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pamphletstoinspire · 6 years

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Book Of Genesis - From The Latin Vulgate - Chapter 15

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Sept. have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world’s eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year 2369 (Usher) 2399 (Sal. and Tirin) B.C. 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. H.

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock’s notes as they appear in the 1859 edition of Haydock’s Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER’S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers’ marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as .

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (½) and three-quarters symbol (¾) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber’s copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 15

God promiseth seed to Abram. His faith, sacrifice and vision.

[1] Now when these things were done, the word of the Lord came to Abram by a vision, saying: Fear not, Abram, I am thy protector, and thy reward exceeding great. His itaque transactis, factus est sermo Domini ad Abram per visionem dicens : Noli timere, Abram : ego protector tuus sum, et merces tua magna nimis.

[2] And Abram said: Lord God, what wilt thou give me? I shall go without children: and the son of the steward of my house is this Damascus Eliezer. Dixitque Abram : Domine Deus, quid dabis mihi? ego vadam absque liberis, et filius procuratoris domus meae iste Damascus Eliezer.

[3] And Abram added: But to me thou hast not given seed: and lo my servant, born in my house, shall be my heir. Addiditque Abram : Mihi autem non dedisti semen, et ecce vernaculus meus, haeres meus erit.

[4] And immediately the word of the Lord came to him, saying: He shall not be thy heir: but he that shall come out of thy bowels, him shalt thou have for thy heir. Statimque sermo Domini factus est ad eum, dicens : Non erit hic haeres tuus, sed qui egredietur de utero tuo, ipsum habebis haeredem.

[5] And he brought him forth abroad, and said to him: Look up to heaven and number the stars, if thou canst. And he said to him: So shall thy seed be. Eduxitque eum foras, et ait illi : Suscipe caelum, et numera stellas, si potes. Et dixit ei : Sic erit semen tuum.

[6] Abram believed God, and it was reputed to him unto justice. Credidit Abram Deo, et reputatum est illi ad justitiam.

[7] And he said to him: I am the Lord who brought thee out from Ur of the Chaldees, to give thee this land, and that thou mightest possess it. Dixitque ad eum : Ego Dominus qui eduxi te de Ur Chaldaeorum ut darem tibi terram istam, et possideres eam.

[8] But he said: Lord God, whereby may I know that I shall possess it? At ille ait : Domine Deus, unde scire possum quod possessurus sim eam?

[9] And the Lord answered, and said: Take me a cow of three years old, and a she goat of three years, and a ram of three years, a turtle also, and a pigeon. Et respondens Dominus : Sume, inquit, mihi vaccam trienem, et capram trimam, et arietem annorum trium, turturem quoque et columbam.

[10] And he took all these, and divided them in the midst, and laid the two pieces of each one against the other; but the birds he divided not. Qui tollens universa haec, divisit ea per medium, et utrasque partes contra se altrinsecus posuit; aves autem non divisit.

[11] And the fowls came down upon the carcasses, and Abram drove them away. Descenderuntque volucres super cadavera, et abigebat eas Abram.

[12] And when the sun was setting, a deep sleep fell upon Abram, and a great and darksome horror seized upon him. Cumque sol occumberet, sopor irruit super Abram, et horror magnus et tenebrosus invasit eum.

[13] And it was said unto him: Know thou beforehand that thy seed shall be a stranger in a land not their own, and they shall bring them under bondage, and afflict them four hundred years. Dictumque est ad eum : Scito praenoscens quod peregrinum futurum sit semen tuum in terra non sua, et subjicient eos servituti, et affligent quadringentis annis.

[14] But I will judge the nation which they shall serve, and after this they shall come out with great substance. Verumtamen gentem, cui servituri sunt, ego judicabo : et post haec egredientur cum magna substantia.

[15] And thou shalt go to thy fathers in peace, and be buried in a good old age. Tu autem ibis ad patres tuos in pace, sepultus in senectute bona.

[16] But in the fourth generation they shall return hither: for as yet the iniquities of the Amorrhites are not at the full until this present time. Generatione autem quarta revertentur huc : necdum enim completae sunt iniquitates Amorrhaeorum usque ad praesens tempus.

[17] And when the sun was set, there arose a dark mist, and there appeared a smoking furnace and a lamp of fire passing between those divisions. Cum ergo occubuisset sol, facta est caligo tenebrosa, et apparuit clibanus fumans, et lampas ignis transiens inter divisiones illas.

[18] That day God made a covenant with Abram, saying: To thy seed will I give this land, from the river of Egypt even to the great river Euphrates. In illo die pepigit Dominus foedus cum Abram, dicens : Semini tuo dabo terram hanc a fluvio Aegypti usque ad fluvium magnum Euphraten,

[19] The Cineans and Cenezites, the Cedmonites, Cinaeos, et Cenezaeos, Cedmonaeos,

[20] And the Hethites, and the Pherezites, the Raphaim also, et Hethaeos, et Pherezaeos, Raphaim quoque,

[21] And the Amorrhites, and the Chanaanites, and the Gergesites, and the Jebusites. et Amorrhaeos, et Chananaeos, et Gergesaeos, et Jebusaeos.

Commentary:

Ver. 1. Fear not. He might naturally be under some apprehensions, lest the four kings should attempt to be revenged upon him. --- Reward, since thou hast so generously despised earthly riches. H. --- Abram was not asleep, but saw a vision of exterior objects. v. 5.

Ver. 2. I shall go. To what purpose should I heap up riches, since I have no son to inherit them? Abram knew that God had promised him a numerous posterity; but he was not apprized how this was to be verified, and whether he was to adopt some other for his son and heir. Therefore, he asks modestly, how he out to understand the promise. --- And the son, &c. Heb. is differently rendered, "and the steward of my house, this Eliezer of Damascus." We know not whether Eliezer or Damascus be the proper name. The Sept. have "the son of Mesech, my handmaid, this Eliezer of Damascus." Most people suppose, that Damascus was the son of Eliezer, the steward. The sentence is left unfinished, and must be supplied from the following verse, shall be my heir. The son of the steward, filius procurationis, may mean the steward himself, as the son of perdition denotes the person lost. C.

Ver. 6. Reputed by God, who cannot judge wrong; so that Abram increased in justice by this act of faith, believing that his wife, now advanced in years, would have a child; from whom others should spring, more numerous than the stars of heaven. H. --- This faith was accompanied and followed by many other acts of virtue. S. Jam. ii. 22. W.

Ver. 8. Whereby, &c. Thus the blessed Virgin asked, how shall this be done? Lu. i. 34. without the smallest degree of unbelief. Abram wished to know, by what signs he should be declared the lawful owner of the land. H.

Ver. 9. Three years, when these animals have obtained a perfect age.

Ver. 12. A deep sleep, or ecstasy, like that of Adam. G. ii. 21, wherein God revealed to him the oppression of his posterity in Egypt, which filled him with such horror (M.) as we experience when something frightful comes upon us suddenly in the dark. This darkness represents the dismal situation of Joseph, confined in a dungeon; and of the Hebrews condemned to hard labour, in making bricks, and obliged to hide their male children, for fear of their being discovered, and slain. Before these unhappy days commenced, the posterity of Abram were exposed to great oppression among the Chanaanites, nor could they in any sense be said to possess the land of promise, for above 400 years after this prophetic sleep. H.

Ver. 13. Strangers, and under bondage, &c. This prediction may be dated from the persecution of Isaac by Ismael, A. 2112, till the Jews left Egypt, 2513. In Exodus xii. and S. Paul, 430 years are mentioned; but they probably began when Abram went first into Egypt, 2084. Nicholas Abram and Tournemine say, the Hebrews remained in Egypt full 430 years. from the captivity of Joseph; and reject the addition of the Sept. which adds, "they and their fathers dwelt in Egypt, and in Chanaan." On these points, we may expect to find chronologists at variance.

Ver. 14. Judge and punish the Egyptians, overwhelming them in the Red sea, &c. H.

Ver. 16. Fourth, &c. after the 400 years are finished; during which period of time, God was pleased to bear with those wicked nations; whose iniquity chiefly consisted in idolatry, oppression of the poor and strangers, forbidden marriages of kindred, and abominable lusts. Levit. xviii. Deut. vi. and xii. M.

Ver. 17. A lamp, or symbol of the Divinity, passing, as Abram also did, between the divided beasts, to ratify the covenant. See Jer. xxxiv. 18.

Ver. 18. Of Egypt, a branch of the Nile, not far from Pelusium. This was to be the southern limit, and the Euphrates the northern; the two other boundaries are given, Num. xxxiv. --- Perhaps Solomon's empire extended so far. At least, the Jews would have enjoyed these territories, if they had been faithful. M.

Ver. 19. Cineans, in Arabia, of which nation was Jethro. They were permitted to dwell in the tribe of Juda, and served the Hebrews. --- Cenezites, who probably inhabited the mountains of Juda. --- Cedmonites, or eastern people, as their name shews. Cadmus was of this nation, of the race of the Heveans, dwelling in the environs of mount Hermon, whence his wife was called Hermione. He was, perhaps, one of those who fled at the approach of Josue; and was said to have sowed dragons' teeth, to people his city of Thebes in Beotia, from an allusion to the name of the Hevites, which signifies serpents. C. --- The eleven nations here mentioned were not all subdued; on account of the sins of the Hebrews. M.

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dawnaleeheising · 2 years

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@Craig Railsback’s horror comedy “Down and Out in Vampire Hills”, with an Original Score by #Renah Wolzinger and @Keith Wolzinger that is in Grammy Award contention and a script by @Heather Joseph Witham, is released to Film Festivals!!! 💖 #setlife #actorslife #producer #picoftheday #photooftheday #actor #entertainment #eyeonentertainment #grateful #films #movies #acting #trainedactor #gratitude #huntingtonbeach (at Huntington Beach, California) https://www.instagram.com/p/CiLsrYfP7CH/?igshid=NGJjMDIxMWI=

#renah #setlife #actorslife #producer #picoftheday #photooftheday #actor #entertainment #eyeonentertainment #grateful #films #movies #acting #trainedactor #gratitude #huntingtonbeach

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elderperfect · 5 years

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2020 Best Nursing Homes - Indiana

ElderPerfect a leading publisher on senior healthcare across the United States, today announced the recipients of the Best Nursing Homes in Indiana for 2020. These awards are designed to recognize providers based on their ability to consistently deliver excellence in the areas of Health Inspections, Quality of Residence Care, Penalties and Staffing. We’ve evaluated over 536 facilities, of which 100 (19%) met our top rating. This report marks the Gold Standard in terms of care for seniors. 0 Ranked Best Facilities  5/5

US Standard vs. Best Facilities

Average Number of Beds: 106 vs 95 Average Occupancy: 81% vs 83% Average Health Inspection Rating: 2.82 / 5.00 vs. 3.90 / 5.00 Average Government Rating: 3.01 / 5.00 vs. 4.49 / 5.00

Rating Methodology

Health Inspections Every year, the government assigns inspectors to conduct a formal review of nursing homes for regulatory purposes to meet the mandates outlined for Medicare and Medicaid, this aims to measure and improve the safety of residents across providers. Facilities may also be inspected when complaints are submitted or based on a reported incident. When noncompliance is identified, the facility is served a citation that indicates which regulation that was identified, along with the severity of the incident. Nursing homes are subsequently required to execute a program of resolution in order to meet compliance. Some scenarios require enforcement actions to be applied, such as a civil monetary penalty or withholding of payment(s), to incentivize resolution in a timely manner. Penalties Facilities are applied 2 types of penalties due to non-compliance / accumulation of incidents. Civil penalties are monetary fines that may be applied to a facility based on citations / infractions identified during a review. The severity of a penalty is defined primarily by the size and frequency of the infraction. Quality of Residence Care There are 3 types of resident care ratings, but for this exercise, we primarily focused on the overall quality measure rating. The quality measures (QMs) include 17 data points that are derived from clinical information reported by the respective nursing home and also from Medicare claims data submitted for payment. Ratings are calculated for the QM domain using the 4 most recent quarters for which data are available. A nursing home receives points contingent on performance on each measure (weighting distribution is not equal). Staffing Staffing research is submitted regularly by the facility and is adjusted for the requirement of the facilities residents. For each of registered nurse staff and total staffing, a 1 - 5 rating is applied according to definitions established for each category. These ratings are subsequently combined to assign an overall staffing rating. As an example, to get an overall staffing rating of 5 stars, nursing homes must earn a rating of 5 stars for both registered nurses and total staffing. Nursing homes could also be assigned a 1 star rating should they not have a registered nurse on-site daily, and do not submit staffing data, or which the data cannot be verified.

Best Nursing Homes in Indiana

MILLER'S MERRY MANOR GREENWOOD VILLAGE SOUTH WATERS EDGE VILLAGE EDGEWATER WOODS PILGRIM MANOR MILLER'S MERRY MANOR SPRINGS VALLEY MEADOWS MILLER'S MERRY MANOR HEALTHWIN STONEBROOKE REHABILITATION CENTER WESTMINSTER VILLAGE MUNCIE INC WESTMINSTER VILLAGE - WEST LAFAYETTE WATERS OF MARTINSVILLE, THE MARQUETTE MAPLE PARK VILLAGE HILLCREST VILLAGE RANDOLPH NURSING HOME MEADOWOOD HEALTH PAVILION MILLER'S MERRY MANOR LAKE POINTE VILLAGE MILLER'S SENIOR LIVING COMMUNITY FORUM AT THE CROSSING SKILLED CARING CENTER OF MEMORIAL HOSPITAL CLINTON GARDENS MILLER'S MERRY MANOR ELKHART MEADOWS TRANSITIONAL CARE UNIT OF ST JOSEPH BYRON HEALTH CENTER TODD-DICKEY NURSING AND REHABILITATION BLUFFTON REGIONAL MEDICAL CENTER CARE CENTER LAURELS OF DEKALB CAROLETON HEALTHCARE CENTER HICKORY CREEK AT KENDALLVILLE HICKORY CREEK AT COLUMBUS HICKORY CREEK AT MADISON HICKORY CREEK AT CONNERSVILLE HICKORY CREEK AT WINAMAC LOWELL HEALTHCARE HICKORY CREEK AT NEW CASTLE SWISS VILLA NURSING AND REHABILITATION FOUR SEASONS RETIREMENT CENTER HOOSIER VILLAGE CHALET VILLAGE HEALTH AND REHABILITATION CENTER TOWNE HOUSE RETIREMENT COMMUNITY BROOKVILLE HEALTHCARE CENTER KENDALLVILLE MANOR BROWN COUNTY HEALTH AND LIVING COMMUNITY PARKER HEALTH CARE & REHABILITATION CENTER SCENIC HILLS CARE CENTER GENTLECARE OF VINCENNES

BERTHA D GARTEN KETCHAM MEMORIAL CENTER MILLER'S MERRY MANOR MILLER'S MERRY MANOR PLEASANT VIEW LODGE MILLER'S MERRY MANOR MILLER'S MERRY MANOR MILLER'S MERRY MANOR BETHEL MANOR HOOSIER CHRISTIAN VILLAGE APERION CARE SPENCER LLC HOMEVIEW CENTER OF FRANKLIN OAK GROVE CHRISTIAN RETIREMENT VILLAGE RIVERVIEW TCU OAKWOOD HEALTH CAMPUS MARKLE HEALTH & REHABILITATION BETHLEHEM WOODS NURSING AND REHABILITATION COURTYARD HEALTHCARE CENTER HERITAGE OF HUNTINGTON BETZ NURSING HOME CHRISTIAN CARE RETIREMENT COMMUNITY HERITAGE POINTE SWISS VILLAGE RIVER TERRACE HEALTH CARE CENTER ADAMS HERITAGE TIMBERCREST CHURCH OF THE BRETHREN HOME LUTHERAN LIFE VILLAGES HOLY CROSS VILLAGE AT NOTRE DAME INC PARKVIEW HAVEN ADAMS WOODCREST WATERFORD CROSSING SPRINGHURST HEALTH CAMPUS VILLAS OF GUERIN WOODS OTTERBEIN FRANKLIN SENIORLIFE COMM RES & COM CARE SPRINGHILL VILLAGE PRAIRIE LAKES HEALTH CAMPUS GREENWOOD MEADOWS BLAIR RIDGE HEALTH CAMPUS PROVIDENCE HEALTH CARE CENTER GREY STONE HEALTH & REHABILITATION CENTER WELLBROOKE OF AVON VILLAGES AT HISTORIC SILVERCREST THE ST AUGUSTINE HOME FOR THE AGED HERITAGE OF FORT WAYNE, THE WITHAM EXTENDED CARE COPPER TRACE HEALTH & LIVING COMMUNITY SPRINGS OF MOORESVILLE, THE ENMOTION RECOVERY CARE NORTH RIVER HEALTH CAMPUS ST PAUL HERMITAGE LLC HILDEGARD HEALTH CENTER INC

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anissanlife · 7 years

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Pileup causes major congestion on Red Cliffs Drive – St George News - St George News

St George News

Pileup causes major congestion on Red Cliffs Drive – St George News St George News The scene of a four-vehicle pileup on Red Cliffs Drive in St. George, Utah, Feb. 19, 2018 | Photo by Joseph Witham, St. George News. ST. GEORGE — A four-vehicle pileup on Red Cliffs Drive led to delays for drivers in the area as traffic backed up ... and more »

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winstonsalempainting · 7 years

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City employee crashes into Red Hills Desert Garden

A St. George city vehicle rests in a landscaping embankment in Red Hills Desert Garden, St. George, Utah, Nov. 9, 2017 | Photo by Joseph Witham, ... Read more http://ift.tt/2hXRWiX Areas served: Winston-Salem, High Point, Yadkinville, Mocksville, Advance, Clemmons, Kernersville, Greensboro, Walnut Cove, Statesville, NC, North Carolina Services: House painting, roofing, deck building, landscaping, Carpentry, Flooring, tile, hardwood, remodeling, home improvement, interior, exterior

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amconnstore · 8 years

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Who has been in court from Chelmsford, Maldon, Witham, and...

That following cases were heard by magistrates at courts around Essex between January 18 and January 26.Sent to prisonKIERON JOSEPH NOONE, 27, of no fixed abode was committed to prison for 12 weeks concurrent and disqualified from holding or obtaining a driving licence for two years for taking a car without the consent of the owner or other lawful authority for the use of himself or another and the using said car on Forest Drive, Chelmsford when there was no insurance in force covering that use...

from Essex Live News RSS feed http://www.essexlive.news/who-has-been-in-court-from-chelmsford-maldon-witham-and-braintree/story-30178119-detail/story.html

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pamphletstoinspire · 6 years

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Book Of Genesis - From The Latin Vulgate - Chapter 12

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Sept. have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year 2369 (Usher) 2399 (Sal. and Tirin) B.C. 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. H.

--------------------------------

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as .

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 12

The call of Abram, and the promise made to him. He sojourneth in Chanaan, and then by occasion of a famine, goeth down to Egypt.

[1] And the Lord said to Abram: Go forth out of thy country, and from thy kindred, and out of thy father's house, and come into the land which I shall shew thee. Dixit autem Dominus ad Abram : Egredere de terra tua, et de cognatione tua, et de domo patris tui, et veni in terram quam monstrabo tibi.

[2] And I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed. Faciamque te in gentem magnam, et benedicam tibi, et magnificabo nomen tuum, erisque benedictus.

[3] I will bless them that bless thee, and curse them that curse thee, and IN THEE shall all the kindred of the earth be blessed: Benedicam benedicentibus tibi, et maledicam maledicentibus tibi, atque in te benedicentur universae cognationes terrae.

[4] So Abram went out as the Lord had commanded him, and Lot went with him: Abram was seventy-five years old when he went forth from Haran. Egressus est itaque Abram sicut praeceperat ei Dominus, et ivit cum eo Lot : septuaginta quinque annorum erat Abram cum egrederetur de Haran.

[5] And he took Sarai his wife, and Lot his brother's son, and all the substance which they had gathered, and the souls which they had gotten in Haran: and they went out to go into the land of Chanaan. And when they were come into it, Tulitque Sarai uxorem suam, et Lot filium fratris sui, universamque substantiam quam possederant, et animas quas fecerant in Haran : et egressi sunt ut irent in terram Chanaan. Cumque venissent in eam,

[6] Abram passed through the country into the place of Sichem, as far as the noble vale: now the Chanaanite was at that time in the land. pertransivit Abram terram usque ad locum Sichem, usque ad convallem illustrem : Chananaeus autem tunc erat in terra.

[7] And the Lord appeared to Abram, and said to him: To thy seed will I give this land. And he built there an altar to the Lord, who had appeared to him. Apparuit autem Dominus Abram, et dixit ei : Semini tuo dabo terram hanc. Qui aedificavit ibi altare Domino, qui apparuerat ei.

[8] And passing on from thence to a mountain, that was on the east side of Bethel, he there pitched his tent, having Bethel on the west, and Hai on the east; he built there also an altar to the Lord, and called upon his name. Et inde transgrediens ad montem, qui erat contra orientem Bethel, tetendit ibi tabernaculum suum, ab occidente habens Bethel, et ab oriente Hai : aedificavit quoque ibi altare Domino, et invocavit nomen ejus.

[9] And Abram went forward, going, and proceeding on to the south. Perrexitque Abram vadens, et ultra progrediens ad meridiem.

[10] And there came a famine in the country; and Abram went down into Egypt, to sojourn there: for the famine was very grievous in the land. Facta est autem fames in terra : descenditque Abram in Aegyptum, ut peregrinaretur ibi : praevaluerat enim fames in terra.

[11] And when he was near to enter into Egypt, he said to Sarai his wife: I know that thou art a beautiful woman: Cumque prope esset ut ingrederetur Aegyptum, dixit Sarai uxori suae : Novi quod pulchra sis mulier :

[12] And that when the Egyptians shall see thee, they will say: She is his wife: and they will kill me, and keep thee. et quod cum viderint te Aegyptii, dicturi sunt : Uxor ipsius est : et interficient me, et te reservabunt.

[13] Say, therefore, I pray thee, that thou art my sister: that I may be well used for thee, and that my soul may live for thy sake. Dic ergo, obsecro te, quod soror mea sis : ut bene sit mihi propter te, et vivat anima mea ob gratiam tui.

[14] And when Abram was come into Egypt, the Egyptians saw the woman that she was very beautiful. Cum itaque ingressus esset Abram Aegyptum, viderunt Aegyptii mulierem quod esset pulchra nimis.

[15] And the princes told Pharao, and praised her before him: and the woman was taken into the house of Pharao. Et nuntiaverunt principes Pharaoni, et laudaverunt eam apud illum : et sublata est mulier in domum Pharaonis.

[16] And they used Abram well for her sake. And he had sheep and oxen, and he asses, and men servants and maid servants, and she asses, and camels. Abram vero bene usi sunt propter illam : fueruntque ei oves et boves et asini, et servi et famulae, et asinae et cameli.

[17] But the Lord scourged Pharao and his house with most grievous stripes for Sarai, Abram's wife. Flagellavit autem Dominus Pharaonem plagis maximis, et domum ejus, propter Sarai uxorem Abram.

[18] And Pharao called Abram, and said to him: What is this that thou hast done to me? Why didst thou not tell me that she was thy wife? Vocavitque Pharao Abram, et dixit ei : Quidnam est hoc quod fecisti mihi? quare non indicasti quod uxor tua esset?

[19] For what cause didst thou say, she was thy sister, that I might take her to my wife? Now, therefore, there is thy wife, take her, and go thy way. quam ob causam dixisti esse sororem tuam, ut tollerem eam mihi in uxorem? Nunc igitur ecce conjux tua, accipe eam, et vade.

[20] And Pharao gave his men orders concerning Abram: and they led him away, and his wife, and all that he had. Praecepitque Pharao super Abram viris : et deduxerunt eum, et uxorem illius, et omnia quae habebat.

Commentary:

Ver. 1. Said: not after his father's death, but before he left Ur; (M.) unless, perhaps, Abram received a second admonition at Haran, which, from his dwelling there with his father, &c., is styled his country. He leaves his kindred, Nachor and his other relations, except Sarai and Lot, who go with him unto Chanaan; and even his own house, or many of his domestics and effects, and full of faith, goes in quest of an unknown habitation. Heb. xi. 8. H. --- S. Stephen clearly distinguishes these two calls of Abram. From the second, the 430 years of sojournment, mentioned Gal. 3. Ex. 12, must be dated. C. --- This is the third grand epoch of the world, about 2083, when God chooses one family to maintain the one faith, which he had all along supported. See W. &c.

Ver. 3. In thee, &c. or in the Messias, who will be one of thy descendants, and the source of all the blessings to be conferred on any of the human race. Gal. iii. 16. Many of the foregoing promises regarded a future world, and Abram was by no means incredulous, when he found himself afflicted here below, as if God had forgot his promises. C. --- He was truly blessed, in knowing how to live poor in spirit, even amid riches and honours; faithful in all tribulations and trials; following God in all things. v. 1.

Ver. 5. Gotten, (fecerant): made or acquired, either by birth or purchase, &c. M.

Ver. 6. Sichem. At the foot of M. Garizim, where Abram offered his first sacrifice in the land. Deut. xi. 30. Ken. --- Noble; on account of the many tall and shady oaks, whence the Sept. have the high oak. Heb. Elon more, the plain of Moreh, or of ostension, because God shewed Abram from this place, situated about the middle of the promised land, what countries he would give to him in his posterity, after having exterminated the Chanaanites, who then occupied the land as their own. The mentioning of these idolatrous nations here, gives us reason to admire the faith and constancy of Abram, who neither doubted of the fulfilling of this promise, nor hesitated to adore the true God publicly. v. 7. Hence there is no reason for accounting this an interpolation. H.

Ver. 8. Bethel, as it was called in the days of Moses, being the ancient Luza. C. 28. On the west, Hebrew, towards the sea or Mediterranean, which lay west of Palestine. Bethel signifies the house of God, being honoured with two altars. H.

Ver. 9. Proceeding to the south, Heb.: means also the desert, as the Sept. generally translate negeb: other interpreters agree with the Vulgate. C.

Ver. 10. Down into Egypt, which lies lower than Judea: here the famine did not rage. God would not allow him to go back to his friends. M.

Ver. 11. Beautiful: having yet had no children, though she must have been 65 years old. Abram acts with prudence, and does not tempt God: if he had made known that the woman was his wife, he would have exposed his life to imminent danger, amid a cruel and lascivious people; and being convinced of the chastity of Sarai, he did not, in the least, apprehend that she would consent to any violation of her conjugal engagements. He did not, therefore, expose her virtue as the Manichees pretended. S. Aug. c. Faust. xxii. 33. de C. D. xvi. 19. Ha. C. --- The event proved the justice of Abram's suspicions, and God's interference shewed that he was not displeased with his concealing part of the truth. Who can be so simple as to suppose, that we are bound to explain all our concerns to a foe? Do not we every day act with the like caution as Abram did, when we have reason to fear danger? Do not we wish, when fleeing from an enemy's country, that he should conclude we were taking a walk of pleasure? H.

Ver. 13. My sister. This was no lie; because she was his niece, being daughter to his brother Aran, and therefore, in the style of the Hebrews, she might truly be called his sister; as Lot is called Abraham's brother. Gen. xiv. 14. See Gen. xx. 12. Ch. --- Others say, Sarai was the half-sister of Abraham, by another mother. H.

Ver. 15. Pharao: The usual title of the kings of Egypt, in Ezechiel's time. C. 32. 2. Couriers are often too ready to flatter the passions of the prince: these are punished along with Pharao (v. 17); whence we may conclude, that they concurred with him, to take Sarai against her will.

Ver. 16. Well. Perhaps they made him some presents to gain his favour; (M.) or, at least, they suffered him to remain quietly among them.

Ver. 17. Scourged Pharao with unusual pains, sterility, &c. that he might easily perceive that his taking Sarai was displeasing to God. H. --- He did not intend to commit adultery indeed, but his conduct was tyrannical and oppressive to the stranger, whom God protects. Ps. 44. M.

Ver. 20. Led him away: perhaps without allowing him time to vindicate his conduct, and with a degree of contumely, to shew the king's displeasure; who durst not, however, injure Abraham in his effects, nor suffer any of his subjects to hurt him. The holy patriarch received his wife untouched, and departed with joy. H.

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Book Of Genesis - From The Latin Vulgate - Chapter 11

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Sept. have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year 2369 (Usher) 2399 (Sal. and Tirin) B.C. 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. H.

----------------------------------

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as .

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 11

The tower of Babel. The confusion of tongues. The genealogy of Sem down to Abram.

[1] And the earth was of one tongue, and of the same speech. Erat autem terra labii unius, et sermonum eorumdem.

[2] And when they removed from the east, they found a plain in the land of Sennaar, and dwelt in it. Cumque proficiscerentur de oriente, invenerunt campum in terra Senaar, et habitaverunt in eo.

[3] And each one said to his neighbour: Come, let us make brick, and bake them with fire. And they had brick instead of stones, and slime instead of mortar. Dixitque alter ad proximum suum : Venite, faciamus lateres, et coquamus eos igni. Habueruntque lateres pro saxis, et bitumen pro caemento :

[4] And they said: Come, let us make a city and a tower, the top whereof may reach to heaven: and let us make our name famous before we be scattered abroad into all lands. et dixerunt : Venite, faciamus nobis civitatem et turrim, cujus culmen pertingat ad caelum : et celebremus nomen nostrum antequam dividamur in universas terras.

[5] And the Lord came down to see the city and the tower, which the children of Adam were building. Descendit autem Dominus ut videret civitatem et turrim, quam aedificabant filii Adam,

[6] And he said: Behold, it is one people, and all have one tongue: and they have begun to do this, neither will they leave off from their designs, till they accomplish them in deed. et dixit : Ecce, unus est populus, et unum labium omnibus : coeperuntque hoc facere, nec desistent a cogitationibus suis, donec eas opere compleant.

[7] Come ye, therefore, let us go down, and there confound their tongue, that they may not understand one another's speech. Venite igitur, descendamus, et confundamus ibi linguam eorum, ut non audiat unusquisque vocem proximi sui.

[8] And so the Lord scattered them from that place into all lands, and they ceased to build the city. Atque ita divisit eos Dominus ex illo loco in universas terras, et cessaverunt aedificare civitatem.

[9] And therefore the name thereof was called Babel, because there the language of the whole earth was confounded: and from thence the Lord scattered them abroad upon the face of all countries. Et idcirco vocatum est nomen ejus Babel, quia ibi confusum est labium universae terrae : et inde dispersit eos Dominus super faciem cunctarum regionum.

[10] These are the generations of Sem: Sem was a hundred years old when he begot Arphaxad, two years after the flood. Hae sunt generationes Sem : Sem erat centum annorum quando genuit Arphaxad, biennio post diluvium.

[11] And Sem lived after he begot Arphaxad, five hundred years, and begot sons and daughters. Vixitque Sem, postquam genuit Arphaxad, quingentis annis : et genuit filios et filias.

[12] And Arphaxad lived thirty-five years, and begot Sale. Porro Arphaxad vixit triginta quinque annis, et genuit Sale.

[13] And Arphaxad lived after he begot Sale, three hundred and three years; and begot sons and daughters. Vixitque Arphaxad, postquam genuit Sale, trecentis tribus annis : et genuit filios et filias.

[14] Sale also lived thirty years, and begot Heber. Sale quoque vixit triginta annis, et genuit Heber.

[15] And Sale lived after he begot Heber, four hundred and three years; and begot sons and daughters. Vixitque Sale, postquam genuit Heber, quadringentis tribus annis : et genuit filios et filias.

[16] And Heber lived thirty-four years, and begot Phaleg. Vixit autem Heber triginta quatuor annis, et genuit Phaleg.

[17] And Heber lived after he begot Phaleg, four hundred and thirty years: and begot sons and daughters. Et vixit Heber postquam genuit Phaleg, quadringentis triginta annis : et genuit filios et filias.

[18] Phaleg also lived thirty years, and begot Reu. Vixit quoque Phaleg triginta annis, et genuit Reu.

[19] And Phaleg lived after he begot Reu, two hundred and nine years, and begot sons and daughters. Vixitque Phaleg, postquam genuit Reu, ducentis novem annis : et genuit filios et filias.

[20] And Reu lived thirty-two years, and begot Sarug. Vixit autem Reu triginta duobus annis, et genuit Sarug.

[21] And Reu lived after he begot Sarug, two hundred and seven years, and begot sons and daughters. Vixit quoque Reu, postquam genuit Sarug, ducentis septem annis : et genuit filios et filias.

[22] And Sarug lived thirty years, and begot Nachor. Vixit vero Sarug triginta annis, et genuit Nachor.

[23] And Sarug lived after he begot Nachor, two hundred years: and begot sons and daughters. Vixitque Sarug, postquam genuit Nachor, ducentis annis : et genuit filios et filias.

[24] And Nachor lived nine and twenty years, and begot Thare. Vixit autem Nachor viginti novem annis, et genuit Thare.

[25] And Nachor lived after he begot Thare, a hundred and nineteen years: and begot sons and daughters. Vixitque Nachor, postquam genuit Thare, centum decem et novem annis : et genuit filios et filias.

[26] And Thare lived seventy years, and begot Abram, and Nachor, and Aran. Vixitque Thare septuaginta annis, et genuit Abram, et Nachor, et Aran.

[27] And these are the generations of Thare: Thare begot Abram, Nachor, and Aran. And Aran begot Lot. Hae sunt autem generationes Thare : Thare genuit Abram, Nachor et Aran. Porro Aran genuit Lot.

[28] And Aran died before Thare his father, in the land of his nativity in Ur of the Chaldees. Mortuusque est Aran ante Thare patrem suum, in terra nativitatis suae, in Ur Chaldaeorum.

[29] And Abram and Nachor married wives: the name of Abram's wife was Sarai: and the name of Nachor's wife, Melcha, the daughter of Aran, father of Melcha, and father of Jescha. Duxerunt autem Abram et Nachor uxores : nomen uxoris Abram, Sarai : et nomen uxoris Nachor, Melcha filia Aran, patris Melchae, et patris Jeschae.

[30] And Sarai was barren, and had no children. Erat autem Sarai sterilis, nec habebat liberos.

[31] And Thare took Abram, his son, and Lot the son of Aran, his son's son, and Sarai his daughter in law, the wife of Abram his son, and brought them out of Ur of the Chaldees, to go into the land of Chanaan: and they came as far as Haran, and dwelt there. Tulit itaque Thare Abram filium suum, et Lot filium Aran, filium filii sui, et Sarai nurum suam, uxorem Abram filii sui, et eduxit eos de Ur Chaldaeorum, ut irent in terram Chanaan : veneruntque usque Haran, et habitaverunt ibi.

[32] And the days of Thare were two hundred and five years, and he died in Haran. Et facti sunt dies Thare ducentorum quinque annorum, et mortuus est in Haran.

Commentary:

Ver. 1. Speech. Probably Hebrew; in which language we have the most ancient book in the world, the work of Moses. This language has been preserved ever since, though with some alterations. Most of the oriental languages are but like dialects from it, as French, Italian, &c. are from Latin. The arguments which are brought to prove that other languages are more ancient, because the names of men, &c. have a proper significance in them as well as in Hebrew, do not invalidate the right of the latter. The most respectable authors have, therefore, always declared for it. H.

Ver. 2. The East: Armenia, which lies to the eastward of Babylonia, whither they directed their course in quest of provisions for themselves and cattle, being now grown pretty numerous. M.

Ver. 3. Each one: not that every individual joined in this undertaking, considered, at least, as a rash and presumptuous attempt to save themselves from a second deluge. Some might innocently give in to it, meaning only to leave a monument to their common origin and friendship, before they separated into distant countries. Slime: literally bitumen. H. --- The Hebrew, chomer, means also slime, or mortar. Stone is very scarce in that country, but the earth is fat, and very proper to make brick; it also abounds in naphtha, bitumen, &c.: hence the ancients notice the brick walls of Babylon. C.

Ver. 4. Famous before; Heb. lest, &c.; as if they intended to prevent that event. H. --- Their motive appears to have been pride, which raised the indignation of God. Nemrod, the chief instigator, might have designed the tower for a retreat, whence he might sally out and maintain his tyranny. M.

Ver. 6. In deed. This seems to be spoken ironically; though the effects of weak mortals, the sons of Adam, when pursued with vigour and unanimity, will produce great effects. These builders had conceived an idea of raising the tower as high as possible, hyperbolically, to touch heaven. H.

Ver. 7. Come ye, &c. As men seemed bent on taking heaven by storm, like the ancient giants, God turns their expressions, as it were, against themselves, and shews them an example of humility, let us go down. He acts the part of a judge, and therefore will examine all with the utmost diligence, as he denotes by these expressions; being really incapable of moving from place to place, on account of his immensity. H. --- He seems nearer to men, by the effects or punishments which he inflicted. The address which he here makes is directed, not to the angels, but to the other co-equal powers of the Blessed Trinity. M.

Ver. 9. Babel, that is, confusion. This is one of the greatest miracles recorded in the Old Testament; men forgot, in a moment, the language which they had hitherto spoken, and found themselves enabled to speak another, known only to a few of the same family (C.); for we must not suppose that there were as many new languages as there were men at Babel. M. --- The precise number of languages which were then heard, cannot be determined. The learned commonly acknowledge the Hebrew, Greek, Latin, Teutonic, Sclavonian, Tartarian, and Chinese languages, to be original. The rest are only dialects from these. English is chiefly taken from the Teutonic, (C.) with many words borrowed from the Greek and other languages. H.

Ver. 12. Sale, or Cainan. See C. x. 24. Chron. i. 18. in the Septuagint. The variation in the years of the Patriarchs, between this ancient version and the Hebrew, is here again very considerable, and perhaps inaccountable. H.

Ver. 20. Sarug: in whose days S. Epiphanius places the origin of idolatry; but Eusebius (Præp. i. v. & 9.) thinks it began in Egypt, among the posterity of Cham. C.

Ver. 27. Abram, the youngest of the three, being born only in the 130th year of Thare. v. 32, and G. xii. 4. He is placed first, on account of his superior dignity in the church of God, in like manner as Sem, Moses, &c. In his youth, he is supposed to have followed the idolatrous worship of his fathers. S. Aug. de C. D. x. c. ult. Genebrard, A.M. 1949. C. --- But being soon enlightened by God, he becomes a glorious witness of the truth, and, according to many, is preserved miraculously, when thrown into the fire by the Chaldees. v. 31. H.

Ver. 29. Jescha, whom many confound with Sarai, as if both Nacher and Abram had married the daughters of their brother Aran. But why then does Moses mention Sarai before, and then call her Jescha in the same verse? It seems as if he intended to designate two different women. H. --- In effect, Abram himself says, Sarai was truly his sister, born of the same father. G. xii. 13. See C. xx. 12, where we shall give the reasons that seem to prove that she was the daughter of Thare, and not Aran. C. --- Jescha does not accompany her grandfather, preferring, perhaps, to stay with Nachor, or to marry in her own country; if she were not already dead when Thare departed from Ur, a city of the Chaldees. H. --- This city is probably Ura, in Mesopotamia, not far from Nisibis, which the Scripture often mentions is a part of Chaldea. Acts. vii. 2. &c. C. --- It is not, however certain that the rest of Thare's family remained behind; if they did, they removed soon after into the country about Haran, or Charræ, on the Charboras. C. xxix. 4. Josep. Ant. 1. 6. H.

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Book Of Genesis - From The Latin Vulgate - Chapter 4

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Sept. have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year 2369 (Usher) 2399 (Sal. and Tirin) B.C. 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. H.

---------------------------------------

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 4

The history of Cain and Abel.

[1] And Adam knew Eve his wife: who conceived and brought forth Cain, saying: I have gotten a man through God. Adam vero cognovit uxorem suam Hevam, quae concepit et peperit Cain, dicens : Possedi hominem per Deum.

[2] And again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman. Rursumque peperit fratrem ejus Abel. Fuit autem Abel pastor ovium, et Cain agricola.

[3] And it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord. Factum est autem post multos dies ut offerret Cain de fructibus terrae munera Domino.

[4] Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings. Abel quoque obtulit de primogenitis gregis sui, et de adipibus eorum : et respexit Dominus ad Abel, et ad munera ejus.

[5] But to Cain and his offerings he had no respect: and Cain was exceedingly angry, and his countenance fell. Ad Cain vero, et ad munera illius non respexit : iratusque est Cain vehementer, et concidit vultus ejus.

[6] And the Lord said to him: Why art thou angry? and why is thy countenance fallen? Dixitque Dominus ad eum : Quare iratus es? et cur concidit facies tua?

[7] If thou do well, shalt thou not receive? but if ill, shall not sin forthwith be present at the door? but the lust thereof shall be under thee, and thou shalt have dominion over it. nonne si bene egeris, recipies : sin autem male, statim in foribus peccatum aderit? sed sub te erit appetitus ejus, et tu dominaberis illius.

[8] And Cain said to Abel his brother: Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him. Dixitque Cain ad Abel fratrem suum : Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit eum.

[9] And the Lord said to Cain: Where is thy brother Abel? And he answered, I know not: am I my brother's keeper? Et ait Dominus ad Cain : Ubi est Abel frater tuus? Qui respondit : Nescio : num custos fratris mei sum ego?

[10] And he said to him: What hast thou done? the voice of thy brother's blood crieth to me from the earth. Dixitque ad eum : Quid fecisti? vox sanguinis fratris tui clamat ad me de terra.

[11] Now, therefore, cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother at thy hand. Nunc igitur maledictus eris super terram, quae aperuit os suum, et suscepit sanguinem fratris tui de manu tua.

[12] When thou shalt till it, it shall not yield to thee its fruit: a fugitive and a vagabond shalt thou be upon the earth. Cum operatus fueris eam, non dabit tibi fructus suos : vagus et profugus eris super terram.

[13] And Cain said to the Lord: My iniquity is greater than that I may deserve pardon. Dixitque Cain ad Dominum : Major est iniquitas mea, quam ut veniam merear.

[14] Behold thou dost cast me out this day from the face of the earth, and I shall be hidden from thy face, and I shall be a vagabond and a fugitive on the earth: every one, therefore, that findeth me, shall kill me. Ecce ejicis me hodie a facie terrae, et a facie tua abscondar, et ero vagus et profugus in terra : omnis igitur qui invenerit me, occidet me.

[15] And the Lord said to him: No, it shall not be so: but whosoever shall kill Cain, shall be punished sevenfold. And the Lord set a mark upon Cain, that whosoever found him should not kill him. Dixitque ei Dominus : Nequaquam ita fiet : sed omnis qui occiderit Cain, septuplum punietur. Posuitque Dominus Cain signum, ut non interficeret eum omnis qui invenisset eum.

[16] And Cain went out from the face of the Lord, and dwelt as a fugitive on the earth, at the east side of Eden. Egressusque Cain a facie Domini, habitavit profugus in terra ad orientalem plagam Eden.

[17] And Cain knew his wife, and she conceived, and brought forth Henoch: and he built a city, and called the name thereof by the name of his son Henoch. Cognovit autem Cain uxorem suam, quae concepit, et peperit Henoch : et aedificavit civitatem, vocavitque nomen ejus ex nomine filii sui, Henoch.

[18] And Henoch begot Irad, and Irad begot Maviael, and Maviael begot Mathusael, and Mathusael begot Lamech: Porro Henoch genuit Irad, et Irad genuit Maviael, et Maviael genuit Mathusael, et Mathusael genuit Lamech.

[19] Who took two wives: the name of the one was Ada, and the name of the other Sella. Qui accepit duas uxores, nomen uni Ada, et nomen alteri Sella.

[20] And Ada brought forth Jabel: who was the father of such as dwell in tents, and of herdsmen. Genuitque Ada Jabel, qui fuit pater habitantium in tentoriis, atque pastorum.

[21] And his brother's name was Jubal; he was the father of them that play upon the harp and the organs. Et nomen fratris ejus Jubal : ipse fuit pater canentium cithara et organo.

[22] Sella also brought forth Tubalcain, who was a hammerer and artificer in every work of brass and iron. And the sister of Tubalcain was Noema. Sella quoque genuit Tubalcain, qui fuit malleator et faber in cuncta opera aeris et ferri. Soror vero Tubalcain, Noema.

[23] And Lamech said to his wives Ada and Sella: Hear my voice, ye wives of Lamech, hearken to my speech: for I have slain a man to the wounding of myself, and a stripling to my own bruising. Dixitque Lamech uxoribus suis Adae et Sellae : Audite vocem meam, uxores Lamech; auscultate sermonem meum : quoniam occidi virum in vulnus meum, et adolescentulum in livorem meum.

[24] Sevenfold vengeance shall be taken for Cain: but for Lamech seventy times sevenfold. Septuplum ultio dabitur de Cain : de Lamech vero septuagies septies.

[25] Adam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me another seed, for Abel whom Cain slew. Cognovit quoque adhuc Adam uxorem suam : et peperit filium, vocavitque nomen ejus Seth, dicens : Posuit mihi Deus semen aliud pro Abel, quem occidit Cain.

[26] But to Seth also was born a son, whom he called Enos; this man began to call upon the name of the Lord. Sed et Seth natus est filius, quem vocavit Enos : iste coepit invocare nomen Domini.

Commentary:

Ver. 1. Through God. Heb. may signify also: "even God," as if she thought this was the promised seed, who, as Onkelos paraphrases it, would serve the Lord. C. --- So little could she foresee the future conduct of Cain, whose name may be derived either from kone, possession and acquisition, or from kun, lamentation. The latter interpretation would have been better verified by the event, and the name of Abel, vanity, or sorrow, for which his parents allege no reason, might also have been reversed, on account of his justice, for which he is canonized by Christ himself, and declared the Just. Pious and significant names were imposed by either parent. Cain was the second man. He was not conceived till after the fall, and was therefore the first born in original sin. H.

Ver. 4. Had respect. That is, shewed his acceptance of his sacrifice (as coming from a heart full of devotion): and that we may suppose, by some visible token, such as sending fire from heaven upon his offerings. Ch. --- The offerings of Cain are mentioned without any approbation: those of Abel are the firstlings and fat, or the very best; by which he testified, that he acknowledged God for his first beginning. Sacrifice is due to God alone, and to Him it has always been offered in the Church. We have the happiness to offer that truly eucharistic sacrifice to God, of which those of ancient times were only figures. What sacrifice can our erring brethren shew? W. C.

Ver. 7. Over it. This is a clear proof of free-will. To destroy its force, Protestants translate over him, as if Cain should still retain his privilege of the first-born, notwithstanding all his wickedness, and should rule over Abel, who would willingly submit, "unto thee his desire," &c. But God had made no mention of Abel. The whole discourse is about doing well or ill; and Cain is encouraged to avoid the stings of conscience, by altering his conduct, as it was in his power, how strongly soever his passions might solicit him to evil. H. --- The Hebrew is understood by Onkelos, and the Targum of Jerusalem, in the sense of the Vulgate. The latter reads, "If thou correct thy proceedings in this life, thou wilt receive pardon in the next world. But if thou do not penance for thy sin, it shall remain till the day of the great judgment, and it shall stay, lying at the door of thy heart. But I have given thee power to govern thy concupiscence: thou shalt sway it, either to embrace good or evil." Calmet shews that the Hebrew perfectly admits of this sense. S. Augustine will not allow of the turn which the Manichees gave it. "Thou shalt have dominion over (illius.) What? thy brother! (absit) by no means: over what then, but sin? De C. xv. 7. Protestants formerly abandoned the translation of 1579, (which they have again resumed) and translated better, "unto thee shall be the desire thereof, and thou shalt rule over it," which R. Abenezra explains also of sin. To which of these editions, all given by royal authority, will Protestants adhere? Luther wrote a book against free-will, and Calvin would not admit the very name. But we, with all antiquity, must cry out with S. Jerom, c. Jov. 2: "God made us with free-will, neither are we drawn by necessity to virtue or vice; else where there is necessity, there is neither damnation nor reward." W. H.

Ver. 8. Let us go forth abroad. These words are now wanting in the Hebrew; being omitted, according to Kennicott, since the days of Aquila 130; they are found in the Samaritan copy and version, in the Sept. &c. H. --- The Masorets place a mark, as if something were defective here, and in 27 other verses, or in 25 at least. H. --- Abel's violent death was a figure of that of Jesus Christ, inflicted for the like cause. See Heb. xii. 2. C. --- In consequence of these crimes, Cain separated from the Church, and the Jews became no longer God's people: both Cain and the Jews became vagabonds. H. --- The Targum of Jerusalem observes, that Cain talked against God's providence and the future world, which Abel hearing with marked indignation, Cain took occasion to kill him. W.

Ver. 13. My iniquity, &c. Like Judas, Cain despairs. The Rabbins make him complain of the rigour of God's judgment, "My sin (or punishment) is too great to be borne." I must then be driven from the land of my nativity, from the society of my brethren and parents, from thy presence, for ever. Why do I then live? Let the first man I meet, kill me. Liran.

Ver. 14. Every one that findeth me, shall kill me. His guilty conscience made him fear his own brothers, and nephews; of whom, by this time, there might be a good number upon the earth: which had now endured near 130 years; as may be gathered from Gen. v. 3, compared with Chap. iv. 25, though in the compendious account given in the Scripture, only Cain and Abel are mentioned. Ch. --- Cain is little concerned about any thing but the loss of life. M.

Ver. 15. Set a mark, &c. The more common opinion of the interpreters of holy writ, supposes this mark to have been a trembling of the body; or a horror and consternation in his countenance. Ch. --- God gave this first murderer a reprieve, allowing him time for repentance; but he neglected it, and died a reprobate; having been, during life, the head of an apostate church, and of the city of the devil, which has ever since opposed the city of God, and the society of the faithful. Though all his posterity were drowned in the deluge, some were soon found, even in the family of Noe, who stood up for the wretched pre-eminence in wickedness and rebellion, against the truth. See S. Aug. W. &c. H.

Ver. 16. A fugitive, according to his sentence. Heb. nod, which the Sept. have taken for a proper name. "In the land of Naid, over against Eden," (H.) or in the fields of Nyse, in Hyrcania, to the east of Eden and Armenia. C.

Ver. 17. His wife. She was a daughter of Adam, and Cain's own sister; God dispensing with such marriages in the beginning of the world, as mankind could not otherwise be propagated. --- He built a city, viz. In process of time, when his race was multiplied, so as to be numerous enough to people it. For in the many hundred years he lived, his race might be multiplied even to millions. Ch. --- The Hanuchta, which Ptolemy places in Susiana, (C.) may perhaps have been built after the flood, in the same place. Josephus says, Cain was the first who fortified a city; designing it for a retreat, where he might keep the fruits of his robberies. Ant. 1. 3. Peirere founds his ill-concerted system of Preadamites, or of men existing before Adam, on the history of Cain exercising husbandry, building a city, &c.; as if there were any difficulty in supposing, that the arts would have made some progress in the lapse of above a century. H.

Ver. 19. Two wives. Lamech first transgressed the law of having only one wife at a time. C. 11. 24. None before the deluge is mentioned as having followed his example, even among the abandoned sons of men. Abraham, the father of the faithful, and some others, after that event, when the age of man was shortened, and the number of the true servants of God very small, were dispensed with by God, who tolerated the custom of having many wives at the same time among the Jews, till our Saviour brought things back to the ancient standard. Mat. xix. 4. And why do we excuse the patriarchs, while we condemn Lamech? Because the one being associated with the wicked, gives us reason to judge unfavourably of him, while Abraham is constantly mentioned in Scripture with terms of approbation and praise, and therefore we have no right to pass sentence of condemnation upon him, as some Protestants have done, after the Manichees. Hence the fathers defend the one, and reject the other with abhorrence. H. --- Tert. (Monog. c. 5.) and S. Jerom, c. Jovin. 1. says, "Lamech, first of all, a bloody murderer, divided one flesh between two wives." It was never lawful, says P. Innocent III. c. Gaudemus, for any one to have many wives at once, unless leave was given by divine revelation;" and S. Aug. joins with him in defending the patriarchs, by this reason, "When it was the custom, it was not a sin."

Ver. 22. Noema, who is supposed to have invented the art of spinning. C. --- All these worthy people were distinguished for their proficiency in the arts, while they neglected the study of religion and virtue. H. --- The inventors of arts among the Greeks lived mostly after the siege of Troy. C.

Ver. 23. Said. This is the most ancient piece of poetry with which we are acquainted. Fleury. --- Lamech may be considered as the father of poets. H. --- I have slain a man, &c. It is the tradition of the Hebrews, that Lamech in hunting slew Cain, mistaking him for a wild beast: and that having discovered what he had done, he beat so unmercifully the youth, by whom he was led into that mistake, that he died of the blows. Ch. --- S. Jerom, 9. 1. ad Dam. acknowledges the difficulty of this passage, on which Origen wrote two whole books. W.

Ver. 24. Seventy times. A similar expression occurs, Mat. xviii. 22. to denote a great but indefinite number. God had promised to revenge the murder of Cain seven fold, though he had sinned voluntarily; so Lamech hopes that, as he had acted by mistake, and blinded by passion, in striking the stripling, the son of Tubalcain, he would deserve to be protected still more from falling a prey to the fury of any other. But many reject this tradition as fabulous, unknown to Philo, Josephus, &c. Moses no where mentions the death of Cain. Some, therefore, understand this passage with an interrogation; as if, to convince his wives that his sin was not so enormous as was supposed, he should say, Do not think of leaving me. What! have I killed a young man, as Cain did Abel, and still he is suffered to live unmolested; or have I beaten any one so that I should be punished? Onkelos, in effect, puts a negation to the same purport, "I have not killed, &c.:" (C.) others understand this passage, as if Lamech considered his crimes as much more grievous than even those of Cain. T.

Ver. 26. Began to call upon, &c. Not that Adam and Seth had not called upon God before the birth of Enos, but that Enos used more solemnity in the worship and invocation of God. Ch. --- He directed all his thoughts towards heaven, being reminded by his own name, which signifies one afflicted, that he could look for no solid happiness on earth. Seth had brought him up, from his infancy, in these pious sentiments, and his children were so docile to his instructions, that they began to be known in the world for their extraordinary piety, and were even styled the Sons of God. C. vi. 2. H. --- Religion was not a human invention, but many ceremonies have been adopted, at different times, to make an impression on the minds of the people. Before Enos, the heads of families had officiated in their own houses; now, perhaps, they met together in places consecrated to the divine service, and sounded forth the praises of the Most High. Enos was probably most conspicuous for his zeal on these occasions: at least, a new degree of fervour manifested itself in his days. On the other hand, "the name of the Lord began to be profaned" about this time, as the Rabbin understand this passage, by the introduction of idolatry; which is a common effect of a dissolute life, which many began now to lead. Wis. xiv. 12. C. --- The beginning of fornication is the devising of idols. We have, nevertheless, no certain proof of idols being introduced till many years after the deluge. H.

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Book Of Genesis - From The Latin Vulgate (1859 - Haydock Translation of The Roman Catholic Bible) - Chapter 23

INTRODUCTION.

—————————-

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER’S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as .

The half symbol (½) and three-quarters symbol (¾) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber’s copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 23

Sara's death and burial in the field bought of Ephron.

[1] And Sara lived a hundred and twenty-seven years. Vixit autem Sara centum viginti septem annis.

[2] And she died in the city of Arbee which is Hebron, in the land of Chanaan: and Abraham came to mourn and weep for her. Et mortua est in civitate Arbee, quae est Hebron, in terra Chanaan : venitque Abraham ut plangeret et fleret eam.

[3] And after he rose up from the funeral obsequies, he spoke to the children of Heth, saying: Cumque surrexisset ab officio funeris, locutus est ad filios Heth, dicens :

[4] I am a stranger and sojourner among you: give me the right of a burying place with you, that I may bury my dead. Advena sum et peregrinus apud vos : date mihi jus sepulchri vobiscum, ut sepeliam mortuum meum.

[5] The children of Heth answered, saying: Responderunt filii Heth, dicentes :

[6] My Lord, hear us, thou art a prince of God among us: bury thy dead in our principal sepulchres: and no man shall have power to hinder thee from burying thy dead in his sepulchre. Audi nos, domine : princeps Dei es apud nos : in electis sepulchris nostris sepeli mortuum tuum, nullusque te prohibere poterit quin in monumento ejus sepelias mortuum tuum.

[7] Abraham rose up, and bowed down to the people of the land, to wit the children of Heth: Surrexit Abraham, et adoravit populum terrae, filios videlicet Heth :

[8] And said to them: If it please your soul that I should bury my dead, hear me, and intercede for me to Ephron the son of Seor. dixitque ad eos : Si placet animae vestrae ut sepeliam mortuum meum, audite me, et intercedite pro me apud Ephron filium Seor :

[9] That he may give me the double cave, which he hath in the end of his field: for as much money as it is worth he shall give it me before you, for a possession of a burying place. ut det mihi speluncam duplicem, quam habet in extrema parte agri sui : pecunia digna tradat eam mihi coram vobis in possessionem sepulchri.

[10] Now Ephron dwelt in the midst of the children of Heth. And Ephron made answer to Abraham in the hearing of all that went in at the gate of the city, saying: Habitabat autem Ephron in medio filiorum Heth. Responditque Ephron ad Abraham, cunctis audientibus qui ingrediebantur portam civitatis illius, dicens :

[11] Let it not be so, my lord, but do thou rather hearken to what I say: The field I deliver to thee, and the cave that is therein, in the presence of the children of my people, bury thy dead. Nequaquam ita fiat, domine mi, sed tu magis ausculta quod loquor. Agrum trado tibi, et speluncam quae in eo est, praesentibus filiis populi mei; sepeli mortuum tuum.

[12] Abraham bowed down before the people of the land, Adoravit Abraham coram populo terrae.

[13] And he spoke to Ephron, in the presence of the people: I beseech thee to hear me: I will give money for the field: take it, and so I will bury my dead in it. Et locutus est ad Ephron circumstante plebe : Quaeso ut audias me : dabo pecuniam pro agro : suscipe eam, et sic sepeliam mortuum meum in eo.

[14] And Ephron answered: Responditque Ephron :

[15] My lord, hear me. The ground which thou desirest, is worth four hundred sicles of silver: this is the price between me and thee: but what is this? bury thy dead. Domine mi, audi me : terra, quam postulas, quadringentis siclis argenti valet : istud est pretium inter me et te : sed quantum est hoc? sepeli mortuum tuum.

[16] And when Abraham had heard this, he weighed out the money that Ephron had asked, in the hearing of the children of Heth, four hundred sicles of silver of common current money. Quod cum audisset Abraham, appendit pecuniam, quam Ephron postulaverat, audientibus filiis Heth, quadringentos siclos argenti probatae monetae publicae.

[17] And the field that before was Ephron's, wherein was the double cave, looking towards Mambre, both it and the cave, and all the trees thereof in all its limits round about, Confirmatusque est ager quondam Ephronis, in quo erat spelunca duplex, respiciens Mambre, tam ipse, quam spelunca, et omnes arbores ejus in cunctis terminis ejus per circuitum,

[18] Was made sure to Abraham for a possession, in the sight of the children of Heth, and of all that went in at the gate of his city. Abrahae in possessionem, videntibus filiis Heth, et cunctis qui intrabant portam civitatis illius.

[19] And so Abraham buried Sara his wife, in a double cave of the field, that looked towards Mambre, this is Hebron in the land of Chanaan. Atque ita sepelivit Abraham Saram uxorem suam in spelunca agri duplici, quae respiciebat Mambre. Haec est Hebron in terra Chanaan.

[20] And the field was made sure to Abraham, and the cave that was in it, for a possession to bury in, by the children of Heth. Et confirmatus est ager, et antrum quod erat in eo, Abrahae in possessionem monumenti a filiis Heth.

Commentary:

Ver. 1. Sara. She is the only woman whose age the Scripture specifies; a distinction which her exalted dignity and faith deserved. Gal. iv. 23. Heb. xi. 11. She was a figure of the Christian Church. C.

Ver. 2. City. Heb. Cariath arbah, Jos. xiv. 15. --- Which is Hebron. Serarius thinks it took its name from the society (cherber) between Abraham and the princes of the city. Hebron the son of Caleb possessed it afterwards. --- Came from Bersabee, (G. xxii. 19.) or to the place where the corpse lay, at Arbee, which signifies four; as Adam, Abraham, Isaac, and Jacob, with their four wives, reposed there. C. --- And weep. In the middle of this word, in the printed Hebrew, there is left a small c; whence the Rabbins ridiculously infer, that Abraham wept but a short time. But the retaining of greater, less, suspended and inverted letters in the Hebrew Bible, can be attributed to no other cause than a scrupulous veneration even for the faults of transcribers. Kennicott

Ver. 3. Obsequies, or solemn mourning, accompanied with prayer. Acts viii. 2. Matt. xii. The Jews are still accustomed to say, when they bury their dead, "Ye fathers, who sleep in Hebron, open to him the gates of Eden;" herein agreeing with the Catholic doctrine, as they did in the days of Judas the Machabee. H.

Ver. 6. Prince of God, powerful and holy, and worthy of respect. H. --- A great prince. See Acts vii. 5. where S. Stephen says, that God did not give Abraham a foot of land, meaning as an inheritance; and that Abraham bought this double cave, for a sepulchre, of the sons of Hemor, the son of Sichem; (C.) from which latter he seems to derive the name of the place, which is here called Hebron. H. --- Nothing is more common, than for men and places to have two names; though some think, the name of Abraham has been inserted in the Acts by a mistake of the copyists, when Jacob was meant. See G. xxxiii. 19. C.

Ver. 7. Bowed down to the people. Adoravit, literally, adored. But this word here, as well as in many other places in the Latin Scriptures, is used to signify only an inferior honour and reverence paid to men, expressed by a bowing down of the body.

Ver. 16. Sicles. About ￡50. H. --- It was no simony to buy land for a sepulchre, as it was not blessed. M. --- Current money, was such as passed among merchants, though probably not yet coined in any part of the world; and therefore we find, that Abraham and others weigh the pieces of silver or gold. In this manner were bargains concluded before witnesses, who in those days supplied the want of writings and lawyers. C.

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Book Of Genesis - From The Latin Vulgate (1859 - Haydock Translation of The Roman Catholic Bible) - Chapter 22

INTRODUCTION.

—————————-

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER’S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as .

The half symbol (½) and three-quarters symbol (¾) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber’s copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 22

The faith and obedience of Abraham is proved in his readiness to sacrifice his son Isaac. He is stayed from the act by an angel. Former promises are renewed to him. His brother Nachor's issue.

[1] After these things, God tempted Abraham, and said to him: Abraham, Abraham. And he answered: Here I am. Quae postquam gesta sunt, tentavit Deus Abraham, et dixit ad eum : Abraham, Abraham. At ille respondit : Adsum.

[2] He said to him: Take thy only begotten son Isaac, whom thou lovest, and go into the land of vision: and there thou shalt offer him for an holocaust upon one of the mountains which I will shew thee. Ait illi : Tolle filium tuum unigenitum, quem diligis, Isaac, et vade in terram visionis, atque ibi offeres eum in holocaustum super unum montium quem monstravero tibi.

[3] So Abraham rising up in the night, saddled his ass: and took with him two young men, and Isaac his son: and when he had cut wood for the holocaust he went his way to the place which God had commanded him. Igitur Abraham de nocte consurgens, stravit asinum suum, ducens secum duos juvenes, et Isaac filium suum : cumque concidisset ligna in holocaustum, abiit ad locum quem praeceperat ei Deus.

[4] And on the third day, lifting up his eyes, he saw the place afar off. Die autem tertio, elevatis oculis, vidit locum procul :

[5] And he said to his young men: Stay you here with the ass: I and the boy will go with speed as far as yonder, and after we have worshipped, will return to you. dixitque ad pueros suos : Expectate hic cum asino : ego et puer illuc usque properantes, postquam adoraverimus, revertemur ad vos.

[6] And he took the wood for the holocaust, and laid it upon Isaac his son: and he himself carried in his hands fire and a sword. And as they two went on together, Tulit quoque ligna holocausti, et imposuit super Isaac filium suum : ipse vero portabat in manibus ignem et gladium. Cumque duo pergerent simul,

[7] Isaac said to his father: My father. And he answered: What wilt thou, son? Behold, saith he, fire and wood: where is the victim for the holocaust? dixit Isaac patri suo : Pater mi. At ille respondit : Quid vis, fili? Ecce, inquit, ignis et ligna : ubi est victima holocausti?

[8] And Abraham said: God will provide himself a victim for an holocaust, my son. So they went on together. Dixit autem Abraham : Deus providebit sibi victimam holocausti, fili mi. Pergebant ergo pariter.

[9] And they came to the place which God had shewn him, where he built an altar, and laid the wood in order upon it: and when he had bound Isaac his son, he laid him on the altar upon the pile of wood. Et venerunt ad locum quem ostenderat ei Deus, in quo aedificavit altare, et desuper ligna composuit; cumque alligasset Isaac filium suum, posuit eum in altare super struem lignorum.

[10] And he put forth his hand and took the sword, to sacrifice his son. Extenditque manum, et arripuit gladium, ut immolaret filium suum.

[11] And behold an angel of the Lord from heaven called to him, saying: Abraham, Abraham. And he answered: Here I am. Et ecce angelus Domini de caelo clamavit, dicens : Abraham, Abraham. Qui respondit : Adsum.

[12] And he said to him: Lay not thy hand upon the boy, neither do thou any thing to him: now I know that thou fearest God, and hast not spared thy only begotten son for my sake. Dixitque ei : Non extendas manum tuam super puerum, neque facias illi quidquam : nunc cognovi quod times Deum, et non pepercisti unigenito filio tuo propter me.

[13] Abraham lifted up his eyes, and saw behind his back a ram amongst the briers sticking fast by the horns, which he took and offered for a holocaust instead of his son. Levavit Abraham oculos suos, viditque post tergum arietem inter vepres haerentem cornibus, quem assumens obtulit holocaustum pro filio.

[14] And he called the name of that place, The Lord seeth. Whereupon even to this day it is said: In the mountain the Lord will see. Appellavitque nomen loci illius, Dominus videt. Unde usque hodie dicitur : In monte Dominus videbit.

[15] And the angel of the Lord called to Abraham a second time from heaven, saying: Vocavit autem angelus Domini Abraham secundo de caelo, dicens :

[16] By my own self have I sworn, saith the Lord: because thou hast done this thing, and hast not spared thy only begotten son for my sake: Per memetipsum juravi, dicit Dominus : quia fecisti hanc rem, et non pepercisti filio tuo unigenito propter me :

[17] I will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the sea shore: thy seed shall possess the gates of their enemies. benedicam tibi, et multiplicabo semen tuum sicut stellas caeli, et velut arenam quae est in littore maris : possidebit semen tuum portas inimicorum suorum,

[18] And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice. et benedicentur in semine tuo omnes gentes terrae, quia obedisti voci meae.

[19] Abraham returned to his young men, and they went to Bersabee together, and he dwelt there. Reversus est Abraham ad pueros suos, abieruntque Bersabee simul, et habitavit ibi.

[20] After these things, it was told Abraham that Melcha also had borne children to Nachor his brother. His ita gestis, nuntiatum est Abrahae quod Melcha quoque genuisset filios Nachor fratri suo :

[21] Hus the firstborn, and Buz his brother, and Camuel the father of the Syrians, Hus primogenitum, et Buz fratrem ejus, et Camuel patrem Syrorum,

[22] And Cased, and Azau, and Pheldas, and Jedlaph, et Cased, et Azau, Pheldas quoque et Jedlaph,

[23] And Bathuel, of whom was born Rebecca: These eight did Melcha bear to Nachor Abraham's brother. ac Bathuel, de quo nata est Rebecca : octo istos genuit Melcha, Nachor fratri Abrahae.

[24] And his concubine, named Roma, bore Tabee, and Gaham, and Tahas, and Maacha. Concubina vero illius, nomine Roma, peperit Tabee, et Gaham, et Thahas, et Maacha.

Commentary:

Ver. 1. God tempted, &c. God tempteth no man to evil, James i. 13. But by trial and experiment, maketh known to the world and to ourselves, what we are; as here by this trial the singular faith and obedience of Abraham was made manifest. Ch.

Ver. 2. Thy only begotten, or thy most beloved, as if he had been an only child; in which sense the word is often taken, 1 Par. xxix. 1. Ismael was still living; but Isaac was the only son of Sara, the most dignified wife. --- Lovest. Heb. "hast loved" hitherto; now thou must consider him as dead. He has been to thee a source of joy, but now he will be one of tears and mourning. --- Of vision. Sept. "high," being situated on Mount Moria, by which name it was afterwards distinguished, ver. 14. M. --- Every word in this astonishing command, tended to cut Abraham to the heart; and thence we may the more admire his strength and disinterestedness of his faith. He could hope, in a manner, against hope, knowing in whom he had trusted, and convinced that God would not deceive him, though he was at a loss to explain in what manner Isaac should have children after he was sacrificed. H.

Ver. 3. In the night: de nocte, Heb. "very early in the morning." --- His son, 25 years old, without perhaps saying a word to Sara about the intended sacrifice; though some believe, he had too great an opinion of her faith and constancy, not to reveal to her the order of God. The Scripture is silent. C.

Ver. 5. Will return. He hoped, perhaps, that God would restore Isaac to life: (Heb. xi. 19.) and he could not well express himself otherwise to the men, who were not acquainted with the divine decree. C.

Ver. 7. Holocaust. These were probably the only sacrifices yet in use. C. --- The conversation of Isaac could not fail to pierce the heart of his father. M.

Ver. 9. The place. Mount Moria, on part of which the temple was built afterwards; and on another part, called Calvary, our Saviour was crucified, having carried his cross, as Isaac did the wood for sacrifice. --- His son: having first explained to him the will of God, to which Isaac gave his free consent; otherwise, being in the vigour of his youth, he might easily have hindered his aged father, who was 125 years old, from binding him. But in this willingness to die, as in many other particulars, he was a noble figure of Jesus Christ, who was offered because it was His will. H.

Ver. 10. To sacrifice; a thing hitherto unprecedented, and which God would never suffer to be done in his honour, though he was pleased to try the obedience of his servant so far. The pagans afterwards took occasion, perhaps, from this history, to suppose, that human victims would be the most agreeable to their false deities: (C.) but in this misconception they were inexcusable, since God prevented the sacrifice from being really offered to him, in the most earnest manner, saying, Abraham, Abraham, as if there were danger lest the holy man should not hear the first call. H.

Ver. 12. Hast not spared. Thus the intentions of the heart become worthy of praise, or of blame, even when no exterior effect is perceived. H.

Ver. 13. He took; God having given him the dominion over it. C.

Ver. 14. Will see. This became a proverbial expression, used by people in distress, who, remembering how Abraham had been relieved, endeavoured to comfort themselves with hopes of relief. Some translate the Lord will be seen, which was verified when Christ was crucified. M. --- Or, he will provide, alluding to what was said, v. 8.

Ver. 16. Own self; as he could not swear by any one greater. Heb. vi. 13. Jer. xxii. 5.

Ver. 17. Stars and dust, comprising the just and sinners. --- Gates, shall judge and rule. H.

Ver. 20. Children. These are mentioned here, to explain the marriage of Isaac with Rebecca, the grand-daughter of Nachor and Melcha.

Ver. 21. Hus, who peopled Ausitis in Arabia, the desert, where Job lived. --- Buz, from whom sprung Elihu the Busite, the Balaam of the Jews. S. Jerom --- Syrians, called Camiletes, to the west of the Euphrates; or father of the Cappadocians. C.

Ver. 24. Concubine, or wife, secondary in privileges, love, and dignity. Though Nachor did not, perhaps imitate the faith and virtue of his brother Abraham, but mixed various superstitions with the knowledge of the true God; yet we need not condemn him, for having more wives than one. H.

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Book Of Genesis - From The Latin Vulgate (1859 - Haydock Translation of The Roman Catholic Bible) - Chapter 21

INTRODUCTION.

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Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER’S NOTES

Changes made to the original text for this transcription include the following:

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Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as .

The half symbol (½) and three-quarters symbol (¾) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber’s copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 21

Isaac is born. Agar and Ismael are cast forth.

[1] And the Lord visited Sara, as he had promised: and fulfilled what he had spoken. Visitavit autem Dominus Saram, sicut promiserat : et implevit quae locutus est.

[2] And she conceived and bore a son in her old age, at the time that God had foretold her. Concepitque et peperit filium in senectute sua, tempore quo praedixerat ei Deus.

[3] And Abraham called the name of his son, whom Sara bore him, Isaac. Vocavitque Abraham nomen filii sui, quem genuit ei Sara, Isaac :

[4] And he circumcised him the eighth day, as God had commanded him, et circumcidit eum octavo die, sicut praeceperat ei Deus,

[5] When he was a hundred years old: for at this age of his father was Isaac born. cum centum esset annorum : hac quippe aetate patris, natus est Isaac.

[6] And Sara said: God hath made a laughter for me: whosoever shall hear of it will laugh with me. Dixitque Sara : Risum fecit mihi Deus : quicumque audierit, corridebit mihi.

[7] And again she said: Who would believe that Abraham should hear that Sara gave suck to a son, whom she bore to him in his old age. Rursumque ait : Quis auditurus crederet Abraham quod Sara lactaret filium, quem peperit et jam seni?

[8] And the child grew and was weaned: and Abraham made a great feast on the day of his weaning. Crevit igitur puer, et ablactatus est : fecitque Abraham grande convivium in die ablactationis ejus.

[9] And when Sara had seen the son of Agar the Egyptian playing with Isaac her son, she said to Abraham: Cumque vidisset Sara filium Agar Aegyptiae ludentem cum Isaac filio suo, dixit ad Abraham :

[10] Cast out this bondwoman, and her son: for the son of the bondwoman shall not be heir with my son Isaac. Ejice ancillam hanc, et filium ejus : non enim erit haeres filius ancillae cum filio meo Isaac.

[11] Abraham took this grievously for his son. Dure accepit hoc Abraham pro filio suo.

[12] And God said to him: Let it not seem grievous to thee for the boy, and for thy bondwoman: in all that Sara hath said to thee, hearken to her voice: for in Isaac shall thy seed be called. Cui dixit Deus : Non tibi videatur asperum super puero, et super ancilla tua : omnia quae dixerit tibi Sara, audi vocem ejus : quia in Isaac vocabitur tibi semen.

[13] But I will make the son also of the bondwoman a great nation, because he is thy seed. Sed et filium ancillae faciam in gentem magnam, quia semen tuum est.

[14] So Abraham rose up in the morning, and taking bread and a bottle of water, put it upon her shoulder, and delivered the boy, and sent her away. And she departed, and wandered in the wilderness of Bersabee. Surrexit itaque Abraham mane, et tollens panem et utrem aquae, imposuit scapulae ejus, tradiditque puerum, et dimisit eam. Quae cum abiisset, errabat in solitudine Bersabee.

[15] And when the water in the bottle was spent, she cast the boy under one of the trees that were there. Cumque consumpta esset aqua in utre, abjecit puerum subter unam arborum, quae ibi erant.

[16] And she went her way, and sat over against him a great way off as far as a bow can carry, for she said: I will not see the boy die: and sitting over against, she lifted up her voice and wept. Et abiit, seditque e regione procul quantum potest arcus jacere : dixit enim : Non videbo morientem puerum : et sedens contra, levavit vocem suam et flevit.

[17] And God heard the voice of the boy: and an angel of God called to Agar from heaven, saying: What art thou doing, Agar? fear not: for God hath heard the voice of the boy, from the place wherein he is. Exaudivit autem Deus vocem pueri : vocavitque angelus Dei Agar de caelo, dicens : Quid agis Agar? noli timere : exaudivit enim Deus vocem pueri de loco in quo est.

[18] Arise, take up the boy, and hold him by the hand: for I will make him a great nation. Surge, tolle puerum, et tene manum illius : quia in gentem magnam faciam eum.

[19] And God opened her eyes: and she saw a well of water, and went and filled the bottle, and gave the boy to drink. Aperuitque oculos ejus Deus : quae videns puteum aquae, abiit, et implevit utrem, deditque puero bibere.

[20] And God was with him: and he grew, and dwelt in the wilderness, and became a young man, an archer. Et fuit cum eo : qui crevit, et moratus est in solitudine, factusque est juvenis sagittarius.

[21] And he dwelt in the wilderness of Pharan, and his mother took a wife for him out of the land of Egypt. Habitavitque in deserto Pharan, et accepit illi mater sua uxorem de terra Aegypti.

[22] At the same time Abimelech, and Phicol the general of his army said to Abraham: God is with thee in all that thou dost. Eodem tempore dixit Abimelech, et Phicol princeps exercitus ejus, ad Abraham : Deus tecum est in universis quae agis.

[23] Swear therefore by God, that thou wilt not hurt me, nor my posterity, nor my stock: but according to the kindness that I have done to thee, thou shalt do to me, and to the land wherein thou hast lived a stranger. Jura ergo per Deum, ne noceas mihi, et posteris meis, stirpique meae : sed juxta misericordiam, quam feci tibi, facies mihi, et terrae in qua versatus es advena.

[24] And Abraham said: I will swear. Dixitque Abraham : Ego jurabo.

[25] And he reproved Abimelech for a well of water, which his servants had taken away by force. Et increpavit Abimelech propter puteum aquae quem vi abstulerunt servi ejus.

[26] And Abimelech answered: I knew not who did this thing: and thou didst not tell me, and I heard not of it till today. Responditque Abimelech : Nescivi quis fecerit hanc rem : sed et tu non indicasti mihi, et ego non audivi praeter hodie.

[27] And Abraham took sheep and oxen and gave them to Abimelech: and both of them made a league. Tulit itaque Abraham oves et boves, et dedit Abimelech : percusseruntque ambo foedus.

[28] And Abraham set apart seven ewe lambs of the flock. Et statuit Abraham septem agnas gregis seorsum.

[29] And Abimelech said to him: What mean these seven ewe lambs which thou hast set apart? Cui dixit Abimelech : Quid sibi volunt septem agnae istae, quas stare fecisti seorsum?

[30] But he said: Thou shalt take seven ewe lambs at my hand: that they may be a testimony for me, that I dug this well. At ille : Septem, inquit, agnas accipies de manu mea : ut sint mihi in testimonium, quoniam ego fodi puteum istum.

[31] Therefore that place was called Bersabee: because there both of them did swear. Idcirco vocatus est locus ille Bersabee : quia ibi uterque juravit.

[32] And they made a league for the well of oath. Et inierunt foedus pro puteo juramenti.

[33] And Abimelech, and Phicol the general of his army arose and returned to the land of the Palestines. But Abraham planted a grove in Bersabee, and there called upon the name of the Lord God eternal. Surrexit autem Abimelech, et Phicol princeps exercitus ejus, reversique sunt in terram Palaestinorum. Abraham vero plantavit nemus in Bersabee, et invocavit ibi nomen Domini Dei aeterni.

[34] And he was a sojourner in the land of the Palestines many days. Et fuit colonus terrae Palaestinorum diebus multis.

Commentary:

Ver. 1. Visited, either by the angel, C. xviii. 10, or by enabling her to have what he had promised, at the return of the season.

Ver. 3. Isaac. This word signifies laughter; (Ch.) or "he shall laugh," and be the occasion of joy to many, as S. John was. Luke i. 14; and thus Sara seems to explain it, v. 6.

Ver. 7. Gave suck; a certain proof that the child was born of her. M. --- His old age, when both the parents were far advanced in years, v. 2. The mother being ninety at this time, would render the event most surprising. H.

Ver. 8. Weaned. S. Jerom says when he was five years old, though some said twelve. The age of men being prolonged, their infancy continued longer. One of the Machabees suckled her child three years. 2 Mac. vii. 27. 2 Par. xxxi. 16. C. --- Feast. The life of the child being now considered in less danger. From the time of conception till this place, the husband kept at a distance from his wife. S. Clem. strom. iii. Samuel's mother made a feast or present when she weaned him. 1 K. i. 24. M.

Ver. 9. Playing, or persecuting, as S. Paul explains it. Gal. iv. 29. The play tended to pervert the morals of the young Isaac, whether we understand this term metsachak, as implying idolatry, or obscene actions, or fighting; in all which senses it is used in Scripture. See Ex. xxxii. 6. G. xxvi. 8. 2 K. ii. 14. M. --- Ismael was 13 years older than Isaac; and took occasion, perhaps, from the feast, and other signs of preference given by his parents to the latter, to hate and persecute him, which Sara soon perceiving, was forced to have recourse to the expedient apparently so harsh, of driving Ismael and his mother from the house, that they might have an establishment of their own, and not disturb Isaac in the inheritance after the death of Abraham. H. --- In this she was guided by a divine light; (M.) and not by any female antipathy, v. 12. Many of the actions of worldlings, which at first sight may appear innocent, have a natural and fatal tendency to pervert the morals of the just; and therefore, we must keep as much as possible at a distance from their society. --- With Isaac her son. Heb. has simply mocking, without mentioning what. But the sequel shews the true meaning; and this addition was found in some Bibles in the days of S. Jerom, as he testifies, and is expressed in the Sept. H. --- Ismael was a figure of the synagogue, which persecuted the Church of Christ in her birth. D.

Ver. 11. For his son. He does not express any concern for Agar. But we cannot doubt but he would feel to part with her also. It was prudent to let both go together: and the mother had perhaps encouraged Ismael, at least by neglecting to punish or watch over him, and so deserved to share in his affliction.

Ver. 14. Bread and water. This seems a very slender allowance to be given by a man of Abraham's riches. But he might intend her to go only into the neighbourhood, where he would take care to provide for her. She lost herself in the wilderness, and thus fell into imminent danger of perishing. H. --- This divorce of Agar, and ejection of Ismael, prefigured the reprobation of the Jews.

Ver. 17. Of the boy, who was 17 years old, and wept at the approach of death. --- Fear not. Yare are under the protection of God, who will not abandon you, when all human succour fails; nor will he negelct his promises. G. 16. H.

Ver. 20. Wilderness, in Arabia Petrea. --- An archer, living on plunder. C.

Ver. 22. Abimelech, king of Gerara, who knew that Abraham was a prophet, and a favourite of God. G. xx. 7. H.

Ver. 23. Hurt me. Heb. "lie unto me, " or revolt and disturb the peace of my people.

Ver. 24. I will swear. The matter was of sufficient importance. Abraham binds himself, but not his posterity, who by God's order fought against the descendants of this king.

Ver. 27. Gave them; thus rendering good for evil. D.

Ver. 31. Bersabee. That is, the well of oath; (Ch.) or "the well of the seven;" meaning the seven ewe-lambs set apart. M. --- This precaution of Abraham, in giving seven lambs as a testimony that the well was dug by him, was not without reason. See G. xxvi. 15. C.

Ver. 33. A grove: in the midst of which was an altar, dedicated to the Lord God eternal; to testify that he alone was incapable of change. Thither Abraham frequently repaired, to thank God for all his favours. Temples were not probably as yet known in any part of the world. The ancient saints, Abraham, Isaac, Josue, &c. were pleased to shew their respect for God, and their love of retirement, by planting groves, and consecrating altars to the supreme Deity. If this laudable custom was afterwards perverted by the idolaters, and hence forbidden to God's people, we need not wonder. The best things may be abused; and when they become a source of scandal, we must avoid them. H. Jos. xxix. 26. Deut. xvi. 23. Jud. vi. 25.

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