#tree work Witham | Explore Tumblr posts and blogs

pamphletstoinspire · 6 years ago

Photo

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

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.

—————————-

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 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.

#book of genesis

1 note · View note

nataliemayphotography · 5 years ago

Photo

2/3 We had to wait over a week for the weather to be good enough and it was so much colder on attempt two. But I think the fig added to it! Every morning on my way into work I used to drive past Eton college and the fields used to look stunning with the fig and sunlight illuminating the trees. I never stopped to take a picture. But now with time on my side I wanted to challenge myself to shoot new styles of photography. Starting with Landscape..... What do you think? . . . . . . . #photographer #photograhy #photo #photooftheday #LandscapePhotographer #sunrise #lockdown #lickdownphotography #essex #essexphotographer #witham #nature #naturallight #sun #outdoor #sky #field #tree #trees #sunburst #Youtube #YoutubeChannel #nataliemay #nataliemayphotography (at Witham, Essex) https://www.instagram.com/p/B_8CGXhA-_Q/?igshid=ft8w43e1ewad

0 notes

maximumtyphooncollection-us-blog · 7 years ago

Text

Corner Christmas Trees

We like to make crafts, not enemies and your email deal with is secure with us. Unsubscribe anytime. To make these lovable little DIY Christmas Tree Bookmarks, you could make your fundamental Origami Paper Bookmark shape. Christmas Tree Bookmark DIY - How To: A green square piece of paper (we used an A5 sheet of paper cut square) (I buy pretty paper in a local store, however this appears good US / UK ) Christmas Tree Bookmark DIY - Supplies: Remember, we have now tones of Straightforward Christmas Crafts for Children , as well as many extra Corner Bookmark Designs for you to browse - especially our special set of Christmas Bookmark Corners ! Just do not plan on getting a small tree that matches in a corner. There aren't any branches on the again or corner aspect. The thought of a tall slim corner tree was value a attempt.

Do not buy a Christmas tree with out really seeing the true item first. We actually would have sent the tree again, but we didn't want to pay the large return delivery value. We had to buy pine cones to fill within the urn and canopy the unsightly "trunk" of the tree. Essentially the most distressing facet of this tree is the very giant, twelve inch hole between the top of the urn and the bottom branches. Roohome can see through the tree to the back wall, and the "trunk" is kind of seen even with loads of fluffing. When the lights are on the decorations can't be seen Great stylish straightforward tree. Rated four out of 5 by Grammakate from Straightforward up classy tree Lights are ACTUALLY SHINY. Though the top branches could be an inch longer to fill in the shape it's still an exquisite tree. When I plugged it in, the lights did not work at first nonetheless going again via all the connections, it labored completely. Rated 4 out of 5 by lmbruno from Nice Addition I purchased this tree about a month in the past. Available in sizes ranging from four foot to 6 foot, they are the proper alternative when you've got a small living area but are still wanting so as to add a contact of festive sparkle. As if this wasn't sufficient, the Have a good time the Season Vacation Gala's will kick-off this identical evening within the Regional Recreation Advanced...that includes distributors, food, entertainment, and carnival rides! After the parade ends, make your option to the Market Pavilion to see the lighting of the new City Christmas Tree..and a go to from a very particular visitor, Santa! Costco isn't promoting any incandescent Christmas lights. Organizers have been utilizing LED lights on the long-lasting tree for the previous several years. Tuesday, the Withams stated they might forgo a 3rd tree and instead decorated a steel angel which they secured to a fence at the intersection. GreenSpot Farms is offering a $250 reward to anyone with data resulting in the arrest of those who took the trees. It was heartbreaking,” Belinda Witham said after discovering the primary tree lacking Monday. This is the first time the tree has been stolen in 14 years, the Withams stated. The tree skirt was on the ground and there were damaged ornaments on the sidewalk,” Ken Witham stated. The trees have been stolen twice this yr. Very strong branches and is finest for very heavy ornaments. These trees are 2 years outdated at our Plantation in Franklinville N.Y. Will have these out there in 7-8 years. Balsam Fir Trees have a dark-inexperienced appearance. Average power branches (not good for very heavy ornaments) Akron (Hunts Corners Highway) - LOWER-YOUR-OWN Up to eight' Akron (Hunts Corners Road) - LOWER-YOUR-PERSONAL Up to eleven' White fir is well-liked as a Christmas tree and for Christmas decoration owing to its soft needles. Akron (Hunts Corners Street) - REDUCE-YOUR-PERSONAL As much as 12' Robust branches for hanging heavy ornaments. Once you discover a spot you like, you can play around with how the various kinds of trees match there. Perhaps you do not have the area for a full tree? The owner depends on him a lot that he pays to put Foster up in a hotel to work through the holidays.

0 notes

williamemcknight · 8 years ago

Text

Braintree District Council wins two national awards at the annual Fields in Trust ceremony

The Fields in Trust Awards have been running since 2012 and celebrate the contributions and achievements of partner parks, recognising and rewarding the efforts of those who work on them to make them the best they can be.

Marshalls Park along London Road is one of the town’s premier parks and is much loved by the public, with tree planting sessions taking place at the park by volunteers and local school children.

The Partner of the Year Award recognises those organisations that have gone the extra mile over the last year to advocate the work of national charity Fields in Trust and to further its mission of ensuring everyone should have access to free, local outdoor space for sport, play and recreation.

In 2015, Braintree District Council nominated a further 4 open spaces, Halstead Public Gardens, Witham Memorial Gardens, Witham Town Park and Marshalls Park. All 4 sites have been ‘dedicated’. The citation for Braintree District Council read: “They were the first Local Authority in Essex to dedicate a Centenary Field. This is in addition to their already impressive commitment to safeguarding of green space.”

Councillor Wendy Schmitt, cabinet member for environment and place said: “We are delighted to receive two national awards from the Fields in Trust with one of our beautiful parks being recognised as a Showcase Centenary Field for 2016; it is a fantastic honour for the district. This is a credit to everyone involved from our staff, volunteers, dedicated partners and to the many local people who have contributed to helping look after and care for our parks and open spaces for everyone to enjoy”.

Braintree District Council intends to liaise with the Royal British Legion Offices and local Town Councils to organise a formal unveiling of the plaques to coincide with the centenary of the end of the Great War in 2018.

0 notes

sofiaroy-blog · 6 years ago

Link

Tree surgeons Keith Archer Tree Care provide tree surgery, tree felling, stump grinding and pruning throughout Chelmsford. Established tree surgeons serving Billericay, Witham, Malden, Braintree, Chipping Ongar and throughout Essex.

#Tree Surgeon Malden #Tree Work Witham #Tree Felling Chelmsford

0 notes

sofiaroy-blog · 6 years ago

Link

#Tree Surgeon Malden #Tree Felling Billericay #Tree Felling Witham #Tree Work Witham

0 notes

sofiaroy-blog · 6 years ago

Link

#Tree Felling Billericay #Tree Felling Chelmsford #Tree Work Witham

0 notes

pamphletstoinspire · 6 years ago

Photo

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

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 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.

#book of genesis

1 note · View note

pamphletstoinspire · 6 years ago

Photo

Book Of Genesis - From The Latin Vulgate (1859 - Haydock Translation of The Roman Catholic Bible) - Chapter 18

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 18

Angels are entertained by Abraham. They foretell the birth of Isaac. Abraham's prayer for the men of Sodom.

[1] And the Lord appeared to him in the vale of Mambre as he was sitting at the door of his tent, in the very heat of the day. Apparuit autem ei Dominus in convalle Mambre sedenti in ostio tabernaculi sui in ipso fervore diei.

[2] And when he had lifted up his eyes, there appeared to him three men standing near him: and as soon as he saw them he ran to meet them from the door of his tent, and adored down to the ground. Cumque elevasset oculos, apparuerunt ei tres viri stantes prope eum : quos cum vidisset, cucurrit in occursum eorum de ostio tabernaculi, et adoravit in terram.

[3] And he said: Lord, if I have found favour in thy sight, pass not away from thy servant: Et dixit : Domine, si inveni gratiam in oculis tuis, ne transeas servum tuum :

[4] But I will fetch a little water, and wash ye your feet, and rest ye under the tree. sed afferam pauxillum aquae, et lavate pedes vestros, et requiescite sub arbore.

[5] And I will set a morsel of bread, and strengthen ye your heart, afterwards you shall pass on: for therefore are you come aside to your servant. And they said: Do as thou hast spoken. Ponamque buccellam panis, et confortate cor vestrum : postea transibitis : idcirco enim declinastis ad servum vestrum. Qui dixerunt : Fac ut locutus es.

[6] Abraham made haste into the tent to Sara, and said to her: Make haste, temper together three measures of flour, and make cakes upon the hearth. Festinavit Abraham in tabernaculum ad Saram, dixitque ei : Accelera, tria sata similae commisce, et fac subcinericios panes.

[7] And he himself ran to the herd, and took from thence a calf very tender and very good, and gave it to a young man: who made haste and boiled it. Ipse vero ad armentum cucurrit, et tulit inde vitulum tenerrimum et optimum, deditque puero : qui festinavit et coxit illum.

[8] He took also butter and milk, and the calf which he had boiled, and set before them: but he stood by them under the tree. Tulit quoque butyrum et lac, et vitulum quem coxerat, et posuit coram eis : ipse vero stabat juxta eos sub arbore.

[9] And when they had eaten, they said to him: Where is Sara thy wife? He answered: Lo, she is in the tent. Cumque comedissent, dixerunt ad eum : Ubi est Sara uxor tua? Ille respondit : Ecce in tabernaculo est.

[10] And he said to him: I will return and come to thee at this time, life accompanying and Sara thy wife shall have a son. Which when Sara heard, she laughed behind the door of the tent. Cui dixit : Revertens veniam ad te tempore isto, vita comite, et habebit filium Sara uxor tua. Quo audito, Sara risit post ostium tabernaculi.

[11] Now they were both old, and far advanced in years, and it had ceased to be with Sara after the manner of women. Erant autem ambo senes, provectaeque aetatis, et desierant Sarae fieri muliebria.

[12] And she laughed secretly, saying: After I am grown old and my lord is an old man, shall I give myself to pleasure? Quae risit occulte dicens : Postquam consenui, et dominus meus vetulus est, voluptati operam dabo?

[13] And the Lord said to Abraham: Why did Sara laugh, saying: Shall I who am an old woman bear a child indeed? Dixit autem Dominus ad Abraham : Quare risit Sara, dicens : Num vere paritura sum anus?

[14] Is there any thing hard to God? According to appointment I will return to thee at this same time, life accompanying, and Sara shall have a son. Numquid Deo quidquam est difficile? juxta condictum revertar ad te hoc eodem tempore, vita comite, et habebit Sara filium.

[15] Sara denied, saying: I did not laugh: for she was afraid. But the Lord said, Nay: but thou didst laugh: Negabit Sara, dicens : Non risi, timore perterrita. Dominus autem : Non est, inquit, ita : sed risisti.

[16] And when the men rose up from thence, they turned their eyes towards Sodom: and Abraham walked with them, bringing them on the way. Cum ergo surrexissent inde viri, direxerunt oculos contra Sodomam : et Abraham simul gradiebatur, deducens eos.

[17] And the Lord said: Can I hide from Abraham what I am about to do: Dixitque Dominus : Num celare potero Abraham quae gesturus sum :

[18] Seeing he shall become a great and mighty nation, and in him all the nations of the earth shall be blessed? cum futurus sit in gentem magnam, ac robustissimam, et benedicendae sint in illo omnes nationes terrae?

[19] For I know that he will command his children, and his household after him to keep the way of the Lord, and do judgment and justice: that for Abraham's sake the Lord may bring to effect all the things he hath spoken unto him. Scio enim quod praecepturus sit filiis suis, et domui suae post se ut custodiant viam Domini, et faciant judicium et justitiam : ut adducat Dominus propter Abraham omnia quae locutus est ad eum.

[20] And the Lord said: The cry of Sodom and Gomorrha is multiplied, and their sin is become exceedingly grievous. Dixit itaque Dominus : Clamor Sodomorum et Gomorrhae multiplicatus est, et peccatum eorum aggravatum est nimis.

[21] I will go down and see whether they have done according to the cry that is come to me: or whether it be not so, that I may know. Descendam, et videbo utrum clamorem qui venit ad me, opere compleverint; an non est ita, ut sciam.

[22] And they turned themselves from thence, and went their way to Sodom: but Abraham as yet stood before the Lord. Converteruntque se inde, et abierunt Sodomam : Abraham vero adhuc stabat coram Domino.

[23] And drawing nigh he said: Wilt thou destroy the just with the wicked? Et appropinquans ait : Numquid perdes justum cum impio?

[24] If there be fifty just men in the city, shall they perish withal? and wilt thou not spare that place for the sake of the fifty just, if they be therein? si fuerint quinquaginta justi in civitate, peribunt simul? et non parces loco illi propter quinquaginta justos, si fuerint in eo?

[25] Far be it from thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked, this is not beseeming thee: thou who judgest all the earth, wilt not make this judgment. Absit a te ut rem hanc facias, et occidas justum cum impio, fiatque justus sicut impius, non est hoc tuum : qui judicas omnem terram, nequaquam facies judicium hoc.

[26] And the Lord said to him: If I find in Sodom fifty just within the city, I will spare the whole place for their sake. Dixitque Dominus ad eum : Si invenero Sodomis quinquaginta justos in medio civitatis, dimittam omni loco propter eos.

[27] And Abraham answered, and said: Seeing I have once begun, I will speak to my Lord, whereas I am dust and ashes. Respondensque Abraham, ait : Quia semel coepi, loquar ad Dominum meum, cum sim pulvis et cinis.

[28] What if there be five less than fifty just persons? wilt thou for five and forty destroy the whole city? And he said: I will not destroy it, if I find five and forty. Quid si minus quinquaginta justis quinque fuerint? delebis, propter quadraginta quinque, universam urbem? Et ait : Non delebo, si invenero ibi quadraginta quinque.

[29] And again he said to him: But if forty be found there, what wilt thou do? He said: I will not destroy it for the sake of forty. Rursumque locutus est ad eum : Sin autem quadraginta ibi inventi fuerint, quid facies? Ait : Non percutiam propter quadraginta.

[30] Lord, saith he, be not angry, I beseech thee, if I speak: What if thirty shall be found there? He answered: I will not do it, if I find thirty there. Ne quaeso, inquit, indigneris, Domine, si loquar : quid si ibi inventi fuerint triginta? Respondit : Non faciam, si invenero ibi triginta.

[31] Seeing, saith he, I have once begun, I will speak to my Lord. What if twenty be found there? He said: I will not destroy it for the sake of twenty. Quia semel, ait, coepi loquar ad Dominum meum : quid si ibi inventi fuerint viginti? Ait : Non interficiam propter viginti.

[32] I beseech thee, saith he, be not angry, Lord, if I speak yet once more: What if ten should be found there? And he said: I will not destroy it for the sake of ten. Obsecro, inquit, ne irascaris, Domine, si loquar adhuc semel : quid si inventi fuerint ibi decem? Et dixit : Non delebo propter decem.

[33] And the Lord departed, after he had left speaking to Abraham: and Abraham returned to his place. Abiitque Dominus, postquam cessavit loqui ad Abraham : et ille reversus est in locum suum.

Commentary:

Ver. 1. Sitting, &c. that he might lose no opportunity of exercising hospitality.

Ver. 2. Men in outward appearance, but angels indeed. Heb. xiii. 2. S. Aug. de C. D. xvi. c. 29. Some have supposed, that one of them was the Son of God, whom Abraham adored, and who bears throughout the chief authority. Tres vidit et unum adoravit. He saw three and adored one, as we read in the Church office. In the former supposition, which is generally adopted, this adoration was only a civil ceremony, if Abraham considered them as mere men; or it might be mixed with a degree of religious, though inferior veneration, if he imagined they were angels; or in fine, he adored God in his representatives. H.

Ver. 4. Wash ye, or let your feet be washed by me, or by my servants, laventur. M.

Ver. 5. Therefore, Providence has directed you hither. Abraham promises but little, and gives much, in the true spirit of generous hospitality. C.

Ver. 6. Measures, or one epha; that is, three pecks and three pints, English corn measure. --- Flour, of the finest quality, similæ. --- Hearth, as being soonest ready.

Ver. 7. Himself. These rich and truly noble people, do not esteem it beneath themto wait on strangers. They provide abundance, but no dainties. H.

Ver. 9. Eaten apparently. Tob. xii. 19. or perhaps they consumed the food, as fire may be said to eat. S. Justin's Dial.

Ver. 10. Time, or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form. H.

Ver. 12. Laughed, as if the promise were incredible. --- My lord, or husband, which title of respect, S. Peter i. C. iii. 6, commends. D.

Ver. 13. Indeed. This was the import of Sara's words. By thus revealing what was secretly done in the tent, he shewed himself to be more than man.

Ver. 14. Hard. So Gabriel says to the blessed Virgin: there is nothing impossible to God.

Ver. 15. Afraid; which does not entirely clear her of sin: for though she might innocently laugh, if she thought the person who spoke was only a man, yet she ought not to have told an untruth; and if she reflected, that he had disclosed what she supposed no one knew, and thereby manifested his superiority over man, her denial was still more inexcusable. But she was taken, as it were, by surprise; and therefore the Lord reproves her very gently. H.

Ver. 21. I will go down, &c. The Lord here accommodates his discourse to the way of speaking and acting amongst men: for he knoweth all things, and needeth not to go any where for information. --- Note here, that two of the three angels went away immediately for Sodom; whilst the third, who represented the Lord, remained with Abraham.

Ver. 25. With the wicked. God frequently suffers the just to be here the most afflicted; designing to reward them abundantly hereafter. But this was not so common in the days of Abraham and Job. C.

Ver. 32. Ten. Abraham's chief solicitude was for Lot; though, out of modesty, he does not mention him; trusting, however, in the divine goodness the he would be preserved, unless he had forfeited his justice, he proceeds no farther. God thus challenges Jerusalem to produce one virtuous man, and the city shall be saved for his sake. Jer. v. 1. H.

#book of genesis

1 note · View note

pamphletstoinspire · 6 years ago

Photo

Book Of Genesis - From The Latin Vulgate - Chapter 8

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 8

The deluge ceaseth. Noe goeth out of the ark, and offereth a sacrifice. God's covenant to him.

[1] And God remembered Noe, and all the living creatures, and all the cattle which were with him in the ark, and brought a wind upon the earth, and the waters were abated. Recordatus autem Deus Noe, cunctorumque animantium, et omnium jumentorum, quae erant cum eo in arca, adduxit spiritum super terram, et imminutae sunt aquae.

[2] The fountains also of the deep, and the flood gates of heaven were shut up, and the rain from heaven was restrained. Et clausi sunt fontes abyssi, et cataractae caeli : et prohibitae sunt pluviae de caelo.

[3] And the waters returned from off the earth going and coming: and they began to be abated after a hundred and fifty days. Reversaeque sunt aquae de terra euntes et redeuntes : et coeperunt minui post centum quinquaginta dies.

[4] And the ark rested in the seventh month, the seven and twentieth day of the month, upon the mountains of Armenia. Requievitque arca mense septimo, vigesimo septimo die mensis, super montes Armeniae.

[5] And the waters were going and decreasing until the tenth month: for in the tenth month, the first day of the month, the tops of the mountains appeared. At vero aquae ibant et decrescebant usque ad decimum mensem : decimo enim mense, primo die mensis, apparuerunt cacumina montium.

[6] And after that forty days were passed, Noe, opening the window of the ark which he had made, sent forth a raven: Cumque transissent quadraginta dies, aperiens Noe fenestram arcae, quam fecerat, dimisit corvum,

[7] Which went forth and did not return, till the waters were dried up upon the earth. qui egrediebatur, et non revertebatur, donec siccarentur aquae super terram.

[8] He sent forth also a dove after him, to see if the waters had now ceased upon the face of the earth. Emisit quoque columbam post eum, ut videret si jam cessassent aquae super faciem terrae.

[9] But she, not finding where her foot might rest, returned to him into the ark: for the waters were upon the whole earth: and he put forth his hand, and caught her, and brought her into the ark. Quae cum non invenisset ubi requiesceret pes ejus, reversa est ad eum in arcam : aquae enim erant super universam terram : extenditque manum, et apprehensam intulit in arcam.

[10] And having waited yet seven other days, he again sent forth the dove out of the ark. Expectatis autem ultra septem diebus aliis, rursum dimisit columbam ex arca.

[11] And she came to him in the evening, carrying a bough of an olive tree, with green leaves, in her mouth. Noe therefore understood that the waters were ceased upon the earth. At illa venit ad eum ad vesperam, portans ramum olivae virentibus foliis in ore suo : intellexit ergo Noe quod cessassent aquae super terram.

[12] And he stayed yet other seven days: and he sent forth the dove, which returned not any more unto him. Expectavitque nihilominus septem alios dies : et emisit columbam, quae non est reversa ultra ad eum.

[13] Therefore in the six hundredth and first year, the first month, the first day of the month, the waters were lessened upon the earth, and Noe opening the covering of the ark, looked, and saw that the face of the earth was dried. Igitur sexcentesimo primo anno, primo mense, prima die mensis, imminutae sunt aquae super terram : et aperiens Noe tectum arcae, aspexit, viditque quod exsiccata esset superficies terrae.

[14] In the second month, the seven and twentieth day of the month, the earth was dried. Mense secundo, septimo et vigesimo die mensis arefacta est terra.

[15] And God spoke to Noe, saying: Locutus est autem Deus ad Noe, dicens :

[16] Go out of the ark, thou and thy wife, thy sons, and the wives of thy sons with thee. Egredere de arca, tu et uxor tua, filii tui et uxores filiorum tuorum tecum.

[17] All living things that are with thee of all flesh, as well in fowls as in beasts, and all creeping things that creep upon the earth, bring out with thee, and go ye upon the earth: increase and multiply upon it. Cuncta animantia, quae sunt apud te, ex omni carne, tam in volatilibus quam in bestiis et universis reptilibus, quae reptant super terram, educ tecum, et ingredimini super terram : crescite et multiplicamini super eam.

[18] So Noe went out, he and his sons: his wife, and the wives of his sons with him. Egressus est ergo Noe, et filii ejus : uxor illius, et uxores filiorum ejus cum eo.

[19] And all living things, and cattle, and creeping things that creep upon the earth, according to their kinds, went out of the ark. Sed et omnia animantia, jumenta, et reptilia quae reptant super terram, secundum genus suum, egressa sunt de arca.

[20] And Noe built an altar unto the Lord: and taking of all cattle and fowls that were clean, offered holocausts upon the altar. Aedificavit autem Noe altare Domino : et tollens de cunctis pecoribus et volucribus mundis, obtulit holocausta super altare.

[21] And the Lord smelled a sweet savour, and said: I will no more curse the earth for the sake of man: for the imagination and thought of man's heart are prone to evil from his youth: therefore I will no more destroy every living soul as I have done. Odoratusque est Dominus odorem suavitatis, et ait : Nequaquam ultra maledicam terrae propter homines : sensus enim et cogitatio humani cordis in malum prona sunt ab adolescentia sua : non igitur ultra percutiam omnem animam viventem sicut feci.

[22] All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, shall not cease. Cunctis diebus terrae, sementis et messis, frigus et aestus, aestas et hiems, nox et dies non requiescent.

Commentary:

Ver. 1. Remembered; not as if God had ever forgotten Noe, but he now shews his remembrance of him by the effects. M. --- A wind, literally a spirit, which S. Amb. and Theodoret understood of the Holy Ghost, that, as he moved over the waters at first, (C. 1. 2.) to give them fecundity, and to exercise his power in establishing order, so he may shew the same care and providence for this new world, emerging, like the former, from the waters. H. --- Most interpreters, however, understand this of a violent wind, (Prov. xxv. 23. Ex. xiv. 21.) a strong blast, such as was sent to divide the Red sea. M.

Ver. 3. And the waters returned, &c. S. Jerom on this passage remarks, "that all waters and torrents repair to the womb of the abyss, through the hidden veins of the earth," and by the abyss understands the sea: according to that of Ecclesiastes, 1. 7, all the rivers run into the sea. But as the sea itself, on this occasion, exceeded its limits, (otherwise its waters would not have been higher than the land) the sense perhaps confined to this, that the waters by degrees were diminished; as we may say of the inundations of land, that the waters are gone off, not by the regular course of ditches, but from the effects of the sun and winds which dry them up. E.

Ver. 4. And the ark rested on the mountains of Armenia. The Hebrew word is Ararat, which also occurs in the 37th chap. of Isaias, and the 51st of Jeremias; for in these places our interpreter retained the Hebrew word, but in the 4th book of Kings, xix. 37, where the same history is related, it is translated by the land of the Armenians. E. --- Seventh month, of the year, not of the deluge, as appears from ver. 13, &c. M. --- Seven and twentieth. So also the Sept., but the Heb. &c. have the 17th. It is not easy to decide which is right. On the seventeenth the waters only began to decrease, and some hence argue for the Vulgate, as they say it is not probable the ark would stop that very day. C. --- This, however, might be the only mean by which Noe could discern that the waters were abating. H. --- The ark being about fourteen cubits sunk in the water, might soon touch the summit of the highest mountains, such as M. Taurus, of which the Ararat, here mentioned in the Hebrew, a mountain of Armenia, forms a part, according to S. Jerom. The Armenians still boast that they have the remains of the ark. Berosus, the Pagan historian, says bitumen was taken from it as a preservative. Jos. Ant. 1. 3. Eus. præp. ix. 4. The Chaldee has Cordu for Ararat, whence some have supposed, that the ark rested on the Cordyean or Gordiean mountains. The Armenians call the mountain near Erivan, Mesesonsar, or the mountain of the ark. C.

Ver. 7. Did not return. The negotiation Not, is not to be found in any Hebrew copy now extant; though it is still retained by the Septuagint, and several Latin manuscripts, according to the testimony of Liranus. If we add here, therefore, to the Hebrew text, we must translate it with S. Jerom, thus; It went forth, going and returning, (Egredicbatur exiens et revertens,) sometimes repairing to the mountains, where it found carcasses to feed on, and at other times returning not unto the ark, but to rest upon the top of it. E. Ch. --- Or receded farther from it; as the Hebrew may be explained, agreeably to the Vulgate, Sept. Syr. &c. which admit the negation. C. --- Till, as long as the waters covered the earth, not that it returned to the ark afterwards. M.

Ver. 9. Whole earth, excepting the mountains; so that the dove presently returned. H.

Ver. 11. Green leaves. The olive tree preserves its verdure and grows even at the bottom of the Red sea, and other seas in the East. Plin. xii. 25. --- Many other trees and seeds will live for a long time under the waters. C. --- This tender branch of the olive seems to agree better with the spring than autumn; whence Tirin infers, that the deluge began and ended in spring.

Ver. 13. Year of Noe's age, who, we may suppose, was born on the first day of the year. So that his 601st year corresponds with the 1657th of the world, B.C. 2343, on which day the deluge ended. Still Noe waited for God's order to leave the ark till the 27th of the ensuing month, when the earth was more perfectly dried. H. --- Covering. Some think that the window was at the top, like a sky-light. C.

Ver. 17. Increase. Heb. "let them increase." This is spoken of the brute creation, the blessing is given to men. C. ix. --- Neither Noe's family, nor any of the animals, had any young in the ark. C.

Ver. 20. Holocausts, or whole burnt offerings. In which the whole victim was consumed by fire upon God's altar, and no part was reserved for the use of priest or people. Ch. --- This is the first time we read of an altar, though Abel had surely made use of one. M. --- Noe delays not to shew his gratitude to God. S. Amb. W.

Ver. 21. Smelled, &c. A figurative expression, denoting that God was pleased with the sacrifices which his servant offered, (Ch.) and in this sense it is expressed in the Chaldee, "God received his offering gratefully." God requires sacrifices of us, to testify his dominion, and not for any advantage he derives from them; but rather to bless us, if we perform our duty with fervour. --- For the sake of, or on account of men's sins. They are so prone to evil, that, if I were to punish them as often as they deserve, new deluges might be sent every day. I take pity on their weakness. I will punish the most criminal, but not as I have done, by cursing the earth. These words of God, are by some addressed to Noe, by others to God the Son. Heb. "he said to his heart;" Onkelos, "he said in his word;" Sept. "he said with reflection." C. --- Noe was beloved by God, and therefore may be called his heart. To speak to the heart, often means to comfort. H.

Ver. 22. Seed-time, according to the Targum of Jonathan, is the equinox of September; harvest, that of March; winter and summer denote the solstice of December and of June. But the Hebrews probably divided the year into summer and winter; or perhaps they might also admit the season of spring, with the Egyptians and the ancient Greeks, who represented the seasons by the three hours, daughters of Jupiter. C.

#book of genesis

1 note · View note

pamphletstoinspire · 6 years ago

Photo

Book Of Genesis - From The Latin Vulgate - Chapter 2

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 2

God resteth on the seventh day and blesseth it. The earthly paradise, in which God placeth man. He commandeth him not to eat of the tree of knowledge. And formeth a woman of his rib.

[1] So the heavens and the earth were finished, and all the furniture of them. Igitur perfecti sunt caeli et terra, et omnis ornatus eorum.

[2] And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done. Complevitque Deus die septimo opus suum quod fecerat : et requievit die septimo ab universo opere quod patrarat.

[3] And he blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made. Et benedixit diei septimo, et sanctificavit illum, quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret.

[4] These are the generations of the heaven and the earth, when they were created, in the day that the Lord God made the heaven and the earth: Istae sunt generationes caeli et terrae, quando creata sunt, in die quo fecit Dominus Deus caelum et terram,

[5] And every plant of the field before it sprung up in the earth, and every herb of the ground before it grew: for the Lord God had not rained upon the earth; and there was not a man to till the earth. et omne virgultum agri antequam orietur in terra, omnemque herbam regionis priusquam germinaret : non enim pluerat Dominus Deus super terram, et homo non erat qui operaretur terram :

[6] But a spring rose out of the earth, watering all the surface of the earth. sed fons ascendebat e terra, irrigans universam superficiem terrae.

[7] And the Lord God formed man of the slime of the earth: and breathed into his face the breath of life, and man became a living soul. Formavit igitur Dominus Deus hominem de limo terrae, et inspiravit in faciem ejus spiraculum vitae, et factus est homo in animam viventem.

[8] And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed. Plantaverat autem Dominus Deus paradisum voluptatis a principio, in quo posuit hominem quem formaverat.

[9] And the Lord God brought forth of the ground all manner of trees, fair to behold, and pleasant to eat of: the tree of life also in the midst of paradise: and the tree of knowledge of good and evil. Produxitque Dominus Deus de humo omne lignum pulchrum visu, et ad vescendum suave lignum etiam vitae in medio paradisi, lignumque scientiae boni et mali.

[10] And a river went out of the place of pleasure to water paradise, which from thence is divided into four heads. Et fluvius egrediebatur de loco voluptatis ad irrigandum paradisum, qui inde dividitur in quatuor capita.

[11] The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth. Nomen uni Phison : ipse est qui circuit omnem terram Hevilath, ubi nascitur aurum :

[12] And the gold of that land is very good: there is found bdellium, and the onyx stone. et aurum terrae illius optimum est; ibi invenitur bdellium, et lapis onychinus.

[13] And the name of the second river is Gehon: the same is it that compasseth all the land of Ethiopia. Et nomen fluvii secundi Gehon; ipse est qui circumit omnem terram Aethiopiae.

[14] And the name of the third river is Tigris: the same passeth along by the Assyrians. And the fourth river is Euphrates. Nomen vero fluminis tertii, Tigris : ipse vadit contra Assyrios. Fluvius autem quartus, ipse est Euphrates.

[15] And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it. Tulit ergo Dominus Deus hominem, et posuit eum in paradiso voluptatis, ut operaretur, et custodiret illum :

[16] And he commanded him, saying: Of every tree of paradise thou shalt eat: praecepitque ei, dicens : Ex omni ligno paradisi comede;

[17] But of the tree of knowledge of good and evil, thou shalt not eat. For in what day soever thou shalt eat of it, thou shalt die the death. de ligno autem scientiae boni et mali ne comedas : in quocumque enim die comederis ex eo, morte morieris.

[18] And the Lord God said: It is not good for man to be alone: let us make him a help like unto himself. Dixit quoque Dominus Deus : Non est bonum esse hominem solum : faciamus ei adjutorium simile sibi.

[19] And the Lord God having formed out of the ground all the beasts of the earth, and all the fowls of the air, brought them to Adam to see what he would call them: for whatsoever Adam called any living creature the same is its name. Formatis igitur Dominus Deus de humo cunctis animantibus terrae, et universis volatilibus caeli, adduxit ea ad Adam, ut videret quid vocaret ea : omne enim quod vocavit Adam animae viventis, ipsum est nomen ejus.

[20] And Adam called all the beasts by their names, and all the fowls of the air, and all the cattle of the field: but for Adam there was not found a helper like himself. Appellavitque Adam nominibus suis cuncta animantia, et universa volatilia caeli, et omnes bestias terrae : Adae vero non inveniebatur adjutor similis ejus.

[21] Then the Lord God cast a deep sleep upon Adam: and when he was fast asleep, he took one of his ribs, and filled up flesh for it. Immisit ergo Dominus Deus soporem in Adam : cumque obdormisset, tulit unam de costis ejus, et replevit carnem pro ea.

[22] And the Lord God built the rib which he took from Adam into a woman: and brought her to Adam. Et aedificavit Dominus Deus costam, quam tulerat de Adam, in mulierem : et adduxit eam ad Adam.

[23] And Adam said: This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man. Dixitque Adam : Hoc nunc os ex ossibus meis, et caro de carne mea : haec vocabitur Virago, quoniam de viro sumpta est.

[24] Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh. Quam ob rem relinquet homo patrem suum, et matrem, et adhaerebit uxori suae : et erunt duo in carne una.

[25] And they were both naked: to wit, Adam and his wife: and were not ashamed. Erat autem uterque nudus, Adam scilicet et uxor ejus : et non erubescebant.

Commentary:

Ver. 1. Furniture, ornaments or militia, whether we understand the Angels, or the stars, which observe a regular order and obey God. M.

Ver. 2. He rested, &c. That is, he ceased to make any new kinds of things. Though, as our Lord tells us, John v. 17. He still worketh, viz. by conserving and governing all things, and creating souls. Ch. --- Seventh day. This day was commanded, Ex. xx. 8. to be kept holy by the Jews, as it had probably been from the beginning. Philo says, it is a the festival of the universe, and Josephus asserts, there is no town which does not acknowledge the religion of the sabbath. But this point is controverted, and whether the ancient patriarchs observed the seventh day, or some other, it is certain they would not fail, for any long time, to shew their respect for God's worship, and would hardly suffer a whole week to elapse without meeting to sound forth his praise. The setting aside of stated days for this purpose, is agreeable to reason, and to the practise of all civilized nations. As the Hebrews kept Saturday holy, in honour of God's rest, so we keep the first day of the week, by apostolic tradition, to thank God for the creation of the world on that day, and much more for the blessings which we derive from the Resurrection of J. C. and the sending down of the Holy Ghost, which have given it a title above all other days. H. On the seventh day, at the beginning of this verse, must be taken exclusively, as God finished his work on the 6th, whence the same Sept. and Syr. have here on the 6th day. H. --- But the Heb. and all the other versions agree with the Vulgate. C. --- The similarity of v. 6. and v. 7. in Heb. may have given rise to this variation. H.

Ver. 4. Day. Not that all things were made in one day: but God formed in succession; first, heaven and earth, then the ornaments of both. Every plant, &c. which on the first day did not spring up, (as water covered the surface of the earth,) on the 3d, by the command of God, without having any man to plant, or rain to water them, pushed forth luxuriantly, and manifested the power of the Creator. H. --- Thus Christ founded his Church by his own power, and still gives her increase; but requires of his ministers to co-operate with him, as a gardener must now take care of the plants which originally grew without man's aid. D. --- By observing that all natural means were here wanting for the production of plants, God asserts his sole right to the work, and confounds the Egyptian system, which attributed plants, &c. to the general warmth of the earth alone. C.

Ver. 7. Breath of life or a soul, created out of nothing, and infused into the body to give it life. H.

Ver. 8. Of pleasure, Heb. Eden, which may be either the name of a country, as C. iv. 16. or it may signify pleasure, in which sense Symmachus and S. Jerom have taken it. --- From the beginning, or on the 3d day, when all plants were created, Heb. mikedem, may also mean towards the east, as the Sept. have understood it, though the other ancient interpreters agree with S. Jerom. Paradise lay probably to the east of Palestine, or of that country where Moses wrote. The precise situation cannot be ascertained. Calmet places it in Armenia, others near Babylon, &c. Some assert that this beautiful garden is still in being, the residence of Henoch and Elias. But God will not permit the curiosity of man to be gratified by the discovery of it. C. iii. 24. How great might be its extent we do not know. If the sources of the Ganges, Nile, Tigris, and Euphrates, be not now changed, and if these be the rivers which sprung from the fountains of Paradise, (both which are points undecided) the garden must have comprised a great part of the world, H., as the Ganges rises in Judea, and the Nile about the middle of Africa. T.

Ver. 9. The tree of life. So called, because it had that quality, that by eating of the fruit of it, man would have been preserved in a constant state of health, vigour, and strength, and would not have died at all. The tree of knowledge. To which the deceitful serpent falsely attributed the power of imparting a superior kind of knowledge beyond that which God was pleased to give. Ch. --- Of what species these two wonderful trees were, the learned are not agreed. The tree of knowledge, could not communicate any wisdom to man; but, by eating of its forbidden fruit, Adam dearly purchased the knowledge of evil, to which he was before a stranger. Some say it was the fig-tree, others an apple-tree. Cant. viii. 5. But it probably agreed with no species of trees with which we are acquainted, nor was there perhaps any of the same kind in paradise. T.

Ver. 10. A river, &c. Moses gives many characteristics of Paradise, inviting us, as it were, to search for it; and still we cannot certainly discover where it is, or whether it exist at all at present, in state of cultivation. We must therefore endeavour to find the mystic Paradise, Heaven and the true Church; the road to which, though more obvious, is too frequently mistaken. See S. Aug. C. D. xiii. 21. Prov. iii. 18. H.

Ver. 15. To dress it. Behold God would not endure idleness even in Paradise. H.

Ver. 17. The death of the soul, and become obnoxious to that of the body; thou shalt become a mortal and lose all the privileges of innocence. Though Adam lived 930 years after this, he was dying daily; he carried along with him the seeds of death, as we do, from our very conception. He had leave to eat of any fruit in this delicious garden, one only excepted, and this one prohibition makes him more eager to taste of that tree than of all the rest. So we struggle constantly to attain what is forbidden, and covet what is denied, cupimusque negata. God laid this easy command upon Adam, to give him an opportunity of shewing his ready obedience, and to assert his own absolute dominion over him. Eve was already formed, and was apprised of this positive command, (C. iii. 3.) and therefore, transgressing, is justly punished with her husband. True obedience does not inquire why a thing is commanded, but submits without demur. Would a parent be satisfied with his child, if he should refuse to obey, because he could not discern the propriety of the restraint? If he should forbid him to touch some delicious fruits which he had reserved for strangers, and the child were to eat them, excusing himself very impertinently and blasphemously, with those much abused words of our Saviour, It is not what enters into the mouth that defiles a man, &c. would not even a Protestant parent be enraged and seize the rod, though he could not but see that he was thus condemning his own conduct, in disregarding, on the very same plea, the fasts and days of abstinence, prescribed by the Church and by God's authority? All meats are good, as that fruit most certainly was which Adam was forbidden to eat; though some have foolishly surmised that it was poisonous; but, the crime of disobedience draws on punishment. H. --- Even when the sin is remitted, as it was to Adam, the penalty is not of course released, as some have pretended. This also clearly appears in baptized infants, who suffer the penalties due to original sin, as much as those who have not been admitted to the laver of regeneration. S. Aug. W. T. &c. --- If on this occasion, Eve had alone transgressed, as she was not the head, her sin would have hurt only herself. But with Adam, the representative of all his posterity, God made a sort of compact, (Ose. vi. 7.) giving him to understand, that if he continued faithful, his children should be born in the state of innocence like himself, happy and immortal, to be translated in due time to a happier Paradise, &c. but if he should refuse to obey, his sin should be communicated to all his race, who should be, by nature, children of wrath. --- S. Aug. C. D. xvi. 27. Bede in Luc. 11. &c. --- H. C.

Ver. 20. Names, probably in the Hebrew language, in which the names of things, frequently designate their nature and quality. See Bochart. --- C.

Ver. 21. A deep sleep. Sept. "an ecstacy," or mysterious sleep, in which Adam was apprised of the meaning of what was done, and how the Church would be taken from the side of Christ, expiring on the cross. M.

Ver. 23. Of my flesh. God did not, therefore, take a rib without flesh, nor perhaps did he replace flesh without a rib in Adam's side, though S. Aug. thinks he did. These words of Adam are attributed to God, Matthew xix, because they were inspired by him. --- Woman. As this word is derived from man, so in Hebrew Isha (or Asse) comes from Iish or Aiss; Latin vira woman, and virago comes from vir. H. --- But we do not find this allusion so sensible in any of the Oriental languages, as in the Hebrew, whence another proof arises of this being the original language. C.

Ver. 24. One flesh, connected by the closest ties of union, producing children, the blood of both. S. Paul, Eph. v. 23. discloses to us the mystery of Christ's union with his church for ever, prefigured by this indissoluble marriage of our first parents. C.

Ver. 25. Not ashamed, because they had not perverted the work of God. Inordinate concupiscence is the effect of sin. H.

#book of genesis

1 note · View note

pamphletstoinspire · 7 years ago

Photo

THE CANTICLE OF CANTICLES - SOLOMON'S CANTICLE OF CANTICLES - From The Douay-Rheims Bible - Latin Vulgate

Chapter 7

INTRODUCTION.

This book is called the Canticle of Canticles, that is to say, the most excellent of all canticles: because it is full of high mysteries, relating to the happy union of Christ and his spouse; which is here begun by love; and is to be eternal in heaven. The spouse of Christ is the Church: more especially as to the happiest part of it, viz. perfect souls, every one of which is his beloved; but above all others, the immaculate and ever blessed Virgin mother. Ch. --- The bridegroom is Christ, as God and man. His praises and those of his spouse are recorded by various speakers. Solomon has given us three works; for beginners, the more advanced, and the perfect; as the philosophers teach ethics, physics, and metaphysics. All the holy Scriptures contain spiritual food, but they are not all fit for every person. Heb. v. 13. With what humility ought we not, therefore, to read this most perfect and mystical canticle, as the sentiments of spiritual love are expressed in the same words as that of worldlings, and we are more inclined to follow our own judgment and carnal notions! W. --- None, therefore, should dare to peruse this work, who has not mastered his passions, having his conversation in heaven. H. --- The Jews would not allow any ot read it before the age of thirty. Orig. and S. Jer. --- Some of the fathers and commentators have even asserted that the mystical sense is the only one which pertains to this book, (Theod. Durham. T.) and it is certainly the true and principal one, though allusion may be made to the marriage of Solomon with Pharao's daughter, (C. Bossuet. D.) or with a Tyrian princess, (c. iv. 8. and 3 K. xiii. 5.) or with Abisag. Rabbins. --- Grotius shews the corruption of his own heart in his impure comments, as Theodorus, of Mopsuestra, is blamed by the second Council of Const. iv. a. 68. The name of God never, indeed, occurs; as he is represented under the idea of the bridegroom, &c. and the piece is allegorical. It might be divided into seven scenes, or nights, as the marriage feast lasted so long. Gen. xxix. 22. During this time the bridegroom saw his spouse seldom, and with great reserve, (C.) as was the custom with the Lacedemonians. Plut. in Lyc. --- We might also refer all to six nights, or to the six ages of the Church, conformably to the system of De la Chetardie and Bishop Walmesley on the Apocalypse. --- I. Age. C. i. 2. marks the ascension of Christ, and the propagation of Christianity; v. 4. 5. persecutions; v. 6. 7. vocation of the Gentiles; v. 12. protection granted by Christ. II. C. ii. 3. peace under Constantine; v. 11. 17. troubles excited by Arius. III. C. iii. 1. irruption of barbarians; v. 4. does not overturn the Church; v. 6. they are converted; v. 11. and Christ is more glorified, as Apoc. xix. IV. C. iv. 5. the Latin and Greek Churches; v. 8. the Chaldees, lions, and Greeks, leopards, (Dan.) are converted; the Turks obtain dominion; v. 12. the Greek schismatics cut off: v. 16. the Church is persecuted, but protected. V. C. v. 2. Dew marks the cooling of charity, (S. Aug.) when Luther appeared; c. vi. 3. yet the Church triumphs, particularly after the Council of Trent. VI. C. vi. 9. after the sounding of the sixth trumpet, the Jews are converted, and adorn the Church, in spite of antichrist's power; v. 11. she addresses the synagogue, v. 12. C. viii. 2. obtains leave to go into the house of her mother, as the apostles were of Jewish extraction; v. 7. the constancy of the martyrs appears; (see Rondet.) v. 8-14. the Church pants for her speedy union with her beloved. We may justly admire her authority, in preserving this and the former work of the canon, notwithstanding the internal and external evidence, and the ill use made of them by infidels, which seemed to militate against them. The Prot. Chateillon styles this "a wicked book." Several passages may, no doubt, be abused by a corrupt heart: but what is there so holy, which may not be perverted? When we meditate on this canticle, we ought to remember the admonition given by the Church in the Mass: "Let hearts be on high;" and Oh! that all might answer with truth: "We have them to the Lord!"

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 7

A further description of the graces of the church the spouse of Christ.

[1] What shalt thou see in the Sulamitess but the companies of camps? How beautiful are thy steps in shoes, O prince's daughter! The joints of thy thighs are like jewels, that are made by the hand of a skillful workman.

SPONSA. Quid videbis in Sulamite, nisi choros castrorum? CHORUS. Quam pulchri sunt gressus tui in calceamentis, filia principis! Juncturae femorum tuorum sicut monilia quae fabricata sunt manu artificis.

[2] Thy navel is like a round bowl never wanting cups. Thy belly is like a heap of wheat, set about with lilies.

Umbilicus tuus crater tornatilis, numquam indigens poculis. Venter tuus sicut acervus tritici vallatus liliis.

[3] Thy two breasts are like two young roes that are twins.

Duo ubera tua sicut duo hinnuli, gemelli capreae.

[4] Thy neck as a tower of ivory. Thy eyes like the fishpools in Hesebon, which are in the gate of the daughter of the multitude. Thy nose is as the tower of Libanus, that looketh toward Damascus.

Collum tuum sicut turris eburnea; oculi tui sicut piscinae in Hesebon quae sunt in porta filiae multitudinis. Nasus tuus sicut turris Libani, quae respicit contra Damascum.

[5] Thy head is like Carmel: and the hairs of thy head as the purple of the king bound in the channels.

Caput tuum ut Carmelus; et comae capitis tui sicut purpura regis vincta canalibus.

[6] How beautiful art thou, and how comely, my dearest, in delights!

SPONSUS. Quam pulchra es, et quam decora, carissima, in deliciis!

[7] Thy stature is like to a palm tree, and thy breasts to clusters of grapes.

Statura tua assimilata est palmae, et ubera tua botris.

[8] I said: I will go up into the palm tree, and will take hold of the fruit thereof: and thy breasts shall be as the clusters of the vine: and the odour of thy mouth like apples.

Dixi : Ascendam in palmam, et apprehendam fructus ejus; et erunt ubera tua sicut botri vineae, et odor oris tui sicut malorum.

[9] Thy throat like the best wine, worthy for my beloved to drink, and for his lips and his teeth to ruminate.

Guttur tuum sicut vinum optimum, dignum dilecto meo ad potandum, labiisque et dentibus illius ad ruminandum.

[10] I to my beloved, and his turning is towards me.

SPONSA. Ego dilecto meo, et ad me conversio ejus.

[11] Come, my beloved, let us go forth into the field, let us abide in the villages.

Veni, dilecte mi, egrediamur in agrum, commoremur in villis.

[12] Let us get up early to the vineyards, let us see if the vineyard flourish, if the flowers be ready to bring forth fruits, if the pomegranates flourish: there will I give thee my breasts.

Mane surgamus ad vineas : videamus si floruit vinea, si flores fructus parturiunt, si floruerunt mala punica; ibi dabo tibi ubera mea.

[13] The mandrakes give a smell. In our gates are all fruits: the new and the old, my beloved, I have kept for thee.

Mandragorae dederunt odorem in portis nostris omnia poma : nova et vetera, dilecte mi, servavi tibi.

Commentary:

Ver. 1. What? Christ commends the Jews, who shall at last embrace the faith with great fervour. W. --- Thou. Heb. and Sept. "ye." They join this sentence with the preceding chapter. H. --- Companies. Heb. "as it were the choir (or dance) of Mahanaim,"( C). where Jacob saw the camps of angels, near the Jaboc. H. Gen. xxxii. --- These dances might be proverbial.

Ver. 4. Ivory. Preachers communicate the sentiments of the Church, (C.) which prevails against the gates of hell. Cassiod.

Ver. 5. Carmel. Shaded with trees. C. --- Heb. "purple," which colour was sometimes given to the hair. Propert. ii. 18. --- Channels. Of the dyers. Heb. "to beams." C. --- Prot. "the king is held in the galleries" to view thee. H. --- Christ was all charity, and the faithful are twice dyed, with the love of God, and of their neighbour. M.

Ver. 7. Grapes. The Church triumphs over her adversaries, and feeds her children. C.

Ver. 8. Up. Christ shed his blood on the cross, and enabled his Church, composed of Jews and Gentiles, who were before barren, to produce a numerous progeny. C. --- Mouth. Heb. and Sept. "nose."

Ver. 9. Lips. Sept. "sufficient for my lips and teeth." H. --- The wine in that country was very thick, when kept a long time. It here denotes charity, or the gospel truths. Lu. v. 37. Acts ii. 13. Heb. "causing the lips of them who sleep to speak," (C.) as the apostles did, in transports of zeal. Theod. --- Yet the reading of the Sept. Aquila, &c. seems preferable. C.

Ver. 10. Turning. The Church is submissive to Jesus Christ, and is entirely actuated by the Spirit. C. --- She takes the words, as it were out of his mouth, (v. 9.) and answers, worthy, &c. acknowledging that all the praise belongs to him.

Ver. 11. Villages. She begs that he would come and remain with her. W. --- She accompanies him into the country, on the morning after the fifth night. There Christ affords the purest delights, (v. 12. C.) and the Church (M.) becomes his mother, while she instructs and feeds others. S. Greg. hom. M.

Ver. 13. Mandrakes. Heb. dodai comes from the same root as dodi, "my breasts or loves." v. 12. H. --- It may denote oranges, as mandrakes are not spring-fruits. Gen. xxx. 14. C. --- Yet (H.) married women eagerly sought after mandrakes. Here they may signify such as are fit to gain souls to Christ. M. --- And the old. Or great abundance. Lev. xxvi. 10. Matt. xiii. 52. C. --- She acknowledges Christ to be the Saviour of all, under the Old and the New Testament. W. - A doctor of the Church shews Christ in the prophets, and figures of the law, as well as manifested in the gospel. Aponius, &c. C.

#canticle of canticles

3 notes · View notes