Abram marrieth Agar, who bringeth forth Ismael.
Sarai geueth her handmaid Agar as a wife to Abram. 4. who conceiuing despiseth her mystresse, is therfore afflicted, & flyeth away. 7. But is warned by an Angel to returne and humble herselfe, 15. which she doth and beareth Ismael.
1Now Sarai, the wife of Abram, had brought forth no children: but having a handmaid, an Egyptian, named Agar,Ma Sarai, moglie di Abramo, non aveva fatto figliuoli: ma avendo una schiava egiziana per nome Agar,SARAI therfore, the wife of Abram, had brought forth no children: but hauing an handmaid an Aegyptian named Agar,Igitur Sarai, uxor Abram, non genuerat liberos: sed habens ancillam ægyptiam nomine Agar, 2She said to her husband: Behold, the Lord hath restrained me from bearing: go in unto my handmaid, it may be I may have children of her at least. And when he agreed to her request,Disse a suo marito: Ecco che il Signore mi ha fatto sterile, perché io non partorisca: sposa la mia schiava, se a sorte di lei almeno avessi figliuoli. Ed essendosi egli prestato alle preghiere di lei,she said to her husband: Behold, our Lord hath closed me, that I might not beare: Goe in vnto my handmaid, if happely of her at the least I may haue children. And when he agreed to her in this request,dixit marito suo: Ecce, conclusit me Dominus, ne parerem. Ingredere ad ancillam meam, si forte saltem ex illa suscipiam filios. Cumque ille acquiesceret deprecanti, 3She took Agar the Egyptian her handmaid, ten years after they first dwelt in the land of Chanaan, and gave her to her husband to wife.Ella prese Agar egiziana, sua schiava, passati dieci anni, dacché avean principiato ad abitare nella terra di Chanaan: e la diede al marito suo per moglie.she toke Agar the Aegyptian her handmaid tenne yeares after that they first dwelled in the land of Chanaan: and gaue her vnto her husband to wife.tulit Agar ægyptiam ancillam suam post annos decem quam habitare cœperant in terra Chanaan: et dedit eam viro suo uxorem. 4And he went in to her. But she perceiving that she was with child, despised her mistress.Ed egli coabitava con essa. Ma ella vedendo, che avea concepito, prese a farsi beffe della padrona.Who did companie with her, but she perceauing that she was with childe, despised her mistresse.Qui ingressus est ad eam. At illa concepisse se videns, despexit dominam suam. 5And Sarai said to Abram: Thou dost unjustly with me: I gave my handmaid into thy bosom, and she perceiving herself to be with child, despiseth me. The Lord judge between me and thee.E Sarai disse ad Abramo: Tu mi fai ingiustizia: io ti ho data la mia schiava per tua consorte; ed ella vedendo, che ha concepito, mi beffa: il Signore sia giudice tra me, e te;And Sarai said to Abram: Thou doest vniustly against me: I gaue my handmaid into thy bosome, who perceauing herself to be with child, despiseth me. Our Lord iudge betwen me and thee.Dixitque Sarai ad Abram: Inique agis contra me: ego dedi ancillam meam in sinum tuum, quæ videns quod conceperit, despectui me habet: judicet Dominus inter me et te.
6And Abram made answer, and said to her: Behold thy handmaid is in thy own hand, use her as it pleaseth thee. And when Sarai afflicted her, she ran away.Rispose Abramo: Ecco che la tua schiava è in tuo potere: fa' con lei, come meglio ti piace. Siccome adunque Sarai la gastigava, ella se ne fuggì.To whom Abram making answere: Behold, saith he, thy hādmaid is in thine owne hand, vse her as it pleaseth thee. When Sarai therfore did afflict her, she ranne away.Cui respondens Abram: Ecce, ait, ancilla tua in manu tua est, utere ea ut libet. Affligente igitur eam Sarai, fugam iniit. 7And the angel of the Lord having found her, by a fountain of water in the wilderness, which is in the way to Sur in the desert,E l'Angelo del Signore avendola trovata in luogo solitario presso una fontana di acqua, che è nella strada di Sur nel deserto,And an angel of our Lord hauing found her, beside a fountaine of water in the wildernesse, which is in the way to Sur in the desert,Cumque invenisset eam angelus Domini juxta fontem aquæ in solitudine, qui est in via Sur in deserto, 8He said to her: Agar, handmaid of Sarai, whence comest thou? and whither goest thou? And she answered: I flee from the face of Sarai, my mistress.Le disse: Agar serva di Sarai, donde vieni, e dove vai tu? Ed ella rispose: Io fuggo dagli occhi di Sarai mia padrona.he said to her: Agar, the handmaid of Sarai, whence comest thou? and whither goest thou? who answered: From the face of Sarai my mistresse doe I flye.dixit ad illam: Agar ancilla Sarai, unde venis ? et quo vadis ? Quæ respondit: A facie Sarai dominæ meæ ego fugio. 9And the angel of the Lord said to her: Return to thy mistress, and humble thyself under her hand.E l'Angelo del Signore le disse: Torna alla tua padrona, e umiliati sotto la mano di lei.And the angel of our Lord said to her: Returne to thy mistresse, and humble thy selfe vnder her hand.Dixitque ei angelus Domini: Revertere ad dominam tuam, et humiliare sub manu illius. 10And again he said: I will multiply thy seed exceedingly, and it shall not be numbered for multitude.E soggiunse: Io moltiplicherò: grandemente la tua posterità, e non potrà numerarsi per la sua moltitudine.And again: Multiplying, sayth he, wil I multiplie thy seed, and it shal not be numbred for the multitude therof.Et rursum: Multiplicans, inquit, multiplicabo semen tuum, et non numerabitur præ multitudine. 11And again: Behold, said he, thou art with child, and thou shalt bring forth a son: and thou shalt call his name Ismael, because the Lord hath heard thy affliction.E dipoi: Ecco, disse, tu hai concepito, e partorirai un figliuolo, e gli porrai nome Ismaele, perché il Signore ti ha esaudita nella tua afflizione.And againe after that: Behold, saith he, thou art with child, and thou shalt bring forth a sonne: and thou shalt cal his name Ismael, because the Lord hath heard thin affliction.Ac deinceps: Ecce, ait, concepisti, et paries filium: vocabisque nomen ejus Ismaël, eo quod audierit Dominus afflictionem tuam.
12He shall be a wild man: his hand will be against all men, and all men’s hands against him: and he shall pitch his tents over against all his brethren.Egli sarà uom feroce: le mani di lui contro tutti, e le mani di tutti contro di lui: ei pianterà le tende sue dirimpetto a quelle di tutti i suoi fratelli.He shal be a wild man: his hand shal be against al men, and al mens hands against him: and ouer against al his bretheren shal he pitch his tents.Hic erit ferus homo: manus ejus contra omnes, et manus omnium contra eum: et e regione universorum fratrum suorum figet tabernacula. 13And she called the name of the Lord that spoke unto her: Thou the God who hast seen me. For she said: Verily, here have I seen the hinder parts of him that seeth me.Ed ella invocò il nome del Signore, che le parlava: Tu, Dio, che mi hai veduta. Imperocché ella disse: Certo che io ho veduto il tergo di lui, che mi ha veduta.And she called the name of our Lord that spake vnto her: Thou the God which hast sene me. For she said: verily here haue I sene the backe partes of him that hath sene me.Vocavit autem nomen Domini qui loquebatur ad eam: Tu Deus qui vidisti me. Dixit enim: Profecto hic vidi posteriora videntis me. 14Therefore she called that well, the well of him that liveth and seeth me. The same is between Cades and Barad.Per questo chiamò quel pozzo il pozzo di lui, che vive, e mi ha veduta. Egli è tra Cades, e Barad.Therfore she called that wel, the Wel of him that liueth and seeth me. The same is betwen Cadesse, and Barad.Propterea appellavit puteum illum Puteum viventis et videntis me. Ipse est inter Cades et Barad. 15And Agar brought forth a son to Abram: who called his name Ismael.E Agar partorì ad Abramo un figliuolo: il quale gli pose nome Ismaele.And Agar brought forth a sonne to Abram: who called his name Ismael.Peperitque Agar Abræ filium: qui vocavit nomen ejus Ismaël. 16Abram was four score and six years old when Agar brought him forth Ismael.Ottanta sei anni avea Abramo, quando Agar partorì a lui Ismaele.Eightie and sixe yeares old was Abram when Agar brought him forth Ismael.Octoginta et sex annorum erat Abram quando peperit ei Agar Ismaëlem.
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Menochius
May have. Hebrew, "may be built up," a metaphorical expression: so God is said to have built up houses for the Egyptian midwives, Exodus 1:21. (Menochius)
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Year of the World 2093, Year before Christ 1911.
Haydock
Ten years after she was 65; which shews that she might reasonably conclude she would now have no children herself; and as she knew God had promised Abram a son, she thought he might follow the custom of those times, and have him by a second wife. Abram shewed no eagerness on this matter, but only yielded to his wife's petition, deprecanti, being well aware of the inconveniences of polygamy, which Sarai had soon reason to observe. This is the first time we read of polygamy since the deluge; but it is not mentioned as any thing singular or unlawful. This was a matter in which God could dispense; but it was never left to the disposal of any man. Hence, when Luther and his associates ventured to dispense with the Landgrave of Hesse, to keep two wives at once, he required him to keep it a secret, being ashamed of his own conduct. He still maintained it was a thing indifferent, even in the law of grace, though Christ has so expressly condemned it. See praep 62, 65. The practice, so common of late in this country, of marrying again after a bill of divorce has been passed, is no less contrary to the Catholic doctrine, which allows only a separation of the parties from bed and board, in cases of adultery; but never of a second marriage, while both the parties are living. (1 Corinthians vii.; St. Augustine de Adult. Conj. I., City of God 16:25, 38; and other fathers.) (Haydock)
Worthington
It was never lawful for one woman to have two husbands. (Worthington)
To wife. Plurality of wives, though contrary to the primitive institution of marriage, Genesis 2:24, was by Divine dispensation allowed to the patriarchs; which allowance seems to have continued during the time of the law of Moses. But Christ our Lord reduced marriage to its primitive institution, St. Matthew xix.
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Despiseth. Few bear prosperity in a proper manner!
Menochius
And thee. Sarai thinks it is the duty of her husband to restrain the insolence of Agar. She commits her cause to God, and does not seek revenge. (Menochius)
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Haydock
Afflicted her, as she now resented even a moderate correction. (Haydock)
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Calmet
In the desert; omitted in Hebrew being a repetition of in the wilderness. (Calmet)
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Haydock
Humble thyself. The angel, in God's name, does not blame Sarai; but gives Agar to understand that the fault was wholly on her side. (Haydock)
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Calmet
Ismael, means "God hath heard" the groans and distress of Agar. (Calmet)
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Wild. Hebrew: like a wild ass, not to be tamed or subdued. The Saracens or Arabs, have almost all along maintained their independence.
Calmet
Over against, ready to fight, without any dread of any one. (Calmet)
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Calmet
Thou the God. She had imagined before that she was talking to some man; but perceiving, at parting, that it was some superior being, she invoked him thus. ---The hinder parts, as Moses did afterwards, Exodus xxxiii, to let us know, that we cannot fully comprehend the nature of an angel, much less of God. Hebrew may be: "what! have I seen (do I live) after He has seen me." The Hebrews generally supposed, that death would presently overtake the person who had seen the Lord or his angel. (Judges 6:22; Exodus xxxii.[xxxiii.?] 20.) (Calmet)
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Agar being returned home, and having obtained pardon.
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To wife.... Plurality of wives, though contrary to the primitive institution of marriage, Gen. 2.24, was by divine dispensation allowed to the patriarchs: which allowance seems to have continued during the time of the law of Moses. But Christ our Lord reduced marriage to its primitive institution. Matt. 19.
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3. To vvife] The Manichees did calumniat holie Abraham, and other Patriarches Manichees, condemned pluralitie of wiues in the Patriarches. Luther alloweth. it in Christians. Other Protestants in some case. S. Aug. li. 22. c. 47. cont. Faust. Luther propsit. 62. 65. et 66. triarches for hauing manie wiues, condemning them of incontinencie and adulterie for the same. Luther in the contrarie extreme held it not vnlawful, but indifferent, now in the law of grace, for a man to haue more wiues then one at once. And some English Protestants hold, that for adulterie, the innocent partie may marie an other, the first liuing. But the Catholique doctrin distinguishing times and causes, sheweth how pluralitie of wiues was lawful sometimes, and at other times, especially since Christ, altogether vnlawful, and vndispensable. The summe of which veritie is this. By the first institution of Mariage in the state of innocencie, and law of nature, and by the law of Christ, it is vnlawful for anie man to haue more wiues, and for anie woman to haue more husbands, then one. In the one part of which Law notwithstanding S. Aug. de bono coniugali. ca. 17. God sometimes dispensed. For there be two kindes of preceptes Two sortes of preceptsin the law of nature. pertaining to the law of nature. One sorte are as first principles of the law of nature, in which God neuer dispēseth, much lesse anie man. As that one woman may not haue more husbands then one, because the same would rather hinder procreation, and so were directly against the fruict of mariage. The other sorte are as conclusions drowne from the first principles, in which God sometimes dispenseth, but neuer anie man. As in this present example: seeing it is against natural procreation that one woman should haue manie husbands, it is conuenient also, there being ordinarily as manie men as wemen in the world, that euerie man likwise should be restrained to one wife, for so procreation may rather be increased, then if some men haue manie wiues, and others by that occasion haue none at al, except in some special case. As after the floud, when there was searsetie of people, God dispensed with such men as indeede were like to make greatter procreation by pluralitie of wiues. VVhich appeareth sufficiently by that Sarai perswaded her owne husband, to marie an Pluralitie of wiues sometimes allowed. other wife, and he a true seruant of God agreed therto, not as a new thing but as a lawful practise of those times. And Moyses here and in other places stil Deut. 21. speaketh of it, as of a custome knowne to the people for lawful. If a man (saith he) haue tvvo vviues, one beloued and the other hated, and they haue children by him, and the sonne of the hated be first borne, he can not preferre the sonne of the beloued. wherby is clere that two wiues were then lawful, and the children of both legitimate, and that the first borne must be preferred, without respect of first or last mariage. Yet this dispensation either ceased before Christs time, the cause ceasing, when the world was replenished; or at least our Sauiour tooke By the law of Christ in no case lawful. it away, restoring Matrimonie to the first institution of two in one flesh. who Math. 19. Gen. 2. pleaseth to see the Doctors that vnderstand, and expound the Scriptures to this effect, may read S. Augustin li. 22. c. 30. &. 47. con. Faust. Manich. li. 16. c. 25. & 38. ciuit. & li. 1 de adulter. coniugijs. S. Christom ho. 56. in Gen. S. Amb. li. de Abraham. c. 4. Also S. Chrisost. S. Hierom. and S. Bede in. 19. Mathei.
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Some obey whilest they are rude, or in low state, but hauīg got a litle knowlege, or aduancement disdaine their aduancers. S. Gregorie. li. 21. in 1. Reg. 3.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.18.2
… and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the things which the Sober Mind desires and execrates, On the Confusion of Tongues, On Flight and Discovery, On Assembly for the sake of Instruction,
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St Irenaeus of Lyons † AD 202 Against Heresies 1.18.3
… In a word, whatever they find in the Scriptures capable of being referred to the number eight , they declare to fulfil the mystery of the Ogdoad. With respect, again, to the Decad, they maintain that it is indicated by those ten nations which God promised to Abraham for a possession. The arrangement also made by Sarah when, after ten years, she gave
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.5
5. Again, we are not responsible for what is said of Abraham, that in his irrational craving to have children, and not believing God, who promised that his wife Sara should have a son, he defiled himself with a mistress, with the knowledge of his wife, which only made it worse;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.28
… For women, if they had no children of their own, used to adopt children born of their husbands by their hand-maids, and even oblige their husbands to give them children in this way; as Sarah, Rachel, and Leah.
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St Augustine of Hippo † AD 430 City of God 16.34
… For both are called both the wives and the concubines of Abraham; but Sarah is never called a concubine (but only a wife). For when Hagar is given to Abraham, it is written. “And Sarai, Abram’s wife, took Hagar the Egyptian, her handmaid, after Abraham had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.”
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St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.10
… In the first place, in that ye have divided the Church. Mightier the sword of the tongue than the sword of steel. Agar, Sarah’s maid, was proud, and she was afflicted by her mistress for her pride. That was discipline, not punishment. Accordingly, when she had gone away from her mistress, what said the angel to her? “Return to thy mistress.”
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St John Chrysostom † AD 407 Homilies on Ephesians 20
… Sarah herself bade the patriarch take Hagar. She herself directed it, no one compelled her, nor did the husband attempt it; no, although he had dragged on so long a period childless, yet he chose never to become a father, rather than to grieve his wife. And yet even after all this, what said Sarah? “The Lord judge between me and thee.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.6
6. Did not Sarah, when she had the power, choose rather to afflict the insolent bondwoman? And truly she did not cruelly hate her whom she had formerly by an act of her own kindness made a mother; but she put a wholesome restraint upon her pride.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.18.2
… and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the things which the Sober Mind desires and execrates, On the Confusion of Tongues, On Flight and Discovery,
St John Chrysostom † AD 407 Homilies on Ephesians 20
… Would he not also have stretched forth his hand, saying as it were, “What meanest thou? I had no desire to have anything to do with the woman; it was all thine own doing; and dost thou turn again and accuse me?”—But no, he says nothing of the sort;—but what? “Behold, thy maid is in thy hand; do to her that which is good in thine eyes.” (
St Augustine of Hippo † AD 430 City of God 16.25
… a slavish lover, but a free begetter of children, and that in using Hagar he had guarded the chastity of Sarah his wife, and had gratified her will and not his own,—had received her without seeking, had gone in to her without being attached, had impregnated without loving her,—for he says, “Behold thy maid is in thy hands: do to her as it pleaseth thee;”
St Augustine of Hippo † AD 430 The Correction of the Donatists 2
… For Hagar also suffered persecution at the hands of Sarah;
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.23
… And the angel of the Lord said unto her, I will multiply thy seed exceedingly, and it shall not be numbered for multitude, and again, And she called the Name of the Lord that spake with her, Thou art God, Who hast seen me
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 11.13
… Let Hagar know herself, and yield her neck: for when, after being humiliated, she departed from her mistress, an angel met her, and said to her, “What is the matter with thee, Hagar, Sarah’s handmaid?” When she complained of her mistress, what did she hear from the angel? “Return to thy mistress.”
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 8
The son of Hagar who was wild, kicked at Isaac.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 13.27
27. In the twenty-third year, let the ass praise Him, that gave its foal for Him to ride on, that loosed the bonds, that opened the mouth of the dumb, that opened also the mouth of the wild asses
St Jerome † AD 420 The Letters of St. Jerome 126.2
… Long did I remain silent knowing that it was a time to weep. This year I began again and had written three books of commentary when a sudden incursion of those barbarians of whom your Virgil speaks as the “far-wandering men of Barce” (and to whom may be applied what holy scripture says of Ishmael: “he shall dwell over against all his brethren”
St Augustine of Hippo † AD 430 Letters of St. Augustin 165.2
… Moreover when I had, in the course of this year, prepared three books of the Commentary , a sudden furious invasion of the barbarous tribes mentioned by your Virgil as “the widely roaming Barcæi,” and by sacred Scripture in the words concerning Ishmael, “He shall dwell in the presence of his brethren,”
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St Augustine of Hippo † AD 430 The Confessions 5.2
… And how have they injured Thee? Or in what have they disgraced Thy government, which is just and perfect from heaven even to the lowest parts of the earth. For whither fled they when they fled from Thy presence? Or where dost Thou not find them? But they fled that they might not see Thee seeing them, and blinded might stumble against Thee;
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THE LORD HATH SHUT UP. Note the Hebraism: to open the womb is to make fruitful, to give offspring; on the contrary, to shut the womb, or a woman, is to make barren, to deprive of conception and offspring. Go in unto my handmaid, — as a husband unto thy wife, whom by this going in, namely by marital union, thou joinest to thyself in matrimony. Calvin here censures Sarah as a procuress, and Abram as an adulterer with his handmaid Hagar. But both are excused by St. Chrysostom, Augustine, Ambrose, Josephus, Jerome and others. For Abram did not have Hagar as a concubine, but took her here as a secondary wife; for at that time polygamy was lawful; nor was it lust, but hope and desire of offspring and posterity that moved both Sarah and Abram. St. Augustine speaks beautifully, book XVI of the City of God, chapter XXV, concerning Abram: "O a man, he says, who used women manfully, his wife temperately, his handmaid obediently, none intemperately!" Josephus adds that Sarah was admonished by God and persuaded Abraham to marry Hagar. St. Augustine hints at the same thing, book X Against Faustus, chapter XXXII. Note here first, the faith and piety of Sarah, in that, forgetting her own dignity, she acts so that God's promise concerning the offspring and line of Abraham might be fulfilled. Secondly, her prudence, in that she gives her husband not a stranger as wife, but a handmaid, so that she could even thus ascribe to herself the sons born from Hagar. Thirdly, her humility, in that she willingly yields her right, and preferred the handmaid to herself: for which reason she merited to be exalted by God through the conception of Isaac. Fourthly, her love toward her husband, that she might provide for his line. Fifthly, her chastity, in that, when she sees she cannot conceive, she no longer desires her husband. In only one thing was Sarah less perfect than Abraham, in that she was too hasty in seeking to have offspring, as women are wont to be. For Abraham and any truly faithful person waits, even if the Lord delays. Wherefore she was also punished in this very matter, when Hagar bearing despised her, though she was her mistress. Let parents note this, who seek children with excessive desire: through them they will be punished, when their children turn out to be such as to create for their parents nothing but troubles and miseries, so that they sometimes wish they had not been born. AND HE HEARKENED TO HER ENTREATY. Note here the chastity of Abraham, who could be moved to marry Hagar only by Sarah's prayers, and that with difficulty. I SHALL BE BUILT UP BY HER. The Hebrew is, I shall be built, that is, I shall build my house. Others wish the Hebrew word to be derived from בן, son, and translate it, I shall have a son from her.
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St. Chrysostom thinks that Hagar was given to Abraham by Pharaoh when he was sojourning in Egypt, chapter XII, verse 16. Philo adds that she was converted by Abraham and Sarah, both by word and by the example of holy life (the Hebrews add, and by a miracle, by which God on account of Sarah being taken scourged Pharaoh's court, chapter XII, verse 16), to the true faith and to the worship of the true God: again, that Abram abstained from her after he saw that she had conceived. WHOM TO DWELL, — from which time they had begun to dwell.
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THOU DEALEST UNJUSTLY WITH ME. In Hebrew, my injury (which is inflicted upon me by my handmaid) is upon thee, that is, is to be imputed to thee: because thou dost not chastise my handmaid Hagar, growing insolent against me, but toleratest her. Thus St. Chrysostom. LET THE LORD JUDGE BETWEEN ME AND THEE. Concerning my cause and thine, namely whether it be just that I should suffer this injury, and that thou shouldest dissemble it. See here how faithless and deceitful are the counsels of men, so that we may learn to trust not in ourselves, but in God. First, Sarah hoped for the promised seed from Hagar, but she is deceived. Second, she thought by marriage to bind Hagar more to herself; but soon she felt her to be contumacious. Thus handmaids and servants, if they be exalted, rise up against their masters. Proverbs XXIX, 21: "He that delicately bringeth up his servant from childhood, afterwards shall find him stubborn;" and chapter XXX, verse 21: "By three things the earth is disquieted, and the fourth it cannot bear: by a servant when he reigneth; by a fool when he is filled with meat: by an odious woman when she is married; and by a handmaid when she is heir to her mistress." Third, by this pride of the mother was shown beforehand the fierceness of the son about to be born, whom Sarah experienced as the persecutor of her son Isaac. Behold how ill turn out hasty and too human counsels. Thus Hezekiah, by showing his treasures, sought the friendship of the Babylonians; but by these very ones he stirred them up to invade his kingdom. Thus daily we experience as adversaries those whom we have most commended, or promoted.
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"Behold," says she, "thy handmaid is in thy hand," — that is to say, Do not impute to me another's, but rather thy fault. If she were a servant, I would restrain her; thou deal with thy handmaid as she deserves: it is thy court, not mine. "I know what honor I owe thee: There is one thing alone to which I am devoted, that thou mayest be free from sorrow and disturbance, and be in all honor," says St. Chrysostom, hom. 38. Who also adds a moral doctrine: "This is true," says he, "cohabitation, this is the duty of a husband, when he does not attend greatly to the words of his wife, but grants some pardon to the weakness of her sex, striving only for this, that sadness be removed, and peace and concord be bound more tightly." And below: "So that she also may have conversion to her husband, and the husband from external and forensic affairs and disturbances may flee to her as to a harbor, and find every kind of consolation. For she was given as a helper," etc. You will say: Polygamy is against the law of nature, therefore no one, not even God, can dispense in it and permit it. Durandus in IV, dist. 33, and Abulensis in cap. XIX Matt. deny the antecedent. For they wish polygamy to be forbidden only by the positive law of Christ in the Gospel, Matt. XIX, 6. But all others teach that polygamy is unlawful not only by positive law, but also by natural law. Whence St. Ambrose, lib. I De Abraham, cap. IV, calls it adultery, but permitted in that age on account of a mystery. I answer therefore by denying the consequence: For God can dispense in the law of nature, especially if it be secondary, such as that which forbids polygamy. Polygamy in itself is forbidden, unless it be permitted by a higher power, namely the divine: then indeed it is lawful; for it is evil and forbidden in itself only because it somewhat conflicts with the peace of the family and the good education of offspring, to which parents are bound: but God can free parents from this obligation, and compensate for it in another way and by a greater good (for example, the propagation of the true faith). God therefore, by dispensing in the law of nature, for example of monogamy, does not so much take away the law as changes and alters the object and matter of the law. Thus when He commanded Osee to take a fornicatress, He made her the wife of Osee from a fornicatress. Thus when He commanded the Hebrews to despoil the Egyptians, He gave the goods of the Egyptians to the Hebrews, and therefore neither was the act of Osee fornication, nor the act of the Hebrews theft: because God had given Osee a right over her body, who had previously been a fornicatress; but to the Hebrews He had given a right over the goods of the Egyptians. As therefore God gave the goods of the Egyptians to the Hebrews, so He forgave and remitted to Abraham and others of that age the obligation to procure so great a peace of the family, and so convenient an education of offspring, as nature incites parents to, and as is wont to be in monogamy; and consequently God permitted them polygamy, in which the education of offspring is somewhat less convenient, and the peace of the family somewhat less. For God can both neglect offspring and the whole family, but also disturb and disperse it, nay destroy and kill it; and this both through other men, even parents, and through Himself. For He Himself is the supreme lord of all and of nature itself. Add: Polygamy, if the first wife demand it, as Sara did here, and this for the preservation and propagation of the nation and of the true faith and religion, with God's assent, is not against the law of nature, as the Doctors commonly teach with St. Thomas. WHEN THEREFORE SARAI AFFLICTED HER, — when Sara punished and restrained her insolence.
16:7
God sent this angel to Hagar, moved by the prayers of Hagar, says Josephus; or rather, on account of the merits and in favor of Abraham His friend, that he might provide for his offspring, namely Ishmael. Fountain, that is a well, as is clear from verse 14. For Scripture calls a well a fountain, because in wells there is a fountain and a spring of waters. Which is. Which, namely fountain in that part of the desert, by which from Chanaan through Sur one goes into Egypt: for into Egypt, as her native land, fleeing Hagar hastened. This desert the Syrians call Agaram from Hagar: whence came forth the Agarenes, who are also called Ishmaelites, from Ishmael, and Saracens, not from Sara the wife of Abraham, as the common people think from St. Jerome: for thus they ought to be called Sarani; but from Saraca a city of Arabia, says Stephanus: thus also Covarruvias, tom. II Var. resol. lib. IV, cap. IX.
16:8
Hagar, handmaid of Sarai, whence comest thou? The angel asks, not because he knows not, but that he might draw forth a confession of sin, that is to say, How hast thou cast thyself from so good and happy a house of Abraham into this wandering and miserable exile? Thus God says to Adam: Adam, where art thou? and to Cain: What hast thou done?
16:9
Be humble under her hand, submit thyself to her power and correction. This is the first vision of an angel in Scripture. Note here that the work and office of angels is to bring men back, as it were servants, both to God and to their masters. Again, this is sound counsel of the angel, Be humble under her hand, to be given to disobedient and fugitive handmaids and servants. Tropologically, Hagar signifies a sinful and penitent soul, Sara the Church, Abraham Christ: to him she is reconciled through humble confession. See Ferus here.
16:10
Multiplying I will multiply. I will multiply your descendants very greatly from Ishmael, because he himself is the son of Abraham. Thus we see even now the Ishmaelites, or Saracens, have not only pervaded and occupied Arabia, Egypt, Mauritania, Numidia, Turkey, Persia, Armenia, but also the Indies and almost the entire East in great numbers.
16:11
Thou shalt call his name Ishmael, because God hath heard the affliction of thy bondmaid. Ishmael therefore is the same as the hearing of God, or literally, God heard. Ishmael therefore is the same as schama el, that is, God heard, namely thy prayer, which thou didst pour forth when thou wast afflicted. Abelensis and Pererius rightly note that five, or rather six illustrious men, had their names foretold by God before their nativity. The first is Ishmael here. The second is Isaac, Gen. XVII, 19. The third is Solomon, I Paralip. XXII, 9. The fourth is Josias, III Reg. XIII, 2. The fifth is John the Baptist, Luke I, 60. The sixth is Jesus Christ, Matt. I, 21. The affliction of thy bondmaid. The Rabbis, whom Abelensis follows, hand down that Hagar, partly as a punishment for despising her mistress, partly from the labour of the journey, destroyed the fruit in her womb, and that this affliction of Hagar is to be understood here; but because she acquiesced to the angel persuading her return and humiliation under her mistress, for this reason God vivified the fruit destroyed in the womb, and this is what the angel says: Behold thou hast conceived, or, as they translate it, thou shalt conceive, as if to say, Thou hast recently conceived from Abram, but now again thou hast conceived from God thy dead fruit being made alive; and therefore thou shalt call the name of thy offspring Ishmael, because God hath heard the prayers of thy affliction, by raising up thy fruit. But these are the fictions of the Jews; therefore affliction here means hunger, thirst, labours, anxieties and other hardships of flight and journey.
16:12
He shall be a wild man. In Hebrew, he shall be pere, namely an onager, as the Chaldean translates it, that is, like an onager wild, hard, intractable, solitary, and wandering in uncertain dwellings, impatient of the yoke. For, as Job says, cap. XI, vers. 12: A vain man is lifted up into pride, and thinketh himself born free like the foal of a wild ass. Note: The angel predicts these things not only of Ishmael, but of his descendants: such as we see and experience them even today. See Ammianus Marcellinus, lib. XIV, On the Customs of the Saracens. His hand against all, and the hands of all against him, as if to say, The descendants of Ishmael shall all make war, and shall be made war upon by all. For in the region round about the desert of Pharan, in which Ishmael dwelt, many nations dwelt, which were wont to make war against Ishmael and his descendants. And he shall pitch his tents over against all his brethren, as if to say, Ishmael shall be bold and fearless; for he shall not be part of one nation, but shall by himself separately constitute one nation (and this in favour of Abraham, whose son he is), which shall dare to dwell securely opposite his brethren, and any men whatsoever. Note: The brethren of Ishmael were Isaac and other sons of Abraham, born of Cetura; opposite to these Ishmael dwelt in the desert of Pharan, Gen. cap. XXI. Shall pitch his tents. Thus even now many Nomads and other Ishmaelites, not in houses, but in tents dwell. These are the tents of Cedar, of which Cant. cap. I, vers. 5. In Hebrew: he shall dwell in the face of all his brethren, that is, his brethren to the East. For the Hebrews, when they wish to describe the situation of a region, are wont to turn their face to the East.
16:13
He called upon the name of the Lord. He invoked the name of the Lord, saying what follows. Thou God, who hast seen me. Note: Agar calls the angel God, because he represented the person of God, just as a viceroy represents a king. Thou therefore, O God, that is, O angel in place of God, hast seen, that is, hast regarded me, and hast taken care of me and my affliction, and hast provided for me in this horrible desert. For here Agar gives thanks to God for his fatherly visitation toward her, providence and protection. Thus Cajetan, Lipomanus and others. Secondly, Vatablus translates it, thou art the God of vision, because namely thou seest all things, and therefore also me wandering and fleeing in the desert, where no one else sees or cares for me. Whence the Chaldean translates, thou art the God who seest all things. I have seen the back of him that seeth me, namely God, or rather the angel representing God, as if to say, With these eyes have I beheld God, or rather the angel, turned backward toward me, when he spoke to me. Note: God, or rather the angel representing God, showed to Agar just as to Moses, Exodus XXXIII, 23, not his face, but only his back in a body assumed by him: and this to signify that the face, that is, the clear knowledge and vision of God, not only of the divine essence, but also of the glory of the body assumed by God, which in some way corresponds to the majesty of God, and shines forth most of all in the face by custom, cannot be grasped by the eye of a mortal. Again, because Agar here knew and loved God imperfectly, inasmuch as she was fleeing the obedience of her mistress, she was also fleeing God; and therefore, not yet turned back, not yet fully converted, God showed her, as it were, his back: hence in turn God showed her not his face, but his back. This therefore God did outwardly in the bodily eyes of Agar, which was being done in her in the eyes of the heart. For the same reason, as St. Gregory testifies, homily 23 in the Gospel, Christ, though glorious, nevertheless appeared as a stranger to the two disciples at Emmaus, and as a gardener to Mary Magdalene. Allegorically, Agar is the Synagogue of the Jews, Sara is the Church of Christians, to whom she, insulting, is expelled. See Rupert, book V, chapter XXV. Otherwise, indeed contrarily, namely negatively, Vatablus and Cajetan translate and explain this in this way, as if to say, Didst thou see him departing who appeared to me? I did not see. Whence I knew it was the angel of the Lord; for as long as he spoke to me, I saw him: soon he disappeared in such a way that I could not see him; him departing I could have seen, if he had been a man. Truly therefore I knew the Lord sent to me his angel, who might comfort me. As if Agar here from the sudden disappearance concludes that it was an angel of the Lord. But the Septuagint, the Chaldeans, our Vulgate and others everywhere translate these not negatively, but affirmatively.
16:14
She called, Agar herself, or whoever gave this name to the fountain, or to the well.
16:15
And she bore, after following the angel's counsel, returning home, reconciled to Abraham and Sara, humbling herself.
Machine translation from the Latin, not reviewed.
16:1
v. 4 « Igitur Sarai, uxor Abram , non genuerat liberos ». Cum iahvista , inquit Di//m. post Schrader, iam 11,30 sterilitatis Sarai meminerit, elohista autem eandem tacere nequeat, ergo haec sententia tribuenda est elohistae. Contra quos merito urget De/., non sine causa eundem auctorem iterato sterilitatis Sarai meminisse, quod ea sc. in Chanaanitide, uti prius in Chaldaea, perseveraverit. Et Chrys. explicat, emphatice his moneri lectorem, post tot etiam numerosi seminis promissiones Sarai sterilem permansisse. Perperam vero idem S. D. Abrae et Sarai in hoc facto Agar insignem celebrat pietatem, sapientiam etc. Quod Abrae 15,6 et alibi fides laudetur, non sequitur eam fidem nunquam defecisse aut semper perfectam exstitisse; multo minus Sarai fidem per omnia ab interprete extolli necesse est. Gratuito Jos. suggerit, egisse Sarai « praecipiente Deo » : sentiebat quippe ille, eam secus non posse plane excusari. Igitur Sarai divina consilia censebat humana prudentia iuvari oportere et, quod nullum ex se prodire semen animadvertebat, iudicabat illud altera adscita uxore esse procurandum. Abram uxori suggerenti obsecutus est: Non erant haec perfectae fidei neque Deus ea probavit , repudiato postea Ismaele. Vere Cai. : « Annotabis », inquit, « quod non dicitur (v. 2) : audivit vocem Dei, sed : vocem uxoris. Nulla Dei consultatio, nulla Dei apparitio seu allocutio scribitur, sed Sarai interpellatio ». « Sed habens ancillam Aegyptiam nomine Agar »,
16:2
v. 2 « dixit marito suo : Ecce , conclusit me Dominus , ne parerem » ; sibi sterilitatem imputabat, non marito (CÀrys.). Hanc ancillam coniicit EpAr. inter alia dona 19,16 fuisse a Pharaone dono datam. Aegyptiam fuisse etiam illud confirmat, quod 21,21 filio uxorem Aegyptiam adiunxerit. Ceterum ancilla ad Sarai pertinebat, necnisi hac consentiente Abram ad eam ingredi poterat; ob eandem causam poterat Sarai liberos ex Agar gignendos quodammodo considerare ut suos. « Ingredere ad ancillam meam , si forte saltem ez illa suscipiam filios ». Cum ipsa vox 3a. filtus a 22 aedificare derivetur, hinc 22:15:35 n33N *'»tN pulchre simul significat si forte aedificer ex ipsa, ek si forte filios nanciscar ex ipsa. Similiter egere Rachel et Lia. 30,3. 9. Merito Cai. ex Sarai modo agendi infert legitimam tum omnino habitam esse polygamiam : « non enim Sarai ausa fuisset alteram proponere uxorem, nisi communi more vidisset huiusmodi bigamiam probatam ». « Cumque ille acquiesceret deprecanti »,
16:3
v. 3 « tulit Agar Aegyp- (iam ancillam suam post annos decem, quam habitare coeperant in terra Chanaan », ergo anno octogesimo quinto aetatis Abram (cf. v. 16 et 12,4), « et dedit eam viro suo uxorem ».
16:4
v. & « Qui ingressus est ad eam. At illa concepisse se videns despexit dominam suam ». Merito de polygamia Amór. : « huiusmodi intemperantia », inquit, « solvit caritatem coniugii... Simul ut de domino conceperit ancilla, spernit dominam suam tamquam ditior partu; domina se despici dolet, maritum auctorem iniuriarum suarum arguit ».
16:5
v. 5 « Dixitque Sarai ad Abram : Inique agis contra me ». Heber. : Iniquitas mea super te. Nomen non est intefigendum active « mea iracundia » (Mar.), sed passive « iniquitas, quam patior » (Caí.), quo recidit Syr., Ps. Ion., Targ. Hier. « oppressio mea ». Haec autem non « ex te » (Ps. Ion.) provenit, neque « in manu tua » est (Targ. Hier.), sed « in te recidit » (Malv.) seu potius recidat, « tibi imputanda » (Menoch.). Quamnam vero iniquitatem passa sit Sarai, sequentia edicunt : « Ego dedi ancillam meam in sinum tuum, quae videns, quod conceperit , despectut me habet ». Ego ita studui tuum ex defectu prolis moerorem solari, ut etiam ancillam tibi concesserim : et ecce ab hac nunc despicior. At, quomodo id Abramo imputetur? An, quod is supponatur ancillae petulantiam fovisse aut certe non reprehendisse? Fortasse verius Sarai sibi conscia, se nihil quo marito placeret intentatum reliquisse, iam prosperum rei successum ab ipso uno exspectat eumque, si quid minus commode acciderit, accusat. Impotentis haec sunt mulieris verba, quae facili ope potuit praevidere discordias necessario futuras, ubi semel ancilla florens et foecunda ad torum dominae senis et sterilis admitteretur. « Judicet Dominus inter me et te ». « Verba sunt indignantis et querentis Sarai, e£. minarum quoddam genus insinuant » (Caím.). Suam causam Deo reservat (Bonfr.; cf. 1 Reg. 24,16), certa utique se ab eo absolutum iri. Se prius nominat quam maritum, non quia « obliviscitur solitum honorem exhibere marito » (Ca/.), sed quia actione accusatrix ante accusatum est audienda.
16:6
v. 6 « Cu? respondens Abram : Ecce , ast , ancilla tua in manu tua est. Utere ea, ut libet ». YWinc patet, absurde Ps. Ion. Agar fingere esse à Sarai manumissam, antequam Abramo traderetur uxor. Intactum manserat herae in ancillam ius (Calm.); tamen ancilla in uxorem assumpta herus quoque aliquod in eam nactus fuerat ius, ut Sarai iam non ausa sit ancillae poenam infligere. Nunc Abram suo iuri cedit, plenum herae in ancillam ius agnoscit (cf. EpAr.). Quibus ab eo iuste utique et quoad Sarai benigne statutis, tamen rursum panditur misera secundae uxoris apud polygamistas conditio, qua et tantum infra primam uxorem demittatur, et tam iniquo vinculo communi marito devinciatur. Unde piget Abram hac in re alte laudare atque vel eius « ingens virtutis studium magnique animi excessum » cum CArys. celebrare, vel cum Aug. exclamare : « O virum viriliter utentem feminis, coniuge temperanter, ancilla obtemperanter, nulla intemperanter! » « Affligente igitur eam Sarai, fugam iniit ». Non aequo nimium afflixisse, infert Per. e verbis angeli
16:8
v. 8 « dixit ad illam » : Mulier Aegyptia Aegyptum versus fugit (Hier.). Nomine Sur intelligi murum a Pharaonibus exstructum ad nomadas Asiae ab ingressu Aegypti arcendos, ostenderunt G. Ebers (Aegypten I. 78 sqq.) et H. Brugsch (Dictionnaire géographique de l'ancienne Égypte, Leipzig 1879 p. 49 sqq.). Cf. quae diximus ad 1 Reg. 15, 7. — Pro Sur Chald. h. 1. et 25, 18; Ex. 15, 22 et Ps. Ion. h. 1. habent wart, quae vox, cum primitus cingulum designet, commode potuit ad significationem muri transferri, quam etiam habet vox TU. Sed Targ. Hier. h. 1., et cum ipso Ps. Ion. 25, 18; Ex. 15, 22, pro Sur scribunt Nyon, quod cum ipsi et Chald. 16, 14 habeant pro loco secus non nominato "23, reapse videtur Chaluza aliud nomen fuisse pro Barad, loco sito inter Cades et murum Sur. xYYon videtur sonare armatus, munitus, aptum arcis nomen. Syr. pro Sur ubique habet "2, quod item murum designat. — Situs fontis accuratius describitur v. 14, ut fucrit « inter Cades et Barad ». De Cades vide 14, 7; pro quo Syr. Targumim scribunt np. « Agar, ancilla Sarai, unde venis et quo vadis? » Ipsa appellatione ei in memoriam revocat servilem conditionem, « ut sciat, licet millies ad domini torum fuisset admissa, tamen dominam se debere agnoscere Saram » (CArys.). « Quae respondit : A facie Sarai dominae meae ego fugio ».
16:9
v. 9 « humiliare sub manu illius »; audacior illatio. Quidquid egit Sarai, Deus providit, ne foetus in utero Agar detrimentum caperet. v. 1 « Cumque invenisset eam angelus Domini tuxta fontem aquae in solitudine, qui est in via, Sur [in deserto] », v. 9 « Dixitque ei angelus Domini : Revertere ad dominam tuam et humiliare sub manu illius ». Durus est hic sermo, quare illico gloriosa promissione conditur : habebit quippe humiliatio praemium. Et nota, Hebraeum ter v. 9. 10. 11. solemni formula et dixit ei angelus Domini ordiri. Ad primum quidem alloquium potuit Agar, quis loqueretur, ignorare; non item, quando idem se multiplicaturum esse semen, quod solius Dei est, promittebat, sexum infantis atque fata praenuntiabat, nomen pro auctoritate imponebat. Cf. Ca. —
16:10
v. 10 « Et rursum » : « Revertente te ac humiliante te » (Caz.), « multiplicans, inquit, mulliplicabo semen tuum, et non numerabitur prae multitudine ». Semen ancillae semen est patriarchae : ipse igitur hac promissione honoratur, et promissio ipsi 12,2; 13,16; 15,5 facta etiam ad eum, qui non est promissionis filius, quadamtenus extenditur (CArys.).
16:11
v. 11 « Ac deinceps : Ecce, ait, concepisti el paries filtum vocabisque nomen eius Ismael, eo quod audierit Dominus afflictionem tuam », seu humiliationem : sc. Hebr. eadem radice atque v. 9 utitur, quod imitati sunt LXX vaewao nct — caxswocs. Huic post Adamum primo nomen divinitus imponitur.
16:12
v. 19. « H?c erit ferus homo ». nw N*2, ubi « noster interpres ad sonum hebraicae vocis allusit » (MenocA.), sc. ferus — wb. Hebraeum ad verbum vertitur onager homo , quod Targumim sat apte explicuere onager inter homznes. A& quorsum onagro Ismael comparatur? Sane secundum ea, quae eius bestiae sunt maxime propria, ut sit fera (Vulg.; LXX x0owo;; Áq. &Qvc), ut hominum consortium abhorreat (Symm. £puyoc; Theod. xeyopiopívog à0poz ov). Ceterum imago sequentibus explicatur. « Manus etus contra omnes, et manus omnium contra eum , el e regione universorum fratrum suorum figet tabernacula. ». « Significat autem semen eius habitaturum in eremo, i. e. Sarracenos vagos incertisque sedibus, qui universas gentes, quibus desertum ex latere iungitur, incursant et impugnantur ab omnibus » (Hzer.). Quid sibi vult *35 Dv? Discordant auctores. Cai. : non longe, sed prope fratres incolet. E contra Vat. : non eandem regionem incolet, sed erit separatus. Bonfr. : iuxta. Sa : audacter figet tabernacula ante facies fratrum, neminem timens. Del. : ad oricntem. Sed hoc ultimum falsum esse ostendit 25, 18: « Habitavit autem ab Hevila usque Sur, quae respicit Aegyptum introeuntibus Assyrios, et coram cunctis fratribus suis » — non « obiit » (Vulg.), sed — « habitavit » (LYX Chald. Syr.). Ergo dum Ismael habitabat ab Hevila usque Sur, implebatur iam prophetia nostra, eum fixurum esse tabernacula *35 oy fratrum suorum : atqui tum non incolebat ad orientem reliquorum Abrahamidarum, sed ad meridiem. Optime vocem explicat Syr. ín finibus seu ultra fines : habebit proprios fines, non erit unus cum íratribus populus, neque tamen longe ab ipsis incolet. Suavi modo docetur Agar, Ismaelitas fore gentem a populo electo distinctam.
16:13
v. 13 « Vocavit autem » — seu invocavit (Bonfr.) : in idem recidit, nam invocando vocavit — « nomen Domini, qui loquebatur ad eam : Tu Deus, qui vidisti me ». 'N ON nnw. Masor. Vulg. LXX *w? interpretati sunt participium cum suffixo : Tu es Deus videns me. Potest idem interpretari substantivum (cf. 1 Reg. 16, 12; "Iob. 33, 21) : Tu es Deus videndi seu videns, sc. videns omnia (Chald.) et meam quoque afflictionem. Eundem sensun planius exhibet Sam. legens 'N* pro *N* : Tu es Deus videns. Aliter explicat *x* (Tu es Deus videndi; Del. « O du Sehens-Gott! ») Syr. : Tu esDeus in visione, i. e. tues Deus, qui videri. potest. Et hic sensus optime quadrat cum sequentibus, quae ostendunt Agar cum popularibus existimasse, neminem impune Deum videre posse, sed eo conspecto illico consumi. i potius somnium. Sed LXX Chald. ignorabant vocem potuitque ea facillime oriri ex repetito et corrupto Qa3n. — Sam. etiam hic pro *N^ habet ^w. — Quam facile in vocibus *«4 '3HiN 'TY'N' aliqua depravatio inesse possit, vel inde colligas quod, demptis duabus literis 1 et ^, omnia repetitione constent trium literarum ^, N, *, Textus, uti iacet, non potest verti : Profecto, vidi post visionem meam, i. e. postquam apparuit mihi (Chald.); debebat quippe scribi *r'w" (Del.), et valde coacte voci vidi tribuitur sensus adhuc video, ergo superstes sum. Syr. : Profecto vidi, postquam vidit me — nullum praebet sensum. Sed oportebit vertere cum Vulg. : Profecto, vidi posteriora videntis me. Tamen illud de « posterioribus » h. l1. valde claudicat; et num Agar reapse non viderat angeli faciem? Praeterea , admissa hac interpretatione, illud in verbis Agar implicite ad summum continetur, quod teste v. 14 mentem mulieris ceteris vividius perculit, sc. se post visum Deum adhuc vivere. Iam adverte, LXX pro *4rN videri legisse *9N (ivóntov), eandemque vocem évóztoy eos in sequentibus scribere pro m5. Supponamus igitur, eos illud vere testari, eiusdem radicis formas utrique textui primitus infuisse, eam fuisse radicem ;1*r, tum licebit cum Welih. (Prol. 339) corrigere *r1N'" pro 'nnrN, et textus erit hic : àN' *'nN *nwwa man, - Verene vidi et videndo vixi?
16:14
v. 1& « Propterea appellavit puteum illum Puteum viventis et videntis me. Ipse est inter Cades et Barad ». C£. quae diximus ad v. 7; cf. etiam 24,62. Verbum est masc., ergo : appellavit quis, seu appellatus est (Malv.); 5 sequentem textum introducit, uti Is. 8,1. *x*? n utique verti potest viventis, qui videt me : sed, cur Deus h. l. praecise ut vivens celebretur, non comparet. Si *w*5N vertitur Deus videndi, tum aequo iure ^N* *r vertere licebit vivus videndo vel vita videndo ; intelligitur ergo puteus, apud quem Agar vita sospite vidit Deum.
16:15
v. 15 « Peperitque Agar Abrae filium, qui vocavit nomen eius Ismael ».
16:16
v. 16 « Octoginta et sex annorum erat Abram, quando peperit ei Agar Ismaelem ». | Cap. XVII. Monet CÀrys. , auno aetatis septuagesimo quinto primam Abrae futuri seminis factam esse promissionem ; octogesimo sexto natum Ismaelem, qui non esset futurus filius promissionis; nonagesimo nono iteratam promissionem eft circumcisionis signum concessum; centesimo tandem nato 1saac promissionem impletam; hanc vero gratiam ideo tamdiu esse dilatam, quo Abrae fides et patientia exerceretur Deique potentia claresceret.
16:2
Polygyny, by the fact that it is not opposed to the primary end of marriage, can exist by explicit divine dispensation as happened in the Old Testament (cf. Gen. 16:2; 21:12; Deut. 21:15). As to the time when this dispensation began, there are no definite and certain data in the Bible; the common opinion is that until the flood monogamy was in force, …
16:3
… Besides the mōhar, the bridegroom offered other gifts (cf. Gen. 24:53; 34:12). The bride too brought a dowry, of which she retained ownership (ibid. 24:53; cf. code of Hammurabi, §§ 142, 149, 150, 156, 162, 163, 172, 173). If the dowry included a slave as the husband's concubine (cf. Gen. 16:3; 24:59, 61; 29:24, 29), the mistress retained her right over her (ibid. 16:6; cf. code of Hammurabi, §§ 144, 146, 147).
16:6
… The matter was in conformity with Babylonian law (which was the law of Abraham's country of origin); the code of Hammurabi bears witness to this, expressly contemplating the case (arts. 144-47). Hagar, as soon as she became a mother, grew proud against her mistress; and the latter "humbled" her (Gen. 16, 6), that is, restored her to the condition of a simple slave, as is provided in art. 146 of the said code of Hammurabi. …
… which she retained ownership (ibid. 24:53; cf. code of Hammurabi, §§ 142, 149, 150, 156, 162, 163, 172, 173). If the dowry included a slave as the husband's concubine (cf. Gen. 16:3; 24:59, 61; 29:24, 29), the mistress retained her right over her (ibid. 16:6; cf. code of Hammurabi, §§ 144, 146, 147).
16:7
… They appear, among others, to Hagar (Gen. 16:7), to Abraham (Gen. 18:1-2; 22:1-18), to Lot (Gen. 19:1), to Jacob (Gen. 28:12). In the Old Testament there is no explicit mention of the creation of the angels, but it is implicit …
… It is formed by a broad plain bordering to the east on the valley 'Arabah, which extends from the south of the Dead Sea to the Gulf of Elanitic; to the west on the desert of Sur or Etham (Gen. 16, 7); to the south on the Gebel et-Tih; to the north on the desert of Sin and on the mountains of the Amorites, or the southern borders of the country of Canaan. …
On the road to S. the Angel of the Lord found Hagar in flight (Gen. 16:7); Abraham passed through it in descending into Egypt (ibid. 20:1). The name returns in the expression "from Havilah as far as S. opposite Egypt" or "on the frontier of Egypt" (I Sam. …
16:10
as a divine messenger (of Yahweh or of Elohim) and at the same time speaks and acts as God. He makes promises like Yahweh himself (Gen. 16:10-13; 21:17-19; 22:11-17), identifies himself with God (Gen. 31:11-13; 48:15-16; Ex. 3:2-4, 10 [Act. 7:31-35]; Iud. 2:1-4; 6:11-24; 13:6-23; Zach. 3:1-6). At the end of the "covenant …
16:12
An illegitimate son of Gilead, driven out by his legitimate brothers, he took refuge in the region of Tob, at the springs of the Jordan; there, in the harsh life of the raider, alone against everyone (Gen. 16:12), he succeeded in imposing his courage and his valor (like David in the wilderness of Judah and of Ziph), and became the leader of a large band of men who, like him, had fled or been …
16:14
… Already famous in the time of the patriarch Abraham (Gen. 14:7; 16:14; 20:1), K. became the camping place of the Israelites, after the exodus from Egypt, for a period of 38 years (Num. 20:1; Deut. 1:46; 2:14); from there the twelve spies set out to visit …
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.