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.
Abram commanded by God to leaue his countrie, with promise to be blessed in his Seede, 5. taking his wife Sarai, and his nephew Lot, 6. wandreth in the land of Chanaan, 7. erecteth an Altar in Sichem, 8. an other in Bethel. 10. Thence by occasion of famine passeth into Aegipt. 14. where his wife (called his sister) is taken into the kings house, 19. but vntouched is restored to him.
1And 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.E il Signore disse ad Abramo: Parti dalla tua terra, e dalla tua parentela, e dalla casa del padre tuo, e vieni nella terra, che io ti insegnerò.AND our Lord said to Abram: Goe forth of thy countrie, and out of thy kinred, and out of thy fathers house, and come into a land, which I wil 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. 2And I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed.E ti farò capo di una nazione grande, e ti benedirò, e farò grande il tuo nome, e sarai benedetto.And I wil make thee into a great nation, and I wil blesse thee, and magnifie thy name, and thou shalt be blessed.Faciamque te in gentem magnam, et benedicam tibi, et magnificabo nomen tuum, erisque benedictus. 3I will bless them that bless thee, and curse them that curse thee, and IN THEE shall all the kindreds of the earth be blessed.Benedirò que' che ti benedicono, e maledirò que' che ti maledicono, e IN TE saran benedette tutte le nazioni della terra.I wil blesse them and blesse thee, and cursse them that cursse thee, and IN THEE shal al the kindreds of the earth be blessed.Benedicam benedicentibus tibi, et maledicam maledicentibus tibi, atque in te benedicentur universæ cognationes terræ. 4So 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.Partì dunque Abramo, conforme gli avea ordinato il Signore, e con lui andò Lot: Abramo avea settantacinque anni, quando uscì di Haran.Abram therfore went out as our Lord had commanded him, and with him went Lot: seauentie fiue yeares old was Abram when he went forth out of Haran.Egressus est itaque Abram sicut præceperat ei Dominus, et ivit cum eo Lot: septuaginta quinque annorum erat Abram cum egrederetur de Haran. 5And 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,E prese seco Sarai sua moglie, e Lot figliuolo di suo fratello, e tutto quello che possedevano, e le persone che aveano acquistate in Haran: e partirono per andare nella terra di Chanaan. E giunti colà,And he tooke Sarai his wife, and Lot his brothers sonne, and al the substance which they had possessed, and the soules which they had gotten in Haran: and went forth to goe 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, 6Abram passed through the country unto the place of Sichem, as far as the noble vale: now the Chanaanite was at that time in the land.Abramo passò per mezzo al paese fino al luogo di Sichem, fino alla valle famosa: e i Chananei erano allora in quella terra.Abram passed through the countrie vnto the place Sichem, as farre as the noble vale: and the Cananite was at that time in the countrie.pertransivit Abram terram usque ad locum Sichem, usque ad convallem illustrem: Chananæus autem tunc erat in terra.
7And 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.E il Signore apparve ad Abramo, e gli disse: A' tuoi posteri darò questa terra. Ed egli edificò in quel luogo un altare al Signore, che eragli apparito.And our Lord appeared to Abram, and said to him: To thy seed wil I giue this land. Who builded there an altar to our Lord, that had appeared to him.Apparuit autem Dominus Abram, et dixit ei: Semini tuo dabo terram hanc. Qui ædificavit ibi altare Domino, qui apparuerat ei. 8And 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.E di lì passando avanti verso il monte, che era a oriente di Bethel, vi tese il suo padiglione, avendo a occidente Bethel, e a levante Hai: ivi pure edificò un altare al Signore, ed invocò il suo nome.And marching on from thence to a mountaine, that was on the east side of Bethel, there he pitched his tent, hauing Bethel on the west, and Hay on the east: he builded there also an altar to our Lord, and called vpon his name.Et inde transgrediens ad montem, qui erat contra orientem Bethel, tetendit ibi tabernaculum suum, ab occidente habens Bethel, et ab oriente Hai: ædificavit quoque ibi altare Domino, et invocavit nomen ejus. 9And Abram went forward, going and proceeding on to the south.E tirò innanzi Abramo camminando, e avanzandosi verso mezzodì.And Abram went forward going, and proceding on to the south.Perrexitque Abram vadens, et ultra progrediens ad meridiem. 10And 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.Ma venne nel paese la fame, e Abramo scese nell'Egitto per istarvi come passeggero: perocché la fame dominava in quel paese.And there came a famine in the countrie: and Abram descended into Aegypt, to be as a pilgrime there: for the famine was very sore in the land.Facta est autem fames in terra: descenditque Abram in Ægyptum, ut peregrinaretur ibi: prævaluerat enim fames in terra. 11And when he was near to enter into Egypt, he said to Sarai his wife: I know that thou art a beautiful woman:E stando per entrar nell'Egitto, disse a Sarai sua moglie: So, che tu sei bella donna:And when he was nere to enter into Aegypt, he said to Sarai his wife: I know that thou art a fayre woman:Cumque prope esset ut ingrederetur Ægyptum, dixit Sarai uxori suæ: Novi quod pulchra sis mulier:
12And that when the Egyptians shall see thee, they will say: She is his wife: and they will kill me, and keep thee.E che quando gli Egiziani ti avranno veduta, diranno: Ella è sua moglie: e uccideranno me, e te serberanno.and that when the Aegyptians shal see thee, they wil say: She is his wife: and they wil til me, and reserue thee.et quod cum viderint te Ægyptii, dicturi sunt: Uxor ipsius est: et interficient me, et te reservabunt. 13Say, 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.Di grazia adunque di', che tu sei mia sorella: affinché per te io sia ben accolto, e salvi la mia vita per opera tua.Say therfore, I pray thee, that thou art my sister: that I may be wel vsed for thee, and that my soule may liue for thy sake.Dic ergo, obsecro te, quod soror mea sis: ut bene sit mihi propter te, et vivat anima mea ob gratiam tui. 14And when Abram was come into Egypt, the Egyptians saw the woman that she was very beautiful.Entrato adunque Abramo in Egitto, videro gli Egiziani, che la donna era bella sommamente.When Abram therfore was entred into Aegypt, the Aegiptians sawe the woman that she was passing beautiful.Cum itaque ingressus esset Abram Ægyptum, viderunt Ægyptii mulierem quod esset pulchra nimis. 15And the princes told Pharao, and praised her before him: and the woman was taken into the house of Pharao.E i signori ne dieder nuova a Faraone, e la celebrarono dinanzi a lui: e la donna fu trasportata in casa di Faraone.And the princes told Pharao, and praised her to 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. 16And 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.E per riguardo a lei fecero buon'accoglienza ad Abramo: ed egli ebbe pecore, e bovi, e asini, e servi, e serve, e asine, e cammelli.And they vsed Abram wel for her sake. And he had sheepe and oxen and he asses, and men seruants, and maid seruants, and shee asses, and Cammels.Abram vero bene usi sunt propter illam: fueruntque ei oves et boves et asini, et servi et famulæ, et asinæ et cameli. 17But the Lord scourged Pharao and his house with most grievous stripes for Sarai, Abram’s wife.Ma il Signore castigò con piaghe gravissime Faraone, e la sua casa a causa di Sarai moglie di Abramo.But our Lord scourged Pharao with very sore plagues, and his house for Sarai Abrams wife.Flagellavit autem Dominus Pharaonem plagis maximis, et domum ejus, propter Sarai uxorem Abram.
18And 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?E Faraone chiamò Abramo, e gli disse: Che m'hai tu fatto? perché non hai tu significato, che ella è tua moglie?And Pharao called Abram, and said to him: What is this that thou hast done to me? Why didst thou not tel 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 ? 19For 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.Perché mai dicesti, che era tua sorella, perché io me la pigliassi per moglie? Or adunque eccoti la tua donna, prendila, e va' in pace.For what cause didst thou say, she was thy sister, that I might take her to my wife? Now therfore there is thy wife, take her, and goe thy ways.quam ob causam dixisti esse sororem tuam, ut tollerem eam mihi in uxorem ? Nunc igitur ecce conjux tua, accipe eam, et vade. 20And Pharao gave his men orders concerning Abram: and they led him away and his wife, and all that he had.E Faraone diede la cura di Abramo a uomini, i quali lo accompagnarono fuora colla moglie, e con tutto quello che avea.And Pharao gaue certaine men commandment in the behalfe of Abram: and they conducted him, and his wife, and al that he had.Præcepitque Pharao super Abram viris: et deduxerunt eum, et uxorem illius, et omnia quæ habebat.
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Haydock
Said: not after his father's death, but before he left Ur; (Menochius) unless, perhaps, Abram received a second admonition at Haran, which, from his dwelling there with his father, etc., is styled his country. He leaves his kindred, Nachor and his other relations, except Sarai and Lot, who go with him into Chanaan; and even his own house, or many of his domestics and effects, and full of faith, goes in quest of an unknown habitation, Hebrews 11:8. (Haydock)
Calmet
St. Stephen clearly distinguishes these two calls of Abram. From the second, the 430 years of sojournment, mentioned Galatians iii; Exodus xii, must be dated. (Calmet)
This is the third grand epoch of the world, about [the year of the world] 2083, when God chooses one family to maintain the one faith, which he had all along supported. See Worthington etc.
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Calmet
In thee, etc., 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, Galatians 3:16. 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. (Calmet)
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, ver. 1.
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Year of the World 2083, Year before Christ 1921.
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Menochius
Gotten, (fecerant): made or acquired, either by birth or purchase, etc. (Menochius)
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Kennicott
Sichem. At the foot of Mount Garizim, where Abram offered his first sacrifice in the land, Deuteronomy 11:30. (Kennicott)
Haydock
Noble; on account of the many tall and shady oaks, whence the Septuagint have the high oak. Hebrew 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, ver. 7. Hence there is no reason for accounting this an interpolation. (Haydock)
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Calmet
Proceeding to the south, Hebrew: means also the desert, as the Septuagint generally translate negeb: other interpreters agree with the Vulgate. (Calmet)
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Year of the World 2084, Year before Christ 1920.
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Haydock
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. (St. Augustine, contra Faust. 22:33; City of God 16:19.) (Haydock; Calmet)
Haydock
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? (Haydock)
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Challoner
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. (Genesis 14:14.) See Genesis 20:12. (Challoner)
Haydock
Others say, Sarai was the half-sister of Abraham, by another mother. (Haydock)
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Well. Perhaps they made him some presents to gain his favour; (Menochius) or, at least, they suffered him to remain quietly among them.
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Haydock
Scourged Pharao with unusual pains, sterility, etc. that he might easily perceive that his taking Sarai was displeasing to God. (Haydock)
Menochius
He did not intend to commit adultery indeed, but his conduct was tyrannical and oppressive to the stranger, whom God protects, Psalm 145:9. (Menochius)
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Haydock
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 Abram in his effects, nor suffer any of his subjects to hurt him. The holy patriarch received his wife untouched, and departed with joy. (Haydock)
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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 Abram’s brother, Gen. 14.14. See Gen. 20.12.
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Concordance Act. 7.
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In Christ borne of Abrahames seede al nations are blessed. Gal. 3.
Concordance Heb. 11.
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Abram dedicated Altars to God especially in those places where he receiued promises, or benefites. S. Chrisost. ho. 31. in Gen.
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13. Say therfore] Abraham concealed that Sarai was his wife, and lyed not Gen. 13. in saying, she was his sister: as he also called Lot his brother, being his brothers Men are bond to do their lawful endeuoures, and to commit the test to God. sonne, and she his brothers daughter. VVherby he preuented danger of his owne life, vsing such lawful meanes as lay in him, committing his wiues li. 16. •. 19. ciuit. & q. 16. in Gen. chastitie to Gods protection, which him self could not prouide for. In which case if he had not donne his owne endeuour, he had rather tempted God (saith S Augustin) then trusted in God. And so God preserued her, though she was in Pharao his house. v. 17.
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God by corporal affliction hindered Pharao and his men from doing violence to Sarai S. Chrisost: ho. 32. in Gen.
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 10
… And I will make thee a great nation, and will bless thee, and make thy name great, and thou shall be blessed. And I will bless them that bless thee, and curse them that curse thee; and in thee shall all the families of the earth be blessed.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.15
… Now, a prohibitory law is as follows: “Of every tree that is in paradise thou mayest freely eat; but of the tree of the knowledge of good and evil thou mayest not eat.” But in the passage, “Come forth from thy land and from thy kindred, and hither into a land which I shall show thee,”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.18.4
4. And there is also a work of his On Emigration,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 8.4
… He has been justified by faith, she has dwelt with him who is faithful; he beyond all hope has been the father of many nations, she has spiritually travailed in their birth; he escaped from the bondage of his father’s gods, she is the daughter as well as the mother of the free; he went out from kindred and home for the sake of the land of promise,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.24
… Yet he decided somewhat deliberately to undergo all this rather than to escape it by making excuses. Lastly, when he had gone into Egypt, he advised her to say she was his sister, not his wife.
St John Chrysostom † AD 407 Homilies on Second Corinthians 3
… xxii. 11, 12 .) What is this? He that knoweth all things before they are, did He now know! And yet even to man the Patriarch’s fear of God was evident: so many proofs had he given that his heart was right toward God , as when He said to him, “Get thee out of thy country, and from thy kindred;” (
St John Chrysostom † AD 407 Homilies on Ephesians 21
… Is it not to despise both riches and glory? Is it not to be above both envy and every other passion? Come now then, let us bring him forward and strip him, and show you what a philosopher he was. First of all, he esteemed his fatherland as nothing. God said, “Get thee out of thy country, and from thy kindred” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
I mean this: He had said, “Get thee out of thy country, and from thy kindred, and I will give thee this land.” (
St Jerome † AD 420 The Letters of St. Jerome 39.5
… And, so far, my words have been addressed to the average Christian woman. But now it will not be so. For in your case, as I well know, renunciation of the world has been complete; you have rejected and trampled on the delights of life, and you give yourself daily to fasting, to reading, and to prayer. Like Abraham,
St Jerome † AD 420 The Letters of St. Jerome 46.2
What are God’s first words to Abraham? “Get thee out of thy country and from thy kindred unto a land that I will show thee.”
St Jerome † AD 420 The Letters of St. Jerome 71.2
… A harlot washes His feet with her tears and against His burial anoints His body with the ointment of good works. Simon the leper invites the Master with His disciples and is not refused. To Abraham it is said: “Get thee out of thy country and from thy kindred and from thy father’s house, unto a land that I will shew thee.”
St Jerome † AD 420 The Letters of St. Jerome 108.32
… Thus in the Song of Songs it is written: “my beloved is white and ruddy;” for, whether the victory be won in peace or in war, God gives the same guerdon to those who win it. Like Abraham your mother heard the words: “get thee out of thy country, and from thy kindred, unto a land that I will shew thee;”
St Jerome † AD 420 The Letters of St. Jerome 125.20
… zealous that the house of God may be called a house of prayer and not a den of robbers. In his steps follow closely and in those of others like him in virtue, whom the priesthood makes poor men and more than ever humble. Or if you will be perfect, go out with Abraham from your country and from your kindred, and go whither you know not.
St Augustine of Hippo † AD 430 City of God 16.15
When, after the record of the death of Terah, the father of Abraham, we next read, “And the Lord said to Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house,”
St Augustine of Hippo † AD 430 City of God 16.16
… and I will make of thee a great nation, and I will bless thee and magnify thy name; and thou shall be blessed: and I will bless them that bless thee, and curse them that curse thee: and in thee shall all tribes of the earth be blessed.”
St Augustine of Hippo † AD 430 City of God 17.2
In the preceding book we said, that in the promise of God to Abraham two things were promised from the beginning, the one, name ly, that his seed should possess the land of Canaan, which was intimated when it was said, “Go into a land that I will show thee, and I will make of thee a great nation;”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.10
… But a little while after, it is somewhat more clearly said, “And the Lord appeared unto Abraham, and said, Unto thy seed will I give this land.”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.11
25. Can there be any one who will say that the Lord appeared to Moses by an angel, but to Abraham by Himself? Let us not answer this question from Stephen, but from the book itself, whence Stephen took his narrative. For, pray, because it is written, “And the Lord God said unto Abraham;”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.4
… For Christ came in the flesh from that very nation of the Hebrews with a view to the keeping of which as a people distinct from the other nations, God separated Abraham from his own country and his own kindred.
John Cassian † AD 435 The Conferences of John Cassian 3.4
… as we read in Holy Scripture that Abraham was called by the voice of the Lord from his native country, and all his dear relations, and his father’s house; when the Lord said “Get thee out from thy country and from thy kinsfolk and from thy father’s house.”
John Cassian † AD 435 The Conferences of John Cassian 3.6
… the third, that by which we detach our soul from all present and visible things, and contemplate only things to come, and set our heart on what is invisible. And we read that the Lord charged Abraham to do all these three at once, when He said to him “Get thee out from thy country, and thy kinsfolk, and thy father’s house.”
John Cassian † AD 435 The Conferences of John Cassian 3.10
… as we look, as the Apostle says, “not on those things which are seen, but on those which are not seen: for the things that are seen, are temporal, and the things which are not seen are eternal;” that so we may be found worthy to hear that highest utterance, which was spoken to Abraham: “and come into a land which I will show thee,”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.21.1
… Know ye therefore, that they which are of faith, the same are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, announced beforehand unto Abraham, that in him all nations should be blessed. So then they which be of faith shall be blessed with faithful Abraham.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.4.12
… The prophecy was in the following words: “And in thee shall all the tribes of the earth be blessed.”
St Augustine of Hippo † AD 430 City of God 17.2
… will show thee, and I will make of thee a great nation;” but the other far more excellent, concerning not the carnal but the spiritual seed, by which he is the father, not of the one nation of Israel, but of all nations who follow the footsteps of his faith, which began to be promised in these words, “And in thee shall all families of the earth be blessed.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.32
… But this is an entire mistake: this promise had not yet been made. Any one who reads the preceding chapters will find that Abraham had already got the promise of the land with a countless number of inhabitants,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.9
… “He that keepeth Israel shall neither slumber nor sleep.” What is Israel, but the seed of Abraham? What the seed of Abraham, but Christ? “And to thy seed,” he says, “which is Christ.” And to us what says he? “But ye are Christ’s, therefore Abraham’s seed, heirs according to the promise.” “In thy seed,” saith He, “shall all nations be blessed.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 80.3
… and by that which He hath done, ought we to believe what He hath promised. For that which He hath done, we should scarcely believe, unless we also saw it. Where do we see it? In the peoples that believe, in the multitude that has been brought unto Him. For that hath been fulfilled which was promised to Abraham;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.20
20. “He stretcheth forth His hand in requiting” ( ver. 20 ). “They have polluted His Testament.” Read the testament which they have polluted: “In thy seed shall be blessed all nations.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.13
13. “Bless our God, ye nations” ( ver. 8 ). Behold, there have been driven back they that are bitter, reckoning hath been made with them: some have been converted, some have continued proud. Let not them terrify you that grudge the Gentiles Gospel Grace: now hath come the Seed of Abraham, in whom are blessed all nations.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.10
75. “They that fear Thee,” he saith, “will see me, and be glad” ( ver. 74 ): or, as other copies have it, “will be joyful: because I have hoped in Thy word:” that is, in the things which Thou hast promised, that they may be the sons of promise, the seed of Abraham, in whom all nations are blessed.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.19
… neither was the Church then silent, but preventing this fulness of time, in prophecy cried out, and trusted in the words of God, who was able to do what He promised, that in the seed of Abraham all nations should be blessed.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —When He brought him out of his father’s house, and ordered him to come into Palestine, did He not say to him “I will bless them that bless thee, and curse him that curseth thee, and in thy seed
Pope St Leo I the Great † AD 461 Letters 28
… And finding the promise of God who says to Abraham, “In thy seed shall all nations be blest
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St John Chrysostom † AD 407 Commentary on Galatians 3
… And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, “In thee shall all nations be blessed,” (
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 16
… for we are brethren.” And again, “So Lot chose him all the plain of Jordan, and Lot journeyed east: and they separated each from his brother.” Certainly Lot was not Abraham’s brother, but the son of Abraham’s brother Aram. For Terah begat Abraham and Nahor and Aram: and Aram begat Lot. Again we read,
St Augustine of Hippo † AD 430 City of God 16.15
… For if it were so, there would be an insoluble difficulty. For after these words of God which were spoken to Abraham, the Scripture says: “And Abram departed, as the Lord had spoken unto him; and Lot went with him. Now Abraham was seventy-five years old when he departed out of Haran.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.20
100. Beautiful, therefore, is the union between old and young. The one to give witness, the other to give comfort; the one to give guidance, the other to give pleasure. I pass by Lot, who when young clung to Abraham, as he was setting out.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.7
… not knowing that better is faith, with no other roof but the sky to cover it, than impiety rolling in wealth, and that three gathered together in the Name of the Lord count for more with God than tens of thousands of those who deny the Godhead. Would you prefer the whole of the Canaanites to Abraham alone?
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Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 18
Behold, the same Moses tells us in another place that “God was seen of Abraham.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… For as things have had this issue, we are in no want of words in God’s behalf, or of showing that stand His promise did. God said to Abraham, “To thee and to thy seed will I give the land.” And, “In thy seed shall all the nations of the earth be blessed.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… What then is that which is stated? There had been a promise made to Abraham, saying, “Unto thee will I give the earth, and to thy seed, and in thy seed shall all the nations be blessed.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
And what marvel, if he himself [were so], when his seed also dwelt in this same way? For seeing the promise disproved (since He had said, “To thee will I give this land, and to thy seed”—
St Augustine of Hippo † AD 430 City of God 16.18
… “And the Lord appeared unto Abram, and said unto him, Unto thy seed will I give this land.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.11
… and a lawgiver from his thighs”? Did not Abraham himself (to whom was promised the seed in which “all the nations of the earth were to be blessed”), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name;
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Tertullian † AD 220 On the Apparel of Women ii.2
… For, albeit comeliness is not to be censured , as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment of the soul; yet it is to be feared , just on account of the injuriousness and violence of suitors: which (injuriousness and violence) even the father of the faith, Abraham,
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
For tell me not this, that he is pleased to receive, and is thankful for the loan. Why, this is a result of thy cruelty. Since Abraham too,
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St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.5
… or that, in sacrilegious profanation of his marriage, he on different occasions, from avarice and greed, sold his wife Sara for the gratification of the kings Abimelech and Pharas, telling them that she was his sister, because she was very fair.
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St John Chrysostom † AD 407 Homilies on First Corinthians 1
… Children, too, have cast off their fathers. Thus, if ye will mark it, David was in favor with God, Absalom was in favor with men. What was the end of each, and which of them gained most honor, ye know. Abraham was in favor with God, Pharaoh with men; for to gratify him they gave up the just man’s wife. (See St. Chrys. on
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 105.8
… Although these words be not read in the books of that history, yet they are to be understood as either secretly spoken, as God speaketh in the hearts of men by unseen and true visions, or even as announced through an Angel. For both the king of Gerar and the king of the Egyptians were warned from Heaven not to harm Abraham,
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I. And the Lord said to Abram: Go forth. First and chiefly Abram was called out of Ur of the Chaldees, and this was his first calling, and then from Haran into Chanaan, and this was his second calling, of which the matter is here treated. Stephen in Acts VII, verse 2, indicated this first calling, saying: The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Haran, and said to him: Go forth out of thy land, and from thy kindred, and come into the land which I shall show thee. Note: St. Stephen here joins the first calling of Abraham to the second. For he clothes the second with the words and expressions of the first, saying: Go forth out of thy land, and from thy kindred, and come into the land which I shall show thee. For these words are proper to the second calling, not the first. For in the first calling Abraham was not commanded to go forth from his kindred (since Lot and Nachor departed with him), nor was he commanded to come into the land of promise: for this was done not immediately, but after some time. St. Stephen therefore, because he relates the matter briefly, has embraced both callings under one. II. Stephen says Abraham was called in Mesopotamia, namely in Ur, which is in Chaldaea. I answer: Stephen takes Mesopotamia broadly, and under it comprehends also Chaldaea. And this is not surprising: for in ancient histories Mesopotamia is often taken broadly, so as to signify whatever is between the Tigris and the Euphrates; but Chaldaea, since it is situated between the Tigris and the Euphrates, is comprehended under Mesopotamia taken broadly. Here therefore Abram is called a second time by God, who says to him: Go forth, in Hebrew Lech lecha, that is go to thyself, i.e. go for thy sake, for thy good and advantage. Therefore in this chapter God makes Abram as it were a proselyte and a sojourner, and leads him forth from his country, kindred and father's house, that he may bring him into the land of Chanaan, and may set him forth as an example of faith and obedience. See Hebrews XI, 8. Moral and Allegorical. Abram is a symbol of any Christian, who is called by God to go forth from his land, that is from the world, from his kindred, that is from vices and concupiscences, from his father's house, that is from the devil, and to come into the promised land, that is into heaven. Thus St. Ambrose, book I On Abraham, chapter II. Note: Abram, called and led forth by God from Chaldaea, and then from Haran, went nevertheless toward Chanaan without a guide, without an army, without provisions, into an unknown land, among barbarous and idolatrous nations, following only the promise and protection of God. This was the great faith and obedience of Abraham, in whom almost alone faith and the Church of God remained until Christ. Tropologically, concerning the threefold calling and renunciation, see Cassian, at the beginning of Collation 3. For Paphnutius the Abbot, chapter vi, adapts these three things to the threefold renunciation. The first is, he says, by which we corporally despise all the riches of the world and its resources; the second, by which we reject the customs and vices, and the former affections of the mind and flesh; the third, by which, drawing our mind away from all present and visible things, we contemplate only future things, and desire those things which are invisible. From thy land -- from Ur of the Chaldees, which is thy country. From thy kindred -- leave thy kindred, the Chaldaean idolaters. From thy house -- nay, even abandon thy house, thy house, I say, so splendid, so dear, in Chaldaea; and not only the house itself, but also the inhabitants of the house, namely thy brother, thy father, and thy wife; if they wish to remain, leave them, and go forth alone, that thou mayest follow God calling thee. Behold how many words, so many goads does God prick, exercise and sharpen the faith and obedience of Abraham. Note here in Abraham the conditions and qualities of perfect obedience. The first is, to obey promptly and willingly. The second is, to obey simply, which is done when we submit our judgment to the judgment of the Superior. For Abraham went forth not knowing whither he went. The third is, to obey cheerfully. The fourth is, to obey humbly. The fifth is, to obey manfully and steadfastly. The sixth is, to obey indifferently: for Abraham was indifferent whether he went wherever God called him; for he resigned himself wholly to God. The seventh is, to obey perseveringly: for Abraham sojourned all his life in Chanaan, that he might obey God. Thus Christ obeyed unto death, and the death of the cross. Finally, the Ladder of Divine Ascent, Step 4: Obedience, he says, is the perfect denial of one's own soul and body, voluntary death, life without anxiety, navigation without loss, a voluntary burial of the will, it is to make a journey while sleeping, with one's burden imposed on others. Which I will show thee. God therefore, calling Abram, did not reveal to him whither he should go: but He revealed this to him afterwards. Whence the Apostle praises the faith and obedience of Abraham, saying to the Hebrews XI: By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance; and he went out, not knowing whither he went. Note: God, calling Abram, revealed to him at the same time that he should go into Chanaan, as appears from verse 5, and chapter XI, verse 31; but He did not reveal to him into what part of Chanaan He wished him to migrate; for the region of Chanaan was broad, and divided among many kings. What is said here, understand thus: Come into the land (that is, into that portion of the land of Chanaan) which I will show thee, in Hebrew arecha, that is, which I will make thee see, which I will show to thine eyes. Morally, let the faithful learn here with Abraham that saying of the Nazianzen, oration 28: To us every land is, and no land is our country, no land will be our country to us, when we shall think that heaven is our country, and the world an exile. For, as Hugh of St. Victor says, book III of the Didascalicon, chapter XX: It is a great principle of virtue, that the mind, exercised gradually, should learn first to exchange these visible and transitory things, so that it may afterwards be able also to abandon them. That man is still delicate, to whom his country is sweet; but he is strong, to whom every soil is his country; truly perfect, however, is he to whom the whole world is an exile. The first has fixed his love on the world, the second has scattered it, the third has extinguished it. We are cosmopolitans, that is, born not for one city, but for the whole world. Pontius in the Life of St. Cyprian: To a Christian, he says, this whole world is one house. St. Cyprian, when the Proconsul threatened him with exile on account of the faith of Christ, said: He will not be an exile, who has God in his mind, because the earth is the Lord's, and the fulness thereof.
Cajetan notes that to Abraham, if he obey God calling him, seven blessings, or great goods, are promised by God. The first is, principality, or the fatherhood of a great nation, when He says: And I will make thee into a great nation, namely that from thee the nation of the Jews, very great in number, shall be born, which shall be equal in number to the stars of heaven, and the sand of the sea. The second is, abundance of fruits and riches, when He says: And I will bless thee. The third is, the celebrity and glory of thy name, when He says: And I will magnify thy name, namely that in all ages, and throughout the whole world thy name shall be celebrated, so that the Jews, Saracens, and Christians may glory in the name of Abraham, in his faith and lineage. The fourth is, the comprehension of all blessings and goods, when He says: And thou shalt be blessed; in Hebrew it is thei beracha, be thou a blessing, that is, be thou so blessed in all things, that thou mayest appear to be blessing itself, and so that men, wishing to bless anyone, may set thee as an example, saying: May it be done to thee, may God bless thee, as He did and blessed Abraham, just as they once acclaimed to Caesar at his inauguration: May he be happier than Augustus, may he be better than Trajan. The fifth is, that not only to thee, O Abram, but also to thy friends shall I do good: I will bless, He says, them that bless thee, verse 3. The sixth is, that to thee I will likewise do evil to those who do evil: I will curse, He says, them that curse thee. To this Balaam alludes, Numbers XXIV, 9: He that, he says, shall bless thee, shall himself also be blessed; he that shall curse thee, shall be reckoned in a curse. Morally, note here how useful it is to have holy men as friends, and to be benevolent and beneficent towards them; and on the contrary, how evil it is to detract from them, to hate them, to afflict and persecute them: for he who has them as enemies will feel God as his enemy and avenger. These six are almost corporeal and temporal; but the seventh, and the principal one, is spiritual and eternal; concerning which He subjoins, saying:
In thee, that is in thy seed, as is expounded in Genesis XXII, 17, that is in Christ, who was born from Abraham, as St. Paul expounds it to the Galatians III, 16, and St. Peter, Acts III, 26. For what was granted to Christ the Son is also granted to Abraham the father of Christ; through this spiritual and holy seed, namely through Christ, Abraham was made the father of all believers, as if to say: Through Christ thy son, O Abraham, and through faith in Christ, all nations shall be blessed, that is, shall be justified, and shall become friends and sons of God, and consequently heirs of the kingdom of God, and shall sometime hear: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. There is therefore reason for thee to rejoice, O Abraham, because through Christ thy son thou shalt be the father of all the faithful, the just and the elect. Thus the Interpreters here, and St. Jerome, Anselm and others in the epistle to the Galatians III, 16. Secondly, it could also be understood thus: in thee, that is after the manner of thee, in imitation and example of thee, as if to say: Just as thou through faith, so also all nations through faith, not through works of the law, shall be blessed, that is, shall be justified. Note here, that just as the word of God, being efficacious, is the same as to do (for he himself spoke, and they were made): so also to bless of God is the same as to do good and to bestow blessings. Now because the greatest good is grace and justice, through which we become partakers of the divine nature, friends, sons and heirs of God and of heavenly glory, hence blessing taken absolutely signifies by metonymy the same grace and justice. This therefore blessing of Abraham properly signifies this justification, both of Abraham and of his posterity, that is of the faithful, who being reborn through Christ imitate the faith of Abraham. Shall be blessed. Pagninus translated it badly, in thee shall all nations bless themselves, saying namely: Would that I were as happy and blessed as Abraham was! For the Hebrew nibrechu is purely passive, namely of the passive conjugation niphal, and properly signifies shall be blessed; it does not therefore signify a reflexive action of the agent upon itself, namely shall bless themselves: for this is what would be signified by the last conjugation hitpael, and thus it should have been said hitbarechu. Again, the version and sense of Pagninus is plainly excluded by the version and sense of St. Paul, Galatians III, 8. For Paul, citing this passage, says: In thee shall all nations be blessed, that is, all kindreds (tribes, families, nations) of the earth; for just as all nations without exception are cursed and dead in Adam, so also all are blessed and justified in Christ. Again, note here that it is one thing for the Hebrews to bless in niphal, another in hitpahel. For the blessing promised to Abraham does not only signify to prosper, or to congratulate oneself upon one's own prosperity. For this blessing promised to Abraham is justice and salvation, which Christ brought to the world. And if thou approvest the blessings of the Rabbis, who distribute the blessings granted to Abraham by God thus: namely against all difficulties of pilgrimage. And I will make thee into a great nation: against the lack of children. I will bless thee: against poverty. I will magnify thy name: against obscurity. And thou shalt be blessed: against curse and contempt of pilgrims. I will bless them that bless thee: against ill repute. I will curse them that curse thee: against malevolence. In thee shall all the kindreds of the earth be blessed: against barrenness.
So Abram went out, as the Lord had commanded him, and Lot went with him. Note the obedience of Abram, who promptly followed God calling him, leaving all things behind. "He went out, not knowing whither he went." Abram was born in the 70th year of Thare; again Abram went out from Haran when he was 75 years old: therefore he went out from Haran when his father Thare was in the 145th year of his age. After this departure of Abraham from Haran, Thare lived yet 60 years; for he died in the 205th year of his age. You will say: How then does St. Stephen assert in Acts VII that Abram went out from Haran after the death of Thare? Some from this passage in Acts VII think that Thare begot Abram in the 130th year of his age, not the 70th. But this is contrary to the preceding chapter, verse 26, where it is expressly said that Thare in the 70th year of his age, not the 130th, begot Abram. And if you say that 60 other years are to be added to these 70, so that they make 130, you will make it uncertain and will confuse the entire chronology of Holy Scripture, which Moses wove together so orderly in Genesis. I answer therefore that Abram, migrating with Thare from Ur of the Chaldees to Haran, remained there with his father for a short time, and perhaps only for some months, and soon, taking leave of his father, went forth from Haran with Lot into Chanaan, for he had been called there first by God. Abram therefore sojourned in Chanaan while his father was still living for sixty years, after which his father Thare dies in Haran: therefore Abram returns to Haran to bury his father and to see his inheritance, and having done this he returns again to Chanaan. St. Stephen speaks of the second departure of Abram from Haran into Chanaan in Acts VII, when he says: "And from thence (from Haran), after his father (Thare) was dead, he removed him (Abram) into this land" (Chanaan), where for "removed" in Greek is μετῴκισεν, that is, firmly placed, fixed his seat. For after the death of Thare, Abram coming a second time into Chanaan, remained there firmly and continually. This therefore is the summary of the years of Thare: Thare in the 70th year begot Abram; but in the 145th year of Thare his father, Abram departed from Haran into Chanaan; 60 years later Thare dies, namely in the 205th year of his age, which was the 135th year of Abraham. Note: From this year, the 75th of Abraham's life, when he himself was called by God from Ur into Chanaan, until the departure of the children of Israel from Egypt to possess that same Chanaan, there elapsed 430 years, as appears from Galatians III, 17; Exodus XII, 40.
Lot, the son of his brother,—the son of Aran: therefore Lot was the brother of Sara, the wife of Abraham. The souls which he had made in Haran. "To make," among the Hebrews is the same as to prepare, to acquire, either by purchase, or by generation, or in any other way. Again, by souls he understands men synecdochically; for he understood cattle by substance, which preceded. For the substance and wealth of the ancients were almost entirely cattle, as if to say Abram and Lot led with them both cattle and men, whether those whom they had bought as servants, or those whom their servants and handmaids had begotten. Secondly, the Hebrews explain "to make souls" spiritually: because, they say, Abram led many men, and Sara many women from infidelity to the worship of God: and thus he made and begot them, as it were, for God; whence the Chaldean translator rendered it, "and the souls which they had subjected to the law in Haran." From what has been said it is easy to see that it is fabulous what Nicholas of Damascus relates in Josephus and Eusebius, namely that Abraham, before he came into Chanaan, lived in Damascus, and there reigned as it were as a king; and what Justin relates in book XXXVI, when he says: "The origin of the Jews is Damascene, the city received its name from King Damascus: after Damascus, Abraham, Moses, Israel were kings;" in which words there are almost as many errors as there are words.
In Hebrew: unto elon More. Elon signifies an oak and an oak grove, and from this a valley or plain planted with oaks; whence the Chaldean translator rendered it, unto the oak grove of More; the Septuagint, unto the lofty oak. You may clearly translate it, unto the oak or oak grove of More, that is, renowned: for this is a proper name of a place so called because it was renowned, both on account of the oaks and the pleasantness of the fields. It is a prolepsis: for it is called Bethel, which was then called Luza: for afterwards it was called Bethel by Jacob, chapter XXVIII, verse 19. St. Ambrose rightly says: "Where Bethel is, that is, the house of God, there is also an altar; where there is an altar, there is also invocation of our God."
For Chanaan is higher than Egypt, so that going there he must descend; hence Egypt, on account of the inundation and silting of the Nile, is more fertile than Chanaan, and did not experience this famine of Chanaan. St. Ambrose wisely says in book I On Abraham, chapter II: "The athlete of God is exercised and hardened by adversities: he went into the desert, he encountered famine, he descended into Egypt. He had learned that in Egypt there was wanton luxury of youths, etc., he warned his wife to say she was his sister. Sara, to protect her husband, lied about their relationship."
Abraham does not lie; for Sarah was indeed his sister in the sense in which I shall say at chapter XX, verse 12. You will say: At least Abraham here exposes his wife to the danger of adultery. Thus Calvin, who here calls Abraham under suspicion of pandering. I answer by denying this very thing: for Abraham only commands Sarah to be silent that she is his wife, and to speak truly that she is his sister, and this on account of the present danger to his life. "For danger is never driven away without danger." Abraham therefore here took care for his life, lest, because he was her husband, he should be killed, which he could and ought to have guarded against; the rest, which he could not guard against on account of the incontinence of the Egyptians, he committed to God, namely that his wife should not be snatched away and violated. For he knew that in this especially critical moment of necessity, he was the care of God, and he began here, the father of faith, against hope to believe in hope. Thus St. Augustine, book XXII Against Faustus, chapter XXXIII. Add, Abraham trusted in the constancy and chastity of Sarah (for he had experienced her to be most chaste for so many years) that she would never consent to sin.
And they told. In Hebrew it is vaiiru, "and they saw." Thus also the Septuagint. Our translator, however, seems to have read vaiaggidu, for easily resh is changed into daleth, and aleph into gimel. Into the house,—not to defilement, but to marriage, as if she were to be at least a secondary wife of the king, as is evident from verse 19.
In Hebrew it is heteb, that is "he did well," namely Pharaoh (and consequently at the example of the king the rest of his courtiers did well) to Abraham.
Not on account of adultery, because he did not know that she was the wife of Abraham, but on account of violence inflicted on Sarah; because he had ordered her to be taken against her will. Truly St. Ambrose, book II On Abraham, chapter IV: "Afflictions," he says, "are crowns to the strong man, infirmities to the weak." With the greatest plagues. The carnal Rabbis think this plague was a flux of seed and impotence of intercourse. These are Jewish fables. Secondly, Josephus judges this plague to have been pestilence; again, tumult and popular seditions. Thirdly, Philo and Pererius judge it to have been very grave diseases and pains; so that Pharaoh could neither rest nor breathe by day or by night. Fourthly, Catholic Doctors commonly judge it to have been sterility, both of men and of animals; for with this penalty God punished Abimelech on account of a similar rape of Sarah at chapter XX, verses 17 and 18. Hence Procopius rightly infers that Sarah remained chaste and inviolate with Pharaoh. For God, who here avenged so gravely the injury inflicted on Abraham through the rape of Sarah, much more kept her inviolate for him; whence here began to be fulfilled that of Psalm CIV, 14: "He suffered no man to hurt them, and he reproved kings for their sakes." We see here therefore first, that it is true what is said in Psalm CXLV: "The Lord keepeth the strangers, the fatherless and widows he will sustain." We see secondly, how much God cares for and protects the just. This one Abraham, just, is more the care of God than Pharaoh with his whole kingdom, and on account of one just man he even scourges a king: who therefore would not willingly serve God, who is so faithfully present and assisting to his own? We see thirdly, that God is the special avenger of marriage: the king did not know that Sarah was the wife of Abraham, and yet he is scourged with his whole house, so great a sin is adultery. Hence St. Ambrose, book I On Abraham, chapter II: "Let each one," he says, "present himself chaste, let him not covet another's bed, nor in hope of hiding or of acting with impunity defile another's wife. God, the overseer of marriage, is present, to whom nothing is hidden, from whom no one escapes, whom no one mocks. He guards the place of the absent husband, keeps watch, nay, without keeping watch he detects the guilty one before he does what he has prepared. And if you deceive the husband, the adulterer, you will not deceive God; and if you escape the husband, and if you elude the judge of the forum, you will not escape the judge of the whole world. He avenges more gravely the injury of the poor, the insult to the imprudent husband." St. Ambrose adds that Abraham's merit was this protection of God through piety, by which, when God commanded him to descend into Egypt, he obeyed. "For because by zeal of obeying the heavenly oracle, he also led his wife into danger to her modesty, God also defended the chastity of marriage," namely God. Thus in the Lives of the Saints we read, Monks sent by their Abbots to women for the sake of piety, when they were tempted by the stimulus of lust, by the merit and protection of obedience, and by praying, overcame the temptation. Such strength, such protection in dangers does obedience bestow. His house.—For his courtiers and servants had concurred in and aided the rape and detention of Sarah.
Pharaoh knew this, God revealing it, says St. Chrysostom. Josephus adds that the priests of the Egyptians, consulting their gods, or rather demons, in this plague, indicated this to Pharaoh. Pharaoh could finally, suspecting such a thing, have interrogated Sarah, and learned the truth from her, as Pererius thinks happened. That I might take,—that I might not hesitate to take her (thinking her to be free) for myself as a wife. Josephus relates that the Egyptians learned mathematics from Abraham. But it seems that this was done rather by Joseph, Moses, and the Hebrews dwelling in Egypt, and this is indicated in Psalm CIV, 21; for Abraham does not seem to have remained long in Egypt.
Machine translation from the Latin, not reviewed.
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v. 4 « 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 ». Cum dicat Apostolus He br. 11,8 de Abram : « exiit nesciens, quo iret », ergo reapse Deus, quam in regionem virum deducturus esset, non manifestavit primum, quo excellentior fuit viri obedientia. Sentiebat iam Awg. (De Civ. Dei XVI. 15; M. &1. 494), haec ante praecedentia evenisse, idque demonstrat Act. 7,9 Sqq. : « Deus gloriae apparuit patri nostro Abrahae, cum esset in Mesopotamia , priusquam moraretur in Charan, et dixit ad illum : Exi de terra tua etc. Tunc exiit de terra Chaldaeorum et habitavit in Charan ». Nos verteremus p'usquamperieeto Dixerat. n1" Vulg. vertit cognatio, LXX veveta;; melius Syr. interpretatur uti v. 28 Dow VN, de loco, ubi natus es. Et ita expeditur nuga, quam veterum aliqui discutiebant, Abram non esse de cognatione egressum, qui Lot secum duxerit. Sequens v. 2 sq. benedictio, uti advertit Cai., septem membra habet, « ut hebraeo more universitas bonorum etiam ex ipso numero significetur ».
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v. 2 « Faciamque te 1n gentem magnam » , numerosam (cf. 99,17), « et benedicam tibi », ditabo te (cf. 30,97; 39,5), « et magnificabo nomen tuum », celebre reddam nomen tuum et genüs ex te prognatae, « erisque benedictus » , verbotenus benedictio. Pulchra in his quatuor membris gradatio. Abrahamo praeprimis promittitur numerosa progenies, in hae potissimum progenie bonorum et gloriae (non naturalium tantummodo) affluentia , quibus instructus ipse in sua progenie et per eam erit etiam aliis benedictio, i. e. abundantis benedictionis fons. Quam porro
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v. 3 describit : « Benedicam benedicentibus (ibi, et maledicam maledicentibus tibi ». Benedictio nonnisi volentibus attribui potest, quibus item confert bonorum et gloriae affluentiam; nolentibus aut repugnantibus vertitur in maledictionem. Non tamen in comminationem desinit divina Abrahami benedictio, sed, licet individuis bene multis (Luc. 9,34) futurus sit ipse maledictionis occasio, gentibus tamen universim spectatis erit benedictio omnibus : « atque in te benedicentur universae cognationes terrae », seu, ut clarius habet 22,18 : « benedicentur n sem?ne (uo omnes gentes terrae », Syr. h. l. additamentum habet : « in te et in semine tuo ». In (e poteris cum Chald. interpretari propter te : sed hoc cave ne cum Targ. Hier. interpreteris « propter innocentiam tuam », quin potius cum Per. interpretare « per te ». Adverte porro, totam hane benedictionem a multiplicatione sem?n?s proficisci, atque ita deprehendi protoevangelio esse intime connexam : benedictio ex Abrahae semine in omnes gentes derivanda est ipsa seminis mulieris de serpente promissa plena victoria. Hinc recte Bonfr. : « in semine tuo, qui est Christus »; ipse seminis Abrahae nobilissima pars. v. « Egressus est itaque Abram , sicut praeceperat et Dominus, et ivt cum eo Lot ». kecuratius : fuerat, verat; his enim absolvitur parenthesis veluti, quae v. 1 inceperat (cf. quae ad 11,31 dicebamus), et nota Hebr. non .habere bis idem verbum (« egressus erat », « cum egrederetur »), sed verba diversa, quo facilius ab altera v. ^ parte novam pericopen ordiri possimus. Iam enarratur ex Haran profectio.
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« Septuaginta quinque annorum erat Abram, cum egrederetur de Haran ». Cum totidem secundum Sam. annis Thare nato Abrahae supervixerit, ergo immediate post mortem patris Abram egressus est ex Haran.
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v. 5 « Tulttque Sarai uxorem suam, et Lot filium fratris sui, universamque substantiam quam possederant, et animas quas fecerant 4n Haran; et egressi sunt, ut trent in terram. Chanaan », nondum gnari, eam sibi tandem regionem a Deo assignatum iri. « Cumque venissent 2n eam »,
12:6
v. 6 « pertransiit Abram terram usque ad locum Sichem , usque ad convallem illustrem ». Melius usque ad .quercum Moreh , qui sane idem est locus cum « quercubus Moreh » Deut. 11,30, quae erant prope Sichem (Ca/m.). Minime corrigendum cum Syro « quercum Mambre ». Monet vero Ges., sine dubio hanc quercum nomen accepisse a possessore Chananaeo Moreh,. uti alteram a viro Mambre. « Chananaeus autem tunc erat in terra ». Haec adduntur (Per.), quo ostendatur regio semini Abrahae a Deo destinata suos tum habuisse dominos. Non est cum aliquibus inserenda vox adhuc aut ?am (cf. G. Smith : The book of Moses etc., London 1868, p. 381 sqq.). v. T « Apparuit autem Dominus Abram et dixit ei : Semini tuo dabo terram hanc » , electis, qui nunc obtinent, Chananaeis. Terram tacito nomine ante promissam digito demonstrat (Ca.). « Vide, quomodo promisso frequenti tamquam invalidum adhuc informet atque instituat » (Amór. De Abr.; M. 15.422). lam Aug. « semen » h. 1l. intelligebat arctiori quam v. 3 (cf. 22,18) sensu, ut de solo « carnali » (Menoch.) semine accipiatur. Restrictionis non est sufficiens ratio : Palaestina potiori etiam iure Messiae concessa esse putanda est. Sane 26,3 sq. et 28,13 sq. utraque promissio intime copulatur, unique et eidem. semini et terra Chanaan et gentium benedictio attribuitur. « Qu aedificavit ibi altare Domno, qui apparuerat ei ». Erat postmodum prope Sichem, inquit Kn., locus sacer habitus : eum igitur putavere homines iam ab Abram fuisse consecratum. Facilis modus eliminandi facta biblica! At, num pro lubitu id putavere homines, an traditione nisi historica? Merito supplet Bonfr., in hoc altari, uti in altero v. 8, obtulisse Abram sacrificium. Aevo praemosaico videntur patresfamilias sacerdotio functi esse (lob. 1,5), aut certe tribuum civitatumve principes (Gen. 14,18). Alibi tamen sacerdotium haereditate intra quasdam familias transmittebatur, uli apud Aegyptios (47,92. 26) et fortasse apud Madianitas (Ex. 18,12). Arg. — Abram aliquamdiu prope Bethel moratus, ibi quoque altare Deo exstruxit.
12:8
v. 8 « Et inde transgrediens » — verbotenus transferens, sc. tabernaculum — « ad montem, qui erat contra orientem Bethel, tetendit ibi tabernaculum suum , ab occidente habens Bethel et ab oriente Hai ». Hai etiam secus dicitur fuisse prope Bethel (nunc Beitin) Ios. 7,2; 8,19; 1 Esdr. 2,98; 9 Esdr. 7,32. Ios. 7,2 additur « iuxta Bethaven », sed lectio incerta. Alii suggerunt Tell-el-Hadjar, quae utique est ad orientem Bethel; sed obiicit M. V. Gwuérin (Description de la Palestine, Judée III. 56, Paris 1869), nulla ibi maioris urbis vestigia deprehendi. Ipse III. 57 sqq. praefert Kudera seu Khirbet el Koudeireh, quae etiam ad orientem Bethel, sed magis meridiem versus, sita est. Bethel hec nomine per anticipationem (Calm.) h. 1: appellatur : erat quippe nomen tum Luza Gen. 28,19. « Aed^?ficavit quoque ibi altare Domino et invocavit nomen etus ». Hebr. et vocavit in nomine lahve; cf. quae de hac expressione diximus ad 4,26. Auctor studiose recenset loca ea, quae ab Abram intra terrae promissae fines peculiari ratione fuerint consecrata.
12:9
v. 9 « Perrexitque Abram vadens et ultra progrediens ad meridiem ». Verte per Negeb, quae vox utique meridiem sonat, sed facta est nomen. proprium tractus meridionalis Iudaeae. Cf. quae diximus ad 1 Reg. 97, 10; 30,1. Non potest cogitari, qui tam accurate apud Sichem et Bethel descripserit loca auctor, eum iam indeterminata omnino expressione « ad meridiem » futurum fuisse contentum.
Árg. — Abram posterorum fata praefigurans, fame compulsus in . Aegyptum descendit, ubi Sara in Pharaonis gynaeceum asportata Dei ope servatur incolumis. ]
12:10
v. 10 « Facta est autem fames in terra », sc. in regione Negeb. Crediderim autem factam esse brevi post Abram in eam regionem adventum, quae causa esse potuit, cur nullibi diutius moratus esse referatur. « Descenditque Abram in Aegyptum », constans Chanaanitidis tempore famis subsidium, « wt peregrinaretur ibi », non ut perpetuam ibi sedem figeret (Vat.). Laudat virum Rup., quod ne in tanta quidem extremitate reditum in Chaldaeam cogitaverit. Sed Chaldaea vasto interiecto deserto a Iudaea separabatur, et urgebat necessitas : « praevaluerat enim fames n terra ». Cum Abram descendit etiam Lot, cf. 13,1, sed nulla fuit occasio mentionis de eo faciendae, dum acta in Aegypto referebantur. Discimus e sequentibus, Sarai plus sexaginta quinque annos natam fuisse eximiae pulchritudinis, quaeque hominum libidinem provocaret, imo ipsius regis, qui formosissimis mulieribus uti consuevisset. Unde perspicis , eiusmodi fuisse patriarcharum longaevitatem, quae iuventutis florem et robur diutius praeservaret : quid enim proderat ducentorum annorum vita, si decrepitam senectutem octogesimus annus afferebat? Sunt ista duo natura inter se connexa , ut, qui unum admiserit, non possit alterum iuste respuere; sunt una interpreti proposita difficultas, non duae.
12:11
v. 11 « Cumque prope esset, ut ingrederetur Aegyptum, dixit Sarai uxori suae : Novi, quod pulchra sis mulier »
12:12
v. 19 « et, quod cum viderint te Aegyptii, dicturi sunt : Uxor ipstus est; et interficient me et te reservabunt ». Inquirit Per., cur non sibiidem Abram timuerit à Chananaeis. Respondeo, quandoque reapse timuisse, teste cap. 20. At eum habebat servorum numerum Abram, ut singulorum regulorum vim vi repellere valeret. At Aegyptum armata manu intrare, ei minime licuit.
12:13
v. 13 « Dic ergo, obsecro te, quod soror mea sis, ut bene sit mihi propter te et vivat anima mea ob gratiam tui ». cavens ut homo : quoniam, si periculum quantum caveri poterat, non caveret, magis tentaret Deum, quam speraret in Deum ». Et Ziup. : « Quam potuit partem periculi sustulit, et cetera fideliter Deo curanda reliquit ». Sc. duplex imminebat periculum : Abrahae necis, si maritus agnosceretur ; Sarai violentae oppressionis, et quidem sive maritus servaretur, sive interficeretur. Credenda quippe est Sarai, uti patriarchae reliqui, toto animo abhorruisse connubia cum alienigenis, maxime Chamitis, neque animo coniugali exceptura fuisse Aegyptiorum quemquam, sed invita passura, quod et quamdiu pati cogeretur. Imminebat igitur ipsi malum idem, sive maritus servaretur, sive necaretur. Elegit ipse minus malum ac propriae saluti consuluit. At, nonne ipsum oportebat pro vita sua fidere divinae promissioni? « Poterat cogitare, Deum impleturum sine dubio promissiones, non tamen sine opera sollicitudineque humana de conservanda vita » (Est.).
12:14
v. 1& « Cum itaque ingressus esset Abram Aegyptum , viderunt Aeqyptii mulierem , quod esset pulchra nimis ».
12:15
v. 45 « Et nuntiaverunt principes Pharaoni » — verbotenus : et viderunt eam principés Pharaonis , est gradatio ostendens Saram omnium in se oculos convertisse — « et laudaverunt eam apud illum; et sublata est mulier àn domum Pharaonis ». Aegyptii, praeter alios titulos, regem honorabant appellatione pero, i. e. magna domus. Qua eadem utuntur Assyri de rege Aegypti loquentes, quandoque adamussim uti Hebraei, ut appellatio nomen proprium imitetur : P?ru sar mat Musur?, Pharao rex Aegypti (Schrader ad Ex. 1,1).
12:16
v. 16 « Abram vero bene usi sunt propter illam », quod fratrem putarent (Menoch.) eius, quae regio toro destinaretur. 3"&'à : benefecit quis, sc. Pharao; vel éum Vulg. LXX resolve in 3. pers. plur. bene us? sunt. « Fueruntque ei oves et boves et asini , et servi et famulae, et asinae et cameli ». v. 1" « Flagellavit autem: Dominus Pharaonem plagis maximis » , extraordinariis neque ulla ratione negligendis, « et domum etus », quae laudando Sarae venustatem in nefas committendum conspiraverat (Ephr.), « propter Sarai uxorem bram ». « Adest praesul coniugii Deus, quem nihil lateat, nullus evadat, nemo irrideat. Vicem absentis mariti tuetur, servat excubias, imo sine excubiis deprehendit reum , antequam faciat quod paraverit » (Amór.). Finis flagellantis Dei non tam est, ut puniatur scelus, quod commissum nondum fuerat, sed ut Pharao attentus reddatur et scelus praepediatur. Iam vel ipse Saram interrogavit, vel ipsa tempus rata opportunum accessit et rem explicavit.
12:18
v. 18 « Vocavitque Pharao Abram et dixit ei : Quidnam est hoc, quod fecisti mihi? quare non indicasti , quod uxor tua esset? »
12:19
v. 19 « Quam ob causam. dixisti esse sororem tuam , ut tollerem eam mihi in uxorem? Nunc igitur ecce coniux tua, accipe eam et vade ». « Neque enim ulla in re deturpavi coniugium vestrum » (Chrys.).
12:20
v. 20 « Praecepitque Pharao super Abram viris, et deduxerunt eum et uxorem illius et omnia, quae habebat ». Monet Ephr., Saram in Aegypto iniuria affectam ac tandem immissis plagis liberatam et honorifice dimissam praefigurare populi ex ipsa nascituri in Aegypto fata futura. 5. Reditus in Bethel atque a. Lot discessus Gen. 13. Arg. — Abram in Bethel reversus ibidem rursus sacrificium offert Deo. Pastorum iurgia suadent separationem a Lot; qui optione data feracissimum seligit tractum orientalem, ubi Pentapolis florebat. Abramin Chanaanitide perseveranti confirmat Deus promissionem totius regionis illi dandae seminisque infinitam multiplicandi. Prope Hebron moratus Abram rursum altare Deo exstruit. Qua religione constanter repetita vir eximius exhibetur exstitisse solius veri Dei cultor assiduus. Cap. XIII
12:1
… peoples (Japheth) will become participants with him and through him: "May Japheth dwell in the tents of Shem" (Gen. 9:25 ff.; cf. Rom. 1:16; 11:13-27). Among the Semites he chooses the line of Abraham, who will be "a source of blessing for all peoples" (Gen. 12:1-3; cf. 13:14-17; 17:1-9; 18:18 f.; 22:16 ff.) and makes with him a solemn covenant (ibid. 15:8-21; 17), for whose fulfillment he pledges his omnipotence. …
… Also regarding "doublets" there has been exaggeration, both in their assignment (sometimes they are different things, as in the case of the three wives of the patriarchs in danger: Gen. 12, 1 ff.; 20, 1 ff.; 26, 7 ff.), and in their interpretation. …
is the fulfillment of the Hebrew revelation that prepared it (cf. Mt. 5:18). Here are some characteristics: a) progressiveness: it began with the vocation of Abraham (Gen. 12:1 ff.), but Scripture itself attests that God did not manifest himself completely to Abraham (Ex. 6:3). Historians of the Hebrew religion point out the successive developments that it …
12:2
… ff.; Jer. 31, 31-34 (= Hebr. 8, 8-12); Dan. 7, 14-27; 9, 24; its center of diffusion will be Zion (Hos. 2, 19-24; Is. 2, 2 ff.; Mic. 4, 2 ff.; Jer. 31, 33; Ez. 16, 60 ff.; 17, 23; etc.); it will be a source of blessings for all the nations (Ez. 34, 26 = Gen. 12, 2). Characteristics of the kingdom of the M.: the remission of sins and holiness: Is. 56, 6; 57, 13; Jer. 31, 23-34; Ez. 36, 25-28; etc. (cf. Lk. 1, 77 ff.); peace, the perfect order …
12:3
… A. would furthermore be a source of blessing for all peoples (Gen. 12, 3), inasmuch as among his descendants would be the Messiah, savior of the world.
… All the messianic prophecies bear this imprint (see, for example, Gen. 12:3; 18:18; 22:18; Ps. 2:8; 21:26-29; Is. 2:2; 60:4 ff.; Jer. 3:17; Dan. 2:44; Mal. 1:15). In the New Testament the texts that affirm the universalist character of the Church, …
12:4
… Abraham (v.), having come from Ur, lived there for many years before setting out for Canaan (Gen. 11, 3 ff.; 12, 4 ff.); there took place the idyllic episodes of Rebecca and Rachel at the well of H., and the flight of Jacob (Gen. 24, 10; 27, 43; 28, 10; 29, 4).
LOT. - Son of Haran of the Tharchite lineage and nephew of Abraham (v.), together with whom he emigrated from Haran in Mesopotamia to the land of Canaan, bringing with him his family and a good number of servants and herds (Gen. 12:4 ff.). …
12:5
… At the oak grove of Moreh the Lord appeared to him and promised to give to him and to his descendants the land in which he was, and A. raised an altar in that place and at Bethel (Gen. 12, 5-9). On the occasion of a famine he had to go down to Egypt, which the Nile saved from drought, and to prevent the king, by getting rid of the husband, from seizing Sarah for his harem, …
12:6
The Samaritans identify "the terebinth of Mōreh" near Shechem (Gen. 12:6) with the land of M. and point to Gerizim as the mountain of the sacrifice, but the etymology of the two names is different and the identification is tendentious. …
Sichem (Heb. Šēḥḥem «Nuca»; Gr. Sychem or Sychima)
Near the "oak of Mōreh," Abraham raised an altar, and in a vision there received the promise of the land of Canaan (Gen. 12:6); Jacob, under the same tree, hid the idolatrous objects (v. THERAPHIM) of his caravan; there he raised an altar and acquired a plot of land, where Joseph was later buried (Gen. 33:18-20; …
… T. may be considered connected with the participle môrah "teacher" (Job 36, 22), which survives in certain localities that were perhaps seats of ancient oracles (Gen. 12, 6; Deut. 11, 30; Judg. 7, 1).
12:7
… which gifts or victims are offered to God; later it implies the concept of a table ("table of Yahweh" Mal. 1:7, 12; Ez. 41:22). The first mentioned is that of Noah, Gen. 8:20; Abraham erects altars at Shechem, near Bethel, at Mamre, on Moriah, Gen. 12:7 ff.; 13:18; 22:9; Isaac at Beersheba, Gen. 26:25; Jacob at Bethel, Gen. 28:18; 35:14; Moses at Rephidim, with twelve masšebāth, at the foot of Sinai (Ex. 17:15; 24:4). The primitive …
12:8
Bethel (Hebrew Bēth-'Ēl = "House of God")
… biblical memories are linked to the history of B. Abraham, entering the land of Canaan, had pitched his tents between B. and Ai (v.) and had erected an altar to the Lord there; there he stopped and called upon the name of the Lord on his return from Egypt (Gen. 12, 8; 13, 3, where the name of B. is used by anticipation). …
Hai (Heb. Ha-'Aj, always with the article 'the ruin'; Septuagint Ia)
… A Canaanite city to the east and near Bethel and Bethaven (Gen. 12:8; Josh. 8:9; 12:9), a little to the north of Machmas (Is. 10:28), identified with the ruins of et-Tell, located 2 km east of Bejtin (v. BETHEL) and 2 km north of Dejr Divān on the …
Luzah (Hebrew Láz "Almond", Septuagint Ἀουζά)
Here Abraham had erected an altar and called upon the name of Yahweh (Gen. 12:8; 13:3-4): Jacob erected another stone marker in memory of the vision he had had and of the divine apparition, which he later recalled upon his return from Haran with a solemn rite, …
12:9
… the region now flat now mountainous, monotonous, furrowed by broad beds of watercourses almost always dry, from Hebron as far as Kadesh-barnea, today 'Ajn Qudeis (cf. Gen. 18, 1; Num. 13, 20). Subsequently, it came to mean the south of Palestine (Gen. 12, 9; 13, 1; Ios. 15, 8; 18, 5).
12:10
… Against such an assertion it suffices to observe that the static character of patriarchal civilization makes a repetition of circumstances, places and persons plausible; moreover, the theory of duplicates admits that the Yahwist document repeats itself, since the similar episode of Gen. 12:10-20 is attributed to the same document (cf. A. Bea, De Pentatencho, 2nd ed., Rome 1933, p. 81).
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
The rite was directly instituted and imposed by God as a sign of the covenant (Gen. 17). Abraham, who during his sojourn in Egypt (Gen. 12:10 ff.), must undoubtedly have known that custom, did not practice it until he received a formal order from God, at the age of 99. Nor does it create difficulty that God chose an ancient …
… Toward the end of this period of Egyptian life is probably to be referred the biblical account of the emigration to Egypt of the patriarch Abraham, according to the account of Gen. 12, 10-12, from Bethel toward the Negeb, an emigration caused by famine; in Egypt Sarah was taken away at the court of the Pharaoh and then restored to Abraham, who, having limited himself with …
12:15
… In the Bible from Gen. 12:15-20 onward, with reference to the times of Abraham, of Moses and of the Exodus, the king of Egypt is always impersonally called Pharaoh.
12:16
… The circumstances of his birth are read in Gen. 16. Sarah, Abraham's wife, having no offspring and being of a very advanced age, offered her husband as a concubine (a wife of the second order, but legitimate) her own servant Hagar (perhaps given by the Pharaoh, cf. Gen. 12, 16), so that she might bear children, who by right would have been attributed to the mistress. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.