The expedition of the four kings; the victory of Abram; he is blessed by Melchisedech.
The king of Sodom with other foure kings are ouercome in battle, by foure others: 12. where Lot is taken 14. but Abram with 318. persons prosecuting and ouercoming the victorers, 16. rescued Lot, with al the captiues and pray. 18. Melchisedech King and Priest blessed Abram, 20. Abram payed tithes to him. 21. and rendered the spoile to the king of Sodom.
1And it came to pass at that time, that Amraphel, king of Sennaar, and Arioch, king of Pontus, and Chodorlahomor, king of the Elamites, and Thadal, king of nations,E avvenne in quel tempo, che Amraphel re di Sennaar, e Arioch re di Ponto, e Chodorlahomor re degli Elamiti, e Thadal re delle Nazioni,AND it came to passe in that time, that Amraphel the king of Sennaar, and Arioch the king of Pontus, and Chodorlahomor king of the Elamyts, and Thadal the king of nacionsFactum est autem in illo tempore, ut Amraphel rex Senaar, et Arioch rex Ponti, et Chodorlahomor rex Elamitarum, et Thadal rex gentium 2Made war against Bara, king of Sodom, and against Bersa, king of Gomorrha, and against Sennaab, king of Adama, and against Semeber, king of Seboim, and against the king of Bala, which is Segor.Mosser guerra a Bara re de' Sodomiti, e a Bersa re di Gomorra, e a Sennaab re di Adama, e a Semeber re di Seboim, e al re di Bala; la quale è Segor.made warre against Barra the king of Sodome, and against Bersa the king of Gomorra, and against Sennaab the king of Adama, and against Semebar the king of Seboim, and against the king of Bala, the same is Segor.inirent bellum contra Bara regem Sodomorum, et contra Bersa regem Gomorrhæ, et contra Sennaab regem Adamæ, et contra Semeber regem Seboim, contraque regem Balæ, ipsa est Segor. 3All these came together into the woodland vale, which now is the salt sea.Tutti questi si raunarono nella valle de' Boschi, che è adesso il mar salato.Al these came together into the Woodland vale, which now is the salt sea.Omnes hi convenerunt in vallem Silvestrem, quæ nunc est mare salis. 4For they had served Chodorlahomor twelve years, and in the thirteenth year they revolted from him.Imperocché per dodici anni erano stati sudditi di Chodorlahomor, e il decimo terzo anno se gli ribellarono.For they had serued Chodorlamor twelue yeares, and the thirtenth yeare they reuolted from him.Duodecim enim annis servierunt Chodorlahomor, et tertiodecimo anno recesserunt ab eo. 5And in the fourteenth year came Chodorlahomor, and the kings that were with him: and they smote the Raphaim in Astarothcarnaim, and the Zuzim with them, and the Emim in Save of Cariathaim.Per la qual cosa l'anno quartodecimo si mosse Chodorlahomor, e i regi uniti a lui: e sbaragliarono i Raphaimi ad Astaroth-Carnaim, e con essi gli Zuzimi, e gli Emimi a Save Cariathaim,Therfore in the fourtenth yeare came Chodorlahomor, and the king that were with him: and they stroke Raphaim in Astarothcarnaim, and Susim with them, and Emim in Sauee of Cariathaim,Igitur quartodecimo anno venit Chodorlahomor, et reges qui erant cum eo: percusseruntque Raphaim in Astarothcarnaim, et Zuzim cum eis, et Emim in Save Cariathaim,
6And the Chorreans in the mountains of Seir, even to the plains of Pharan, which is in the wilderness.E i Correi su' monti di Seir fino alle campagne di Pharan, che è nel deserto.and the Corrheans in the mountains of Seir, euen to the Champion countrie of Pharan, which is in the wildernes.et Chorræos in montibus Seir, usque ad Campestria Pharan, quæ est in solitudine. 7And they returned, and came to the fountain of Misphat, the same is Cades: and they smote all the country of the Amalecites, and the Amorrhean that dwelt in Asasonthamar.E (i re) tornando indietro giunsero alla fontana di Misphat, che è lo stesso che Cades: e devastarono tutto il paese degli Amaleciti, e degli Amorrei, che abitavano in Asasonthamar.And they returned, and came as farre as the fountaine of Misphat, the same is Cades: and they stroke al the countrie of the Ameleichites, and of the Amorheans, that dwel in Assasonthamar.Reversique sunt, et venerunt ad fontem Misphat, ipsa est Cades: et percusserunt omnem regionem Amalecitarum, et Amorrhæum, qui habitabat in Asasonthamar. 8And the king of Sodom, and the king of Gomorrha, and the king of Adama, and the king of Seboim, and the king of Bala, which is Segor, went out: and they set themselves against them in battle array, in the woodland vale:Ma il re di Sodoma, e il re di Gomorrha, e il re d'Adama, e il re di Seboim, ed anche il re di Bala, la quale è Segor, si mossero: e nella valle de' Boschi schierarono il loro esercito contro di quegli:And they went forth the king of Sodome, and the king of Gomorra, and the king of Adama, and the king of Seboim, moreouer also the king of Bala, which is Segor: and they set themselues against them in battaile aray in the Woodland vale:Et egressi sunt rex Sodomorum, et rex Gomorrhæ, rexque Adamæ, et rex Seboim, necnon et rex Balæ, quæ est Segor: et direxerunt aciem contra eos in valle Silvestri: 9To wit, against Chodorlahomor king of the Elamites, and Thadal king of nations, and Amraphel king of Sennaar, and Arioch king of Pontus: four kings against five.Vale a dire contro Chodorlahomor re degli Elamiti, e Thadal re delle Genti, e Amraphel re di Sennaar, e Arioch re di Ponto: quattro regi contro cinque.to wit against Chodorlahomor king of the Elamites, and Chadal king of nacions, and Amraphel king of Sennaar, and Arioch king of Pontus: foure kings against fiue.scilicet adversus Chodorlahomor regem Elamitarum, et Thadal regem Gentium, et Amraphel regem Sennaar, et Arioch regem Ponti: quatuor reges adversus quinque.
10Now the woodland vale had many pits of slime. And the king of Sodom, and the king of Gomorrha turned their backs, and were overthrown there: and they that remained, fled to the mountain.E la valle de' Boschi avea molti pezzi di bitume. Or i re di Sodoma e di Gomorrha voltaron le spalle, e vi fu fatta la strage: e quei che salvaron la vita, fuggirono alla montagna.But the Woodland vale had many pitts of bitume. Therfore the king of Sodome, and of Gomorra turned their backes, and were ouerthrowne there: and they that remained fled to the mountaine.Vallis autem Silvestris habebat puteos multos bituminis. Itaque rex Sodomorum, et Gomorrhæ, terga verterunt, cecideruntque ibi: et qui remanserant, fugerunt ad montem. 11And they took all the substance of the Sodomites, and Gomorrhites, and all their victuals, and went their way:E (i vincitori) presero tutte le ricchezze di Sodoma, e di Gomorrha, e tutti i viveri, e se n'andarono.And they tooke al the substance of the Sodomites, and Gomorrheans, and tooke al kind of victuales, and went their way:Tulerunt autem omnem substantiam Sodomorum et Gomorrhæ, et universa quæ ad cibum pertinent, et abierunt: 12And Lot also, the son of Abram’s brother, who dwelt in Sodom, and his substance.E (presero) anche con tutto quello che aveva, il figliuolo del fratello di Abramo Lot, che abitava in Sodoma.and Lot also and his substance, the sonne of Abrams brother, who dwelled in Sodom.necnon et Lot, et substantiam ejus, filium fratris Abram, qui habitabat in Sodomis. 13And behold one, that had escaped, told Abram the Hebrew, who dwelt in the vale of Mambre the Amorrhite, the brother of Escol, and the brother of Aner: for these had made a league with Abram.Ed ecco uno de' fuggitivi ne portò la nuova ad Abramo Ebreo, il quale abitava nella valle di Mambre Amorrheo, fratello di Escol, e di Aner; perocché questi avean fatto lega con Abramo.And behold one, that had escaped, told Abram the Hebrew, that dwelt in the vale of Mambre, the Amorrean brother of Eschol, and the brother of Aner: for these had made a league with Abram.Et ecce unus, qui evaserat, nuntiavit Abram Hebræo, qui habitabat in convalle Mambre Amorrhæi, fratris Escol, et fratris Aner: hi enim pepigerant fœdus cum Abram. 14Which when Abram had heard, to wit, that his brother Lot was taken, he numbered of the servants born in his house, three hundred and eighteen, well appointed: and pursued them to Dan.Abramo adunque avendo udito, come era stato fatto prigioniero Lot suo fratello, scelse tra' suoi servi trecento diciotto uomini i più lesti; e tenne dietro a' nemici fino a Dan.Which when Abram had heard, to witt, that his brother Lot was taken, he numbred of the seruantes borne in his house, wel appointed three hundred and eightene: and pursued them vnto Dan.Quod cum audisset Abram, captum videlicet Lot fratrem suum, numeravit expeditos vernaculos suos trecentos decem et octo: et persecutus est usque Dan.
15And dividing his company, he rushed upon them in the night, and defeated them: and pursued them as far as Hoba, which is on the left hand of Damascus.E divise le schiere, gli assalì di notte tempo: e gli sbaragliò, e gl'inseguì sino ad Hoba, che è alla sinistra di Damasco.And diuiding his companie, he ranne vpon them in the night: and stroke them, and pursued them vnto Hoba, which is on the left hand of Damascus.Et divisis sociis, irruit super eos nocte: percussitque eos, et persecutus est eos usque Hoba, quæ est ad lævam Damasci. 16And he brought back all the substance, and Lot his brother, with his substance, the women also, and the people.E ricuperò tutte le ricchezze, e Lot suo fratello con tutta la roba di lui, ed anche le donne, e il popolo.And he brought backe al the substance, and Lot his brother with his substance, the wemen also and the people.Reduxitque omnem substantiam, et Lot fratrem suum cum substantia illius, mulieres quoque et populum. 17And the king of Sodom went out to meet him, after he returned from the slaughter of Chodorlahomor, and of the kings that were with him in the vale of Save, which is the king’s vale.E andogli incontro nella valle di Save (che è la valle del re) il re di Sodoma, quand'ei tornava dalla rotta di Chodorlahomor, e de' re suoi confederati.And the king of Sodom went forth to meete them, after he returned from the slaughter of Chodorlahomor, and of the kinges that were with him in the vale Sauee, which is the kings vale.Egressus est autem rex Sodomorum in occursum ejus postquam reversus est a cæde Chodorlahomor, et regum qui cum eo erant in valle Save, quæ est vallis regis. 18But Melchisedech, the king of Salem, bringing forth bread and wine, for he was the priest of the most high God,Ma Melchisedec re di Salem, messo fuora del pane e del vino: perocché egli era sacerdote di Dio Altissimo:But Melchesidech the king of Salem, bringing forth bread and wine, for he was the Priest of God most highe,At vero Melchisedech rex Salem, proferens panem et vinum, erat enim sacerdos Dei altissimi, 19Blessed him, and said: Blessed be Abram by the most high God, who created heaven and earth.Lo benedisse, dicendo: Benedetto Abramo dall'altissimo Dio, che creò il cielo, e la terra:blessed him, and said: Blessed be Abram to God the highest, which created heauen and earth:benedixit ei, et ait: Benedictus Abram Deo excelso, qui creavit cælum et terram: 20And blessed be the most high God, by whose protection, the enemies are in thy hands. And he gave him the tithes of all.E benedetto l'altissimo Dio, per la cui protezione sono stati dati in poter tuo i nemici. E (Abramo) diede a lui le decime di tutte le cose.and blessed be God the highest, by whose protection, the enemyes are in thy hands. And he gaue him the tythes of al.et benedictus Deus excelsus, quo protegente, hostes in manibus tuis sunt. Et dedit ei decimas ex omnibus.
21And the king of Sodom said to Abram: Give me the persons, and the rest take to thyself.E il re di Sodoma disse ad Abramo: Dammi gli uomini: tutto il resto tienlo per te.And the king of Sodom said to Abram: Geue me the soules, and the rest take to thee.Dixit autem rex Sodomorum ad Abram: Da mihi animas, cetera tolle tibi. 22And he answered him: I lift up my hand to the Lord God the most high, the possessor of heaven and earth,Quegli rispose a lui: Alzo la mano mia al Signore Dio altissimo, padrone del cielo e della terra,Who answered him: I lift vp my hand to my Lord God most hiegh possessor of heauen and earth,Qui respondit ei: Levo manum meam ad Dominum Deum excelsum possessorem cæli et terræ, 23That from the very woof thread unto the shoe latchet, I will not take of any things that are thine, lest thou say: I have enriched Abram.Che né un filo di ripieno, né una correggia di scarpa io prenderò di tutto quello che è tuo, perché tu non dica: Ho fatto ricco Abramo:that from the very woofe-thread vnto the shoe latchet, I wil not take of al that are thine: lest thou say: I haue enriched Abram:quod a filo subtegminis usque ad corigiam caligæ, non accipiam ex omnibus quæ tua sunt, ne dicas: Ego ditavi Abram: 24Except such things as the young men have eaten, and the shares of the men that came with me, Aner, Escol, and Mambre: these shall take their shares.Eccettuato quello che hanno mangiato i giovani, e le porzioni di questi uomini, che son venuti meco, Aner, Escol, e Mambre: questi avranno ognuno la sua parte.except such thinges, as the young men haue eaten, and the shares of the men, that came with me, Aner, Eschol, and Mambre: these shal take their shares.exceptis his, quæ comederunt juvenes, et partibus virorum, qui venerunt mecum, Aner, Escol et Mambre: isti accipient partes suas.
14:1
Sennaar, or Babylon.
Pontus, Hebrew: Ellasar, perhaps Thalassar, as Jonathan writes, not far from Eden.
Elamites, or Persians.
14:3
Now, in the days of Moses.
Salt sea; called also the vale of salts, and the dead sea.
14:4
Served. Thus Noe's prediction began to be fulfilled, as Elam was the eldest son of Sem, to whose posterity Chanaan should be slaves, Genesis 9:26.
14:5
Year of the World 2092, Year before Christ 1912.
Du Hamel
Raphaim, Zuzim, and Emim, were all of the gigantic race, robbers, like the Arabs. (Du Hamel)
These dwelt in the land of Basan, or of giants, Deuteronomy 3:13.
14:6
Calmet
Chorreans, or Horreans, who dwelt in one part of that extensive range of mountains, which took their name from Seir; perhaps about mount Hor, where Aaron died. (Calmet)
Haydock
These also were auxiliaries of the five kings, and hence experienced the fury of the four confederates; who cut off all their opponents, before they made their grand attack upon Sodom. (Haydock)
14:7
Misphat, or of judgment and contradiction, because there the Hebrews contended with Moses and Aaron: it was afterwards called Cadez, Numbers 20:11.
Menochius
Amalecites, that is which they afterwards possessed; for as yet Amelec was unborn, Genesis 36:16. (Menochius)
Calmet
Amorrheans, to the west of Sodom. (Calmet)
14:10
Challoner
Of slime. Bituminis. This was a kind of pitch, which served for mortar in the building of Babel, Genesis 11:3, and was used by Noe in pitching the ark. (Challoner)
Calmet
Moses does not make this remark without reason. This bitumen would easily take fire, and contribute to the conflagration of Sodom. (Calmet)
Overthrown, not all slain, for the king of Sodom escaped ver. 17.
14:13
14:14
Calmet
Servants, fit for war. Hence we may form some judgment of the power and dignity of Abram, who was considered as a great prince in that country, Genesis 23:6. He was assisted by Mambre, Escol, and Aner, with all the forces they could raise on such a short warning; and coming upon the four kings unawares, in four divisions, easily discomfits them, while they were busy plundering the cities, and pursues them to Dan; which is either the city that went by that name afterwards, or more probably one of the sources of the Jordan, (Haydock) which the people of the country call Medan. Neither did he suffer them to repose, before he had retaken all the plunder at Hoba, or Abila, north of the road leading to Damascus. (Calmet)
14:18
Haydock
Melchisedech was not Sem: for his genealogy is given in Scripture. (Hebrews 7:6.); nor God the Son, for they are compared together; nor the Holy Ghost, as some have asserted, but a virtuous Gentile who adored the true God, and was king of Salem, or Jerusalem, and Priest of an order different from that of Aaron, offering in sacrifice bread and wine, a figure of Christ's sacrifice in the Mass; as the fathers constantly affirm. (Haydock)
Worthington
See Pererius. St. Jerome, ep. ad Evagrium, says, "Melchisedech offered not bloody victims, but dedicated the sacrament of Christ in bread and wine...a pure sacrifice." See St. Cyprian ep. 63[62?], ad Caecil.; St. Augustine, City of God 16:22, etc. Many Protestants confess, that this renowned prince of Chanaan, was also a priest; but they will not allow that his sacrifices consisted of bread and wine. In what then? for a true priest must offer some real sacrifice. If Christ, therefore, be a priest for ever according to the order of Melchisedech, whose sacrifice was not bloody, as those of Aaron were, what other sacrifice does he now offer, but that of his own body and blood in the holy Mass, by the ministry of his priests? for he was the priest: this is plainly referred to bringing forth, etc., which shews that word to be sacrificial, as in Judges 6:18. The Hebrew may be ambiguous. But all know that vau means for as well as and. Thus the English Bible had it, 1552, "for he was the priest." (Worthington)
Haydock
If Josephus take notice only of Melchisedech, offering Abram and his men corporal refreshment, we need not wonder; he was a Jewish priest, to whom the order of Melchisedech might not be agreeable. It is not indeed improbable, but Abram might partake of the meat, which had been offered in thanksgiving by Melchisedech; and in this sense his words are true. But there would be no need of observing, that he was a priest on this account; as this was a piece of civility expected from princes on similar occasions. (Deuteronomy 23:4; 2 Kings 17:27.) (Haydock)
14:19
Blessed him, as his inferior, and received tithes of him, Hebrews 7:4. This shews the antiquity of the practice of supporting God's priests by tithes.
14:21
Haydock
The persons (animas) the souls subject to my dominion. (Haydock)
14:22
Calmet
I lift up. This is the posture of one swearing solemnly, by which we testify our belief, that God dwells in the heavens, and governs the world. (Calmet)
14:23
Woof-thread. The first word is added by way of explanation. Abram declares he will not receive the smallest present for himself.
14:24
Grotius
Their shares, due to them on account of the danger to which they had exposed themselves. The king of Sodom could not but accept these conditions with gratitude. In a just war, whatever is taken by the enemy, cannot be reclaimed by the original proprietor, if it be retaken. (Grotius, 3:6. de Jure.)
14:10
Of slime. Bituminis.... This was a kind of pitch, which served for mortar in the building of Babel, Gen. 11.3, and was used by Noe in pitching the ark.
14:18
18. Melchisedech] S. Hierom being earnestly requested by Euagrius, to Tomo 3. prope initium. Old heresie⸢s⸣ concerning Melchisedech. geue his iudgement touching Melchisedech, whom a nameles author had endeuored to proue to be the Holie Ghost, plainly confuteth that error: as also an other error of Origen and Didymus saying, he was an Angel. Likewise S. Epiphanius (heresi 55. & 76) relateth and condemneth a third error, of some that thought him to be the Sonne of God. These two Fathers, and S. Augustin (li. de heresibus her. 34.) and diuers others, whom S. Hierom alleageth proue euidently, that he was a very man, a Priest and a king, yea the hiegh Priest (at least of that countric) Superior to Abraham, and a figure of Christ. Besides these heresies the same S. Hierom relateth two probable opinions. The Iewes Rabins generally hold that Melchisedech was Sem the sonne of Noe A probable opinion that Sem and Melchisedech was al one. from whom Abraham and al the Hebrewes descended. VVhich they seme rather to affirme, as loath to confesse that anie man, of other nation then their owne, should haue bene greater and more excellent then Abraham in spiritual causes, then for anie reason they do, or can alleage. Yet manie especially latter writers as Liranus, Tostatus, Genebrardus and others do embrace this opinion as most probable. Though S. Hierom semeth only to haue added Ep. ad Euag. the Hebrewes opinion (as he saith) because he would intimate al to his freind, when he had first cited grauer authores, S. S. Ireneus, Hypolitus, Eusebius More probable that Melchisedech was a Chananite. Cesariensis, Eusebius Emissenus, Apolinarius, and Eustathius, al agreably affirming that Melchisedech was a Chananite, king of Salem, which was afterwards called Ierusalem. To this opinion agreeth Philo Iudaeus continually speaking of him, as of a stranger to the Iewes nation. Iosephus also a Iew writeth plainly (li. 7. de bello Iudaico. c. 18.) that he was of Chanaan, and Prince of the Chananites. Also S. Dionysius Ariopagita, (Caelest. Hier. c. 9.) S. Epiphanius (her. 55. & 67) Theoderetus (q. 63. in Gen.) and Suidas, are of the same mind, and manie other christitian Doctors. VVho confirme their assertion by that Heb. 7. v. 6. S. Paul saith to the Hebrewes: He vvhose generation is not numbred among them, Proued: by S. Pauls wordes. tooke tithes of Abraham. For what els can S. Paul meane, but that Melchisedechs kinred and people, was diuers from the kinred, and people of the Iewes? which he could not say of Sem, from whom Abraham & al Iewes descended: as it can not be said, that Adam and Noe are of diuers genetation from anie people that now liueth, because we al come of them. Of this difficultie (not pettaining to anie controuersie of our time) the studious may see more in F. Pererius his commentaries vpon this. 14. chap. of Genesis. disp. 3.
18. Bringing forth] Seing the Royal Prophet Dauid, and S. Paul say Christ Psal. 109 Heb. 7. is a Priest for euer according to the order of Melchisedech, we demand of Protestants, Christ is a Priest according to the order of Melchisedech. if Christ fulfilled not Melchisedechs figuratiue Sacrifice offered in bread and wine, by offering his owne bodie and bloud at his last supper in formes of bread & wine, and by instituting the same to be offered by his Priests til the end of the world, what other figuratiue sacrifice of Melchisedech they can find performed by Christ, by which it may appeare that he is a Priest for euer according to that order? Caluin (li. 4. Instit. c. 18. para 2.) Kemnisius (par. 2. exam. pag. 740. &. 747) Peter martyr (in 1. Cor. 5.) and most English Protestants grant that Melchisedech was a Priest, and that the peculiar function VVhy the Protestants haue ministers and no Priests of a Priest is to offer Sacrifice, wherfore they hauing no sacrifice wil haue only ministers and no Priests, but they denie that Melchisedech offered Sacrifice in bread and wine. VVherupon we ioyne issue with them to proue that he did. and that by this place amongst others of holie Scripture.
Kemnisius complayneth that the Latin text hath Obtulit for Protulit, Offered, for Brought forth. And to disproue the same, he alleageth the Hebrew, Chaldee, Greke, and S. Cyprian. But Catholiques more iustly complaine of him, for lying. For al Latin Editions haue Proferens, bringing forth. The question therfore The state of the controuersie. in controuersie is, to what end and vse Melchisedech brought forth bread and wine? Caluin and Kemnisius say it was only to refresh or feede Abraham and his men, and not for sacrifice. which their bare saying is without reason, for that there was store of victuals in the pray (v. 11.) and they had eaten therof. v. 24. S. Chris. ho. 36. in Gen. Moreouer the Hebrew word Hotsi, brought forth, is a word pertayning to Sacrifice, as in the 6. chap of Iudges. (v. 18. and 19) and importeth that the bread and wine were first offered in Sacrifice, and then doubtles they did participat: though they wanted not other fufficient corporal foode. Againe the wordes folowing For he vvas the Priest of God most hiegh, can haue no other sense, but that he did the function of a Priest in the bread & wine which he brought, Melchisedech offered sacrifice in bread and wine. otherwise if the only cause of bringing that prouision had benne to releue the campe with victuals, the reason would rather haue benne yelded, because he was a bountiful King, a liberal Prince, a special freind to Abraham, as in deede he was, but none of these reasons, or the like fitted this purpose so wel, nor touched the cause of bringing forth bread and wine, as to signifie that he was a Priest, whose office is to offer Sacrifice.
Here againe some Protestants take exception against the Latin text, that the The latin text iustified by other places, yea by Protestants translations causual coniunction Enim, for, is not agreable to the Hebrew, but should be the copulatiue Et, and, which is a meere wrangling. For the lerned know wel ynough, that the Hebtew particle is better expressed in such places, by Enim or, quia, for or because, then by &. And so the English Bible printed in the yeare of our Lord. 1552. readeth: Melchisedech king of Salem brought forth bread and vvine: for he vvas the Priest of the most hieghest God. The latter Editions also in like places haue not the copulatiue And, but some other word as the sense requireth. Gen. 20. v. 3. Thou art but a dead man, for the vvomans sake vvhich thou hast taken: for she is a mans vvife. where the Hebrew phrase is, And she is maried to a husband. Gen. 30. v. 27. they read thus: For I haue proued that the Lord hath blessed me for thy sake, where precisly construing the Hebrew they should say, I diuined (or coniectured) and the Lord blessed me for thy sake. Likewise Esaie, 64. v. 5. they read: But Loe, thou hast bene angrie, for vve offended, the Hebrew is thus. Loe thou art angrie, and vve haue sinned In the same place, they translate, Yet shal vve be saued, vvhich the Hebrew expresseth by the copulatiue, And we shal be saued. So when they thinke it conuenient, they translate the Hebrew particle, For, that, yet, which strictly signifieth And.
Now let vs also see the original in this place. In the Hebrew it is thus: The Hebrew text sheweth that Melchisedec did the office of a Priest in bread and wine. VMALCHI TSEDEC MELEC CHALEM HOTSI LECHEM VAIAIIN. VEHV COHEN LEEL ELION. VAIE VARECHEHV, &c. In English word for word thus: And Melchisedech king of Salem brought forth bread and vvine. And he the priest to God most hiegh. And he blessed him, &c. where albeit the causual word For, is not expressed, yet these wordes, And he the priest, further declaring that besides the office and dignitie of a King (which was said before) Melchisedec was also a Priest, must nedes signifie that he did something about the bread and wine belonging to a Priests office. And what that something The proper office of a Priest is to offer Sacrifice. was, perhaps the Vniuersitie of Cambridge wil testifie, whose late professor of Diuinitie teacheth plainly, that Melchisedech offered Sacrifice, and was therin a figure of Christ (Pag. 6. Reprehen) Sacerdotes (saith he) ij vere & proprie Guiliel. vvhitak. contra Gregor. Martin. sunt, qui sacrificia faciunt; qualis fuit Aaron, & Aaronis silij, & Melchisedechus, & quem illi adumbrabant, Christus. Priestes truly and properly are they, that offer sacrifices, such as vvas Aaron, and the sonnes of Aaron, and Melchisedech, and Christ, vvhom they prefigured. If then both Aaron & Melchisedech were truly and properly Priests, because they offered sacrifices (according to this Professors definition) and both were figures of Christ, it must needes be granted that as Christ fulfilled the figure of Aarons bloudie sacrifices, in offering him selfe vpon the Crosse: so he also fulfilled the figure as wel of vnbloudie sacrifices of Aaron, as especially of Melchisedechs Sacrifice in some other besides that on the Crosse, seeing the prophet Dauid and S. Paul say, Christ is a Priest (not according to Aarons order, for that was to haue an end, but) For euer according to the order of Melchisedech. And what other Sacrifice did our Sauiour offer to remaine perpetual, but of his owne bodie & bloud in vnbloudie maner, vnder the formes Christ stil exerciceth the office of Priesthood according to the order of Melchisedech by the ministerie of Priests. of bread and wine, with commandment to his Apostles and Priests to do the same til the end of the world? Let the indifferent reader weigh it wel. And whosoeuer is not very proud wil for his better instruction, or confirmation, esteme the vniforme iudgement of manie, ancient, godlie, and lerned Fathers writing vpon this place. VVe wil only recite their wordes, without other deduction for breuitie sake.
S. Clemens Alexandrinus (li 4. Strom. versus finem). writeth thus: Melchisedech king of Salem, Priest of God most hiegh, gaue wine & bread santified nutriment in type of the Eucharist.
S. Cyprian (Epist 63. ad Caecilium) Christ is Priest for euer according to the The ancient fathers proue that Melchisedech offered Sacrifice in bread & wine in figure of Christ, and of other Priests of the new Testament. order of Melchisedech, which order is this coming from that Sacrifice, and thence descending, that Melchisedech was Priest of God most hiegh, that he offered bread & wine, that he blessed Abraham. For who is more a Priest of God most hiegh, then our Lord Iesus Christ, who offered Sacrifice to God the Father, and offered the same, which Melchisedech had offered, bread and wine, to wit, his owne bodie and bloud. And a litle after: That therfore in Genesis, the blessing might be rightly celebrated, about Abraham, by Melchisedec the Priest, the image of Christs Sacrifice consisting in bread and wine went before, which thing our Lord perfecting and performing, offered bread and chalice mixt with wine, and he that is the plenitude, fulfilled the veritie of the prefiguted image.
Eusebius Cesariensis. (li 5. Demonst. Euang. c. 3.) Euen as he who was Priest of Nations was neuer sene to offer corporal sacrifices, but only bread & wine, when he blessed Abraham: so first our Lord & Sauiour him selfe, then priests that come from him, exercising the spiritual office of Priesthood in al nations after the Ecclesiastical ordinances, do represent the mysteries of his bodie, and healthful bloud in bread & wine. which mysteries Melchisedech knew so long before by diuine spirite, and vsed as representations of things to come.
S. Ambrose (li. 5 de Sacramen. c. 1.) VVe know the figure of the Sacraments. went before, in Abrahams times, when Melchisedech offered Sacrifice.
Idem. in cap. 5 Heb. It is clere that oblations of cattle are vanished, which were in Aarons order, but Melchisedechs institution remayneth, which is celebrated al the world ouer in administration of the Sacraments.
S Hierom. (Epist. ad Marcellamo vt migret Bethleem.) Haue recourse to Genesis, and you shal find Melchisedech king of Salem, prince of this citie, who euen then in figure of Christ offered bread and wine, and dedicated the Christian mysterie in our Sauiours bodie and bloud. Idem Epist. ad Euagrium: Melchisedech offered not bloudie victims, but dedicated the Sacrament of Christ in bread and wine, simple and pure sacrifice. Idem. Quest. in Gen. c. 14: Our mysterie is signified in the word of order, not by Aaron in imolating brute victims, but in offering bread and wine, that is the bodie and bloud of our Lord Iesus. Idem in c. 26. Matthei. Melchisedech the Priest of God most hiegh, by offering bread and wine, prefigured the Mysterie of the Eucharist.
S. Chrisostom (ho. 35. in Gen.) Seeing the figure; thinck also I pray thee, of the veritie ho. 36 After that Melchisedec king of Salem brought bread and wine (for he was Priest of God most hiegh) Abraham receiued his oblations.
S. Augustin (Epist. 95.) Melchisedech bringing forth the sacrament (or mysterie) of our Lords table, knew how to figurate his eternal ptiesthood. Idem li. 16. c 22 ciuit There first appeared that sacrifice, which is now offered to God by Christians in the whole world. Idem li. 17. c. 17. li. 18. c. 35. and vpon the Psalme. 109. li. 1. contra aduers. Leg. & prophet. c. 20. Ser. 4. de Caluin cōtemneth al the ancient fathers. in ca. 9. Heb. Sanctis Innocentibus. But it is bootles or nedles to cite more places, or more authors. for whosoeuer wil not submit their iudgements to these, would not, it is like, beleue, if their owne maisters, should rise agane and warne them, lest they be damned for their incredulitie.
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19. Blessed him] Caluin (in cap. 7. v. 9. Heb) Musculus (locis com. c. de Missa Papist) and some other Protestants to auoid the connexion of Melchisedechs Priesthood and bringing forth of bread and wine, wil nedes haue these wordes, He vvas a Priest, referred only to that which foloweth, he blessed Abraham. And some English translaters for this purpose haue corrupted the text, Bible 1579. Heretical translation. by changing, And into Therfore, saying thus: And he vvas a Priest of the most hiegh God, therfore he blessed him. which is also a false glosse. For Melchisedech did not blesse Abram because he was a Priest, for Abram was also a Priest, but because he was a greater Priest then Abram. which S. Paul vrgeth saying: VVithout al contradiction that vvhich is lesse, is blessed of the better, Heb. 7, Iosue 8. &. 22. 3 Reg. 8. The greatter blesseth the lesse. concluding therupon that Melchisedech was greatter then Abraham. Agane other Superiors that are not Priests may blesse their inferiors. As Iosue and Salomon blessed the people, and parents blesse their children.
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20. Gaue tithes] This is an other prerogatiue of Melchisedec, that Abram Paying of tithes in the law of nature. payed tithes to him, which S. Paul likwise explicateth (Heb. 7.) and proueth therby that Christs Priesthood is greatter then the Leuitical. Moreouer this paying of tithes by Abraham sheweth the antiquitie of this tradition, being practised in Abrahams time, that the spiritual Superiors receiued tithes of their inferiors.
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Abraham enriched by God, would take no more of man, but his soldiars sustenance. The proper hire of spiritual work men, S. Chrisost in Gen.
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St Jerome † AD 420 The Letters of St. Jerome 108.11
… And here, as she looked down upon the wide solitude and upon the country once belonging to Sodom and Gomorrah, to Admah and Zeboim, she beheld the balsam vines of Engedi and Zoar. By Zoar I mean that “heifer of three years old” which was formerly called Bela
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St Augustine of Hippo † AD 430 The Confessions 3.2
… Surely all men desire to rejoice? Or, as man wishes to be miserable, is he, nevertheless, glad to be merciful, which, because it cannot exist without passion, for this cause alone are passions loved? This also is from that vein of friendship. But whither does it go? Whither does it flow? Wherefore runs it into that torrent of pitch,
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
II. In their eyes the following is only too ready to hand “The Lord created me at the beginning of His ways with a view to His works.”
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St Jerome † AD 420 The Letters of St. Jerome 66.11
… Abraham was rich in gold and silver and cattle, in substance and in raiment: his household was so large that on an emergency he could bring a picked body of young men into the field, and could pursue as far as Dan and then slay four kings who had already put five kings to flight.
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St Barnabas † AD 61 The Epistle of Barnabas 9
… Learn then, my children, concerning all things richly, that Abraham, the first who enjoined circumcision, looking forward in spirit to Jesus, practised that rite, having received the mysteries of the three letters. For [the Scripture] saith, “And Abraham circumcised ten, and eight, and three hundred men of his household.”
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 2
… And yet these persons who were proscribed by the whole world, and branded in every Church, are said now to have been admitted to communion again; which I think even you ought to hear with indignation. Who then are the parties who dishonour a council? Are not they who have set at nought the votes of the Three hundred
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.7
… How do the three hundred men with Gideon, who bravely lapped, compare with the thousands who were put to flight? Or the servants of Abraham, who scarcely exceeded them in number, with the many kings and the army of tens of thousands whom, few as they were, they overtook and defeated?
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.24
… And after the victory was gained he refused his share of the spoil, which he himself had really won. Also, when a son was promised him, though he thought of the lost vigour of his body, now as good as dead, and the barrenness of his wife, and his own great age, he believed God, though it was against the law of nature.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.pref.3
3. Your sacred Majesty, being about to go forth to war, requires of me a book, expounding the Faith, since your Majesty knows that victories are gained more by faith in the commander, than by valour in the soldiers. For Abraham led into battle three hundred and eighteen men,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
Yea, the patriarch himself we admire for this, that in his own person he ran to the herd, and snatched up the calf, and that, when he had three hundred and eighteen servants born in his house.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… “He gave the calf to a young man, and he hasted to dress it.” ( Gen. xviii. 7 .) So well trained were his servants also! They ran, and murmured not as ours do: for he had made them pious. He drew them out to war, and they murmured not: so well disciplined were they. (
St John Chrysostom † AD 407 Homilies on Ephesians 20
Consider Abraham, and Sarah, and Isaac, and the three hundred and eighteen born in his house. (
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 16
… For Terah begat Abraham and Nahor and Aram: and Aram begat Lot. Again we read, “And Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother’s son.” But if you still doubt whether a nephew can be called a son, let me give you an instance.
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 4.12
… which contains the perfect truth, and both confutes and overthrows the whole swarm of heretics. For it was not of their own will, but by Divine appointment that so great a number of bishops was collected against the madness of Arius, as equaled that of those by whose assistance blessed Abraham through faith destroyed so many thousand of his enemies.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.15
74. How much grander it was for Abraham to have recovered his captured son-in-law by his victorious arms,
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Tertullian † AD 220 An Answer to the Jews 2
… For whence was Noah “found righteous,” if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted “a friend of God,” if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named “priest of the most high God,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.4
4. Also in the priest Melchizedek we see prefigured the sacrament of the sacrifice of the Lord, according to what divine Scripture testifies, and says, “And Melchizedek, king of Salem, brought forth bread and wine.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.17
… Because from the rising of the sun, even unto the going down of the same, my name is glorified among the Gentiles; and in every place odours of incense are offered to my name, and a pure sacrifice, because great is my name among the nations, saith the Lord.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.3.17
17. But this Melchizedec is introduced in the Holy Scriptures as a priest of the most high God,
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.39
… Why, even of men we cannot say absolutely that any one was not, and then was born. Levi, many generations before his own birth in the flesh, was tithed by Melchisedech; so the Apostle says, “Levi also, who receiveth tithes, payed tithes (in Abraham),”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.11
88. Let no man, therefore, when he beholds an order of human establishment, contend that in it resides the claim of Divinity;
St Jerome † AD 420 The Letters of St. Jerome 46.2
… Here, too, it was that the angel grasped his sword, and while he laid waste the whole of the ungodly city, marked out the temple of the Lord in the threshing floor of Ornan, king of the Jebusites. Thus early was it made plain that Christ’s church would grow up, not in Israel, but among the Gentiles. Turn back to Genesis,
St Augustine of Hippo † AD 430 On Christian Doctrine 4.21
… In the same way we see the sacrament of the Lord’s supper prefigured in the case of Melchizedek the priest, according to the testimony of the Holy Scriptures, where it says: ‘And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed Abraham.’
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.33
Of this flesh and blood Melchizedek also, when he blessed Abram himself,
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
With bread and wine Melchisedek, the priest of the most high God, received Abraham on his return from the slaughter of the Gentiles
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.4
… For through the Lord Christ all things were created; and therefore it is His proper name that He should be the Creator. Does not both the reality and the title of His creative power belong to Him? Melchisedec is our witness, thus declaring God to be Creator of heaven and earth: Blessed be Abraham of God most high, Who created heaven and earth
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John Cassian † AD 435 The Conferences of John Cassian 8.23
… How was Abraham taught to abstain from the spoils of the enemy which were offered to him, that he might not receive any recompense for his toil, or to pay to the priest Melchizedec the tithes which are ordered by the law of Moses?
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St John Chrysostom † AD 407 Homilies on First Corinthians 1
[5.] And if you please, let us try each by examples. For tell me, what was there ever more exalted than Abraham? And yet it was he that said, “I am but dust and ashes;” it was he who said, ( Gen. xiii. 8 ) “Let there be no strife between me and thee.” But this man, so humble, (
St John Chrysostom † AD 407 Homilies on Ephesians 21
… 1 .), and immediately he went forth. He was not bound to his house, (or surely he would never have gone forth,) nor to his love of familiar friends, nor to anything else whatever. But what? glory and money he despised above all others. For when he had put an end to war by turning the enemy to flight, and was requested to take the spoil, he rejected it. (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.5.5
… nor, again, was the Lord’s Father, for he had learned from the Word of the Lord, and believed Him; wherefore it was accounted to him by the Lord for righteousness. For faith towards God justifies a man; and therefore he said, “I will stretch forth my hand to the most high God, who made the heaven and the earth.”
John Cassian † AD 435 The Conferences of John Cassian 21.4
… and with an oath by the Divine name he exclaimed: “I lift up my hand to the Lord Most High, who made heaven and earth, that I will not take from a thread to a shoe’s latchet of all that is thine.”
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St John Chrysostom † AD 407 Homilies on First Corinthians 34
… and along with his son he gave up also himself and all his house, when he hastened to snatch his brother’s son out of danger; and this he did not for lucre’s sake, but of mere humanity. When, for instance, they who were saved by him would put the spoils at his disposal, he rejected all, even to “a thread and a shoe-latchet.” (
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St John Chrysostom † AD 407 Homilies on Second Corinthians 28
… Seest thou how intense a strictness [is here], in that he not only keeps himself clear of that receiving, but so modulates those also who are sent by him that he may not give so much as a slight pretence to those who were desirous of attacking him. For this is far greater than that which the Patriarch did. (
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AMRAPHEL, KING OF SHINAR, — king of Babylon, as I said in chapter XI, verse 2. This Amraphel therefore appears to have been the third or fourth from Nimrod, the first king and tyrant of Babylon. Again, this Amraphel was the first and principal leader of this war. You will say: How then does Josephus call this war the war and army of the Assyrians? I answer: By Assyrians he understands the Babylonians, for already the monarchy of the Assyrians and Babylonians was one and the same: for all these kings were subject to the king of the Assyrians, namely to Ninus the monarch. It appears therefore that Ninus, the monarchy having been transferred from Babylon to Nineveh, established another king or viceroy in Babylon, of whom this Amraphel was the successor. Note: This war appears to have occurred about five years after Abraham's departure from Haran into Chanaan, which occurred in the 75th year of Abraham, Genesis XII, 4. For the deeds of Abraham, from chapter XII up to this point, easily require five years; and likewise five years are required by those things which are narrated from this chapter up to chapter XVI, namely up to the birth of Ishmael, which occurred in the tenth year from Abraham's calling, as is evident from chapter XVI, verse 3. This war therefore occurred in about the 80th year of Abraham, which was the 29th or 30th year of Ninus the Younger. For Abram was born in the 43rd year of Ninus the Elder, who reigned in all for 52 years. Abram was therefore nine years old when Ninus the Elder died. To this Ninus succeeded his wife Semiramis, who reigned for 42 years. To her then succeeded her son Ninus the Younger, who reigned for 38 years; his 80th year of Abraham therefore fell in the 29th or 30th year of Ninus the Younger. AND ARIOCH, KING OF PONTUS. — The Hebrews, the Chaldean, and the Septuagint have, king of Ellasar. Perhaps this is a city of Coele-Syria, which is called by Stephanus Ellas, called by another name Pontus, as our Interpreter here translates it. Otherwise Tostatus and Pererius, who understand by Pontus here the Hellespont: so that Arioch here was king of the Hellespont, and from there came to the aid of the other kings here named. But these bring this Arioch too remotely to the Pentapolis. CHODORLAHOMOR, KING OF ELAM, — king of the Persians, who, descended from Elam the son of Shem, were called Elamites and Elymaeans. Thus Diodorus. This Chodorlahomor appears to have been the instigator of the war: for he incited the other kings against the Pentapolitans, so that those whom he had once subjugated, and who were now rebelling, he might again bring under his yoke. AND THADAL, KING OF NATIONS, — king of Upper Galilee, which was called the Nations, because it was inhabited by neighboring nations, Arabs and Egyptians, as Strabo testifies, book XVI, on account of its fertility and the advantage of its commerce due to its notable ports; and therefore afterwards, when the Jews gave it the name Galilee, it was called Galilee of the Nations. Thus Andrew Masius in Joshua chapter XII, verse 9. Otherwise Lyra and Tostatus understand by nations here wanderers and fugitives from various nations, to whom this Thadal gave asylum in his kingdom.
BALA, THAT IS SEGOR. — Which was formerly called Bala, was afterwards called Segor, that is, small: namely after Lot obtained as it were a small pardon from God for himself, that he might betake himself to it, lest he be consumed in the common conflagration of the Pentapolis, as is evident from chapter XIX, verse 22. Symbolically St. Ambrose, book II On Abraham, chapter VII: "Five kings," he says, "are the five senses of our body, sight, smell, taste, touch, hearing. Four kings are bodily and worldly enticements: because indeed the flesh of man, like the world, consists of four elements. They are rightly called kings, because guilt has its dominion, it has a great kingdom. Our senses therefore easily give themselves over to worldly delights, and are captured by a certain power of them. For bodily delights and the enticements of this world are not overcome except by a mind which is spiritual, adhering to God and separating itself entirely from earthly things. Deflection (for this is what Lot signifies in Hebrew) is captured by all these things."
INTO THE VALLEY OF THE FOREST, WHICH NOW IS THE SEA OF SALT, — into a beautiful valley, and like a forest planted with trees, which after the conflagration of Sodom was turned into a lake of asphalt, and therefore was called the salt sea. For the Pentapolis, after the conflagration, was overwhelmed by those salt waters by God, so that no animal could live there, whence also this sea is called the Dead Sea.
THEY WITHDREW. — In Hebrew maradu, they rebelled, they shook off the yoke.
AND THEY SMOTE THE RAPHAIM. — Moses here relates in passing that Chedorlaomer with his forces, before he waged war against his rebellious subjects the Pentapolitans, first laid waste four nations neighboring to them, lest they should bring aid to the rebels: namely the Zuzim, the Emim, the Horites and the Raphaim. The Raphaim appear to have been giants, descendants of Rapha the giant, and to have dwelt in the land of Bashan, which on this account was called the land of giants, Deuteronomy III, 13. The Rabbis think that Raphaim is named from Orpah, the daughter-in-law of Noemi, Ruth cap. I; for from Orpah was born Goliath the giant, whom David slew. Prudentius held the same view in the Hamartigenia, when speaking of Orpah, he says that she, despising Noemi, preferred to 'nurture the half-wild offspring of Goliath.' But this is a fable, for Orpah is written with an aleph, Rapha without an aleph: but an aleph never falls away from the root. Secondly, Forerius in Isaiah XXVI, 14, thinks that 'Raphaim' is named from rapha, that is to heal, to cure: for giants were men healthy, strong, muscular. Thirdly, others derive 'Raphaim' from rapha, that is to dissolve, because giants by their vast and horrible appearance alone dissolved the strength and sinews of men. Fourthly, Pineda in Job XXVI, 5, and Sanchez in Isaiah XXVI, 14, think that 'Raphaim' is named from Rapha, the father of Goliath, who begot four giant sons, II Kings XXI; hence all giants were called 'Raphaim.' Thus the Anakim were called giants from their first parent Anak. But it is an objection that Moses, writing in Hebrew, calls them 'Raphaim:' therefore long before David and Goliath giants were called 'Raphaim,' in the time of Moses and Joshua; for in the book of Joshua mention is made frequently of 'Raphaim.' It appears therefore that 'Raphaim' are named and descended from their parent Rapha, who was more ancient than Moses. It might be answered that Moses did not call them 'Raphaim,' but 'Nephilim,' or 'Anakim;' but the compiler of the Pentateuch called them by the name then in use 'Raphaim,' just as Genesis XIV, 14, the city Dan, which in the time of Moses was Leshem, but afterwards when occupied by the Danites was called Dan. But again it is an objection that the compiler of the Pentateuch here was Joshua or another of his time, who lived far before the times of David and Goliath. It is added that the Anakim existed in the time of Moses, as appears from Deuteronomy I, 28. But it is certain that they were then so called from their father Anak, who preceded Moses: therefore the same must be said of 'Raphaim.' IN ASTAROTH CARNAIM. — In Hebrew it is, in Astaroth Carnaim, that is Astaroth with two horns, or two-horned. This was the royal city of Og king of Bashan, Joshua xii, and a city beyond the Jordan, so called from the idol Astarte two-horned, which was worshipped there. Now Astarte was a goddess or god of the Sidonians, as Scripture testifies, III Kings XI, 5. Now Astarte is the same as the Moon; and the Moon is two-horned when it waxes or wanes. Thus Pererius.
AND THE HORITES. — The word Horite signifies troglodytes, that is those dwelling under the earth in caves and caverns. But here it is the proper name of a nation dwelling in mount Seir, namely in Idumaea, whom Esau afterwards expelled.
THE FOUNTAIN OF MISHPAT, THAT IS KADESH. — That is, the fountain of judgment; so called, either because God there judged and punished the Pentapolitans, or because God there judged Moses and Aaron. Numbers XXVII, 14: for there Moses with Aaron struck the rock, and waters gushed forth. Kadesh is on the border of Idumaea and the desert of Sin. ALL THE REGION OF THE AMALEKITES. — You will say: Amalek was not yet born, who was the grandson of Esau, in this chapter XXXVI, 12. I answer: Moses by anticipation calls this region 'of the Amalekites,' because it was afterwards possessed by the Amalekites. Just as also here Kadesh, which at that time was not so called, is by anticipation so called. ASASONTHAMAR. — This is Engedi, as is evident from II Paralipomenon XX, 2, so called from asason, that is, cutting off, and thamar, that is, palm: because there were palm groves there in which the Amorites were occupied in cutting and pruning. ASASONTHAMAR, that is to say, City of palms. This was a city of the Amorites, afterwards called Engedi. Thus from St. Jerome, Eucherius, the Chaldean Adrichemius. The other proper names are of places. See here the custom of God, who is accustomed to punish the impious through the impious: for the impious are the rod and scourge of God. Thus He punished the Jews through the Chaldeans, the Chaldeans through the Persians, the Persians through the Greeks, the Greeks through the Romans, the Romans through the Goths. ASTAROTHCARNAIM. Astaroth or Astarte was the goddess of the Syrians and Palestinians, whom the Greeks and Latins called Diana and Juno; whence also St. Augustine here, Question 16, asserts that in the Punic tongue, which descended from the Hebrew, Juno is called Astarte. Now this Diana is the moon, and is called Astaroth Carnaim, that is, two-horned. This city therefore seems to have been called Astarothcarnaim from the idol of Diana which was worshipped in it. For that Diana, because she was the same as the moon, was accustomed to be painted and fashioned with a two-horned crescent on her forehead, as ancient statues and coins teach. Thus Delrio. Otherwise Rabbi Nehemannus: for he thinks that this Astarte is called Carnaim, that is, two-horned, because this city with its idol of Astarte was situated on a two-horned, or two-peaked, mountain. Secondly and more certainly, Pererius thinks that Mishpat and Meribah are the same: for the fountain of Mishpat is the same as the waters of Meribah, that is, of contradiction, Numbers XX, 13. This fountain is therefore called here Mishpat, that is, of judgment, or Meribah, that is, of strife, quarrel, murmuring and contradiction, because there the Jews on account of lack of water murmured against the Lord, and contended with Him as if in strife and judgment. But because God conquered and settled this strife by a miracle, when He miraculously gave waters from the rock, and thus was sanctified in them: hence this fountain and place was afterwards called Kadesh, that is, holy, as is evident from Numbers XX, 13. This fountain is situated opposite the Rock of Arabia. See Adrichomius.
Now the Valley of the Forest had many pits of bitumen. Moses adds this, to signify that the king of Sodom with his men chose this place for battle, with the plan and cunning that the enemies of Babylon, being ignorant of these places, as foreigners, would fall into these pits while fighting; but by God's judgment it happened otherwise, namely that the Sodomites themselves, conquered and struck down, fell into these pits of their own. And they fell there. Not the kings of Sodom and Gomorrha themselves (for these fled and escaped, as is evident from verse 17), but their soldiers partly fell by the sword, partly from panic and precipitate flight fell into the pits of bitumen. Thus Abulensis. God permitted the Pentapolitans to succumb here, so that by this plague and chastisement He might bring them to their senses and to amendment; but in vain: and therefore shortly after He overthrew them with heavenly fire.
And also Lot. God permitted Lot to be captured in Sodom, so that He might chastise his rash and sensual choice, by which, allured by the fertility of the place, he had preferred to dwell among the most impious Sodomites. Yet this captivity of Lot was unjust, and therefore Abram justly liberated him in a just war. For although Chodorlahomor had invaded the Pentapolitans rebelling in a just war, yet Lot, as a foreigner and stranger, he could not touch. Add that Chodorlahomor seems to have subjugated the Pentapolitans more from ambition and lust for dominion, than from any just title: therefore his entire war seems to have been unjust, and consequently Abram justly pursued him, and he fell.
Abram a Hebrew. Here for the first time the name Hebrew is found. You will ask, whence are they called Hebrews? I answer first, from Heber, who was the ancestor of Abram. The Hebrews therefore were called the descendants of Heber: not all, but those only who, descending through Abram, Isaac and Jacob, when languages were divided at Babel, drew from their ancestor Heber the original Hebrew language together with the true faith, religion and piety of the one God, and preserved it: for these are called the sons of Heber, namely Hebrews, cap. x, vers. 21. Thus St. Jerome, Acacius, Josephus, Eusebius, Cajetan, Tostatus, Eugubinus, and St. Augustine, lib. II Retract. xiv, where he retracts what he had said in lib. I De Consensu Evang., cap. xiv, namely that Hebrews were called from Abram, as it were Abraeos: that this is not true is evident from this passage, where Abram himself is called a Hebrew: again from the fact that Abram is written with aleph, but Hebrew with ain. Secondly, Hebrew is said to be from the root abar, that is, he crossed, as if you were to say, crossing, crossing a river, crossing the Euphrates, just as we call those transmarine, transalpine, transmosane, because namely Abram and the Hebrews, originating from Chaldaea, crossed the Euphrates, so that they might dwell in Palestine: whence Abram himself, after crossing the Euphrates, dwelling in Chanaan, is here called a Hebrew. Hence both the Septuagint and Aquila here translate for Hebrew perates, that is, one who crosses, or, as St. Augustine translates here, Quaest. 29, one who crosses a river. Thus Theodoret, St. Chrysostom, Origen, Diodorus, Rupert, Burgensis here, and Ribera in 1 Jonae. Theodoret adds that Hebrew is said from the Euphrates, namely crossed: 'For Hebra,' he says, 'in the language of the Syrians, is the same as Euphrates.' Whence also in both places the letters are almost the same, so that Hebrew is the same as Euphratean: perhaps the Mesopotamians, on account of the continual crossing, called their river Euphrates Hebra, that is, crossing: just as the Jews called the Jordan in its crossing bet abara, that is, the house or place of crossing, Joan. I, 28. Those therefore who were first called Hebrews from Heber, these afterwards were likewise called Hebrews from the crossing of the Euphrates, that is, crossers, river-crossers; for both apply to the Hebrews. Note, in this war Abram is first called a Hebrew, so that it may be signified that Abram is not a Sodomite, not a Palestinian, not a Syrian, but a Hebrew, and that by this victory of his he may prefigure the Hebrews, who under Joshua in like manner were to be victors and glorious, in the same Canaan, which they were to subdue to themselves by war, promised to them by God: whence Abram here as it were begins the possession of Canaan, and is the first to plant his foot there as victor and triumphant.
He numbered his armed men. In Hebrew it is iarek chanichav, that is, he armed his trained men, or instructed ones, whom namely he had already taught to handle iron and weapons, so that, dwelling abroad among the impious and infidels, he might defend himself against their injuries by just war. For he had the right of war, as an independent prince of his own numerous family, and separated from other peoples, constituted by God. His domestic servants, servants born in his house. Thus in Hebrew. As far as Dan. This city in the time of Abraham and Moses was called Lais or Lesem; and thus Moses wrote: but he who arranged these records of Moses substituted for Lais the name Dan, by which it was called after Moses, Joshua xix, 47. Others think that Moses called it Dan by the spirit of prophecy, because he foresaw that it would be called thus; but the former is more true. Three hundred and eighteen. So that you may know (says St. Ambrose, lib. De Abraham, cap. III) that not the quantity of number, but the merit of election is expressed: for Abram takes to himself those whom he judged worthy in number of the faithful, who would believe in the passion of our Lord Jesus Christ. For T, which signifies 300 to the Greeks, is the sign of the cross; I and H, which signify 10 and 8, are the beginning and abbreviation of the Greek name of Jesus, if you inscribe IHT in this way; for only the letter S is lacking so that it be the full name Jesus. Therefore Abram conquered by merit of faith rather than by a numerous army. Thus St. Ambrose, Eucherius and Rupert, lib. V, cap. xv. Where note. This victory of Abraham happened near Dan, as is evident from vers. 14, which was afterwards called by Philip the Tetrarch, in favor of Tiberius Caesar, Caesarea Philippi, where Peter clearly expressed this obscure and symbolic confession of Abraham's faith, saying: 'Thou art Christ the Son of the living God;' Matthew xvi. Again the same St. Ambrose, lib. I De Fide ad Gratianum, and Pope Liberius in his letter to the Orientals, and Rupert here think that by these 318 soldiers of Abraham the father of believers, there were prefigured 318 Fathers, fighters of the faith, who at victorious Nicaea overcame and condemned the infidel Arius. But all these things are to be understood symbolically and enigmatically. For Moses wrote these things in Hebrew, not in Greek: but the Holy Spirit could have so arranged these things that they would also contain their mysteries in the Greek language and Church (which was to be most flourishing, into which therefore these Hebrew things were to be transferred) in this way.
And having divided his companions, he rushed upon them by night. Truly Abram led one troop himself: his three companions, namely Aner, Eschol and Mambre, he divided into three, as it appears, troops, so that he might close off all escape routes to the enemy, and so that attacking them from four sides he might strike them down, they supposing themselves to be surrounded on all sides by a great army, and thus he might overwhelm them all buried in sleep and wine. Note here Abraham's military fortitude, prudence, vigilance, faith, justice, and again charity, friendship, and liberality both toward Lot and toward his companions and friends. Thus Leonidas, king of the Lacedaemonians, when bursting into the camp of Xerxes, which was most numerous, with three hundred men, did not cease from slaughter before, exhausted, he fell, who said to his men: 'Dine, he said, fellow soldiers, as if you were about to sup in the underworld.' See here how easily God casts down all the power of the world, and how he is able to save through the few equally as through the many.
The king of Sodom went out, either from the mountains, or from the city of Sodom, into which, although previously plundered by the enemy, he had escaped by flight. To meet him, so that he might congratulate Abraham on the victory, and give him thanks, and recover from him his citizens freed from the enemy. In the Valley of Save, which is the Valley of the King. Because this valley was afterwards called the valley of the king Melchisedech, as the Septuagint has it, perhaps from the fact that around this valley Melchisedech met Abraham the victor, and blessed him, and offered a sacrifice to God. Or certainly this valley was called the king's, that is, spacious and royal; whence Josephus calls it the royal field. Hence it is called the valley of Save, that is, level: it is also called the valley of renown on account of its pleasantness, because it is situated near the Jordan, and extends as far as the Dead Sea. Thus Borchardt.
But truly Melchisedech. It appears that Abram, returning home from Dan and the valley of Save, or the illustrious valley, to Hebron, or to the valley of Mambre, turned aside somewhat toward Salem to Melchisedech, so that he might visit a king so pious and so renowned, and so that through him he might give thanks to God for the victory obtained and offer sacrifice. Melchisedech, understanding that Abram was approaching, went out to meet him. You may ask, who was this Melchisedech? First, the heretics called Melchisedechians taught that Melchisedech was the Holy Spirit: for he is Melchisedech, that is, king of justice; but this is heresy. Second, Origen and Didymus thought that Melchisedech was an angel. Third, the Hebrews, as St. Jerome testifies here in the Questions, wish Melchisedech to have been Shem the son of Noah: for Shem lived even to the times of Abraham and Melchisedech. I say first, it is of faith that Melchisedech was a true and mere man. For he was king of Salem and a priest, who met and blessed Abraham, as is said here. Thus Epiphanius, heresy 56; Cyril, and others throughout. I say second, it is more probable that Melchisedech was not Shem, but someone from among the rulers of the Canaanites, who lived pious and holy among the impious Canaanites. Thus Theodoret, Eusebius and the ancients throughout, because the genealogy of Shem is woven in Genesis: but Melchisedech is without genealogy, as the Apostle says, Hebrews vii. Second, because Shem with his descendants occupied the East; but Ham with his own occupied the land of Canaan, in which was Salem, of which Melchisedech was king: he was therefore himself a Hamite and Canaanite, not Shem or a Semite. See the sayings on Hebrews, vii, 7. I say third, Melchisedech is the same as king of justice; from justice therefore and holiness this name Melchisedech was given to and appropriated to this king: this name was not therefore common to the kings of Jerusalem, as Cajetan wishes, just as the name Pharaoh was common to the kings of Egypt, and later Ptolemy; and to the kings of Palestine in the time of Abraham the common name was Abimelech. But this name Melchisedech was proper to this person and king; for he himself was a type of Christ, the just one and holy of holies. Whence St. Ignatius transmits, in his epistle to the Philadelphians, and Suidas, that Melchisedech remained both king and pontiff and virgin his whole life. I say fourth, Melchisedech was a type of Christ: first, in name and the etymology of the name: for each was king of justice; second, in office and state: for each was king of Salem, that is of peace; third, in generation: for each was without father and mother, to Hebrews vii, 2; fourth, in age and duration: for each is brought forward in Scripture as it were eternal; fifth, in the pontificate; sixth, in the Eucharistic priesthood. See the sayings on Hebrews, vii, 16 and following. King of Salem. St. Jerome reckons, epistle 126 to Evagrius, that this Salem is not Jerusalem, but another city situated near Scythopolis, where John was baptizing, John iii, 23, in which, says Jerome, the palace of Melchisedech is still shown, but by error of the common people, as it seems. Perhaps Jeroboam and his successors, so that they might celebrate this palace of theirs, said it was the palace of Melchisedech. For commonly the Fathers teach that Melchisedech was king of Salem, that is Jerusalem: thus Irenaeus, Eusebius of Caesarea, and Eusebius of Emesa, Apollinarius, Josephus, the Chaldean, Procopius, Abulensis, Andrew Masius, Isidore, and from these Ribera in Hebrews vii, and this is the tradition of the Hebrews. For Jerusalem was formerly called Jebus, and Salem, as is evident Psalm lxxv, 3, in the Hebrew. Indeed Josephus, book VII of the War, chapter xviii, and from him Hegesippus and Isidore, relate that Jerusalem was founded by Melchisedech. Bringing forth bread and wine. Bringing forth (in Hebrew hotsi, that is, he brought forth) bread and wine, not for the food of the soldiers, or for a victory feast, as Calvin and Kemnitius wish: for already the soldiers were satisfied from the spoils, as is evident from verse 24; but for a peace offering, to be offered as a sacrifice in thanksgiving for the victory of Abraham granted by God. This is evident, first, from what follows: 'For he was a priest,' as if to say, He brought forth bread and wine for a sacrifice, because he was a priest, whose proper duty is to sacrifice; second, because in Psalm cix, Hebrew vii, and elsewhere the priesthood and consequently the sacrifice of Melchizedek is celebrated. Now nowhere else is the sacrifice of Melchizedek, and its rite and manner, expressed except here; therefore he brought forth here bread and wine so that he might offer them to God according to his custom in sacrifice. Melchizedek was therefore accustomed to offer bread and wine to God. Third, because the ancient Rabbis, whom Galatinus cites and follows, in book X On the Mysteries of Catholic Truth, and Genebrardus in the Chronology, in Melchizedek, translate, he offered bread and wine. For the Hebrews use the word hotsi in sacrifices, as is evident from Judges chapter vi, verse 18. Fourth, because the Apostle, in Hebrews chapter vii, opposes the sacrifice of Melchizedek to that of Aaron, and says that Christ is a priest according to the order not of Aaron, but of Melchizedek: but the Aaronic priests offered animals of all kinds: therefore Melchizedek offered not these, nor a bloody victim, but an unbloody one, namely bread and wine. Fifth, this is the common opinion of the Fathers, Irenaeus, Cyprian, Augustine, Jerome, Theodoret, Eusebius, Ambrose and others, whom Bellarmine cites, in book I On the Mass, chapter vi. From this it is evident that the Mass is a sacrifice, and that Christ sacrificed not only on the cross, but also at the Last Supper, and therefore the Eucharist is not only a Sacrament, but also a sacrifice: for both David and the Apostle say that Christ is a priest according to the order not of Aaron, but of Melchizedek: but such he was not on the cross, because on the cross he offered a bloody sacrifice, which therefore was rather according to the order of Aaron than of Melchizedek; therefore such he was at the Last Supper, when namely he offered the Eucharist under the species of bread and wine to God in the manner of Melchizedek. Thus all the Fathers teach everywhere, whom Bellarmine cites in the place already cited. Note: Melchizedek first offered bread and wine to God in sacrifice, namely by burning part of the bread, by pouring out part of the wine, that is, by pouring it out to God in thanksgiving for the victory of Abraham; then he distributed the remaining part of the bread and wine to the soldiers of Abraham to be poured out, that is, to be shared and eaten: for this was the custom in a peace offering. Similarly Christ at the Last Supper offered bread and wine, by consecrating them, and transubstantiating them into the Eucharistic sacrifice, and then distributed them to the Apostles to be poured out, and likewise commanded them to be offered and poured out. For he was a priest. In Hebrew vehu cohen, and he himself a priest, that is, because he was himself a priest: for it gives the reason why he brought forth bread and wine, namely, because from them he was preparing a sacrifice: for these pertain to the preceding in this verse, not to the following verse 19, as the Novations wish, is evident from the Hebrew, Greek, Chaldean and Latin texts, which all join these in the same verse with the preceding, namely verse 18, not with the following verse 19. The Novations are therefore mistaken, who think that Melchizedek is called a priest here only by the name that he blessed Abraham, as follows. Thus often the Hebrew vau, that is and, is taken for the rational ki, that is because, for, namely; as in Psalm xciv, verse 5: 'The sea is his, and (that is, because, as St. Jerome translates it) he himself made it.' Isaiah lxiv, 5: 'Thou wast angry, and (because) we sinned.' Luke chapter I, verse 42: 'Blessed art thou among women, and (because) blessed is the fruit of thy womb,' and elsewhere often. Priest. The Novations translate, prince; for thus cohen is taken in Hebrew, II Kings viii, 18, where the sons of David are called priests, that is, princes. But properly cohen signifies nothing but a priest, and abusively and rarely signifies a prince. But that it signifies a priest here is evident, first, both from the preceding and from the following: for it is the duty not of a prince, but of a priest, both to sacrifice and to bless; second, because thus the Septuagint, the Chaldean, Philo, Josephus and the Rabbis translate it; third, because it follows, 'of the most high God;' he was therefore a priest: for one is not rightly called a Prince of the most high God, but one is rightly called a Priest of the most high God; fourth, because thus St. Paul translated it, Hebrews vii, 1, when he says: 'For this Melchizedek, king of Salem, Priest of the most high God.' St. Dionysius notes, chapter viii of the Celestial Hierarchy, that Melchizedek is called a priest of the most high God, not only because he himself served him, but also because he converted and promoted others to his faith and worship.
He blessed him. Namely, Melchizedek blessed Abraham, as the greater blessed the younger. For Melchizedek was a type of Christ, the eternal priest, since Abram transmitted to his own Levites only a temporary priesthood. But he blessed, saying: 'Blessed be Abram by God most high,' that is by God, or before God most high, as if to say: Let Abram be blessed, and be heaped with good things by God most high, just as he himself began to bless him, when he conferred upon him this so illustrious victory. Thus Lipomanus, who here notes three priestly actions of Melchizedek: the first is that he offered bread and wine; the second, that he blessed Abraham the victor; the third, that he received tithes from him. 'Who created.' In Hebrew it is kone, that is possessor, who possessed, or who acquired: but God is the possessor of heaven and earth for this reason, because he is the creator of the same, and by the title of creation he acquired them for himself, and made them his own. Thus in verse 22, God is said to be possessor (that is creator, and therefore possessor) of heaven and earth. Thus in Psalm cxxxviii, 13, it is said, 'Thou hast possessed (that is formed, and by forming possessed) my reins.'
He gave him tithes. Namely, Abraham gave tithes to Melchizedek, as is evident from Hebrews vii, verse 4. Thus Josephus and others everywhere. Therefore some Hebrews are mistaken, who on the contrary wish Melchizedek to have given tithes to Abraham: and this is their reasoning. He gave tithes who went before, and who blessed Abraham; but this is Melchizedek: therefore Melchizedek gave tithes. But the major proposition is false. For among the Hebrews there is frequent enallage of person; for they often pass from one person to another with the name left tacit, and leave it to be understood from dialogue, or other circumstances. Tropologically St. Ambrose here: 'He who conquers,' he says, 'ought not to arrogate victory to himself, but defer it to God. This Abraham teaches, who became more humble in his triumph, not more proud: finally he offered a sacrifice, he gave tithes.' Tithes. One of ten, says the Chaldean. See here how much faith and natural reason incline toward giving tithes to God, even if they do not command them absolutely; and in this sense tithes can be said to be of the law of nature, since they are absolutely of positive law, namely divine in the old law, human in the new law. Abraham the patriarch's example was followed by Jacob, chapter xxviii, verse 22. So also the Gentiles, by a certain impulse of religion, often vowed and paid tithes from the spoils in war. This was done by Postumius, when the victory of the Latin war was obtained, and also by other Roman commanders, as Dionysius of Halicarnassus relates, book VI, and Livy and others. Xenophon also in the Cyrus, book V: 'Here also,' he says, 'money collected from captives being divided, and that which they had vowed under the name of tithes either to Apollo, or to Diana of Ephesus, the Praetors received to be consecrated.' The same in the Agesilaus: 'Of enemies,' he says, 'he enjoyed the land so much, that in two years he dedicated to God at Delphi a tithe of one hundred talents and more.' Chrysostom notes, oration 4 Against the Jews, that Melchizedek prefigured the priests of the new law; Abraham, who gave him tithes, foreshadowed the laity. From all the spoils, which he had taken from the Babylonians in war.
'Give me souls,' men: thus the Septuagint, as if to say: Restore to me my citizens and subjects taken captive, whom you have rescued with Lot from the enemies; keep the rest of the booty for yourself. Note, what the virtue and grace of one man avails with God: namely, God for the sake of one just man, Lot, freed so many impious Pentapolitans, that he might magnify his servant Abraham.
'I lift up my hand,' as if to say: Lifting up my hand to heaven, as it were to God, whom I invoke as witness and avenger, I swear: for by this ceremony the ancients swore, namely by lifting up the hand to heaven. 'The possessor of heaven and earth.' Hence Philo, in the book On the Cherubim, teaches that God alone has dominion of all things; men, however, have only the use and fruit of the same.
'From a thread of the warp unto the latchet of a shoe,' that is, I will take neither the vilest nor the smallest thing. It is a proverb. The word 'subtegmen' is not in the Hebrew, but was added by our Interpreter for the sake of explanation. The subtegmen is a thread which is woven under the warp, or which is interwoven with the warp: for in weaving the warp and subtegmen correspond to each other as it were correlatives. Moreover, a caliga is a kind of military footwear, whence soldiers were called caligati, and the Emperor Gaius was called Caligula. Thus in Acts xii, 8, it is said: 'Gird thyself and put on thy shoes,' as it were thy sandals. 'I will not take of all things that are thine' -- which are the things of the Pentapolitans, and which I have recovered from the enemy: for Abraham does not deny that he will take his portion from the goods of the enemy. Note here the continence of Abraham, which truly made him rich, so that he could say that saying of Seneca: 'My riches are mine, thou art of riches: because riches are in servitude to the wise man, in dominion to the fool.' He therefore wished to take nothing, first, so that all might see that he had not fought for gain, but out of charity, to free the captives. How few do you find fighting thus today? Second, because those goods had been taken from the poor: he therefore preferred to restore them to them rather than to enrich himself with them; third, because he did not wish to be obligated to the king offering them; fourth, so that he might attribute the glory of victory not to himself, but to God; fifth, so that he might show to the impious a remarkable spirit, despising all earthly things, and that he possessed something greater than riches, in which the unfaithful place all their hope, as if to say: I have God, who is more powerful than all the goods of the world. Whence St. Ambrose, in book II On Abraham, chapter viii: 'It is the mark,' he says, 'of a perfect mind to assume nothing of earthly things, nothing of bodily enticements. Therefore Abraham says: I will take nothing of all that is thine. As it were he avoids the contagion of intemperance, as it were he flees the blemish of bodily senses, he rejects the delights of the world, seeking those things which are above the world: this is to stretch forth one's hands to the Lord. The hand is the working virtue of the soul. Let narrow minds be invited by promises, let them be lifted up by hoped-for rewards.' Otherwise Pererius: 'What is thine,' he says, that is, what was thine, but is now mine; for things captured in a just war, whatever they were, become the victor's, by a law not natural, but positive of many nations, which in Spain Abulensis and Covarruvias teach is observed: the same some say obtains in the Low Countries, namely that spoils taken from the enemy and again wrested from the enemy fall to the one who wrested them, provided that spoil shall have been in the hands of the enemy for the space of 24 hours. But these, as I have said, are matters of positive law, not of nature, which Abraham follows here.
Machine translation from the Latin, not reviewed.
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v. 4 « Factum est autem in illo tempore, ut Amraphel rez Sennaar », de qua regione diximus ad 10,10 (Cha/d. Babel; Ps. Ion. et Targ. Hier. ova:32, de quo infra), « e£ Arzoch rez Ponti » — sed reliqui E/lassar (Syr. "o5 et Ps. Ion. et Targ. Hier. »c5»n sunt corrupta; de rege autem hoc et urbe dicebamus supra) —, « e£ Chodorlahomor rez Elamitarum , et Thadal rez gentium », LXX Oapyá, Syr. yn,
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v. 9 « inirent bellum contra Bara regem Sodomorum , et contra Bersa regem Gomorrhae , et contra Sennaab regem Adamae », ubi De/. Par. p. 29 comparat nomen Ammonitae cuiusdam Sanibu, « et contra Semeber regem Seboim , contraque regem Balae, psa est Segor ». Habuit sane primitus traditio nomen etiam regis Balae, quod iam in omnibus textibus desideratur. Cuius fortasse vestigium habes in LXX pro Bala legentibus BzA&x : contra Balac regem Balae. Nominum perquam similium alterum facile excidere potuit. | esse atque Ámarmuballit, patrem eiusdem Chamurrabi. Incerta sunt haec. Gens Q4 torsit interpretes. Symm. Ilau2vXlae nihil tandem est quam ingeniosa translatio (Drus.). Syr. w53:« Gelae occurrunt apud Plinium et Geli apud Ptolemaeum, tenentes in Media loca Parthis finitima » (Calm.); ergo fere Scythae. Assyrologi suggerunt Guti vol Gutium. Planissima sane est explicatio Ges., intelligendam esse vocem uti 10, 5, ergo de Iaphetidis quibusdam. | Illud Ponti pro Elassar mutuatus est Hier. à Symm., qui tamen illud nomen inseruit loco inopportuno, debebat quippe inseri non loco Elassar, sed loco Sennaar. Reapse apud Targumim D'"315 seu, abiecta terminatione graeca, 319 est nomen aliquod regionis circa Babylonem, quod praeter alios textus clare docet Gen. 10, 10, ubi Ps. Ion. scribit « Ctesiphon in regione Babel », Targ. Hier. vero « Ctesiphon in regione Pontos ». Constat igitur de eius nominis veritate; videndum porro, utrum eiusdem antiquiora aliqua vestigia compareant. liuc placet trahere Berosi urbem IIavzt6i6Aa, e qua patriarchas antediluvianos repetit eos, quicunque Laranchaei non exstiterunt. Quam quidem urbem non pauci cum Sippara seu Q'11ED composuere, quod haec forma hebraica a 12D liber videretur derivanda, itemque forma graeca a Bl6Xoc. Utraque derivatio est fictitia. Nomen babylonium Sipar nihil habet cum 5D commune, sed explicandum est ex lingua non semitica. Gratuito praeterea supponitur Iavz6(6Ao vel IIaut:6(612, quae lectio pluribus praeplacet, e graeca lingua explicari oportere, cum reliqua a Beroso tradita nomina minime e graeca sed e babylonica lingua explanentur. Sit ergo Ilavt:6:661a — Pont-Babel, et habemus in. unum compacta antiquum illud nomen 191152 et, quasi explicationis gratia adscriptum, usitatissimum nomen 523. Babelem item exprimi crediderim illo Sanchuniatonis effato, quo eum, qui primus omnium exstiterit, moy sedem habuisse aífirmat in Biblo, quam ego non Phoenices urbem Biblum seu rectius Gebal interpretor, sed Babelem, quam primam sui generis sedem fuisse vel Phoenices indubie norant. Agit idem Sanchuniaton de bello inter Uranum et Cronos, huiusque nepotem recenset Pontum, qui avo fortiter opitulatus sit in abavo vincendo. Eum coniicerem eundem esse atque Phuth seu Punt (cf. quae diximus ad 10, 6), atque illud antiquum nomen Q5 inde fortasse originem duxit, quod Phuthitae Nemrodo adiutores exstiterint in Cuschitarum imperio in Sennaar stabiliendo. v. 4 sq. 9. 17 Chodorlahomor reliquis regibus anteponitur, et certe primus dignitate. erat inter illos, v. 9 etiam 'Thadal regibus Sennaar et Elassar anteponitur : cur ergo v. 1 hi duo recensentur primi? Adverte Hebr. et Targumim legere : Et factum est in diebus Amraphel, Arioch, Chodorlahomor et Thadal. Ergo solum nomen Amraphel praeponitur narrationi ad determinandum tempus; postea in eodem versu brevitatis causa non repetitur, licet utique Amraphel cum tribus aliis regibus ad bellum prodierit. Manet tamen dubium, cur horum trium rex Elassar primus recenseatur, qui testimonio tam s. textus quàm monumentorum primus fuisse haud videtur. Syr. nomina omnia copulis iungit, atque ita nectit cum voce ín diebus. Tandem Sam. LXX ita habent : Et factum est in diebus Amraphel et Arioch : Chodorlahomor et Thadal etc. Haec lectio servat primatum Chodorlahomor et Thadal: tempus definit per dies regum Sennaar et Elassar, in quorum finibus Abraham fortasse fuerat versatus, a quibus dure fortasse fuerat tractatus. Sed horum duorum nomina postea in eodem vergu non repetuntur, brevitatis causa. E Civitatum v. 2 recensitarum quatuor priores tantum postmodum. interiere Gen. 19; Deut. 99,93; Iud. 7. Aliis locis solae Sodoma et Gomorrha recensentur (Is. 1,9 sq. etc.), quae inter reliquas principatum obtinuisse videntur; Os. 11,8 vero solae Adama et Seboim recensentur. De civitatum situ tenenda opinio Ca/m., fuisse Sodomam fere in extremitate meridional Maris Mortui, et Segor nonnihil ab eodem distare meridiem versus (cf. Deut. 34,3). Disputatio est de solo situ Segor, cum reliquae interierint. Voluit quidem RHobznson, fuisse Segor in ea peninsula, quae a litore orientali in Mare protenditur. Contra quem demonstravit Wetzstetn (cf. Dillm.) Segor abfuisse fere horae itinere a mari, meridiem versus qua vergit ad orientem , ubi nunc est Chirbet-es-Safia. Jos. (Bell. Iud. IV. 8,4), cuius aevo Segor exstabat, eam urbem collocat in extremitate meridionali Maris Mortui. — Tentavere iam Ps. Ion. et Targ. Hier., e& post ipsos H?tzig , nomina regum e lingua hebraea explicare; item Vulg. Theod. (si in hoc praeferatur lectio 4»:0v) et Ps. Ion. vallem Siddim vertere « hortis amoenis censitam » seu « silvestrem » (cf. Hier. et F?eld.), Ag. Chald. « campestrem », LXX Symm. Theod. (xcv) « salsam »; sed perquam dubium est, ea nomina derivanda esse e lingua semitica, cum secundum 10,9 quatuor Pentapoleos urbes certe non fuerint Chananaeae. Cf. Motais, Déluge p. 324 sqq. Syr. habet « vallem Sodom », tamen reliqui textus omnes habent v, non D.
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v. 3 « Omnes hi convenerunt in vallem silvestrem » , — Siddim — « quae nunc est mare salis ». Quaeritur, referaturne omnes hi ad solos quinque reges v. 2 an praeterea etiam ad quatuor v. 1 reges; solutio plurimum dependet a sensu verbi *33n, erant coniuncti. Aq. interpretabatur sensu hostili, conftictati sunt, ergo referebat ad v. 1 et 2. Sed vox sensum hostilem non habet. Peius etiam Del., Dillm. : iunctim profecti sunt contra etc. Vocis 9N vertendae contra nulla est ratio, et perquam ambigue omnes hi referretur ad solos v. 1 reges, nam reges v. 2 utique non proficiscebantur contra eam vallem, in qua ipsi regnabant. LXX verbum reddidere sensu amico cuvegóvnaav, utique ad solos v. ? reges referentes; atque in eundem sensum commode trahitur significatio neutra, quam voci tribuunt Vulg. Chald. Syr. e Theod. : convenerunt in. Quae utique posset applicari regibus tam v. 1 quam v. 2, melius tamen solis re- . gibus v. 2, qui iidem sunt unicum subiectum sequentis verbi 172y. Qui postquam v. 3 narrati sunt convenisse, v. 4-7 refertur conveniendi occasio, v. 8 ipsum conveniendi factum repetitur, qui modus est narrandi Hebraeorum. Vat. : coniunxerunt (supple) copias; . Sed verbum hebr. est intransitivum.
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v. & « Duodeceim enim annis servierant Chodorlahomor, et tertiodecimo anno recesserunt ab eo ».
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v. 5 « Igitur quartodecimo anno venit Chodorlahomor et reges, qui erant cum eo, percusseruntque Raphaim in Astharoth. Carnaim , et Zuzim cum eis, et Emim in Save Cariathaim »,
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v. 6 « et Chorraeos in. montibus Seir, usque ad campestria Pharan, quae est in solitudine ». Quo itinere processerint , universim facile perspicitur. E Mesopotomia per Damascum, qua etiam redierunt, via quae transit per Edrei peragrati sunt Basan , Moabitiden, tandem montes Seir ad meridiem Maris Mortui versus Sinum Aelaniticum sitos. Unde patet primo intuitu expeditionem non fuisse directam contra Chananaeos, sive quod hi ante subacti in obsequio perseverarent , sive quod eos subigere tum temporis non esset in votis. Ex omnibus gentibus recensitis, Chananaeis 10,16 accensentur soli v. 7 Amorrhaei : sed ii, historia profana teste, fere ubique Taurum inter et Aegyptum reperiebantur aliisque gentibus plurimum erant permixti. Praeter hos nulla e gentibus v. 5-8 recensitis in elencho Gen. 10 reperitur. Non imprudenter auctores aliqui coniecere, omnes illas gentes, ut etiam Enacim, Cinaeos, Hevaeos (Deut. 2,93; los. 13,4; O"Y, non am), invicem exstitisse affines. Quod inde confirmatur, quia eae fere omnes affirmantur fuisse giganteae staturae. Cf. Deut. 1 et 2, et Motais : Déluge p. 320 sqq. Raphaim, a Rapha progenitore (2 Reg. 21, 16. 18. 20) nomen nacti, incolebant potissimum Basan (Ios. 12, 4; 13, 12). Astharoth Carnaim (falso inter duas voces inserunt copulam LXX Syr.), ab Astharte bicorni dicta, vel brevius Astharoth postea sedes fuit regis Og Deut. 1, 4; Ios, 9, 10; 12, 4; 13, 12. 31. Quam alii putant eo loco fuisse, ubi nunc est Tell Aschtere, alii ubi Bostra Auranitidis. Si via, quae Damasco ducit Meccam, pervenisti ad locum Mzerib ad orientem Maris Tiberiadis situm, habes Tell Aschtere ad occidentem, et Bostram ad orientem. — Sicut LXX Syr. Targumim Rephaim vertebant gigantes, ita Zuzim vertunt robustos; Emim Targumim reddunt horrendos; alii suggerunt, ut Save vertatur planities, et Chorraei troglodytae. Sed omnia haec sunt nomina propria, quae, antequam explicemus, scire certo oporteret, sintne e lingua semitica derivata, quod vix probatur. — Zuzim hoc solo loco commemorantur. Qi13 ne vertas cum eis, sed in. Ham (Hier.) loco ceteroqui ignoto. Omnium aliarum h. l. gentium sedes nominantur. — Emim ex Deut. 2, 10 sq. discimus eum tractum occupasse, qui postea fuit Moabitis. Ergo ib. fuit Save Cariathaim, sed cf. dicenda ad v. 17. — Chorraei postmodum: ab Edomitis sunt expulsi Deut. 2, 12.22. Inter eos antiquitus erat princeps nomine Seir, cuius Gen. 36, 20 sqq. posteri recensentur, et a quo fortasse mons Seir nomen accepit. Hebr. Q*123, sed reliqui melius "1m. — 5w Vulg. vertit campestria, itemque Targumin; e contra LYX Syr. terebinthus. Melius El Pharan (Vat. post R. Salomo). Videtur esse idem locus, qui alias scribitur 59*x (Deut. 2,8; 4 Reg. 14, 22; 16, 6), nox (Gen. 36, 41), nuu (3 Reg. 9, 26), nomen utique a « magna arbore » derivatum, quod tamen in appellationem propriam transiit: Aila seu Elath, a qua Sinus Aelaniticus nomen habet. Hic locus dicitur esse 120 5v, quod vere explicant Ps. Ion. et Targ. Hier. : « prope regionem deserti ». Alia est in ipso limine deserti Pharan, orientem versus.
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v. " « Heversique sunt et venerunt ad fontem Misphat, 2psa est Cades; et percusserunt omnem regionem Amalecitarum , et Amorrhaeum qui habitabat in Asason Thamar ». Haec est Engaddi (Syr. Targumzm), cf. 2 Par. 20,2, nunc Ain Djiddi ad Mare Mortuum. Postquam igitur reges illi fere itinere recto descendissent Damasco usque ad Sinum Aclaniticum , inde itinere parumper ad occidentem reflexo per fines Amalecitarum et Amorrhaeorum pertüigerunt ad eam Maris Mortui partem, quae a septentrione est Sodomae occidentem versus. Ita primum ii omnes oppressi sunt, qui vasto circa Pentapolitas circulo incolentes defectionis socii videntur fuisse et opem laturi exspectabantur. Videntur reapse Pentapolitae horum omnium habiti esse potentissimi atque ditissimi. Quod item inde colligas, quia tot aliis prostratis non de deditione cogitaverint , sed armis salutem quaesierint. novo vy reliqui verterunt Fontem Iudicii : à quo eventu fons hoc antiquissimum nomen nactus sit, ignoramus. Cades seu Cades Barnea in extremis erat finibus Edom Num. 20, 16. Ibi Moses miraculo (ib. v. 13) aquam elicuit, quae Aqua Contradictionis appellata est, utique diversa a Fonte Iudicii, a quo iam ante locus nomen acceperat. Tertius item fons sacer inde haud longe abest Viventis et Videntis me (Gen. 16, 14). De situ loci diu ambigebatur; videtur is esse in valle, quae Wadi Kadis audit, medio fere itinere a Gaza ad Sinum Aelanilicum. Cf. H. C. Trumbull : Kadesh Barnea etc., New York 1884. — Pro 1*9 LXX Syr. *1v : verum v. 5-7 non principes recen- : sentur, sed fines describuntur. Amalecitae etiam postea ibidem reperiebantur : in Negeb Num. 13, 30 (29); 14, 43. 45 et usque ad Aegyptum 1 Reg. 27, 8. Israelitás ab ingressu terrae sanctae prohibuerunt Ex. 17, 8 sqq., atque ideo Deut. 25, 17 sqq. interimendi praecipiebantur (cf. 1 Reg. 15). In documentis neque aegyptiacis neque assyris nomen Amalecitarum reperitur; unde suspicio oritur, eos aliis nominibus ib. exprimi. — De Amorrhaeis cf. Gen. 10, 16.
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v. 8 « Et egressi sunt rex Sodomorum et rex Gomorrhae rezque Adamae et rex Sebotm necnon et rez Balae, quae est Segor, et. direxerunt aciem contra eos in valle silvestri », 1. e. in valle Siddim;
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v. 9 « scilicet adversus Chodorlahomor regem Elamitarum, et Thadalregem gentium, et Amraphel regem Sennaar, et Arioch regem Ponti : quatuor reges adversus quinque ». Licet tot aliae gentes prostratae erant, erat adhue spes victoriae in numeris (De/Im.); erat item spes ob locorum peritiam, putei quippe bituminis Transeuphratensibus, si fugissent, interitum parassent. Tanto maior postea Abrahae laus ( Kn.), qui solus vicit quatuor reges, quibus quinque haud fuerant pares.
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v. 10 « Valls autem silvestris habebat puteos multos bituminis » (cf. Gen. 11,3). Haec adiiciuntur, quia in illos puteos Pentapolitae haud pauci, postquam se fugae dederant, inciderunt : id enim praeter contextum suadet vox nov, non Gv (ef. Drus., Bonfr.). Certe non « data opera eo se coniecerunt, ut laterent » (Cler.). Norant quidem ipsi puteos plus minus accurate, at in fuga perturbati sunt animis. « Jaque rez Sodomorum et Gomorrhae terga verterunt cecideruntque ibi », non ipsi sed pars exercitus (Caz.), nam rex Sodomorum v. 17 superstes est. Alii plures ceciderunt intelligunt de occisione in ore gladii, et non in puteis : sed tum otiosum est incisum de puteis. « Et qui remanserant, fugerunt ad montem ».
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v. 11 « Tulerunt autem omnem substantiam Sodomorum et Gomorrhae , et universa quae ad cibum pertinent, et abierunt »; v. 19
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v. 18 « Et ecce unus, qui evaserat , nuntiavit Abram Hebraeo » , — LXX zxepázr, Aq. «sgatzv : ita vocabatur Abram, quod de regione Transeuphratensiin Chanaanitiden immigraverat (Or. apud Field; Chrys. et cf. Ios. 25,15); cf. quae diximus 10,92 — « qui habitabat tin convalle Mambre Amorrhaei, fratris Eschol et fratris Aner ». b3ww 5n3 « tovrens botri », prope Hebron (Num. 13,23 sq.; 32,9; Deut. 1,24) potuit utique nomen habere ab hoc viro Eschol, vel utrique ab excellentibus uvis; inde tamen minime colligas, hunc Eschol esse fictitium. Si vere exstitere mulieres Thamar i. e. palma appellatae, non est, cur negetur exstitisse vir, cui ab uva nomen. « HZ enim pepigerant foedus cum Abram ». *oy2, non « possessores foederis Abram » (Kn.), sed « viri foederis Abram » (Chaid.); vocis nativa significatio, uti in similibus expressionibus, attenuatur. Similia patriarcharum foedera vide 21,22 sqq.; 26,28 sqq.; 38,12. Uti Pentapoleos reguli foedere iungebantur, ita alia tribuum aut familiarum capita, una incolentes, foedera inibant, quibus amice se promitterent acturos inter se atque unitis viribus iniuriam repulsuros aut ulturos ; neque admittebantur intra fines, qui eiusmodi foedus inire detrectarentur. Porro ille nuntius ideo maxime videtur Pentapolitarum cladem et captivitatem Lot Abramo renuntiasse, quod confideret, Abram adversam nepotis sortem non aequo animo esse laturum, sed foederatos ad opem illi ferendam esse evocaturum, atque ita Pentapolitarum quoque res fore restituturum, qui ipsi Abram et sociis (cf. v. 23) nequaquam erant foedere iuncti.
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v. 1 « Quod cum audisset. Abram, captum videlicet Lot fratrem suum , numeravit expeditos vernaculos suos trecentos decem et octo ». p" aD" vacuum esse; hiph. evacuare, effundere. Explicat Dillm. : « evacuavit eos, i. e. auctor fuit ut egrederentur festine magnoque numero ». Durior est haec explicatio. Tentantes potius vertere Syr. Targumim armavit. Sed Sam. legit o'1'*, et radix p" vel PP significat tenuem esse; hinc Chald. in hiphil induit significationem accurate contueri, et in pael accurate facere, accurate computare, unde explicatur LXX 7zplüpmoc et Vulg. — "*2nr1 initiatus. Sat feliciter explicat Ps. Ion. Na0po mn « quos assuefecerat ad bellum ». Syr. Chald. iuvenes. — Pro vernaculis habet Hebr. filios domus Suae, sc. servos nativitate, non emptione, quique hoc etiam titulo essent fidiores.
14:15
« Et persecutus est usque Dan ». Cum reges illi praedam et greges secum ducerent per regionem transiordanicam , Abram vero sine ullis sarcinis cis lordanem incederet, haud mirandum eum illos esse assecutum. Si haec Dan intelligatur Dan' Lais, tum Chodorlahomor eiusque socii non recto itinere reversi sunt Damascum, sed ab eo parumper deflexerunt, ut pagum opuleutum (cf. Iud. 18,7) diriperent. . Quod auctores vix non omnes concedunt intelligi Dan Lais (nunc Tell el Kadi), non plane video. Sola nominis communio utique non est argumentum. Intra fines terrae sanctae unicam novimus Dan; at nulla ratio affirmandi non exstitisse alteram, maxime in tractu Galaaditen inter et Damascum, de quo pauca tantummodo comperta habemus. Tell el Kadi quindecim. fere horarum itinere distat Damasco, Hoba v. 15 etiam longius abest. Prope Dan Abram Mesopotamios aggressus est, pedes ipse cum peditum agmine; num revera hi pedites credendi sunt plus quindecim horarum itinere hostes esse insecuti? Gregibus et sarcinis utique breve post tempus politi sunt, cum haec nonnisi lento gressu progrederentur : num eo, quod potissimum intenderant, negotio feliciter perfecto censendi sunt quindecim horis fugientes hostes insecuti esse? — Quodsi tamen placeat locum interpretari Dan Lais, tum dicendum fere erit, redactorem aliquem in locum antiquioris nominis Lais, quod prius traditio habuerit, proleptice substituisse nomen Dan. Tamen redactor hoc capite non consuevit antiquiora nomina eradere, sed iis retentis glossam adderc « ipsa est Segor », « quae est Vallis Regis ». Ergo fere concedendum erit Dan primitus in textu fuisse. Num igitur dices, post Iudicum tempora, quando nomen Lais mutatum fuit in Dan (Ios. 19, 47; Iud. 18, 29), librum Genesis scriptum aut certe hunc textum mutatum esse? Est et alia solutio, quam proponit et ingeniose defendit G. Smith (The book of Moses I. 445 sqq.), eam urbem antiquissimo tempore habuisse nomen Dan ob Adonidis cultum, illud postea mutatum esse in Lais, nomen Lais rursum a Danitis esse mutatum in Dan, nulla iam Adonidis, sed sola patriarchae Dan habita ratione. Ex dictis perspicies, ex ea hoc textu voce Dan nihil certi erui posse quoad compositionem Pentateuchi. Cf. Cornely Introd. II. 1 p. 91. v. 15.« Et divisis sociis irruit super eos nocte ». Hebr. Et divisit se super eos nocte, ipse et servi ecus. Modus hic pugnae etiam alias usuveniebat Iud. 7,16; 1 Reg. 11,11; Iob. 1,17. Adrepebant noctu in varias distributi turmas; in castra undique irrumpebant somno sopita, clamoribus omnia complebant, tentoria evertebant, obvium quemque trucidabant. Hinc strepitu et perturbatione omnia replebantur, ruptis iumentorum vinculis neque ullo amicos ab inimicis discernente signo. Ita pauci non raro fugabant plurimos copiosamque abigebant praedam. « Percussitque eos et persecutus est eos usque Hoba, quae est ad laevam Damasci » prospicienti orientem versus, ergo ad septentrionem. Locus fortasse idem est atque Xo£at Iudith. 15,& sq. Euseb. affirmat locum suo tempore exstitisse , quem Ebionitae incoluerint. Exstat etiamnum vicus Kabun haud procul Damasco, septentrionem versus (K. Furrer, Zeitschrift des deutschen Palaestina-Vereins, VIII. 40,1885).
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v. 16 « Reduzitque omnem substantiam, et Lot fratrem suum cum substantia illius, mulieres quoque et populum ». v. A" « Egressus est autem rex Sodomorum in occursum eius, postquam reversus esta caede Chodorlahomor et regum, qui cum eo erant, in valle. Save, quae est Vallis Regis ». Creditur haec Vallis Jlegis eadem esse atque illa, ubi 2 Reg. 18, 18 Absa-
14:18
v. 18 « At vero Melchisedech rex Salem, proferens panem et vinum, erat enim sacerdos Dei altissimi »,
14:19
v. 19 « benedixit ei et ait » : — Nomen Melchisedech est omnino semiticum et valde affine nominis Adonisedec Ios. 10,1, regis cuiusdam Chananaei Ierusalem. Non tamen inde inferre. fas est, Melchisedech fuisse Chananaeum (Proc.) et Chanaan maledictum h. l. benedicere Abrahae; videntur enim tum Semitae bene multi per Asiam anteriorem vixisse Chamitis permixti potuitque fieri, ut ante lebusaeos Chanaanitas tribus aliqua semitica obtinuerit Ierusalem, utque haec ab his nomen Salem et postea ab illis nomen lebus nacta sit. Potius cum S. Paulo fatendum, nos viri originem penitus ignorare. Reliqui habent : protulit panem et vinum, et ipse erat sacerdos El Elion, et etc. Inseruit Vulg. vocem enim, membrum trahens ad priora, dum LXX voce 9£ illud potius iungunt sequentibus; Masor. trahunt ad priora. N*'3X"^, quod bene norunt versiones, per se non significat obtulit pro sacrificio, sed protulit, attulit; unde cum Lamy concedimus ex sola hac voce non demonstrari sacrificium. Neque sacrificium significat Iud. 6, 18 sq., uti ib. demonstrabamus. Tamen vox aeque de sacrificio atque de alia re afferenda usurpari potest. Voci Los h.l. denegare significationem sacerdos, quod eadem vox 2 Reg. 8,18 latiori sensu sumatur, puerile est atque nc ipsis quidem rationalistis recentioribus placet. Cum ille vir iam dictus sit rez, quid iuvat speciali inserto inciso affirmare eundem etiam fuisse principem (si tamen ita reddere vocem fas sit)? El Elion etiam apud Phoenices nomen erat numinis supremi. Igitur huius textus tres sunt expositiones. Prima tenet, Melchisedechi nullum oblatum referri sacrificium , sed panem et vinum ad refectionem prolatum. Ita Ios., Ca?., Protestantes communiter. Dubitat Caím. « Duo dicit, quae necessario distingui debent », inquit Vat., « ipsum Melchisedech fuisse regem et sacerdotem. Quod esset rex, Abram et eius comites accepit hospitio atque aluit pane et vino. Panis nomine intellige omne cibi genus. Quod autem sacerdos, benedixit iure sacerdotii et decimas ab eo recepit ». Contra hanc expositionem dici potest, eam totam niti in eo, ut incisum e£ ?pse erat sacerdos ad sequentia trahatur, quod fieri potest, sed non debet. Ignorat Masoretharum dislinctiones. Dein, ut recte monet Vat., haec expositio panis nomine debet intelligere omne cibi genus, cum epulum solo pane constans sine carnibus fuisset nimis jieiunum et minime regium. Ergo etiam vini nomine debebit intelligi omne genus potus : aqua, lac etc. Verum id esset contra morem loquendi Hebraeorum. — Ceterum adverte, hanc quoque expositionem intactam servare Melchisedechi typicam rationem atque ad sacrificium N. T. incruentum respectum. Sacerdotium Melchisedech benedicentis Aaroni in lumbis Abrahae typus est sacerdotii Christi sacerdotio mosaico excellentioris. Hinc iure merito salutatur Christus sacerdos secundum ordinem Melchisedech, non vero Aaronis. Melchisedech panem et vinum profereris, licet fortasse non pro epulo sacrificali, aptus est typus Christi panem et vinum proferentis pro actu et epulo sacrificali; neque enim typus et antifypus secundum omnia sibi respondere debent. Altera sententia tenet exprimi sacrificium, et est Catholicorum communiter. Ratio trahendi ad sequentia incisum e/ ?pse erat sacerdos etc. ea sola fingi potest, ut intelligamus, quomodo Melchisedecho in mentem venerit benedicere Abramo : sc. erat Melchisedech sacerdos, cuius officium erat benedicere. At benedicere in toto V. T. nequaquam est solorum sacerdotum : benedicunt parentes, reges, amici, alii. Dein, Abram post tam insignem victoriam Deo obtulisse sacrificium gratiarum actionis, consideratis populorum orientalium et Hebraeorum moribus, ita est indubium, ut id affirmandum esset, etiamsi id nullo textu exprimeretur : ergo, cum hic noster textus facilius de sacrificio exponatur, etiam exponendus est. Porro, si Melchisedech Abramo pro sacerdotali sua dignitate « obviavit » (Hebr. 7,1), sane etiam qua sacerdos sacrificium obtulit et Abram eum, ut offerret, rogavit. Neque credendus. est Abram pro mera sacerdotali benedictione decimas persolvisse, sed pro plene praestito sacerdotali officio. Tertia et verior sententia Per., Bonfr., Menoch. etc. duas priores sententias coniungit. Panis et vinum prolata fuere sacrificii offerendi gratia, quod sacrificium annexum habuit epulum sacrificale. Id quippe semper moris erat in sacrificiis, quae holocausta non erant. — Ceterum, cum typica sacrificii Melchisedech ratio tota nitatur Ps. 109 (110), 4 et Hebr. 7, eam eorum librorum interpretibus evolvendam et Patrum testimonia explicanda permittimus. Placet, quod suggerit Ambr., Melchisedech rogante Abram sacrificium obtulisse gratiarum aclionis, atque Abram pro officio praestito decimas solvisse. Notat Bonfr., ex hoc textu effici decimas vel ante Moysen in usu fuisse. lac. Edess. tandem monet, ob eam etiam causam Melchisedech peculiari Dei providentia inter idololatras immunem esse servatum, quo Abram Dei amicus in eo consolatorem inveniret intelligeretque, intcr gentes quoque reperiri veri Dci cultores. | « Benedictus Abram » sit à « Deo excelso, qui creavit coelum et terram »,
14:20
v. 90 « et benedictus Deus excelsus, quo protegente hostes in manibus tuis sunt ». De expressionibus minus usitatis diximus supra. « Et dedit ez decimas ex omnibus ». Subiectum recte supplet LXX Abram , cf. Hebr. 7,5. : DillIm. putat narrationem de Melchisedech vix cum reliquis cohaerere : verum optime omnia cohaerent. Rex Sodom Abrahae obvius factus in finibus Salem interfuit sacrificio, quod Melchisedech obtulit, gratiarum actionis, imo fortasse eius cum Abram auctor fuit. Ubi Abram solutis decimis generosum et pium in Melchisedech animum manifestavit, rex Sodom tempus opportunum suorum recuperandorum adesse ratus, veritus etiam fortasse ne Abram omnia rogatus nihil concederet , ut saltem homines sibi redderentur petivit.
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v. 21 « Dixit autem rex Sodomorum ad Abram : Da mih: animas, cetera » — pro qua voce textus habet substantiam — « tolle tibi ».
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v. 22 « Qui respondtt ei : Levo manum meam », non orans (Chaid.) sed iurans (Ca?. et cf. Deut. 32,40; Dan. 12,7), « ad Dominum Deum ezcelsum , possessorem coeli et terrae »,
14:23
v. 93 « quod a filo subtegminis usque ad corrigiam caligae non accipiam ex omnibus, quae tua sunt, ne dicas : Ego ditavi Abram ». Secus comparatio fieri consuevit inter extremos terminos, inter minimum et maximum; h. l. maiorum accipiendorum ne mentio quidem habetur, sed comparatio fit inter sola minima : minimorum nullum accipiam, sive illud sit tam exiguum atque filum, sive tam amplum atque corrigia. Cur noluit Abram quidquam a rege Sodom acceptare? Non ex mera generositate , sed quia nolebat cum hominibus scelestis communicare, neque putabat se Dei benedictionem nacturum, Si eorum penes se haberet dona.
14:24
v. 24 « Exceptis his, quae comederunt tuvenes », forte de cibo, qui v. 11 Sodomitis fuerat ablatus; praeterea aequum erat, ut, quo tempore iuvenes toti fuissent in recuperandis Sodomitarum rebus, eodem etiam Sodomitarum expensis alerentur — « et partibus virorum, qui venerunt mecum, Aner, Eschol et Mambre : Pulcher est lusus verborum inter *wy2 decimae, et *vyn ditavi. — Sola Vulg. habet illud subtegminis ; neque tamen illud tamquam arbitrario adiectum condemnare audeo. Vox filo per se est satis clara, neque adiecto subtegminis ullo modo fit clarior : non ergo erat ratio adiiciendae vocis. Aliunde, apud Hebraeos parallelismi studiosos | admirationem aliquam habet hinc unica vox U"n, illinc duae voces ov3 qv. Si supponas vocem subtegminis genuinam, textus primitus erat fere hic : 1y'1 A*y n2 ov; 7T. Vide, quam similia inter se sint *y et *3y, et quam facile vox 35Y excidere potuit. Ergo lectio Vulg. non est plane spernenda. — Y1y53 vox sat rara ; habetur tamen etiam 41, 44. 46; Is. 36,10 etc.
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ADAMA (Hebrew 'Adamah). - A city of the Pentapolis (v.), named alongside Zeboiim, on the border of Canaan (Gen. 10:19). Its king Shinab, in coalition with the other kings of the Pentapolis, was defeated in the valley of Siddim by Chedorlaomer, king of Elam, aided by three other kings (Gen. 14:1-9). A. was destroyed, along with the other guilty cities, by the cataclysm that struck Sodom and Gomorrah, within whose "circle" it lay (Gen. 19:24; cf. Deut. 29:23; Hos. 11:8).
… who with Arioch (v.) and Tidal followed Chedorlaomer (v.) of Elam in the expedition against the Syro-Palestinian peoples, then against the coalition of the kings of the Pentapolis who had rebelled against Chedorlaomer after twelve years of subjection (Gen. 14:1, 9).
1. One of the four eastern kings who invaded Canaan as far as the Pentapolis (v.) and were driven back by Abraham (Gen. 14:1, 9). The Vulgate (following Symmachus) makes him "king of Pontus"; but the kingdom of that name did not yet exist. …
Chodorlahomor (Heb. Kēdhorlā'ōmer)
… But, on the way back, after a swift pursuit as far as Lais (Dan), he was routed by a surprise attack by Abraham and barely saved himself by flight, abandoning ample booty in the hands of the enemy (Gen. 14, 1-17).
… Another historical passage, Gen. 14:1, where it is said that the kings of the East fighting against the Pentapolis of the Dead Sea, defeated by Abraham who hastened to the defense of his nephew Lot, gives the name of a …
PENTAPOLIS (Gk. ΠΕΝΤΆΠΟΛΙΣ). - The "five cities" (called P. in Wis. 10:6) that stood in Abraham's time in the Jordan region (Gen. 13:10) near the valley of Siddim (ibid. 14:10): Sodom, Gomorrah, Admah, Zeboiim and Zoar (ibid. 14:1); because of the impiety of their inhabitants, they were completely destroyed by divine justice, with the exception of Zoar, where Lot had taken refuge (ibid. 13:13; 18:20; 19:45).
to indicate Mesopotamia in a more general sense, as in Josh. 7:21, while in Gen. 14:1, 9 and Isa. 11:11 it could also indicate another Šin'ār north of Syria.
… It became the capital of the glorious Elamite Empire (cf. Gen. 10:22; 14:1) and later of the Neo-Elamite Kingdom.
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… Bela') near the Dead Sea. It later changed its name to Zoar (v.), Gen. 14:2.
SEGOR (Heb. Ṣā'ar; Gr. Σηγώρ). - An ancient city of Palestine, south of the Dead Sea (Gen. 13:10; Deut. 34:3), first called Bala (Bela: Gen. 14:2-8).
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… More frequently it is called Jâm ham-melah (Vulg.: "mare salis" or "salissimum") in opposition to the fresh waters of the Jordan (Num. 34:3; Josh. 15:2; 18:19). In Gen. 14:3 this designation marks
Biblical tradition, classical and ecclesiastical writers, and archaeological and topographical study seem to indicate the P. south of the el-Lisân peninsula in the Dead Sea. The shallow water covered by only 5 or 6 meters of water can represent the "valley of Siddim" or "Salt Sea" (Gen. 14:3) better than the too-deep northern part. …
14:4
… The Moabites called them Emim (Deut. 2:10 ff.); in the country of Ammon, Zomzommim or Zuzim (ibid. 2:20 ff.; already defeated by Chodorlahomor at Ham, Gen. 14:4); Anakim ("long-necked": Josh. 21:22 ff., etc.). …
14:5
… Where Am should be placed it is difficult to say; but it is improbable that it is Ham (Gen. 14:5) north of the Dead Sea on the left bank of the Jordan. …
… the ancient residence of Og, king of Bashan (Josh. 9:10; 12:4). After the conquest of Canaan it was assigned to the tribe of Manasseh (13:31), then declared a Levitical city (1 Chron. 6:71). The Rephaim are defeated by Chedorlaomer at A. Qarnaim (Gen. 14:5); in 1 Macc. 5:26 and 43, only Qarnaim is mentioned.
Zuzim (Heb. Zāzīm; Gr. Ἕδνη Ὄργυρα)
… Zāzīm; Gr. Ἕδνη Ὄργυρα). - An autochthonous tribe of the district of Hám in 'Aglûn, east of the Jordan, defeated by King Chedorlaomer (Gen. 14:5) and belonging to the gigantic race of the Rephaim, who in the pre-Semitic era populated Transjordan (ibid. 14:5; Deut. 2:11, 20; Josh. 12:4; 13:12) and certain areas of Palestine (Gen. 15:20).
14:6
… It is mentioned first in Gen. 14, 6, as the extreme southern limit of the expedition of Chodorlahomor.
1. A mountainous plateau in Edomite territory, from the Dead Sea to the Gulf of Elanitic, in which the Horites lived (Gen. 14:6), later subjugated by the Edomites (Deut. 2:12, 22). The reading of the name of this place on an obelisk of Ramses II has recently been pointed out: this text clarifies the accounts …
14:7
Amalecites (Heb. Amaleq; Vulgate [Septuagint] Amalec and Amalecites)
Warlike, the A. appear for the first time at the time of the expedition of Chedorlaomer the Elamite and of three other eastern kings, who "came to En-mishpat, that is, Kadesh, and struck all the territory of the A." (Gen. 14:7). At the time of the exodus from Egypt, at Raphidim (v.), northwest of Sinai, the Hebrews, attacked by hordes of plundering A., defeated them after a bitter battle thanks to the …
edited by K. Sethe, 1926; Brussels texts edited by G. Posener, 1940). At the same epoch Abraham found them in Palestine (Gen. 14:7, 13; 48:22), at least in the mountainous zone (Num. 13:29), from which the Hittite invasion, around 1600 B.C., putting an end to their Babylonian dynasty, pushed them further south, as …
CADES (CADESBARNE). - A locality situated at the extreme southern limit of the Promised Land, previously called 'En Mishpash (Gen. 14:7) or "spring of judgment." Etymologically from Qādhēsh "holy" or Qādhēsh-Barnēa (the meaning of the second term is unknown: Num. 20:14; 32:8, etc.). …
Engaddi (Hebrew 'En Gādhī', Fountain of the Goat)
At first it was in the possession of the Amorites, who were defeated by Elam and his allies (Gen. 14:7). After the conquest of Palestine, it was assigned to Judah (Josh. 15:62).
4. Locality named in Ez. 47:19 (and to be restored also in v. 18) and 48:28 in the ideal description of the eastern borders of Palestine (moreover in the Hebrew of I Kings 9:18, kethibh), which is made to correspond to a region near Kadesh, in the present-day 'Arabah, probably to Assonthanar of Gen. 14:7, near the southern tip of the Dead Sea. Giovanni Rinaldi
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Valley of Siddim (Heb. 'Ēmeq Šiddim)
VALLEY OF SIDDIM (Heb. 'Ēmeq Šiddim). - A valley full of bitumen pits (Gen. 14:10), where Chedorlaomer with his allies defeated the king of Sodom (v.) and the confederates (ibid. 14:8-10).
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I. ABRAHAM IN SACRED SCRIPTURE. - To determine the period in which A. lived, it was customary to have recourse to the synchronism with Hammurabi, the Babylonian king who lived around 2000 B.C., who was identified with 'Amrāphel, king of Shinar, against whom A. fought (Gen. 14, 9); but since recent discoveries have made it possible to fix the date of Hammurabi's reign between 1728 and 1685 B.C., the identification with 'Amrāphel appears increasingly problematic. …
14:10
PENTAPOLIS (Gk. ΠΕΝΤΆΠΟΛΙΣ). - The "five cities" (called P. in Wis. 10:6) that stood in Abraham's time in the Jordan region (Gen. 13:10) near the valley of Siddim (ibid. 14:10): Sodom, Gomorrah, Admah, Zeboiim and Zoar (ibid. 14:1); because of the impiety of their inhabitants, they were completely destroyed by divine justice, with the exception of Zoar, …
Valley of Siddim (Heb. 'Ēmeq Šiddim)
VALLEY OF SIDDIM (Heb. 'Ēmeq Šiddim). - A valley full of bitumen pits (Gen. 14:10), where Chedorlaomer with his allies defeated the king of Sodom (v.) and the confederates (ibid. 14:8-10).
14:13
Escol ('Eshōl' 'Grape Cluster')
ESCOL ('Eshōl' 'Grape Cluster'). - Aramean, brother of Mamre, one of Abraham's allies, who followed him in the raid against Chedorlaomer, king of Elam (Gen. 14:13, 24).
… Grandson of Arphaxad, son of Shem, forefather of Abram hā-'ibhrī (Gen. 14:13): Gen. 10:21, 24f.; 11:14-17; 1 Chron. 1:18f., 25. Also the head of a priestly family, in the time of Jehoiakim (Neh. 13:20); one of the tribe of Gad (1 Chron. 5:13, 5-6); two of the …
… There Abraham settled, raising an altar there (Gen. 13:18), where he learned of the captivity of his nephew Lot (Gen. 14:13), whom he immediately sought to free, and where he received the promise of a son, Isaac (ibid. 18:18), through the appearance of the three angels. …
14:14
At the age of 75, A., with his wife Sarah and his nephew Lot, son of his brother Haran (Hārān), already dead, left Haran, directing himself with his riches and his servants - some hundreds of persons (cf. Gen. 14, 14) - toward the southwest, into the land of Canaan, which he crossed from north to south, moving in various directions. …
ICONOGRAPHY. - In early Christian art M. as priest and king prefigures Jesus Christ (Ps. 109:4; Heb. 7:1-17). In one of the mosaics of St. Mary Major in Rome, M. in priestly vestments offers bread and wine to Abraham returning victorious (Gen. 14:14-20; Wilpert, Mosaiken, pl. 8). The same scene was represented in the Genesis of Vienna (fol. 4, 8) and in that of Cotton (fol. 21, almost entirely carbonized). …
14:15
… Iud., I, 6, 4). It was conquered in the 16th century B.C. by Tuthmosis III. Abraham pursued Amraphel and his allies as far as the north of D.; his steward Eliezer was from D. (Gen. 14, 15; 15, 2).
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Returning from the expedition, A. met Melchizedek (v.), king of Salem and priest of the "most high God," who offered to the exhausted troops and in sacrifice to the Lord bread and wine, blessing A., who offered him a tenth part of the booty (Gen. 14, 17-24). In a new theophany A. asked God that his promise be concretized in an heir; he reaffirmed to him his unlimited faith "and God reckoned it to him as righteousness," confirming his …
… Jud., I, 10, 2), at the time when Abraham was traversing Palestine as a nomad (Gen. 14, 17).
… counter-raid against the kings of Mesopotamia, bringing for the refreshment of him and his 300 fighting men (cf. Chrysostom: PG 53, 336) bread and wine; he blessed Abraham in the name of 'El-'elyon, and Abraham in return gave him a tenth of all the spoil (Gen. 14, 17-20). The terms employed (the verb yasa') and the very construction (ibid. 14, 18 ff.) do not permit the conclusion that M. also offered
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Aaron (Heb. 'Ahărān, of uncertain etymology)
… The "blessing" in the name of God (Num. 6:23-27) is reserved to A. and to his sons, as a priestly prerogative (Gen. 14:18 ff.; Deut. 10:8; 21:5).
… In composition with 'El ('Elōhim) or with Jahweh there appear especially the terms 'elōh = 'Most High' (Gen. 14:18-20, 22; Ps. 46:3; 77:56) and Saadaj (Gen. 17:1; 28:3; 35:11; etc.), usually translated 'Omnipotent', but whose etymological meaning is much disputed. …
… In Gen. 14:18, according to the Hebrew text, we read: "Melchisedech, king of Salem, brought forth bread and wine, and he was priest of the Most High and blessed him (= Abraham)." It is certain that …
… and his 300 fighting men (cf. Chrysostom: PG 53, 336) bread and wine; he blessed Abraham in the name of 'El-'elyon, and Abraham in return gave him a tenth of all the spoil (Gen. 14, 17-20). The terms employed (the verb yasa') and the very construction (ibid. 14, 18 ff.) do not permit the conclusion that M. also offered
… The Host is placed in a semicircular holder (called a lunula or lunette because of its half-moon shape, sometimes called "Melchisedech" in eastern southern Germany; Gen. 14:18), fixed in the receptacle by means of a groove. …
… daily sacrifice, was sprinkled with other aromatic substances (cf. M. Löhr, Das Rauchopfer im Alten Testament, Halle 1927). The unbloody sacrifices are as ancient as the bloody ones, as the example of Cain and of Melchizedek bears witness (Gen. 4:3; 14:18).
Salem (Heb. Šālēm, Septuagint Σαλήμ)
SALEM (Heb. Šālēm, Septuagint Σαλήμ). - A Canaanite city, whose king was Melchizedek (Gen. 14:18; Heb. 7:1-2) and which corresponds to Jerusalem, as the parallelism with "Zion" in Ps. 75 (76):3 shows. …
14:19
In Sacred Scripture we have the blessings of God (Gen. 1:22, 28), of kings (ibid. 14:19), of patriarchs, of parents (ibid. 9:26). In the Gospel we read of Jesus' blessings upon foods, upon his own, and upon children (Mt. 14:19; Lk. 24:50; Mk. 10:16). The Apostles …
14:20
… to pay over to the Temple and its ministers (priests, Levites) for the maintenance of worship and of the persons attached to it. The cultic tithe, alongside which there also existed a royal tithe (I Sam. 8, 15.17), represents an ancient institution (Gen. 14, 20; 28, 22) and is based on the concept of an offering directed to the deity as owner of the land (Lev. 25, 23; Deut. 26, 1 ff.).
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.