sam. Vulg. LXX. Tum tandem Deus ipse levabit manum in auxilium populi sui :
3:20
v. 90 « Extendam enim. manum meam, et percutiam. Aegyptum in cunctis mirabilibus meis, quae facturus sum in medio eorum. Post haec dimittet vos ». At neque mendicorum instar exibunt illi, pro quibus Dominus manu extenta pugnaturus est. Mulieres hebraeae occasione festi in Sinaitide celebrandi postulabunt ornamenta et, Deo movente eorda, obtinebunt (Calm.). Sed 11,2 praeter mulieres viri etiam ab amicis postulant, et h. 1. legit Sam. nv ty? nNO vN 5Nvs nnt ns? ete. ; quae leetio si genuina supponatur, non erit quaestio de solo ornatu muliebri , sed potius de pertinentibusad ornatum altaris etc.
3:21
v. 91 « Daboque gratiam populo huic coram Aegyptüis et, cum egrediemint , non exibitis vacui »;
3:22
v. 99 « sed postulabit mulier. a vicina sua et ab hospita sua vasa argentea, et aurea, ac vestes , ponetisque eas super filios et. filias vestras, et spoliabitis Aegyptum », quasi victores capta praeda discedetis. « Hinc patet, quod in terra Gessen Aegyptii habitarent Hebraeis permixti, nec quomodocunque permixti, sed ita ut quidam Aegyptiorum partem domus suae elocarent Hebraeis » A. Signa Moysi pro populo concessa Ex. &,1-9. Arg. — Dixerat Deus 3,18 Moysi : « audient vocem tuam » , neque id factum im ullatenus ambigit Moyses. Sed, ut prudenter credant affirmant se esse divinum legatum ; s2gn?s est opus : ea 1am Moysi fidenter petenti benigne conceduntur. Priora duo facta sunt in ns rebus, quae Moysi in aula quondam enutrito solae supererant, scipione pastorali et manu. His victum comparabat, qui principum ante conviviis interfuerat; ad tantam egestatem suae gentis studium deduxerat virum, qui fide actus negaverat se esse filium filiae Pharaonis (Hebr. 11,24). F. C. Cook (Speaker's Commentary, London 1877) colubrum suggerit h. l. intelligi basiliscum seu uraeum, serpentem maxime venenosum regnique aegypti symbolum, cuius imaginem Pharaones in tiara gestabant. Quod si concesseris, poteris dicere primo portento indicari Pharaonem primum furore exarsurum uti basiliscum, tandem innocuum futurum uti baculum; altero portento significari Hebraeos primum ab Aegyptiis habitos impuros ae vix non leprosos, mox fore portentis 1llustrandos spoliisque Aegypti ditandos. Tertium portentum poteris dicere pro aquis, in quas Moyses aliique pueri fuerint immersi, Aegyptiis minari sanguinis et vitae effusionem. Primum portentum absolute iubetur Moyses coram populo patrare, reliqua conditionate, si praecedentibus non crediderint : duo priora (4,30) utique patravit; an tertium coram solo populo patraverit, non liquet. tua? Respondit : Virga » pastoralis (Tost.).
3:1
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).
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
Un giorno, essendo al pascolo con il gregge di Iethro nei pressi del monte Horeb (v.), avvenne la grande manifestazione divina (Ex. 3, 1-22), che trasformava il fuggiasco senza casa in condottiero. …
2. Le forme e il contenuto della R. passiva. — Storicamente consta che Dio ha scelto modi diversi per comunicare le verità, come la parola rivolta a Mosè dal roveto ardente (Ex. 3, 1 sgg.), o quelle udite dai discepoli alla Trasfigurazione (Mt. 17, 3), oppure per mezzo di visioni, come quella di Pietro (Act. 10, 19-23), oppure semplicemente attraverso la comunicazione …
3:2
come messaggero divino (di Jahweh o di Elohim) e insieme parla e opera come Dio. Fa delle promesse come lo stesso Jahweh (Gen. 16, 10-13; 21, 17-19; 22, 11-17), si identifica con Dio (Gen. 31, 11-13; 48, 15-16; Ex. 3, 2-4, 10 [Act. 7, 31-35]; Iud. 2, 1-4; 6, 11-24; 13, 6-23; Zach. 3, 1-6). Alla fine del « codice dell'alleanza », Jahweh promette il « suo a. » che condurrà Israele (Ex. 23, 20-23), …
La persuasione dell'origine mosaica tramandatasi in Israele (Ios. 1, 7 sg.; 8, 30-35; I. Reg. 2, 3) è accolta nel Nuovo Testamento (Mc. 12, 16 - Ex. 3, 2.6). L'autorità storica dell'E. è supposta e affermata da tutto il Vecchio Testamento: la schiavitù e l'uscita miracolosa dall'Egitto vi sono spesso ricordate (p. es. It. 43, 16; 51, …
HOREB (EBR. HŌRĒB, «SICCITÀ», «DESOLAZIONE»)
… All'H. infatti ed al Sinai sono comuni la visione del rovetto ardente, dell'ordine divino a Mosè di ritornarvi ad offrire dopo l'uscita dall'Egitto (Ex. 3, 2-12; Act. 7, 30 sg.); l'adunanza del popolo d'Israele con la terribile teofania e l'alleanza cosiddetta sinaitica (Ex. 19, 18 sgg.; Deut. 4, 10, 15; 5, 20; 18, 16); la consegna delle tavole …
… A molte altre figure fa appello la letteratura mariana, p. es.: il rovero ardente (Ex. 3, 2), che ardendo senza consumarsi rappresenta M. che concepì e diede alla luce il Figlio senza detrimento della sua verginità; l'arca dell'alleanza, di legno incorruttibile come il corpo …
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… La concretezza e praticità che M. dimostra perfino nella grande visione (Ex. 3, 2-4, 17), quando a Dio chiede la garanzia, il «nome», sigillo di autenticità, dimostra che M. non era un agitatore randagio. …
ROVETO ARDENTE. - L'espressione ricorda il fatto miracoloso di Ex. 3, 2-22, contenente il racconto della «vocazione di Mosè» (v.). …
… Altri accenni si riscontrano nei testi messianici (Ps. 2 e 109; Is. 7, 14; Dan. 7, 13 ed altri), nelle Teofanie o apparizioni divine, denominate « Angelo di Jahweh » (per es., quella del rovetto ardente, Ex. 3, 2). Più vaghe ancora e oscure sono le indicazioni del Vecchio Testamento riguardanti lo Spirito Santo. …
3:5
DIO - La Manus Dei; Dio ordina a Mosè di toglierai i calzari (Ex. 3, 5).
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… 205), in Domitilla (id., ibid., tav. 230, 1); ma l'esempio più notevole è quello nella cosiddetta cripta delle pecorelle in Callisto (id., ibid., tav. 275, 2), in cui al disopra del profeta appare fra le nubi la mano di Dio per esprimere l'intimazione (Ex. 3, 5). Nella scultura funeraria ricorre sia in sarcofagi romani che in quelli della Gallia (Wilpert, Sarcofagi, pp. 241-44; tavv. 86, 3; 205, 4; 206, 1 e 2). Il simbolismo della scena fu …
… Compivano le sacre funzioni scalzi, per rispetto al luogo della presenza divina (cf. Ex. 3, 5; Ios. 5, 15). Insigni personalità ebbe il s., tra cui Esdra, Mattatia e i Maccabei, i profeti Geremia e Ezechiele.
3:6
… nato, ha patito ed è morto (C. Noet., 1-2). Accusava i cattolici di ditetismo ed interpretava allegoricamente il prologo del Vangelo di Giovanni (C. Noet., 11; 14; 15), mentre si appellava ai passi della Scrittura che inculcano l'unicità di Dio (ad es., Ex. 3, 6; Is. 44, 6) e l'unione del Figlio con il Padre (ad es., Is. 10, 13; 14, 8 sg.; Philos., IX, 10; X, 27). Noeto fu esaminato e poi condannato dai «presbiteri» di Smirne (ca. 200), che …
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… certamente un monoteista» (W. F. Albright, From the stone age to christianity: monotheism and historical process, Baltimore 1940, p. 271). Costantemente la coscienza religiosa israelita riconobbe nel Jahweh predicato da M. il suo Dio. Il Dio dei Padri (Ex. 3, 6) è nello stesso tempo il Dio dei figli d'Israele (ibid. 3, 7), che si rivelò con un nome nuovo quando instaurò con Israele stesso una relazione nuova. …
3:7
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… to christianity: monotheism and historical process, Baltimore 1940, p. 271). Costantemente la coscienza religiosa israelita riconobbe nel Jahweh predicato da M. il suo Dio. Il Dio dei Padri (Ex. 3, 6) è nello stesso tempo il Dio dei figli d'Israele (ibid. 3, 7), che si rivelò con un nome nuovo quando instaurò con Israele stesso una relazione nuova. …
… Inizio della missione profetica è la vocazione da parte di Dio, improvvisa, che dà un nuovo volto all'esistenza del chiamato (Ex. 3,7-4,18; Am. 7,10-15; Is. 6; Ier. 1, 4-9; 20,7-18; Ex. 2-3; ecc.). …
3:8
AMORRITI. - Popolo stanziato in Canaan prima d'Israele (ebe hā-'Emōrī, sempre con l'articolo e al singolare, Settanta 'Αμορραῖοι, onde Volgata Amorrhaei). È sempre incluso dalla Bibbia nell'enumerazione dei popoli preisraelitici (Gen. 15,21; Ex. 3,8; 13,5; 23,23; 32,2; 34,11; Deut. 7,1; 20,17; Ios. 3,10; 5,1; 9,1; 11,3; 12,8; 24,11; ecc.), talora come nucleo precipuo del gruppo etnico accanto agli Hittiti (Num. 13,30), sicché …
… Innociti e innocenti per necessità, come i fanciulli, che la violenza palese o occulta è prerogativa dei padroni del mondo, questi uomini, che non possono sperare nulla se non da Dio, «entreranno in possesso della terra» promessa ad Abramo (Gen. 15, 7-8, 18; Deut. 4, 38) e al popolo d'Izesele (Ex. 3, 8, 17). Questa «terra» piena di delizie («latte e miele»: Ex. 13, 5; 33, 3) rappresenta il Regno messianico.
FEREZEI (EBR. PĒRIZAI; SETTANTA ΦΕΡΕΙ͂ΑΊΟΙ)
FEREZEI (ebr. Pērizai; Settanta Φερεῖαίοι). - Uno dei gruppi etnici, che abitavano la Palestina prima dell'occupazione ebraica (Gen. 13, 7; 15, 20; Ex. 3, 8, 17; ecc.).
HEVEI (ebr. hā-hīwāš sempre con l'articolo e al singolare; Settanta ὁ Εὐαῖος, qualche volta οἱ Εὐαῖοι). - Popolo stazionato nel paese di Canaan e sempre incluso nella lista del complesso dei popoli abitanti nel paese prima della conquista israelitica (Ex. 2, 11; 3, 8; 13, 5; 23, 28; Deut. 7, 1; 20, 17; Ios. 3, 10; 9, 1; 12, 8; 24, 11; Iud. 3, 5; II Reg. 9, 29; II Par. 8, 7; v. CANAAN).
… 6; Zach. 9, 7, ed al singolare; Settanta: ὁ Ἰεβουσαῖς), stanziato in Canaan (Gen. 10, 16; I Par. 1, 14), sempre incluso, come gruppo secondario, nella lista settentrionale dei popoli che Israele doveva conquistare (Deut. 7, 1; 20, 17; cf. Gen. 15, 21; Ex. 3, 8, 17, ecc.). …
3:10
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… Si tratta di una religione che non viene dall'uomo, ma da Dio, di cui M. non fu che il «profeta», il portavoce (Ex. 3, 10; 4, 12; Num. 11, 24 sg.; 12, 2; Deut. 18, 15.18; 34, 10; Os. 12, 4; Ps. 103, 7 ecc.). …
RAMSES (« RÂ' LO HA GENERATO ») II
… dagli Ebrei le città di R. (Pr-R'misso) e Phithom ([v.]; ibid. 1, 11-14). Morto lui «dopo molto tempo» (ibid. 2, 23), il suo successore Merneptah (v.) sarebbe il faraone dell'esodo (v.), contro il quale Mosè esegui la missione divina di liberare Israele (ibid. 3, 10-15, 19).
3:11
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… Il suo atteggiamento era psicologicamente orientato in senso ben diverso da quello che fu l'esito: non sapeva che al Sinai vi fosse un luogo sacro (ibid. 3, 5), non era incline all'idea di andare a liberare Israele (ibid. 3, 11; 4, 1-13). La negazione dell'importanza di M. può essere fatta solo in disprezzo a tutta la tradizione d'Israele. …
3:12
Ma il nome che compendia e potenzia tutti gli altri è senza dubbio quello che Dio rivelò a Mosè come suo proprio (Ex. 3, 12 sgg.); questo nome è il celebre terragramma (composto di 4 lettere): jh vh, Jahweh, imperfetto 3ª pers. forma qal del verbo huj o hjh «essere», ossia «Egli è». Questa fragile …
EMANUELE (EMMANUELE; EBRAICO 'IMMANĀ'ĒL «CON NOI [È] DIO», SETTANTA 'ΕΜΜΑΝΟΥΉΛ»)
Ex. 3, 12; Ios. 1, 5, ecc.) del bimbo predetto da Isaia
3:13
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
… Perciò lo speciale stile « io sono » che occorre ca. 38 volte (E. Schweizer, Ἐγώ εἰμι [Forschungen zur Gesch. des N. T., 56], Gottinga 1938, pp. 9-46 [formola da Ex. 3,13]). Cristo dovette rivelare se stesso combattendo contro gli increduli.
I. è l'unico nome teoforo, prima della Rivelazione del Sinai (Ex. 3, 13 sg.; 6, 2 sg.), in cui figura l'elemento Jā, abbreviazione di Jahweh; ma questo elemento ha potuto esser facilmente sostituito a 'El o piuttosto ad 'El.
JAHWEH. - Nome divino, detto « tetragramma » perché di 4 lettere, il più usato nella Bibbia ebraica (ca. 6823 volte), rivelato da Dio stesso a Mosè nel santire le sue nuove relazioni con Israele, nel patto del Sinai (Ex. 3, 13-17; 6, 2-4). Dio stesso spiega: « Io sono colui che sono » (Ex. 3, 14), cioè l'eternamente esistente, cui l'esistenza compete per natura, che assiste (v. 12) la sua nazione; immutabile …
3:14
… Il nome stesso di Jahweh, insegnato a Mosè (Ex. 3, 14) e che significa: «Colui che è», non sarebbe veramente proprio di Dio, se si fosse un ente che da lui non avesse ricevuto l'essere ed esistesse per virtù della propria natura.
… In Ex. 3, 14-15 Dio manifesta a Mosè il suo nome proprio espresso in quattro fragili lettere: Jhwh (= Jahweh), 3ª persona singolare dell'imperfetto del verbo hwh (= Jait); sicché Jahweh = È. Gli esegeti …
JAHWEH. - Nome divino, detto « tetragramma » perché di 4 lettere, il più usato nella Bibbia ebraica (ca. 6823 volte), rivelato da Dio stesso a Mosè nel santire le sue nuove relazioni con Israele, nel patto del Sinai (Ex. 3, 13-17; 6, 2-4). Dio stesso spiega: « Io sono colui che sono » (Ex. 3, 14), cioè l'eternamente esistente, cui l'esistenza compete per natura, che assiste (v. 12) la sua nazione; immutabile e perciò infallibile nel mantener le promesse (U. Cassuto [v. bibl.], p. 85).
… L'interpretazione data dal wellhausenismo per quanto riguarda la Genesi, è che J, supponendo noto il nome Jahweh fin dal principio dell'umanità (Gen. 4, 26), lo usa in tutta la narrazione, mentre E e P prima della rivelazione di Ex. 3, 14 suppongono ignoto quel nome e quindi usano 'Elōhim.
… Un posto d'onore spetta al giudeo alessandrino Filone il quale (in conformità di Ex. 3, 14) nomina Dio unicamente τὸ ὄν, escludendo ogni determinazione (ἄποιος; cf. Leg. Alleg., I, 15; ed. Cohn-Wendland, I, Berlino 1896, p. 73, 27). La t. n. è detta « sapienza » (ἐσφία), …
3:15
'ABIB (Settanta: μὴν τῶν νεῶν; Volgata: mensis novorum frugum)
'ABIB (Settanta: μὴν τῶν νεῶν; Volgata: mensis novorum frugum). - Primo mese dell'antico calendario ebraico (Ex. 13, 4; 23, 15; 34, 18; Deut. 16, 1), detto 'abib « spiga » (Ex. 9, 31; Lev. 2, 14; Ex. 3, 15: « Tell Abib »): coincideva con l'inizio della primavera. …
3:17
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… Gli fu precisata la missione di condurre Israele a stabilirsi nella terra di Canaan (Ex. 3, 17), a lui assegnata come propria. …
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.