God appeareth to Moyses in a bush burning but not consuming, 7. designeth him the Governor of the children of Israel, 10. with commission to tell them, that they shall be delivered from Egypt: 21. and shall spoil the Egyptians.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 Ægypt: 21. and shal spoile the Ægyptians.
The three first lessons on the 4. Sunday in Lent.
And Moyses fed the sheep of Jethro his father in law, the priest of Madian: and having driven the flock to the inner parts of the desert, he came to the mountain of God, Horeb.AND Moyses fed the sheepe of Iethro his father in law, the priest of Madian: and hauing driuen the flocke 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 our 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.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.
3Moyses therefore said: I will go, and see this great vision, why the bush is not burnt.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 our Lord seeing that he went forward to see, he called him out of the midst of the bush, and said: Moyses, Moyses. Who answered: Here I am.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.
5But he said: Approach not hither, put off, untie · Vulgate: solve off thy shoe from thy feet: for the place, wherein thou standest, is holy ground.But he said: Approch not hither, loose of thy shoe from thy feete: 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. Moyses hid his face: for he dared · Vulgate: audebat not look against God.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 not 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.
7To whom our Lord said: I have seen the affliction of my people in Egypt, and I have heard their cry because of their harshness: of them · Vulgate: duritiam that oversee the works:To whom our Lord said: I haue seen the affliction of my people in Ægypt, 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 descended to deliver them out of the hands of the Egyptians, and to bring them out of that land into a land good, and large, into a land that floweth with milk and honey, to the places of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and Heveite, and Jebuseite.and knowing their sorow, I am descended to deliuer them out of the handes of the Ægyptians, 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.
9Therefore the cry of the children of Israel is come unto me: and I have seen their affliction, wherewith they are oppressed by the Egyptians.Therfore the crye of the children of Israel is come vnto me: and I haue seen their affliction, wherwith they are oppressed by the Ægyptians.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 mayest bring forth my people, the children of Israel out of Egypt.But come, and I wil send thee to Pharao, that thou mayest bring forth my people, the children of Israel out of Ægypt.Sed veni, et mittam te ad Pharaonem, ut educas populum meum, filios Israël, de Ægypto.
11And Moyses said to God: Who am I that I shall go to Pharao, and bring forth the children of Israel out of Egypt?And moyses said to God: Who am I that I shal goe to Pharao, and bring forth the children of Israel out of Ægypt?Dixitque Moyses ad Deum : Quis sum ego ut vadam ad Pharaonem, et educam filios Israël de Ægypto ?
12Who 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 sacrifice to God upon this mountain.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 Ægypt, 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.
13Moyses 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?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 Moyses: I AM WHICH AM. He said: Thus shalt thou say to the children of Israel: HE WHICH IS, hath sent me to you.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 Moyses: These things 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 into generation and to generation.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 elders · Vulgate: seniores 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 Jacob, saying: Visiting I have visited you: and I have seen all things that have chanced to you in Egypt:Goe, and gather 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 seen al things that haue chanced to you in Ægypt: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 Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and Heveite, and Jebuseite, to a Land that floweth with milk and honey.and I haue said the word to bring you forth out of the affliction of Ægypt, 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 enter 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.And they shal heare thy voice: and thou shalt enter in, thou and the ancientes of Israel to the king of Ægypt, 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 dismiss you to go but by mighty hand.But I know that the king of Ægypt 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 in all my marvels, which I will do in the midst of them: after these he will dismiss you.For I wil stretch forth my hand, and wil strike Ægypt in al my maruels, 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 grace to this people, in the sight of the Egyptians: and when you shall go forth, you shall not depart empty:And I wil geue grace to this people, in the sight of the Ægyptians: and when you shal goe forth, you shal not depart emptie:Daboque gratiam populo huic coram Ægyptiis : et cum egrediemini, non exibitis vacui :
22but each woman shall ask of her neighbour and of her that is in house with her, vessels of silver and of gold, and clothing · Vulgate: vestes: and you shall lay it upon your sons and daughters, and shall plunder, despoil, not ruin or rot · Vulgate: spoliabitis Egypt.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 Ægypt.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.
Annotations
3:2Our Lord appeared. St. Stephen reciting this vision saith, an Angel appeared to Moyses (Acts 7) in the Hebrew text, in the Chaldee Paraphrase, and in the Septuagint Interpreters. Neither in the Latin Edition (reading otherwise) contrary to the other which read Angel, no more than one place of holy Scripture is contrary to another in the same language, but very consonant in sense, sometimes attributing the same apparitions and other works to God, as the author and principal Agent, and sometimes to Angels, the next and immediate ministers of God. For so not only St. Stephen in the place alleged, but even also St. Paul saith plainly (Gal. 3) that the Law was delivered by Angels. And in his Epistle to the Hebrews, proveth the excellency of Christ's Law above the old law, by the difference of the persons by whom both were given: affirming that the former was spoken by Angels, the other declared by our Lord Jesus Christ. Whereof St. Cyril of Alexandria delivereth this largely (Thesaurus l. 8 c. 2), shewing that indeed Angels delivered the law, yet not by their own authority, but as servants and legates of God. And before him St. Dionysius the Areopagite (Coelest. Hierar. c. 4) taught the very same: the law (saith he), as tutors and Fathers, was given to us by Angels; yea all apparitions, made to the ancient fathers before the law, and after it, were made by Angels. A little after, speaking to himself, that divine Scriptures also testify that the law was given and granted to Moyses by God, he answereth that it came to us [from God] by the means of Angels. In like manner St. Justin Martyr (Quaest. ad Orthodoxos q. 14) saith, all those Angels which have appeared in God's place, or have spoken with men, have also been called by the name of God, as he that spoke with Job, and with Moyses. St. Augustine, after a large discourse of this matter in his second, third, and fourth books De Trinitate, hath these words (l. 4 c. ult.): If it be demanded of me, how either the voices, or sensible forms, and shows were made before the incarnation of the word of God which prefigured the time, I answer that God wrought them by Angels, which also I suppose I have sufficiently shewed by testimonies of holy Scriptures. Likewise (Praefat. in Job c. 2) he saith plainly, that an Angel appeared to Moyses in the fire-bush, yet is called God, because he was the legate of God, and therefore spoke as if God himself had spoken in divine Person; explicating the same by two examples: David (No people attend my laws, yet neither the people nor law was David's, but God's); and the reader daily amidst the people proclaimeth, I am the God of Abraham, the God of Isaac, and the God of Jacob, neither doth he truly say that he is God, nor by that he saith doth he go from the rule of truth. He also confirmeth this same doctrine, Moralia l. 28 c. 5. And further teacheth that Angels protect men, and provinces, and execute God's will in this inferior world. And so do the other Doctors of the Church: St. Gregory Nazianzen (orat. de Theologia), St. Basil (l. 3 contra Eunomium), St. Athanasius (ser. 4 contra Arianos & Epist. de sententia Dionysii Alexandrini), St. Ambrose (l. 2 in Psalm 118), St. Chrysostom (hom. 6), and St. Jerome (l. 3 comment. in Matt. 18).
3:14I am which am. All other things, besides God, once were not, and being, are limited in nature: neither could perfect wise God conserve them; many things also have lost, or shall lose their proper essence and being, and whiles they remain have continual alterations. Only God eternally is, without beginning, ending, limitation, dependence, or mutation, possessing only all himself, and all other things at once. From thence may be drawn that Qui est, HE WHICH IS, is most proper to God, not determining any manner, but indeterminately signifying all manner of being; for so it importeth the very infinite immensity of God's substance. St. John Damascene, De Fide Orthodoxa l. 1 c. 12; St. Thomas, p. 1 q. 13 a. 11.