Lot, entertaining Angels in his house, is delivered from Sodom, which is destroyed: his wife for looking back is turned into a statue of salt.
Lot receiuing Angels in his house, is abused by the Sodomites. 12. He with his wife (26. who for looking back is turned into a statua of salt) and his two daughters are deliuered. 24. Sodome and Gomorre are burned. 31. Lot lieth vnwitting with both his daughters, begat of them Moab and Ammon, of whom came the Moabites and Ammonites.
1And the two angels came to Sodom in the evening, and Lot was sitting in the gate of the city. And seeing them, he rose up and went to meet them: and worshipped prostrate to the ground.E i due Angeli arrivarono a Sodoma sulla sera, e in tempo che Lot stava sedendo alla porta della città. Ed egli veduti questi, si alzò, e andò loro incontro: e gli adorò prostrato per terra.AND the two angels came to Sodome at euen, and Lot sitting in the gates of the citie. Who when he had sene them, rose vp and went to meete them: and adored prostrate vnto the ground,Veneruntque duo angeli Sodomam vespere, et sedente Lot in foribus civitatis. Qui cum vidisset eos, surrexit, et ivit obviam eis: adoravitque pronus in terram, 2And said: I beseech you, my lords, turn in to the house of your servant, and lodge there: wash your feet, and in the morning you shall go on your way. And they said: No, but we will abide in the street.E disse: Signori, di grazia venite alla casa del vostro servo, e albergatevi: vi laverete i vostri piedi, e alla mattina ve n'andrete al vostro viaggio. Ma quelli dissero: No, noi staremo nella piazza.and said: I besech you, my Lords, turne into the house of your seruant, and lodge there: wash your feet, and in the morning you shal go forth on your way. Who said: No, but we wil abide in the streat.et dixit: Obsecro, domini, declinate in domum pueri vestri, et manete ibi: lavate pedes vestros, et mane proficiscemini in viam vestram. Qui dixerunt: Minime, sed in platea manebimus. 3He pressed them very much to turn in unto him: and when they were come into his house, he made them a feast, and baked unleavened bread, and they ate:Ei però li costrinse ad andarsene a casa sua: ed entrati che furono, fece loro il banchetto, e cosse del pane senza lievito, ed ei mangiarono.He compelled them earnestly to turne in vnto him: and when they were entred into his house, he made them a banquet, and baked vnleauened bread, and they did eate.Compulit illos oppido ut diverterent ad eum: ingressisque domum illius fecit convivium, et coxit azyma, et comederunt. 4But before they went to bed, the men of the city beset the house, both young and old, all the people together.Ma prima ch'essi andassero a dormire, gli uomini della città assediarono la casa, fanciulli, e vecchi, e tutto il popolo insieme.And before they went to bed, the men of the citie beset the house from young to old, al the people togeather.Prius autem quam irent cubitum, viri civitatis vallaverunt domum a puero usque ad senem, omnis populus simul. 5And they called Lot, and said to him: Where are the men that came in to thee at night? bring them out hither, that we may know them:E chiamaron Lot, e gli dissero: Dove sono quegli uomini, che sono entrati in casa tua sul far della notte? mandagli qua fuora, affinché noi li conosciamo.And they called Lot, and said to him: Where are the men that came in to thee at night? bring them forth hither that we may know them.Vocaveruntque Lot, et dixerunt ei: Ubi sunt viri qui introierunt ad te nocte ? educ illos huc, ut cognoscamus eos.
6Lot went out to them, and shut the door after him, and said:Uscì Lot, chiudendo dietro a sé la porta, e disse loro:Lot going forth to them, and shutting the dore after him, said:Egressus ad eos Lot, post tergum occludens ostium, ait: 7Do not so, I beseech you, my brethren, do not commit this evil.Non vogliate di grazia, fratelli miei, non vogliate far questo male.Doe not so, I besech you, my brethren, doe not commit this euil.Nolite, quæso, fratres mei, nolite malum hoc facere. 8I have two daughters who, as yet, have not known man; I will bring them out to you, and abuse you them as it shall please you, so that you do no evil to these men, because they are come in under the shadow of my roof.Ho due figliuole ancor vergini: le condurrò a voi, e abusate di esse, come vi pare, purché non facciate verun male a quegli uomini; perocché son venuti all'ombra del mio tetto.I haue two daughters, which as yet haue not knowen man: I wil bring them forth to you, and abuse you them as it shal please you, so that you do no euil to these men, because they are entred vnder the shadowe of my roofe.Habeo duas filias, quæ necdum cognoverunt virum: educam eas ad vos, et abutimini eis sicut vobis placuerit, dummodo viris istis nihil mali faciatis, quia ingressi sunt sub umbra culminis mei. 9But they said: Get thee back thither. And again: Thou camest in, said they, as a stranger, was it to be a judge? therefore we will afflict thee more than them. And they pressed very violently upon Lot: and they were even at the point of breaking open the doors.Ma quelli dissero: Va' in là. E aggiunsero: Tu sei entrato qua come forestiero; la farai tu da giudice? Noi adunque faremo a te peggio, che a quelli. E facevano strapazzo grandissimo di Lot: ed erano già vicini a rompere la porta.But they said: Get thee backe thither. And againe: Thou camest in, said they, as a stranger, what to be a iudge? Thy selfe therfore we will afflict more then these. And they did violence to Lot exceadingly: and it was euen nowe at the point that they would break the dores.At illi dixerunt: Recede illuc. Et rursus: Ingressus es, inquiunt, ut advena; numquid ut judices ? te ergo ipsum magis quam hos affligemus. Vimque faciebant Lot vehementissime: jamque prope erat ut effringerent fores. 10And behold the men put out their hand, and drew in Lot unto them, and shut the door.Quand'ecco quegli steser la mano, e misero Lot in casa, e chiuser la porta.And behold the men put forth their hand, and drew in Lot vnto them, and shut the dore:Et ecce miserunt manum viri, et introduxerunt ad se Lot, clauseruntque ostium:
11And them, that were without, they struck with blindness from the least to the greatest, so that they could not find the door.E colla cecità punirono que' che eran fuori, dal più piccolo fino al più grande, talmente che non potevano trovar la porta.and them, that were without, they stroke with blyndnes from the least to the greatest, so that they could not find the dore.et eos, qui foris erant, percusserunt cæcitate a minimo usque ad maximum, ita ut ostium invenire non possent. 12And they said to Lot: Hast thou here any of thine? son in law, or sons, or daughters, all that are thine bring them out of this city:E dissero a Lot: Hai tu qui alcuno de' tuoi, o genero, o figliuoli, o figlie? tutti i tuoi menali via da questa città;And they said to Lot: Hast thou here anie of thine? sonne in law, or sonnes, or daughters, al that are thine, bring them out of this citie:Dixerunt autem ad Lot: Habes hic quempiam tuorum ? generum, aut filios, aut filias, omnes, qui tui sunt, educ de urbe hac: 13For we will destroy this place, because their cry is grown loud before the Lord, who hath sent us to destroy them.Imperocché noi distruggeremo questo luogo; perché il loro grido si è alzato vie più fino al Signore, il quale ci ha mandati a sterminarli.for we wil destroy this place, for that their crye is waxen lowde before our Lord, who hath sent vs to destroy them.delebimus enim locum istum, eo quod increverit clamor eorum coram Domino, qui misit nos ut perdamus illos. 14So Lot went out, and spoke to his sons in law that were to have his daughters, and said: Arise: get you out of this place, because the Lord will destroy this city. And he seemed to them to speak as it were in jest.Uscì adunque Lot, e parlò a' suoi generi, che doveano prendere le sue figlie, e disse: Levatevi, partite da questo luogo; perché il Signore distruggerà questa città. E parve loro, che parlasse come per burla.Therfore Lot went forth, and spake to his sonnes in lawe that were to take his daughters, and said: Arise: get you forth out of this place, because our Lord wil destroy this citie. And he semed vnto them to speake as it were in iest.Egressus itaque Lot, locutus est ad generos suos qui accepturi erant filias ejus, et dixit: Surgite, egredimini de loco isto: quia delebit Dominus civitatem hanc. Et visus est eis quasi ludens loqui. 15And when it was morning, the angels pressed him, saying: Arise, take thy wife, and the two daughters that thou hast: lest thou also perish in the wickedness of the city.E fattosi giorno, gli Angeli lo sollecitavano, dicendo: Affrettati; prendi la tua moglie, e le due figliuole, che hai: affinché tu ancor non perisca per le scelleratezze di questa città.And when it was morning, the angels vrged him, saying: Arise, take thy wife, and the two daughters which thou hast: least thou also perish withal in the wickednes of the citie.Cumque esset mane, cogebant eum angeli, dicentes: Surge, tolle uxorem tuam, et duas filias quas habes: ne et tu pariter pereas in scelere civitatis.
16And as he lingered, they took his hand, and the hand of his wife, and of his two daughters, because the Lord spared him.E stando egli a bada, lo preser per mano lui, e la sua moglie, e le sue due figliuole, perché il Signore a lui volea perdonarla.He lingring, they tooke his hand, and the hand of his wife, and of his two daughters, because our Lord spared him.Dissimulante illo, apprehenderunt manum ejus, et manum uxoris, ac duarum filiarum ejus, eo quod parceret Dominus illi. 17And they brought him forth, and set him without the city: and there they spoke to him, saying: Save thy life: look not back, neither stay thou in all the country about: but save thy self in the mountain, lest thou be also consumed.E lo condussero via, e lo miser fuori della città: e quivi parlarono a lui, dicendo: Salva la tua vita: non voltarti indietro, e non ti fermare in tutto il paese circonvicino: ma salvati al monte, affinché tu pure non perisca.And they led him forth, and set him without the citie: and there they spake to him, saying: Saue thy life: looke not backe, neither stay thou in al the countrie about: but saue thy selfe in the mountaine, lest thou also perish withal.Eduxeruntque eum, et posuerunt extra civitatem: ibique locuti sunt ad eum, dicentes: Salva animam tuam: noli respicere post tergum, nec stes in omni circa regione: sed in monte salvum te fac, ne et tu simul pereas. 18And Lot said to them: I beseech thee, my Lord,E Lot disse loro: Di grazia, Signor mio,And Lot said to them: I beseech thee my Lord,Dixitque Lot ad eos: Quæso, domine mi, 19Because thy servant hath found grace before thee, and thou hast magnified thy mercy, which thou hast shewn to me, in saving my life, and I cannot escape to the mountain, lest some evil seize me, and I die.Dacché il tuo servo ha trovato grazia dinanzi a te, e hai fatto a me una misericordia grande, ponendo in sicuro la mia vita, io non posso salvarmi sul monte, perché potrebbe forse venir sciagura sopra di me, e tormi la vita.because thy seruant hath fonnd grace before thee, and thou hast magnified thy mercie, which thou hast wrought with me, in that thou wouldest saue my life, and safe I can not be in the mountaine, lest perhaps the euil catch me, and I dye.quia invenit servus tuus gratiam coram te, et magnificasti misericordiam tuam quam fecisti mecum, ut salvares animam meam, nec possum in monte salvari, ne forte apprehendat me malum, et moriar: 20There is this city here at hand, to which I may flee, it is a little one, and I shall be saved in it: is it not a little one, and my soul shall live?È qui vicina quella città, alla quale posso fuggire; ella è piccola, e ivi troverò salute. Non è ella piccolina, e ivi non sarà sicura la mia vita?There is this citie hereby at hand, wherunto I may flee, a little one, and I shalbe safe in it: is it not a little one, and my life shalbe saued?est civitas hæc juxta, ad quam possum fugere, parva, et salvabor in ea: numquid non modica est, et vivet anima mea ?
21And he said to him: Behold also in this, I have heard thy prayers, not to destroy the city for which thou hast spoken.Ma quegli disse a lui: Ecco che anche in questo io ho esaudite le tue preghiere, onde non distruggerò la città, in favor della quale tu hai parlato.And he said to him: Behold also in this point I haue heard thy prayers, not to ouerthrow the citie for which thou hast spoken.Dixitque ad eum: Ecce etiam in hoc suscepi preces tuas, ut non subvertam urbem pro qua locutus es. 22Make haste, and be saved there: because I cannot do any thing till thou go in thither. Therefore the name of that city was called Segor.Affrettati, e salvati colà: perocché io non potrò far nulla, fino a tanto che tu vi sia entrato. Per questo fu dato a quella città il nome di Segor.Make hast, and be saued there: because I can not doe any thing til thou enter in thither. Therfore the name of that citie was called Segor.Festina, et salvare ibi: quia non potero facere quidquam donec ingrediaris illuc. Idcirco vocatum est nomen urbis illius Segor. 23The sun was risen upon the earth, and Lot entered into Segor.Il sole si levò sopra la terra, e Lot entrò in Segor.The sunne was risen vpon the earth, & Lot entred into Segor.Sol egressus est super terram, et Lot ingressus est Segor. 24And the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven.Il Signore adunque piovve dal Signore sopra Sodoma e Gomorrha zolfo e fuoco dal cielo:Therfore our Lord rained vpon Sodome and Gomorre brimstone & fire from our Lord out of heauen:Igitur Dominus pluit super Sodomam et Gomorrham sulphur et ignem a Domino de cælo: 25And he destroyed these cities, and all the country about, all the inhabitants of the cities, and all things that spring from the earth.E distrusse quelle città, e tutto il paese all'intorno, tutti gli abitatori delle città, e tutto il verde della campagna.and he subuerted these cities, and al the countrie about, al the inhabitants of the cities, and al things that spring of the earth.et subvertit civitates has, et omnem circa regionem, universos habitatores urbium, et cuncta terræ virentia. 26And his wife looking behind her, was turned into a statue of salt.E la moglie di Lot essendosi rivolta indietro, fu cangiata in una statua di sale.And his wife looking behind her, was turned into a statua of salt.Respiciensque uxor ejus post se, versa est in statuam salis. 27And Abraham got up early in the morning, and in the place where he had stood before with the Lord:Ma Abramo portatosi la mattina là, dove prima era stato col Signore,And Abraham getting vp early in the morning, there where before he had stood with our Lord,Abraham autem consurgens mane, ubi steterat prius cum Domino,
28He looked towards Sodom and Gomorrha, and the whole land of that country: and he saw the ashes rise up from the earth as the smoke of a furnace.Volse lo sguardo verso Sodoma e Gomorrha, e verso la terra tutta di quella regione: e vide le faville, che si alzavano da terra, quasi il fumo di una fornace.beheld Sodome & Gomorre, and the whole land of that countrie: and he saw the cinders rise vp from the earth as it were the smoke of a fornace.intuitus est Sodomam et Gomorrham, et universam terram regionis illius: viditque ascendentem favillam de terra quasi fornacis fumum. 29Now when God destroyed the cities of that country, remembering Abraham, he delivered Lot out of the destruction of the cities wherein he had dwelt.Imperocché quando Dio atterrò le città di quella regione, ricordossi egli di Abramo, e liberò Lot dallo sterminio di quelle città, nelle quali questi avea dimorato.For when God subuerted the citties of that countrie, he remenbring Abraham, deliuered Lot out of the subuersion of the cities wherein he had dwelt.Cum enim subverteret Deus civitates regionis illius, recordatus Abrahæ, liberavit Lot de subversione urbium in quibus habitaverat. 30And Lot went up out of Segor, and abode in the mountain, and his two daughters with him (for he was afraid to stay in Segor) and he dwelt in a cave, he and his two daughters with him.E Lot si partì da Segor, e si stette sul monte, e con lui le sue due figliuole (perocché egli non si teneva sicuro in Segor): e abitò in una caverna egli, e le due figliuole con lui.And Lot ascended out of Segor, and abode in the mountaine, his two daughters also with him (for he was afraid to abide in Segor) and he abode in a caue him selfe, and his two daughters with him.Ascenditque Lot de Segor, et mansit in monte, duæ quoque filiæ ejus cum eo (timuerat enim manere in Segor) et mansit in spelunca ipse, et duæ filiæ ejus cum eo. 31And the elder said to the younger: Our father is old, and there is no man left on the earth, to come in unto us after the manner of the whole earth.E la maggiore di esse disse alla minore: Nostro padre è vecchio, e non è rimasto uomo alcuno sopra la terra, che possa esser nostro marito, come si costuma in tutta la terra.And the elder said to the younger: Our father is old, and there is no man left on the earth, that may companie with vs after the maner of the whole earth.Dixitque major ad minorem: Pater noster senex est, et nullus virorum remansit in terra, qui possit ingredi ad nos juxta morem universæ terræ. 32Come, let us make him drunk with wine, and let us lie with him, that we may preserve seed of our father.Vieni, ubbriachiamolo col vino, e dormiamo con lui, affinché serbar possiamo discendenza di nostro padre.Come, let vs make him drunke with wine, and let vs lie with him, that we may preserue seed of our father.Veni, inebriemus eum vino, dormiamusque cum eo, ut servare possimus ex patre nostro semen.
33And they made their father drink wine that night: and the elder went in, and lay with her father: but he perceived not, neither when his daughter lay down, nor when she rose up.Diedero adunque quella notte del vino a bere al padre loro. E la maggiore si accostò a lui, e dormì col padre: ma egli non si accorse, né quando la figlia si pose a letto, né quando si levò.They therfore made their father to drinke wine that night: and the elder went in, and lay with her father: but he perceaued not, neyther when his daughter lay downe, nor when she rose vp.Dederunt itaque patri suo bibere vinum nocte illa. Et ingressa est major, dormivitque cum patre; at ille non sensit, nec quando accubuit filia, nec quando surrexit. 34And the next day the elder said to the younger: Behold I lay last night with my father, let us make him drink wine also to night, and thou shalt lie with him, that we may save seed of our father.E il dì seguente la maggiore disse alla minore: Ecco che ieri io dormii col padre mio: diamogli da bere del vino anche stanotte, e tu dormirai con lui, affin di serbare discendenza del padre nostro.The next day also the elder said to the younger: Behold I lay yesternight with my father, let vs make him drinke wine also this night, and thou shalt lye with him, that we may saue seed of our father.Altera quoque die dixit major ad minorem: Ecce dormivi heri cum patre meo, demus ei bibere vinum etiam hac nocte, et dormies cum eo, ut salvemus semen de patre nostro. 35They made their father drink wine that night also, and the younger daughter went in, and lay with him: and neither then did he perceive when she lay down, nor when she rose up.Dettero anche quella notte a bere del vino al padre loro; e si accostò a lui la figliuola minore, e dormì con lui: e neppure allora si accorse, né quando quella si pose a giacere, né quando si levò.They made their father drinke wine that night also, and the younger daughter went in, and lay with him: and neyther then truly did he perceaue when she lay downe, or when she rose vp.Dederunt etiam et illa nocte patri suo bibere vinum, ingressaque minor filia, dormivit cum eo: et ne tunc quidem sensit quando concubuerit, vel quando illa surrexerit. 36So the two daughters of Lot were with child by their father.Restarono adunque le due figliuole di Lot gravide del loro padre.The two daughters therfore of Lot were with child by their father.Conceperunt ergo duæ filiæ Lot de patre suo. 37And the elder bore a son, and she called his name Moab: he is the father of the Moabites unto this day.E la maggiore partorì un figliuolo, e gli pose nome Moab: questi è il padre dei Moabiti, che sussistono fino al dì d'oggi.And the elder bare a sonne and she called his name Moab: he is, the father of the Moabites euen to this present day.Peperitque major filium, et vocavit nomen ejus Moab: ipse est pater Moabitarum usque in præsentem diem.
38The younger also bore a son, and she called his name Ammon; that is, the son of my people: he is the father of the Ammonites unto this day.La minore ancora partorì un figliuolo, e gli pose nome Ammon, vale a dire figliuolo del popol mio: egli è il padre degli Ammoniti, che sussistono fino al dì d'oggi.The younger also bare a sonne, and she called his name Ammon, that is the sonne of my people: he is the father of the Ammonites euen to this day.Minor quoque peperit filium, et vocavit nomen ejus Ammon, id est, Filius populi mei: ipse est pater Ammonitarum usque hodie.
19:1
Year of the World 2107, Year Before Christ 1897.; Hebrews xiii.
Ground. Thus shewing himself a true relation and imitator of Abraham.
19:2
My lords. He took them to be men.
Haydock
No. They refuse at first, that he may have the merit of pressing them to accept the invitation. (Haydock)
19:4
Menochius
Together. The whole city was corrupt; even the children were taught iniquity, as soon as they came to the years of discretion. (Menochius)
19:5
Know them. They boldly proclaim their infamous design.
19:7
This evil, so contrary to the rights of hospitality, and the law of nature.
19:8
Haydock
Known man. They were neglected, while men were inflamed with desires of each other. See Romans 1:(Haydock)
Menochius
Abuse. Lot tries by every means to divert them from their purpose; being well assured, that they would have nothing to do with his daughters, who were promised to some of the inhabitants. He endeavours to gain time, hoping perhaps that his guests would escape by some back way, while he is talking to the people. (Haydock) ---Some allow that, under so great a perturbation of mind, he consented to an action which could never be allowed, though it was a less evil. (Menochius)
19:9
Thither; from whence thou camest, or into the house. Dost thou pretend to tell us what is wrong? We will treat thee more shamefully. (Menochius) While they are beginning to offer violence.
19:10
Behold, etc. the angels not only secure Lot, but strike the whole people with blindness, so that they could neither find Lot's door nor their own homes. Indeed, if they had been able to get back into their own houses, it would have been but a small consolation to them; since in a few minutes, the whole city was buried in sulphur and flame, Wisdom 19:16.
19:14
Sons-in-law. Perhaps they also were among the crowd, (ver. 4,) and therefore deserved to be abandoned to their incredulity; though, if they would have consented to follow Lot, the angels would have saved them for his sake.
In jest. So little did they suffer God's judgments to disturb them!
19:16
He lingered, intreating the Lord to save the city; and loath, perhaps to lose all his property, for the sake of which he had chosen that abode.
Haydock
Spared him, and his wife and two daughters, for his sake. These four were all that were even tolerably just: for we find them all soon giving signs of their weakness, and of the danger to which even the best are exposed by evil communications. (Haydock)
19:17
Look not back. Flee with all expedition; let no marks of pity for the wretched Sodomites, nor of sorrow for the loss of your property, be seen.
19:18
Menochius
My lord, addressing himself to the angel, who led him and his wife. (Menochius)
19:19
19:22
Challoner
Segor. That is, a little one. (Challoner)
Menochius
In allusion to Lot's words, ver. 20. As it was small, fewer sinners would of course be contained in it. God had resolved to spare it, and therefore inspired Lot to pray for its preservation. (Menochius)
Haydock
Hence we may learn, how great a treasure and safeguard the just man is. (Haydock)
19:23
Risen. It was morning when he left Sodom; (Ver. 15.) so this city must not have been very distant. It was before called Bala, or swallowed up, and afterwards Salissa. Theodoret supposes it was destroyed as soon as Lot had left it; and it seems Lot's daughters thought so, since they concluded all men, except their father, had perished.
19:24
The Lord rained...from the Lord, in a miraculous manner. Sodom and the other cities did not perish by earthquakes and other natural causes only, but by the divine wrath exerting itself in a visible manner. Here is an insinuation of a plurality of persons in God, as the C. of Sirmich declares, C. 14.
And Gomorrha, and the other towns which were not so large, nor perhaps so infamous.
Menochius
Brimstone and fire; to denote the bad odour and violence of their disorders. (Menochius)
19:25
Haydock
All the inhabitants, both the body and soul, Jude ver. 7: even the infants would probably die in original sin, as their parents were unbelievers, and careless of applying the proper remedies. (Haydock)
Menochius
The women imitated the men in pride and dissolute morals, so that all deserved to perish. (Menochius)
Tirinus
All things; so that even now the environs are barren, and the lake dark and smoking. (Tirinus)
19:26
Challoner
And his wife. As a standing memorial to the servants of God to proceed in virtue, and not to look back to vice or its allurements. (Challoner)
His, Lot's wife. The two last verses might be within a parenthesis.
Luke xvii
Remember Lot's wife, our Saviour admonishes us. Having begun a good work, let us not leave it imperfect, and lose our reward. (Luke xvii; Matthew xxiv.)
Haydock
A statue of durable metallic salt, petrified as it were, to be an eternal monument of an incredulous soul, Wisdom 10:7. Some say it still exists. (Haydock)
Menochius
God may have inflicted this temporal punishment on her, and saved her soul. (Menochius)
Tirinus
She looked back, as if she distrusted the words of the angel; but her fault was venial. (Tirinus)
19:29
Lot. Even he owed his safety to the merits of Abraham.
19:31
Haydock
No man. If this had been true, Lot might have had children by them, without any fault. But they ought to have consulted him. (Haydock)
19:35
Menochius
Rose up; being oppressed with grief and wine, which would not excuse him from sin, particularly this second time. (Menochius)
19:37
Haydock
Elder. She first proposes: she is not ashamed to call her child Moab, "from father." The younger is rather more modest, and calls her son Ammon, "my people," not born of the Sodomites. Many reasons might be alleged to extenuate, or even to excuse the conduct of Lot and his daughters, as many of the fathers have done. But the Scripture barely leaves it upon record, without either commendation or blame. (Haydock)
19:22
Segor.... That is, a little one.
19:26
And his wife.... As a standing memorial to the servants of God to proceed in virtue, and not to look back to vice or its allurements.
19:2
Abraham & Lot by hospitalitie met•ted to receiue Angels in steed of mē. Heb. 1•.
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This sinne crieth to heauen for reuenge.
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a litle one
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Lots wife turned into salt, admonisheth the seruants of God to procede in vertue, & not to looke back to vice. Luc. 17. S. Aug. li. 16. c. 30. ciuit.
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Lot neither perfect, nor very wicked was deliuered for Abrahams •••e. S. Aug. •. 45 in Gen.
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Moabites & Ammonites were two distinct nations. perhaps of the 72. See. p. 43.
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St Justin Martyr † AD 165 Dialogue with Trypho 56
… Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’
Tertullian † AD 220 An Answer to the Jews 2
… Melchizedek also, “the priest of the most high God,” uncircumcised and inobservant of the Sabbath, was chosen to the priesthood of God. Lot, withal, the brother of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.28
… And when Lot saw them, he rose up to meet them, and he bowed himself with his face toward the ground; and he said, Behold, my lords, turn in to your servant’s house
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.7
… not knowing that better is faith, with no other roof but the sky to cover it, than impiety rolling in wealth, and that three gathered together in the Name of the Lord count for more with God than tens of thousands of those who deny the Godhead. Would you prefer the whole of the Canaanites to Abraham alone? or the men of Sodom to Lot?
St Augustine of Hippo † AD 430 On the Holy Trinity 2.12
… look not behind thee, neither stay thou in all the plain; escape to the mountain, and there thou shalt be saved, lest thou be consumed. And Lot said unto them, Oh! not so, my lord: be hold now, thy servant hath found grace in thy sight,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.1
… But He first trained him in many ways and called him back, by groans and trembling, by the deluge of water, and the utter destruction of almost the whole race , by confusion and diversity of tongues , by the rule of angels , by the burning of cities
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
… And as here by His freely-offered coming, so there by His peremptory putting off and denial, He unfolds the woman’s faith. So likewise He doth in Abraham’s case, saying, “I will by no means hide from Abraham my servant;” to make thee know that man’s kindly affection, and his care for Sodom. And in the instance of Lot,
St Augustine of Hippo † AD 430 City of God 16.29
… For after saying to them in the plural, “Behold, my lords, turn aside into your servant’s house,”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.12
… The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.
John Cassian † AD 435 The Conferences of John Cassian 17.25
… “We will not enter but will remain in the street,” they were presently forced by his prayers to change their determination, as Scripture subjoins: “And Lot constrained them, and they turned in to him.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.21
… Such is the favour in which hospitality stands with God, that not even the draught of cold water shall fail of getting a reward. Thou seest that Abraham, in looking for guests, received God Himself to entertain. Thou seest that Lot received the angels.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.36.4
… And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrah, “an example of the righteous judgment of God,”
Tertullian † AD 220 A Strain of Sodom 1
55 Had brought repose: alternate dawn had chased
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… But the sinner is pardoned not seven times, but seventy times seven. And we may see it by the contrary also (for the punishment of wickedness is to be praised), Cain being avenged seven times, that is, punishment being exacted from him for his fratricide, and Lamech seventy times seven, because he was a murderer after the law and the condemnation.
St Augustine of Hippo † AD 430 Against Lying 34
… For it was in precisely the like manner that they sought by interrogating. But that just person was not willing that for the bodies of his guests his soul should be spotted by his own telling of a lie, for which bodies he was willing that the bodies of his daughters by iniquity of others’ lust should be deforced.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 4
… It being the way of the ancients for the most part to keep their espoused wives in their house:
St Augustine of Hippo † AD 430 On Lying 10
… But as the mind to the body, so must also truth be preferred to the mind itself, so that the mind should desire it not only more than the body, but even more than its own self. So will the mind be more entire and chaste, when it shall enjoy the immutability of truth rather than its own mutability. Now if Lot,
St Augustine of Hippo † AD 430 Against Lying 20
… For he said, “I have two daughters which have not known man; I will bring them out to you, and do ye to them as is good in your eyes: only unto these men do ye no wrong, for that they have come under covering of my roof.”
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St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 48.5
… are angry when they are found fault with; to such a degree, that the men of Sodom of old said to the righteous man who reproved their abominable design, “Thou art come to sojourn, not to give laws.”
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St Justin Martyr † AD 165 Dialogue with Trypho 56
… and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’ and what follows until, ‘But the men put forth their hands, and pulled Lot into the house to them, and shut to the door of the house;’
Origen † AD 254 Origen Against Celsus 2.67
… And here is the account of the matter: “But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. And they smote the men who were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.”
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Tertullian † AD 220 To His Wife i.5
… but when He says, “They were marrying and buying,” He sets a brand upon the very leading vices of the flesh and of the world, which call men off the most from divine disciplines—the one through the pleasure of rioting, the other though the greed of acquiring. And yet that “blindness” then was felt long before “the ends of the world.”
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St John Chrysostom † AD 407 Homilies on Colossians 3
… and how averse to us they always were? They were sent to take vengeance in the cases of the Israelites, of David, of the Sodomites, of the Valley of weeping. ( Ex. xxiii. 20 .) Not so however now, but, on the contrary, they sang upon the earth ( 2 Sam. xxiv. 16 .) with exceed ing joy. And He led these down to men (
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St John Chrysostom † AD 407 Homilies on 1 Timothy 12
… The riches of Abraham too were his domestics. What then? Did he not buy them? No, for to this very point the Scripture says, that the three hundred and eighteen were born in his house. (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… and you will be famished in the midst of all those riches of goodness, though you ought to reap the opposite fruit from the opposite course, a harvest by diligence, and refreshment from the font, like the thirsty hart that runs in haste to the spring, and quenches the labour of his race by water; and not to be in Ishmael’s case, dried up for want of water,
St Jerome † AD 420 The Letters of St. Jerome 122.1
… To the former of these it was said “Thou art Simon, the son of Jona: thou shalt be called Cephas which is by interpretation a stone;” while the latter, whose name Nathanael means the gift of God, was comforted by Christ’s witness to him: “behold an Israelite indeed in whom is no guile.” So of old Lot
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St Justin Martyr † AD 165 Dialogue with Trypho 56
… for I shall not do anything till thou be come thither. Therefore he called the name of the city Segor (Zoar). The sun was risen upon the earth; and Lot entered into Segor (Zoar). And the Lord rained on Sodom and Gomorrah sulphur and fire from the Lord out of heaven; and He overthrew these cities, and all the neighbourhood.’ ”
St Augustine of Hippo † AD 430 City of God 16.29
… And it came to pass, whenever they had led him forth abroad, that they said, Save thy life; look not behind thee, neither stay thou in all this region: save thyself in the mountain, lest thou be caught. And Lot said unto them, I pray thee, Lord, since thy servant hath found grace in thy sight,”
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Tertullian † AD 220 The Five Books Against Marcion 4.23
… When, indeed, in the third case before us, (Christ) forbids the man “to look back” who wanted first “to bid his family farewell,” He only follows out the rule of the Creator. For this (retrospection) He had been against their making, whom He had rescued out of Sodom.
Origen † AD 254 Origen Against Celsus 4.45
… “Look not behind thee, neither stay thou in all the surrounding district; escape to the mountain, lest thou be consumed;”
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 13
… “The disciples suffered him not,” he says. “Nay, moreover, certain of the chief of Asia, who were his friends, sent unto him, desiring him that he would not adventure himself into the theatre.” But if any persist in contending with them, let them apply their minds with sincerity to him who says, “Escape for thy life; look not behind thee.”
St Basil the Great † AD 379 The Letters 217
… If men are in a state in which they find it hard to be weaned from their own ways and choose rather to serve the pleasures of the flesh than to serve the Lord, and refuse to accept the Gospel life, there is no common ground between me and them. In the midst of a disobedient and gainsaying people I have been taught to hear the words “Save thy own soul.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.14
… To the one He is forced by us, to the other He is inclined. And if He is forced to strike, surely He will refrain, according to His Nature. Only let us have mercy on ourselves, and open a road for our Father’s righteous affections. Let us sow in tears, that we may reap in joy, let us show ourselves men of Nineveh, not of Sodom.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Let us consume the Victim in haste, eating It with unleavened bread, with bitter herbs, and with our loins girded, and our shoes on our feet, and leaning on staves like old men; with haste, that we fall not into that fault which was forbidden to Lot
St John Chrysostom † AD 407 Homilies on First Corinthians 25
“And how,” saith one, “did God say to Lot by the Angels, ‘Escape for thy life?’” (
St Jerome † AD 420 The Letters of St. Jerome 22.1
… unless you scorn the flesh and cling to the bridegroom in a close embrace. “Look not behind thee,” he says, “neither stay thou in all the plain; escape to the mountain lest thou be consumed.”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.12
… The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 2.27
… But when they saw impiety on the increase, and men faithful to the apostolic doctrines both openly attacked and menaced by secret conspiracy, the divine Meletius in exile, and Euzoius the champion of heresy established as bishop in his place, they remembered the words spoken to Lot, “Escape for thy life”;
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St Jerome † AD 420 Against Jovinianus 2.10
… Ten righteous men can save a sinful city. Lot together with his daughters was delivered from the fire: his sons-in-law would also have been saved, had they been willing to leave the city. Now there was surely a great difference between Lot and his sons-in-law. One city out of the five,
St Augustine of Hippo † AD 430 On the Holy Trinity 2.12
… The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.2
… For our own times do more abound in that woe, which the Lord cried: “Woe to the world because of scandals.” And, “Because iniquity hath abounded, the love of man shall wax cold.” For not even that holy Lot at Sodom suffered corporal persecution from any one, or had it been told him that he should not dwell there:
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.21
105. Lot also, his nephew, who was near to him not only in relationship but also in virtue, on account of his readiness to show hospitality, turned aside the punishment of Sodom from himself and his family.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.0
To the end, a psalm of David himself.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.27
… For they find as it were a little city, wherein to be protected from the fire; since this married life is not indeed marvellous for virtue, but yet is secure from punishment. Whence the same Lot says to the angel, This city is near to flee unto, and it is small, and I shall be saved therein. Is it not a little one, and my soul shall live in it (
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St Augustine of Hippo † AD 430 City of God 16.29
… look not behind thee, neither stay thou in all this region: save thyself in the mountain, lest thou be caught. And Lot said unto them, I pray thee, Lord, since thy servant hath found grace in thy sight,” etc. And then after these words the Lord also answered him in the singular, although He was in two angels, saying, “See, I have accepted thy face,”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.12
… The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.27
… But the married, in this course of conduct, then preserve their lives as it were in a small city, when they intercede for each other by continual supplications. Whence it is also rightly said by the Angel to the same Lot, See I have accepted thy prayers concerning this thing also, that I will not overthrow the city for the which thou hast spoken (
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St Justin Martyr † AD 165 Dialogue with Trypho 56
Then I said, “The Scripture just quoted by me will make this plain to you. It is thus: ‘The sun was risen on the earth, and Lot entered into Segor (Zoar); and the Lord rained on Sodom sulphur and fire from the Lord out of heaven, and overthrew these cities and all the neighbourhood.’ ”
Tertullian † AD 220 An Answer to the Jews 9
… for she had at that time revolted from God under King Jeroboam. For this, again, is no novelty to the Divine Scriptures, figuratively to use a transference of name grounded on parallelism of crimes . For it calls your rulers “rulers of Sodom,” and your people the “people of Gomorrha,” when those cities had already long been extinct.
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St Ignatius of Antioch † AD 108 Epistle to the Antiochians 2
For Moses, the faithful servant of God, when he said, “The Lord thy God is one Lord,” and thus proclaimed that there was only one God, did yet forthwith confess also our Lord when he said, “The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord.”
St Justin Martyr † AD 165 Dialogue with Trypho 127
… whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush. Since, unless we thus comprehend the Scriptures, it must follow that the Father and Lord of all had not been in heaven when what Moses wrote took place: ‘And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven;’
St Irenaeus of Lyons † AD 202 Against Heresies 3.6.1
… Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, “Then the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven.”
Tertullian † AD 220 Against Praxeas 13
… A much more ancient testimony we have also in Genesis: “Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.34
… He who honoureth not the Son, honoureth not the Father who hath sent Him.” Also in the seventy-first Psalm: “O God, give the king Thy judgment, and Thy righteousness to the king’s son, to judge Thy people in righteousness.” Also in Genesis: “And the Lord rained upon Sodom and Gomorrah sulphur, and fire from heaven from the Lord.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 18
… returning in the children the claim of hospitality which formerly the Father had put out to interest to Him. Whence also, that there might be no doubt but that it was He who was the guest of Abraham on the destruction of the people of Sodom, it is declared: “Then the Lord rained upon Sodom and upon Gomorrha fire and brimstone from the Lord out of heaven.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 26
… “The Lord rained upon Sodom and Gomorrha fire and brimstone from the Lord from heaven?”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.2.9
9. Moses most clearly proclaims him second Lord after the Father, when he says, “The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord.”
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
XVI. “If any man does not understand The Lord rained from the Lord
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.25
… And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes . Afterwards, when the warning to Lot, Abraham’s brother, was ended, the Scripture says, And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.16
16. I ask further, Who is this God Who overthrew Sodom and Gomorrah? For the Lord rained from the Lord
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.15
… But if, as we have quoted and declared above, He is Lord and King everlasting, seeing that Abraham worships Him as Lord, and Moses says, ‘Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
(17.) Whosoever shall explain, ‘The Lord rained fire from the Lord’ (
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.6
… that it might be shewn that man is not only the work of God, but also of our Lord Jesus Christ, who is Himself also Very God. This Lord, who works together with the Father, wrought with Him also in the case of Sodom, according to the Scripture: And the Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord out of heaven
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.7
… For she, like Ishmael, fainting from her thirst for the truth, needed to be given to drink, or, like Elijah, to be refreshed from the brook, when the land was parched by drought; and, when but faintly breathing, to be restored to life and left as a seed to Israel, that we might not become like Sodom and Gomorrah,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… “Who being the Effulgence of His glory and the Impress of His Essence,” and “the Image of His Goodness,” and “Him hath God the Father sealed.” Lord, King, He That Is, The Almighty. “The Lord rained down fire from the Lord;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.67
67. I will only say this of him. Whenever I handle his Hexaemeron, and take its words on my lips, I am brought into the presence of the Creator, and understand the words of creation, and admire the Creator more than before, using my teacher as my only means of sight. Whenever I take up his polemical works, I see the fire of Sodom,
St Ambrose of Milan † AD 397 On the Holy Spirit 3.15
105. Such, too, was the teaching of the Law: “Hear, O Israel, the Lord thy God is one Lord,” that is, unchangeable, always abiding in unity of power, always the same, and not altered by any accession or diminution. Therefore Moses called Him One, and yet also relates that the Lord rained down fire from the Lord.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.3
23. There is, therefore, God in God, but not two Gods; for it is written that there is one God, and there is Lord in Lord, but not two Lords, forasmuch as it is likewise written: “Serve not two lords.” And the Law saith: “Hear, O Israel! The Lord thy God is one God;” moreover, in the same Testament it is written: “The Lord rained from the Lord.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
… viii. 6 .) Here those who are infected with the heresy of Marcion assail this expression; but let them learn that this mode of speech is not uncommon in Scripture; as when it is said, “The Lord said unto my Lord” ( Ps. cx. 1 .); and again, “I said unto the Lord, Thou art my Lord” ( Ps. xvi. 2 .); and, “The Lord rained fire from the Lord.” (
St Augustine of Hippo † AD 430 On the Holy Trinity 2.12
… The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 51.3
… As we find Scripture also saying in another place, “The Lord rained [upon Sodom fire] from the Lord.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.18
… If any one says that it was not the Son that was seen by Abraham, but the unbegotten God, or a part of him, let him be anathema. If any one says that it was not the Son that as man wrestled with Jacob, but the unbegotten God, or a part of him, let him be anathema. If any one shall understand the words, “The Lord rained from the Lord,”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 7.7
… Let each one, acknowledging his own sins, even now put off the conversation of the old man. “For no man who looks back as he putteth his hand to the plough is fit for the kingdom of God.” And, finally, Lot’s wife, who, when she was delivered, looked back in defiance of the commandment, lost the benefit of her escape.
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
20. ‘Wherefore having already begun and set out in the way of virtue, let us strive the more that we may attain those things that are before. And let no one turn to the things behind, like Lot’s wife, all the more so that the Lord hath said, “No man, having put his hand to the plough, and turning back, is fit for the kingdom of heaven
St Basil the Great † AD 379 The Letters 150.1
… Yet I do not repent of my first impulse; my soul does not hang back from the purpose of a godly life as you have feared for me, nobly and becomingly doing everything in your power, lest, like the woman of whom I have heard the story, I should turn back and become a pillar of salt.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Snatch your soul away from the world; flee from Sodom; flee from the burning; travel on without turning back, lest you should be fixed as a pillar of salt.
St Ambrose of Milan † AD 397 Concerning Virgins 2.4
… Put on the cloak which will hide the limbs of a virgin, but preserve her modesty. Take the cap which will cover your hair and conceal your countenance. They who have entered houses of ill-fame are wont to blush. When you have gone forth, take care not to look back, remembering Lot’s wife,
St Jerome † AD 420 The Letters of St. Jerome 22.2
… Not that married women are as such outside the pale; they have their own place, the marriage that is honorable and the bed undefiled. My purpose is to show you that you are fleeing from Sodom and should take warning by Lot’s wife.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.7
… but in those things should we place it, which are not yet given, but which sometime will be given, and will never pass away. But when the world is deluged by trials, as it were the sulphureous rain of Sodom, the example of Lot’s wife must be feared. For she “looked behind;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.11
… thou hast vowed, thou hast looked back. When the Lord was threatening them with the day of judgment, He saith what? “Remember Lot’s wife.” To all men He spake. For what did Lot’s wife? She was delivered from Sodom, and being in the way she looked back. In the place where she looked back, there she remained. For she became a statue of salt,
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St Justin Martyr † AD 165 Dialogue with Trypho 56
… for he speaks thus: ‘God appeared to him under the oak in Mamre, as he sat at his tent-door at noontide. And lifting up his eyes, he saw, and behold, three men stood before him; and when he saw them, he ran to meet them from the door of his tent; and he bowed himself toward the ground, and said;’ ” (and so on;)
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.16
… But God forbid that any in this fair assembly should appear there suffering such things! but by the prayers of the holy fathers,
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Tertullian † AD 220 On Modesty 6
… You will maintain communion, too, with the murderer: because Ahab, by deprecation, washed away (the guilt of) Naboth’s blood; and David, by confession, purged Uriah’s slaughter, together with its cause—adultery. That done, you will condone incests, too, for Lot’s sake;
St Jerome † AD 420 The Letters of St. Jerome 22.8
… In fact he did not know what he was doing, and his sin was not wilful. Still his error was a grave one, for it made him the father of Moab and Ammon,
St Jerome † AD 420 The Letters of St. Jerome 69.9
… He that lives in pleasure is dead while he lives, and he that drinks himself drunk is not only dead but buried. One hour’s debauch makes Noah uncover his nakedness which through sixty years of sobriety he had kept covered. Lot in a fit of intoxication unwittingly adds incest to incontinence, and wine overcomes the man whom Sodom failed to conquer.
St Jerome † AD 420 The Letters of St. Jerome 108.11
… By Zoar I mean that “heifer of three years old” which was formerly called Bela and in Syriac is rendered Zoar that is ‘little.’ She called to mind the cave in which Lot found refuge, and with tears in her eyes warned the virgins her companions to beware of “wine wherein is excess;” for it was to this that the Moabites and Ammonites owe their origin.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.31.1
… “And the elder said unto the younger, And there is not a man on the earth to enter in unto us after the manner of all the earth: come, let us make our father drunk with wine, and let us lie with him, and raise up seed from our father.”
Tertullian † AD 220 A Strain of Sodom 1
Enkindle you to violate this youth!
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St Ambrose of Milan † AD 397 Concerning Virgins 1.9
… Sparing food and abstinence in drink train them in ignorance of vices, seeing they keep them from knowing the causes of vices. That which causes sin has often deceived even the just. In this way the people of God after they sat down to eat and drink denied God. In this way, too, Lot knew not, and so endured his daughters’ wickedness.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.31.1
… For Lot, not acting under the impulse of his own will, nor at the prompting of carnal concupiscence, nor having any knowledge or thought of anything of the kind, did [in fact] work out a type [of future events]. As says the Scripture: “And that night the elder went in and lay with her father; and Lot knew not when she lay down, nor when she arose.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.5
… The narrative is not ours, which tells how Lot, Abraham’s brother, after his escape from Sodom, lay with his two daughters on the mountain
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St Irenaeus of Lyons † AD 202 Against Heresies 4.31.1
… As says the Scripture: “And that night the elder went in and lay with her father; and Lot knew not when she lay down, nor when she arose.” And the same thing took place in the case of the younger: “And he knew not,” it is said, “when she slept with him, nor when she arose.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.5
… “Moab,” “from the father;” which in a bad sense has no better explanation, than by considering it so connected with the actual history, that Lot, a father, by the illicit intercourse procured by his daughter, begat him; since it was from that very circumstance he was so named.
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St Hippolytus † AD 235 Treatise on Christ and Antichrist 51
51. But not to confine ourselves to these words and arguments alone, for the purpose of convincing those who love to study the oracles of God, we shall demonstrate the matter by many other proofs. For Daniel says, “And these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.” Ammon and Moab
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.10
… What therefore should I fear, when Juda my king saith, “Fear not them that kill the body”? “Moab the pot of my hope.” Wherefore “pot”? Because tribulation. Wherefore “of my hope”? Because there hath gone before Juda my king.…Moab is perceived in the Gentiles. For that nation was born of sin,
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And there came two angels. Two, namely those who had departed from Abraham, with a third remaining with him, in the preceding chapter, verse 22. Symbolically, one angel of the three, representing God the Father, remained with Abraham to bless his house and make him a father for the generation of Isaac: whence this angel appears to have been the middle and primary one among the three, namely Michael, who sent his two companions Gabriel and Raphael to destroy Sodom: for Gabriel according to his etymology is the strength of God, namely the strong executor of divine justice, and he represents the second person in the Trinity, namely the Son, because he announced his incarnation to the Blessed Virgin, Luke 1. For the incarnation was a work of the highest strength and power of God. But Raphael appears to be the angel presiding over chastity and the avenger of incest: whence he kept Tobias chastely from Asmodeus, who had killed seven unchaste husbands of Sarah, Tob. vii and viii. Wherefore Raphael was sent to Sodom to destroy the unchaste Sodomites. He represented the Holy Spirit, who is the guardian and avenger of holiness, that is of purity and chastity, and the supreme hater of impurity and lust. Wherefore through these two angels is signified that the Son and the Holy Spirit destroyed Sodom: for, as Procopius says: The Father judges no one, but has given all judgment to the Son: and to the Son the Holy Spirit naturally adheres and is present. Some add to the Son the Holy Spirit, because God the Father tempers and mitigates judgment and vengeance with goodness and clemency, which is appropriated to the Holy Spirit, as if to say: I send the Son to judge and destroy you, but I add to him the Holy Spirit who invites you to repentance, which if you undertake and beg for pardon, the Holy Spirit will stop and inhibit the judgment and vengeance of the Son, and will grant you indulgence. In the evening of the same day on which they had dined with Abraham, in the preceding chapter, verses 1 and seq. Symbolically, angels bring light to the just, as to Abraham; darkness to the impious, as to the Sodomites. Thus St. Ambrose, book II On Abraham, chapter vi. Secondly, evening signified that evening and decline were about to come upon the city, says Cajetan. Thirdly, this evening portended the eternal night impending upon the Sodomites. Thus St. Gregory, book II Morals, chapter II. Lot sitting. The Jews think that Lot sat here as the first judge among other judges, who at that time sat in the gates of cities, as appears in Deuteronomy xxi, 22. But this is plainly false from verse 9. I say therefore with Abulensis: Lot, having once dwelt in Abraham's house, learned hospitality there; he therefore exercises it here in his custom, while he sits in the gate of the city, to gather guests, lest they suffer violence and rape from the Sodomites, such as was attempted against the two angels, verse 5. Lot thought, equally as Abraham, that they were men, not angels, Hebrews chapter XIII, verse 2. And he adored them. Note Lot's humility in hospitality: for he adored these strangers, not knowing them to be angels; for the grace and splendor of their countenance indicated that they were grave men, or Prophets sent by God. Thus St. Augustine, Question 41. Again he calls himself their boy, that is servant, as the Hebrew has it.
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Not so. Invited by Lot, the angels first refuse for the sake of propriety, then when urged they consent. Therefore Cassian is mistaken, Collation XVII, xxiv, who thinks the angels changed their mind here.
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He compelled them exceedingly. He invited and urged them in a wonderful manner. Unleavened bread. He quickly baked bread without fermentation in an oven or pan, such as Abraham had baked: for unleavened bread is the same as bread baked under ashes. See what is said in chapter XVIII, verse 6.
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All the people together, even from the extreme parts of the city, as the Hebrew has it; and this either to commit or to witness the crime. Moses notes this, so that it may be clear that there were not ten just men in Sodom, but all, except Lot with his own, were impious and wicked Sodomites. Thus Burgensis, Cajetan, Pererius.
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That we may know them, that we may shamefully abuse them: this is the Sodomitic crime, concerning whose enormity see Hamer here, and Jerome Magius in an entire volume published on this matter.
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You abuse them. Some excuse this saying and deed of Lot, as if he perceived (which Dominicus Soto perceived, lib. IV On Justice, Question 7, art. 3, and many other Theologians, and St. Thomas sufficiently insinuates, Question I On Evil, art. 5, ad 14, and St. Ambrose, lib. I On Abraham, cap. vi) that it is lawful for one willing to commit a greater crime to persuade a lesser one: for thus to one willing to commit sodomy or rape, it is lawful to persuade him to go rather to harlots exposed in a brothel, and to a thief willing to kill a wayfarer, it is lawful to persuade him rather to rob him. In the same manner therefore Lot, to those intending sodomy, could lawfully persuade fornication. Whence Gabriel Vasquez, II II, Question 43 On Scandal, doubt 1, from this deed of Lot teaches that it is lawful for one willing altogether to commit a greater evil, to persuade a lesser one, even if he himself had not thought of it. For thus Lot, to those willing to commit sodomy, proposed and persuaded the rape of his daughters, of which they themselves had not thought. Add, that Lot did not persuade, but only offered his daughters to him entirely obedient, to rape, that he might redeem a greater vexation and injury from so many men. But I say truly that Lot sinned, because he ought to have consulted and provided more for the reputation and chastity of his daughters, and the danger of their consenting to a venereal act (as being a father), than for external guests, even if those men were holy and prophets. Secondly, Lot was not master of his daughters, and consequently was not master of their bodies and chastity; therefore he could not offer them, especially unwilling, to rape: for they were not bound, indeed they could not, in this offering obey their father; and it is quite probable that they were unwilling to obey their father in this matter; for what honest virgin would not shudder at such rape of herself rather than of any other? Thirdly, the Sodomites did not think of corrupting the daughters of Lot; therefore unjustly did he himself propose and cast them upon such impure men, that he might free his guests; for it is not lawful to prevent the damage of Peter with the damage of Paul, saying to a thief willing to rob Peter: Rob Paul, of whom the thief does not think, as our Lessius teaches learnedly, lib. II On Justice, cap. xiii, doubt 3, num. 19. It seems however that the thoughtlessness and perturbation of Lot in so doubtful a matter greatly diminished the gravity of the sin; for Lot was doubtful and lacking in counsel in so complex a matter: for he wished by all means to consult for the safety, honour and chastity of such guests, and so venerable, nor did any other way occur to him at that time, than if he offered his daughters for them, which he immediately embraced, not thinking, nor adverting that in this way he was doing injury to his daughters. Thus St. Augustine, lib. Against Lying, cap. IX, Lyra, Thomas Anglicus, Tostatus, Lipomanus, Pererius. Cajetan adds that Lot offered his daughters, with the intention not of redeeming one crime by a crime, but of placating the raging people by hyperbolic submission; for he thought, and reasonably (as the event proved the matter), that the people would not accept such an offering, but that, placated by so great a submission of Lot, they would desist from their undertaking; and the more reasonably, because his daughters were already betrothed to citizens of Sodom. Just as some man, wishing to placate another whom he had provoked by injury, offers him a naked dagger saying: Kill me; not with the intention that he be killed, but that by so great a submission the injured party be placated. By exaggeration therefore Lot said this, just as David said to Jonathan, I Kings xx, 8: If there be iniquity in me, do thou kill me, and bring me not to thy father; and Judas, Gen. XLII, said to his father Jacob: Kill my two sons, if I bring not Benjamin back to thee. Thus Cajetan. Morally St. Chrysostom, homil. 43, marvels at the charity of Lot toward his guests and strangers, whose integrity he prefers to the modesty of his daughters. But we, he says, often seeing our brothers falling into the very abyss of impiety, and as it were into the jaws of the devil, do not deign to speak to them, nor to consult, nor to admonish them with words, and to snatch them from malice, and to lead them by the hand to virtue. For what, you say, have I in common with him? I have no care, I have no business with him. What do you say, man? have you nothing in common with him? he is your brother, of the same nature with you; you are under the same Lord, often also sharers of the same spiritual table, etc. Under the shadow of my roof. In Hebrew, under the shadow of the roof or framework, that is, of the covering and of my house; for the roof, like a shadow, overshadows and protects those who are in the house from heat, and other injuries of the air. Again, strangers are under a shadow, that is, under the protection and care of their host, whose duty it is to provide that no injury be done to them in his house, and this is properly what Lot intends here.
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Depart thither. Get hence. Thou camest in as a stranger, art thou to be a judge? In Hebrew it is: That one came to sojourn (that he might dwell among us as a stranger), and shall he judge us by judging? as if they say: Did that stranger come to be our judge, that he should judge us? Whence the Septuagint translates: Thou camest in to dwell, not also to judge judgment. And they pressed hard upon Lot. Some thrusting him out and trying to seize him, some breaking down the door, which Lot had shut behind him as he went out to them, verse 6.
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They brought Lot in to them, and shut the door. The two angels opened the door which Lot had shut, so that they might bring him into the house, rescued from the violence of the Sodomites; and when he had been brought in, they shut the door again, lest the Sodomites should likewise enter.
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They smote them with blindness. The Septuagint has aorasia, that is, blindness, by which, seeing other things, they could not see the door of Lot, which they were seeking. Thus Josephus, St. Ambrose, Chrysostom and Augustine, Questions 43. Whence Vatablus translates: They dimmed their eyes, so that they would be confused, and even wearied would not find the door. For if, says St. Augustine, they had been completely blind, they would have sought not the door of Lot, but guides who would lead them home. Note: This was done in this manner, that God presented to them another appearance, so that in place of the door they might see, for example, a solid wall, or something else; and he did this in one of these four modes, namely by changing either the appearance of the object, or the medium air, or the power of sight, or the common sense, to which all visions and sensations are referred. In a similar way the Syrians, IV Kings vi, seeking Elisha and seeing him, did not see him, nor recognize that it was Elisha. Thus Christ after the resurrection appeared to two disciples as a stranger, but to Mary Magdalene as a gardener. A similar and illustrious miracle was that of Gregory Thaumaturgus, who, fleeing with a deacon from persecutors into a mountain, when he had been betrayed by someone, the persecutors surrounded the mountain on all sides and searched it, yet they did not see him; returning therefore to the betrayer, they rebuked him; he asserted with certainty that he had been in such a place: but they said that in the place designated by him, they found not two men, but two trees. When they had departed, the betrayer went up to the place and saw Gregory with the deacon with hands raised to heaven praying, who appeared to the persecutors as two trees; wherefore falling at his feet and turning to Christ, he became a fugitive with him instead of a persecutor. Thus the Nyssene in his Life. Tropologically St. Ambrose: Here, he says, it is shown that all lust is blind, and does not see what is before it. So that they could not find the door. In Hebrew it is vaiialu limtso happetach, and they labored, or were wearied seeking the door: but in vain, because they could not find it by all their effort. St. Chrysostom adds from the Hebrew iilu, that is, they were wearied, that the limbs of the Sodomites were dislocated, so that strength and movement of limbs failed them, and this was done by God for this purpose, that he might signify that they were blind in mind and in vices and weak, and that lust especially blinds the mind and weakens it equally as the body. The door. Ribera, in cap. 1 Sophonias, no. 81, Delrio and others think that Moses speaks of the door of the house, both of Lot and of each Sodomite; as if each one returning to his own house, could not find and enter it: for this seems to be what the Wise Man asserts, Wisdom xix, 16. For it was fitting that they who wished to break down the doors of others should not find their own. But it is better that St. Ambrose, Chrysostom, Augustine and Pererius think that Moses speaks here only of the door of Lot alone, which the Sodomites were trying to break down, but struck with blindness, could not find it by all their effort: for this is required by the plain context of Scripture, especially Hebrew, and the series of the history. But the Wise Man, Wisdom cap. xix, verse 16, speaks of the Egyptians, not of the Sodomites: for he compares only the Egyptians to the Sodomites in this, that both were struck with blindness, and that just as the Sodomites could not find the door of Lot which they were seeking, so the Egyptians each could not find his own door which he was seeking, in the three days' darkness of Egypt. Tropologically Gregory, book VI of Morals, cap. xvi: What is it that when evils are pressing in, Lot is brought back into the house and fortified, except that every just man, while he endures the snares of the wicked, returns to his mind and remains unafraid? But the men of Sodom cannot find the door in the house of Lot, because corruptors of minds, against the life of the just, find no access of accusation. For struck with blindness, as it were they go around the house, because envying they search into words and deeds: but because to them from the life of the just, a strong action on all sides and praiseworthy stands in the way, wandering they touch nothing but the wall. Well therefore is it said: As in the night, so shall they grope at midday: because while they cannot accuse the good which they see, blinded by malice, they seek evil which they do not see for accusation.
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They said. Those two men, as the Hebrew has it, namely the two angels.
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As one in jest speaking. To jest and joke, or to rave, and to speak things not serious but playful.
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Take thy wife and thy two daughters. These four therefore, namely Lot, his wife and two daughters, believed the angels, and going out from Sodom were saved: but his sons-in-law, servants and handmaids of Lot did not believe, but remaining in Sodom were burned with the others.
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While he delayed. In Hebrew vaittmama, that is, while he was drawing out the time: either so that he might persuade his kinsmen to depart, as St. Ambrose wishes; or so that he might snatch his house and household goods from the fire, as Rupertus wishes; or praying to God that He would spare the city, as the Abulensian wishes. Behold, the pleasantness and riches of Pentapolis invited Lot to themselves, and those same things now hold him fast and nearly destroy him. Learn to despise earthly and pleasant things.
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Save thy life. Snatch thy life from this fire; neglect thy house, thy household goods, and all other things: lest if thou delay and wish to save them together with thee, thou perish and be consumed with them. In a similar manner, at the Gothic destruction of Rome in the year of the Lord 410, St. Innocent the Pontiff was snatched away by God, on account of the innocence and sanctity of his life, by which he also defended St. Chrysostom, and therefore excommunicated the Emperor Arcadius and Eudoxia, who had driven him into exile; and he condemned the nascent heresy of Pelagius: and for this reason he is highly praised by St. Jerome in his letter to Demetrias, and frequently by St. Augustine disputing against the Pelagians. Concerning whom Paul Orosius, his contemporary, writes thus in book VII of his History, chapter xxxix: Alaric is at hand, he besieges trembling Rome, disturbs it, breaks in, etc. It happened also, so that that irruption of the city might be shown to be the work of God's indignation rather than the enemy's strength, that St. Innocent, Bishop of the Roman Church, like the just Lot snatched away from Sodom, by the hidden providence of God being then at Ravenna, did not see the destruction of the sinful people. Nor thou with thine: for not to Lot alone, but also to his wife and daughters is this command given; for this reason indeed the wife of Lot was turned into a statue of salt, because against this command she looked back. Thus the Abulensian. Look not back. Vatablus thinks this to be a proverb, as if to say, Do not repent of what thou hast begun. For thus in Luke ix it is said: No man putting his hand to the plough, and looking back, is fit for the kingdom of God. But I say that these words are not to be taken proverbially, but properly; this is evident from the fact that the wife of Lot was punished because she looked back: but not because she repented of the journey she had undertaken. Thou wilt ask, why did God so strictly forbid Lot and his household to look back? I answer, first, to exercise the obedience of Lot: for thus God exercised the obedience of Adam, forbidding the fruit in paradise. Second, to express detestation of the wicked nation, inasmuch as God did not wish His people to look upon it; for God did not wish Lot to grieve over the Sodomites perishing; but He wished to blot out from the minds of His people all compassion, thought and memory of the most impious men: indeed He wished that with their house and goods perishing with the impious, they should not grieve; for He had determined to make the whole city accursed by fire and divine burning on account of impiety. Thus Christ commanded the Apostles to shake off the dust from their feet against those who turned away from the Gospel, so that by this sign they might protest that they wished to have nothing in common with such impious men, not even dust. Third, because God wished Lot to flee most swiftly and save himself: for the fire was pressing upon him. Again, God wished to teach us all that we ought to mortify our curiosity, as Philo the Cypriot says in the Catena. Fourth, because God did not wish Lot to give any sign of repentance, which is to look back: and this so that by this example He might teach tropologically all Christians, especially those zealous for their salvation and perfection, to forget what is behind, always to strive toward what is before, and to ascend to the summit of the mountain, that is, to the height of evangelical perfection. Thus St. Augustine, book XVI of the City of God, chapter xxx. Save thyself in the mountain — namely, which rises above the city of Segor: for to this place Lot fled, verse 30. Tropologically St. Gregory, part III of the Pastoral, admonition xxviii: To flee, he says, the burning Sodom is to avoid the illicit fires of the flesh; but the height of mountains is the purity of the continent; for to stand on a mountain is not to cling to the flesh carnally. But those who cannot ascend to the mountains are saved in Segor: because conjugal life is neither far separated from the world, nor yet alien from the joy of salvation. Arsenius, the tutor of the Emperor Arcadius, fleeing into the desert, once came down to a river. There was there an Ethiopian girl, who touched his water-skin; but he rebuked her, and she said: "If thou art a monk, go to the mountain." The old man, moved by this word, said to himself: "Arsenius, if thou art a monk, go to the mountain;" and there he continually said to himself: "Arsenius, why didst thou go out?" Thus he lived in the desert 55 years, and died at the age of 95.
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I beseech thee, O Lord. There were two angels, but one led Lot and his wife by the hand: him Lot was addressing, saying: "O Lord;"; the other following him stood in the midst between the two daughters, and led them both likewise.
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I cannot be saved in the mountain. As if to say, I am afraid and trembling, since I am old and slow of pace, I shall not be able to climb the slope quickly enough, but the fire will overtake me. This was not prompt, but slow and dilatory obedience on the part of Lot, blameworthy in this respect, that relying too much on his own weakness, he distrusted his companion angel and divine providence; yet on the other hand praiseworthy, in that by this pretext he asked for and obtained that the city of Segor be spared.
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Is it not small? that is to say, Since this city Segor is small, it has few citizens, and has sinned but little, give therefore to me its small crimes, that thou mayest preserve it small for me as it were a refuge and asylum.
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I have heard thy prayers — I have heard and hearkened to thee, and thy prayers and vows. The Septuagint translates, ethaumasa, I marvelled, that is, I have reverenced with wonder, and honoured thy face, when namely for love of thee and reverence, according to thy vows I spare the city condemned to fire. For this reason the name of that city was called Segor. Which was formerly called Bala, is now called Segor, that is, small, because Lot besought for it as small, that it might not be burned, verse 20. Four therefore of the cities of the Pentapolis, namely Sodom, Gomorrha, Adama and Seboim, were consumed by this heavenly fire; the fifth, Segor, destined to the common burning of the others, was preserved by the prayers of Lot. Theodoretus, Procopius, Suidas and Lyran think that Segor also, after Lot departed from it and fled to the mountain, was laid waste, and swallowed up by a chasm of the earth. But the contrary is more true; for the Lord had already spared it at the prayers of Lot, verse 21, and therefore this alone was preserved. Thus St. Jerome, Josephus, Borchard and others. You will say: Wisdom x, 6, it is said that fire came down upon the Pentapolis, therefore also upon Segor. I answer, "upon the Pentapolis," that is, upon that region which was called Pentapolis from five cities, fire came down, and consumed all things, except Segor. Concerning Segor, from St. Jerome, Bredembach, Borchard, William of Tyre and others, thus writes Adrichomius: "Segor, a small city, formerly called Bala, or Bale, or Bela, in Hebrew Salissa, in Latin vitula consternans (some read it viciously consternans) was called, namely because it was swallowed up by an earthquake (which Segor signifies in Hebrew Bala) and laid low." In Syriac it is called Zoar, Zoarae and Seora, now it is called Balezona. This alone of the five cities of the Pentapolis, by the prayers of Lot, was preserved from the burning. Near it balsam is produced, and fruits of palms, signs of ancient fertility. In the time of St. Jerome it was called Palmerina; it is distant from Jericho five leagues, situated under the mountain Engaddi.
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Until thou enter into that place — "that place," not into the city, but into the territory of Segor, for while Lot was between Segor and Sodom, already Sodom was burning; for between Segor and Sodom the wife of Lot, looking back at this burning, was turned into a statue of salt, which still stands. Thus Abulensis, Adrichomius, Borchard and others. Beautifully does our Prado urge these words of God, I cannot do any thing till thou enter in, in cap. IX of Ezechiel, verse 6: "O, saith he, ocean of divine goodness! was it not enough to have bound his faith, that God's angel would snatch Lot from the burning of Sodom? wherefore such delay? namely the angel had received from God a command not only of saving Lot, but also of preserving him safe, unharmed, secure and undisturbed. I cannot do any thing, saith he; but the sins of the Sodomites are very many. I cannot do any thing; but the crimes of the shameless are fulfilled. I cannot do any thing; but they cry to heaven. I cannot do any thing; but thou hast come to execute sentence without pardon. I cannot do any thing, until Lot betake himself to the mountain. Wherefore such unusual providence? that the fire touch not, nor smell, nor seize, nor yet trouble the nephew of Abraham the servant of God with the calamity of the perishing. How justly did David sing: He that dwelleth in the aid (in the protection, the hiding place) of the Most High, shall abide under the protection (in the shadow) of the God of heaven. He shall say to the Lord: Thou art my protector (my asylum and my fortress)."
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The sun was risen upon the earth, and Lot entered into Segor. that is to say, Lot who went out from Sodom before light, when the sun had now risen arrived at Segor, when already Sodom was burning: thus Lipomanus and Cajetan; whence it appears that at early dawn in the twilight, as soon as Lot went out, Sodom burned.
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The Lord rained from the Lord — that is, the Lord rained from himself, namely from himself and his omnipotence, not from natural causes; as if to say, This rain of fire and brimstone was not natural, but heavenly and divine. Thus Cajetan, Pagninus, Vatable, Oleaster. This conflagration of Sodom was not therefore terrestrial, exhaled and belched forth from the earth, as Strabo wishes in book XV of his Geography, who proves this from verse 28 here, but wrongly. Secondly, this phrase suggests a distinction of persons in the divine nature; as if to say, The Lord rained from the Lord, that is, the Son rained from the Father; for the Son receives from the Father both his essence and his power, and all his force of raining and acting. Thus St. Hilary, book V of On the Trinity; Eusebius, book V of the Demonstration, chapter XXIII; St. Jerome, in chapter II of Zechariah; St. Augustine, and others; indeed the Council of Sirmium, Canon 13, defines this very thing. You will say: The Council of Sirmium at that place condemns the former sense. I reply: It condemns it only in the mind of Photinus, who from this passage inferred that the Son is not God, nor coeternal with the Father. Add that this Council was not received by the Church except insofar as it condemns Photinus; indeed, as I said in the preceding chapter, this Council was of the Arians; for it teaches that the Son, as he is God, is obedient and ministering to the Father. Brimstone and fire. By brimstone was rightly signified and punished the stench of sinners; by fire, the ardor of lust, says Gregory, book IV of the Morals, chapter x. Again, this fire and brimstone were symbols and harbingers of the fire of Gehenna. Thus Laius, king of Thebes, although a pagan, thought fit to punish with fire those who violated nature's laws, as Plato says in Coelius, book XV, chapter xvi.
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All the inhabitants. Therefore in Sodom both men and women were all most impious and Sodomites, either in act, or in affection and consent. See Ezech. XVI, 49. You will say: By what right, for what cause were all the little ones and innocents burned? I answer, because God, who is the lord of all, of death and of killing, wished through them also to punish the parents, and so great a crime of the parents; but for the little ones this death provides well, lest, if they remained alive, they would imitate their fathers, and thus be given over to eternal fires. You will ask, whether any Sodomites, seeing their houses in flames, repented at death and were saved? St. Jerome asserts it, but commonly others everywhere think that all died in impiety and were damned; for they were engaged in the flagrant crime of that same night, in which they had desired the two angels for lust, verse 2. Add: Sudden flame seized them and stupefied them, so that they had neither sense nor time for repentance. It was otherwise in the flood, which increasing gradually and slowly, gave space for repentance. Thus Tostatus, Pererius and others, and St. Jude indicates it in his epistle, verse 7. All the verdure of the earth. Note here the remarkable vengeance of Sodomitic lust. The Pentapolis was formerly fertile and pleasant, like paradise; after the sin and the heavenly conflagration, the whole became squalid and putrid; for the outer part remained burned and ashy: here trees are born which give beautiful fruit; but if you touch them, they turn to ashes: the remaining inner part is covered with most putrid and thickest waters bursting forth from the earth, in which masses of bitumen swim about everywhere, which the pits, with which this valley was full, vomited forth from the depths; whence this lake was called Asphaltites, and because it bears no fish, nor anything living, it is called the Dead Sea, and from its saltiness the saltiest, but from the place being level and desert it is called the Sea of Solitude, which extends for 72 miles in length, and for six in width; the Jordan flows into this lake, and fish with it, which as soon as they enter the lake, die. If indeed any living animal, say a horse, ox, man is thrown into it, it swims on the surface, nor is it submerged. Thus Tertullian in his poem On Sodom, Josephus, Orosius, Tacitus, Solinus, Pliny and others, where they treat of the Asphaltite. Philo adds, in his book On Abraham, that this sea, or lake, continually exhales smoke and sulphur, as it were the remains of this fire. And Borchardus, an eyewitness, in his Description of the Holy Land: The Dead Sea, he says, is always smoking and dark, as I myself saw with my eyes, so that it appears to be the mouth of hell; it smokes with such a foul vapor, that the neighboring regions to the middle distance, namely to five or six leagues, become sterile, so that they do not even produce a sprout. Moreover the Wise Man, Wisdom X, 7: "In testimony," he says, "of wickedness the smoking desert stands, and trees bearing fruit at uncertain times." If these things were done in Sodom, what will be done in Gehenna? See, mortals, see, carnal ones, an example and type of yourselves, II Peter II, 6. "Learn justice, warned, and do not despise the gods." Who of you will be able to dwell with devouring fire (of bodies and souls)? to dwell with eternal burnings? By this fire, and by meditation on fire, suffocate the fire of your lusts. For all fires and all punishments of this world, in comparison with the fire and torment of hell, are only as it were painted fire compared to true and great fire, says St. Polycarp the presbyter in the Life of St. Sebastian. Note: This destruction and burning of the Pentapolis happened precisely one year before the birth of Isaac, which happened in the hundredth year of Abraham. This is evident: for the angels who overthrew Sodom dined with Abraham the day before, and promised him that Isaac would be born the following year, cap. XVIII, 10; and from that same day they went to Sodom, and in the evening were received by Lot, and in the following night the Sodomites invaded them, and therefore at dawn Sodom was burned by those same angels. Whence it follows that the burning of Sodom happened in the 99th year of Abraham; since therefore Abraham was born in the year 292 from the flood, add the years 99 of Abraham's life, you will have the year 391 from the flood, in which this destruction of Sodom happened, which was the year of the world 2047; before the plagues of Egypt, however, and the departure of the Hebrews from Egypt, this year was 406.
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And his wife looked back behind him. This happened near the city of Segor, to which the angels led her with Lot and his daughters as if to safety, and from there they immediately executed God's vengeance upon Sodom, raining upon it sulphur and fire. But she looked back, stirred by the noise of fire and sulphurous rain and the cries of the perishing, partly from fear lest the flame seize her also, partly from curiosity, partly from grief over the things lost and her fellow citizens and her native land burning. She is punished therefore, because she was disobedient and unbelieving, as Wisdom chapter x, 7 says; for she did not believe that it mattered at all for her safety and salvation whether she looked back or not: whence Dionysius the Carthusian judges that she sinned mortally. Others, however, think this was a venial fault, both because Lot, a man struck with excessive fear, looked back; and because not to look back seemed to her a light matter and trifle, and therefore she did not think this was commanded and binding under mortal sin; yet she was punished, because God wished to set her as an example to others, as I shall say presently; for in a similar way, as an example to others, God punished with death that Prophet whose history is related in III Kings XIII, for disobedience that seems to be merely venial. She was turned into a statue of salt. Vatablus translates it, she was turned into a perpetual statue; thus in Numbers XVIII, 19, a covenant of salt is called, that is, perpetual. But this is sufficiently improper and foreign; whence generally others judge that she was properly turned into a statue of salt, nor is it permitted to doubt of this. Note first: This statue was in the form of a woman. For it was the statue of Lot's wife, and therefore the statue itself retained her form. Second, this salt appears to have been metallic salt, which resists rain, and is useful to buildings by its solidity, concerning which Pliny, book XXXI, chapter vii; for this statue lasted for many centuries. Hear Tertullian, in his poem on Sodom: "And the image itself, preserving its form without a body, / Endures still, never destroyed by rains, nor by winds; / Nay, even if some stranger should mutilate the form, / Straightway from itself the wound fills in the breach. / And it is said to live, now in another body the sex, / To pour forth the accustomed generous blood of the months." Where note the word "lives," not that this statue truly lives, but that after the manner of a living thing it pours forth certain monthly flows, which is equally wonderful as the other thing which Tertullian asserts here, that this statue, if mutilated by anyone, straightway heals and fills in this mutilation as if it were its own wound. Let the credibility of these things rest with Tertullian. Moreover, Borchardus, who lived three hundred years ago, testifies that this statue still existed in his time, between Engaddi and the Dead Sea, and Adrichomius teaches that it still exists. Moreover, the Jerusalem Targum adds that this statue will endure until the day of resurrection and judgment. Hence concerning this statue of salt of Lot's wife there is a riddle: "A corpse, yet it has not its own sepulchre; / A sepulchre, yet it has not its own corpse; / Yet a sepulchre and corpse within," because namely it is itself both corpse and sepulchre. You will ask, why was Lot's wife turned into a statue of salt? The Hebrews answer, according to Lyra, because on the preceding evening, when Lot received the angels at supper, she did not set out salt, by which foods are usually seasoned, and this from a gentile hatred of guests and hospitality; for the Sodomites were inhospitable. But this is a Jewish fable and fiction. I say therefore: Lot's wife was turned into a statue of salt, so that she might be as it were marble and a perpetual monument of divine chastisement, by which posterity might be taught to obey God in all things and serve Him, and not to look back, so that they might not desist from good undertakings and return to the pleasures of the world and the flesh: for salt by its dryness aids memory, and preserves bodies from corruption; but metallic salt is solid; whence it is a symbol of eternity and eternal memory: hence a covenant of salt is called an eternal covenant. Hence tropologically St. Prosper, book I On Predictions and Promises, chapter xvi: "Lot's wife, he says, made a statue of salt, by her example seasoned the foolish, that in the holy purpose to which the advancing tend, they ought not to look back with harmful curiosity." For to these Christ says, Luke XVII, 31: "Remember the wife of Lot." Thus also St. Augustine in Psalm LXXV applies this to apostates, who break their vow of chastity. You will ask secondly, whether the body alone of Lot's wife, or truly also her soul perished, and was turned into a statue of salt? That the soul was converted together with the body into a statue seems to be suggested first, because absolutely here in a wonderful and unheard of manner the wife is said to be converted into a statue; but a wife consists of soul as much as, nay more than, of body. Second, because the Wise Man seems to say this, Wisdom x, 7, when he says: "The incredible memory of a soul standing as a figment of salt." But I answer and say that only the body was turned into a statue: for this conversion was the death of Lot's wife: but in death the soul does not perish, but only the body is changed into a corpse, and thence into earth; secondly, because the soul is incorporeal: therefore it could not properly be transformed into a body, namely into a statue; thirdly, the soul is immortal, therefore it cannot perish and be changed. And why, I ask, would God by miracle and contrary to nature have made it mortal here, nay truly to die, when this same thing does not profit men by way of example? for it suffices that a visible body be converted into a visible statue. This therefore is called by the Wise One a monument of an unbelieving soul, that is of a man, for otherwise neither the soul, nor the soul's, but only the body's conversion into a statue can be seen. And so the soul of this wife, the body being converted into a statue, remained surviving, and went to hell, or rather to Purgatory; for this looking back of hers appears to have been only a venial sin, as I have said.
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With the Lord — with that third angel of whom in cap. XVIII, 23, who in verse 33 had already departed from Abraham.
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Ashes — smoke of flame and ashes mixed together. Thus the Hebrews, Chaldeans and Septuagint. For Abraham was watching the very burning of Sodom.
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He remembered Abraham — lest he should lose the just Lot, nephew of Abraham, together with the impious Sodomites, on account of the merits and prayers of Abraham who had prayed saying: "Wilt thou destroy the just with the wicked?" cap. XVIII, 23.
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And he went up and dwelt in the mountain. The angel had forbidden only that they should not look back on the way; when therefore Lot had come to Segor from the way, he looked back, and seeing that horrible rain of fire and sulphur, and the burning spreading far and wide, dismayed, forgetful of himself and of the angel's promise, as if in Segor he were not yet safe enough, he fled from Segor to the mountains.
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No man is left in the earth. Origen thinks that the daughters of Lot received a tradition from their father, that the world, as once it had perished by the flood, would a second time perish by fire; whence excessive fear and horror of this Sodomitic fire impelled them to think that the whole world had been consumed by fire, and this error, which nevertheless they could and ought to have put aside either by their father or by the teaching of time, impelled them to incest, not lust. See St. Augustine lib. XXII Against Faustus, cap. XLII and XLIII. Note: Josephus, St. Chrysostom, Theodoret, Ambrose, excuse these daughters of Lot from sin, and that on a twofold ground: first, from their invincible ignorance; secondly, that in such a case as that in which they alone with their father had survived, their intercourse with their father was lawful, in order to preserve the human race, says Ambrose, lib. I On Abraham, cap. vi: for thus Eve, who was made from Adam's rib, and was thus as it were a daughter to Adam, was nevertheless his wife, because she was then the only woman in the world. But the contrary is taught by St. Augustine and commonly by the Theologians. First, this ignorance and error of the daughters was vincible, as I have said; secondly, the intercourse of a daughter with her father is against all natural modesty, whence it is not lawful in any case or necessity, unless God dispenses it and grants it. Morally, Lipomanus rightly notes, the cohabitation of women with men, even though they be joined to them by blood, never lacks danger. Whence St. Augustine admitted neither nieces nor sisters into his house.
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To drink wine — which they had bought in Segor, and thence with other provisions had carried away for the sustenance of some days. "Lot sinned," says St. Augustine, lib. XXII Against Faustus, cap. XLIV, "not as much as the incest deserves (which he committed drunk and not in his right mind, beyond all opinion and suspicion), but that drunkenness." But this appears to have been only venial. Thus Theodoret, St. Chrysostom, Pererius. For indeed Lot was dismayed, and on account of the loss of his wife and all his goods was most sorrowful, and therefore drank somewhat more freely to ease his sadness, yet not so as to think he would become drunk. But the wine, perhaps unaccustomed to him, or stronger than usual, soon seized and oppressed his brain weakened by toil and grief: for the sorrowful are quickly taken by wine. He perceived not. There was some sense in Lot, as is plain; but confused, dulled and disturbed, such as is wont to be in those sleeping, especially in those half-asleep and half-awake. Thus Cajetan. In particular therefore Lot perceived not, nor recognized his daughter, and her approach and departure.
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And that night also they gave their father wine to drink. This second drunkenness of Lot was a greater sin than the first, because from the first having already experienced the power of wine and his own drunkenness, he ought to have known and been on guard, and to have restrained himself from wine, lest he fall into a second. But who, especially one so afflicted, is so prudent in all things?
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Moab. Moab is said as if meab, that is, from a father, as if to say, I have begotten this son from my father, so that he is to her both father and grandfather; this daughter was shameless in her intercourse with her father; more shameless in the name of the offspring, by which she makes public her crime.
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Ammon. In Hebrew ben ammi, that is, son of my people, or, as the Septuagint has it, of my kindred, whom namely from my kindred and nation, from my kinship and family, namely from the father, I have taken, as if to say: This son of mine was not begotten by the impious Sodomites, among whom I lived, but is entirely of my people and nation, born namely from the father's seed and the daughter's conception. God willed that in the sons there should remain the memory of this paternal incest so infamous, that the Hebrews might not contaminate themselves by their marriages under the pretext of kinship. Thus Theodoret.
A Moral Digression on Drunkenness Wherefore aptly "St. Paula traversing the holy land, when she had come to Segor or Zoar, remembered the cave of Lot, and turning to tears, admonished her virgin companions that wine, in which is luxury, was to be avoided, whose work the Moabites and Ammonites are," as St. Jerome relates in her Life. See here what drunkenness is, even involuntary, and into what absurdities it drives a man. What then is voluntary drunkenness? into what evils does it drive? how many has it been fatal to? What is drunkenness? Hear St. Basil, homily on drunkenness: "It is a voluntary demon, the mother of malice, the enemy of virtue, it renders a strong man slothful, makes a temperate man wanton, it knows not justice, it extinguishes prudence. What, I ask, are the drunk other than idols of the gentiles? they have eyes, and see not." What is drunkenness? Hear St. Ambrose, On Elias and Fasting, chapter xvi: "It is the fuel of lust, the incentive of madness, the poison of folly. Through this men lose their voice, their color varies, their eyes burn, they pant with their mouth, they snort with their nostrils, they burn in fury." What is drunkenness? "It is a man neither dead nor alive," says St. Jerome in chapter V to the Galatians. What is a drunkard? "It is a voluntary demon, a dead man animated; a disease having no pardon, a ruin lacking excuse, a common reproach of our kind; where drunkenness is, there is the devil, there are foul words; where satiety is, there demons hold their dances," says St. Chrysostom, homily 57 to the People. Again, homily 58 in Matthew: "How much better is an ass than a drunkard? how much superior is a dog? All beasts certainly, when they drink or eat, of their own accord do not take more than is sufficient, even if a thousand men compelled them." What is drunkenness? "It is voluntary madness," says Seneca, epistle 83. Secondly, do you wish to know the effects of drunkenness? First, it provokes the wrath of God, Isaiah v: "Woe to you that rise up in the morning to follow drunkenness." Proverbs XXIII: "To whom is woe, to whom is railing, to whom is contention, to whom are wounds without cause, to whom are the redness of eyes? Is it not to them that sit late at the wine, and study to drink off their cups?" Secondly, it robs the mind. Proverbs XXIII, 31: "Look not upon the wine when it is yellow, when the color thereof shineth in the glass: it goeth down smoothly, but in the end it will bite like a serpent." Hosea IV, 11: "Fornication, and wine, and drunkenness take away the heart." Thirdly, it inflames lust, as is evident here in Lot. Proverbs XX, 1: "Wine is a luxurious thing, and drunkenness is tumultuous." Ephesians V, 18: "Be not drunk with wine, wherein is luxury." Fourthly, it causes the loss of life and fortunes. Ecclesiasticus XXXVII, 34: "By surfeiting many have perished; but he that is temperate shall add life;" and chapter XIX, 1: "The workman that is a drunkard shall not be rich." Fifthly, it takes away shame, which being removed, a man breaks forth into foul, quarrelsome, litigious words, etc., and even into blows and slaughter. Sixthly, it has this peculiar property, that it places the sinner in certain and unavoidable danger of eternal damnation; for other sinners, if death should come upon them, repent, since they are in possession of reason, and are expiated by the sacraments; the drunkard alone is capable neither of repentance nor of the sacraments, so that, if he be injured or suffocated by a catarrh, he is most certainly damned; hence Paul says, I Corinthians VI, 10, and Galatians V, 21, that drunkards shall not possess the kingdom of God. Thirdly, do you wish for examples? Lot, whom Sodom did not overcome, when drunk committed a twofold incest. Noah, a perfect man, when drunk was stripped naked and mocked by his son. Samson, filled with wine, was through Delilah delivered to his enemies. Holofernes, when drunk, had his head cut off by Judith. The sons of Job, while drinking wine, were crushed by the ruin of the house. Herod, amid his cups, ordered the head of John the Baptist to be cut off. The Rich Man at the feast, on account of excess in drinking, did not merit even a drop of water after this life, says St. Chrysostom. Alexander, when drunk, killed Clitus, his dearest friend, and even himself with a Herculean cup. Balthasar, the last monarch of the Babylonians, when intoxicated, saw a hand writing, mane, tekel, phares; and on the same night he was deprived of his kingdom and life by Cyrus. Let the drunkard think that the same sentence is pronounced upon him by God: mane, thy days are numbered and cut short, shortly, and perhaps on this very day, this very hour thou shalt die; tekel, thou art weighed, and found wanting, lacking sobriety and virtue, because thou art heavy with wine and vices; phares, thou art divided, thy body which thou hast thus fattened shall be given to worms for food, thy soul shall be given to demons for mockery and torment.
Machine translation from the Latin, not reviewed.
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v. 1 « Veneruntque duo angeli Sodomam vespere » eiusdem diei (cf. 18,1), « et sedente Lot in foribus civitatis », ubi fora et mercatus haberi consueverant (Mar.) et etiam iudicia habebantur (cf. Ruth 4,1), et homines vespere conveniebant ad amice colloquendum. Non tamen adnumerabatur Lot senioribus. civitatis, cf. V. 9. « Qui cum vidisset eos, surrexit et ivit obviam ets, adoravitque pronus 2n terram »,
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v. 9. « et dizit : Obsecro, domini, declinate 1n domum pueri vestri et manete ibi; lavate pedes vestros et mane proficiscemini in. viam vestram. Quz dixerunt : Minime, sed ?n platea manebimus ». Primum recusant (cf. Luc. 24,28), quod postea praestare intendunt, ut ea mora Sodomitarum se aspectibus offerrent (Calm.); simul urbane praetendunt, se nolle molestos esse Lot, quo magis illum ut instantius invitet sollicitent (Mar.), et ita eius meritum augeant. Quod et factum est.
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v. 3 « Compulit ?llos oppido, ut diverterent ad. eum, ingressisque domum illius fecit convivium et cozit azyma ; et comederunt ». v. « Prius autem quam irent cubitum », — tantus sceleratos illos aestus obtinuit, ut paulo diutius se cohibere non valuerint, sed indecenti festinatione indecentissimum consilium exsequi aggressi sunt — « veri civitatis » , viri Sodom — id habent reliqui : insistit s. narrator nequaquam fuisse Abrahamidarum cognatos — « vallaverunt », i. e. cireumdederunt, « domum a puero usque ad senem, omnis populus simul » , non ad unum omnes, cum merito moneat Lyr. expressionem sumi hyperbolice neque, si aliqui defuissent, illi ideo iam habendi sint « iusti », sed « ex omni genere et conditione hominum , ab honoratissimo ad infimum usque; ex quo luculenter sane demonstrat Moses, quam late paterent in corruptissima urbe scelera » (Caim.).
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v. 5 « Vocaveruntque Lot et dixerunt ei : Ubi sunt viri, qui introierunt ad te nocte? Educ sllos huc, ut cognoscamus eos ». Paederastiae etiam seeus leguntur indulsisse incolae terrae sanctae Hebraeis antiquiores : Lev. 18,22 sqq. ; 20,13; cf. etiam Iud. 19,22.
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v. 6 « Egressus ad eos Lot, post tergum occludens ostium , ast » :
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v. 1 « Nolite, quaeso, fratres mei, nolite malum hoc facere ».
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v. 8 « Habeo duas filias, quae necdum cognoverunt virum » , viris tamen v. 1^ iam desponsatas. « Educam eas ad vos et abutiminit eis, sicut vobis placuerit » , cf. Iud. 19,2&, « dummodo viris istis nihil malt faciatis, quia ingressi sunt sub umbra culminis mei ». « Etsi illa quoque flagitiosa impuritas erat, tamen minus erat secundum naturam coire, quam adversum naturam delinquere. Praeferebat domus suae verecundiae hospitalem gratiam, etiam apud barbaras gentes inviolabilem » (Amór.). 2 by *» (cf. 18,5) : quia ?deo ingressi sunt etc., sc. ut tuti essent ab iniuria. Quod Lot hic offerebat, utique erat obiective malum : quorsum à peccato excusatus sit ob metum, ignorantiam etc., interpretis non est disquirere. Si quid deliquit, acerbas utique v. 30 sqq. poenas tulit. v. 9 « A4 zik dexerunt : Recede ?/lluc », hinc, nobis aditum praebe. « E: rursus : [Ingressus es, inquiunt, ut advena : numquid ut iudices? » vel sine interrogatione : unus ingressus est ut advena et iudicando iudicat! i. e. continuo iudicem agit. Ergo alias etiam reprehensiones tulerant a Lot (Dzlim.). « Te ergo ipsum magis, quam hos affligemus. Vimque faciebant Lot vehementissime ; tamque prope erat, ut effringerent fores ».
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v. 10 « Et ecce miserunt manum virt et introduxerunt ad se Lot clauseruntque ostium »,
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v. 11 « et eos, qui foris erant, percusserunt caecitate a minimo usque ad maximum, t(a ut osttum ?nvenire non possent ». p", solum h. l. et 4 Reg. 6, 18; vox ignotae derivationis. LXX dopacia, quam sic definit Aug. (De Civ. Dei X.X7J. 19; M. 44. 781) : « Cum autem aliquid non videtur, quamvis adsit, a quibus alia, quae pariter adsunt, videntur, sicut illam claritatem dicimus adfuisse non visam, a quibus alia videbantur, &opact« graece dicitur. Quod nostri interpretes latine dicere non valentes, in libro Geneseos caecitatem interpretati sunt ». — Primum igitur constat Sodomitas non esse percussos vera et absoluta caecitate : « quae si caecitas fuisset, qua fit ut nihil possit videri, non ostium, - quo ingrederentur, sed duces itineris, à quibus inde abducerentur, inquirerent » (Aug.). Chrys. supponit vires corporis ita esse subito paralysi quadam praepeditas, ut et oculi portam non viderent et membra motu carerent : sed id textus non habet. Igitur interpretes plures veri nominis aorasiam tuiti sunt, quae cum 4 Reg. 6, 18; Luc. 24, 16 reapse locum habuerit, etiam Sodomitis accidere potuit. Textus factum non inventi ostii affirmat, facti rationem non pandit; neque dicit, solum hoc ostium videri non potuisse, bene vero reliqua omnia. Memini me iterato expertum esse nebulam tam densam, ut domorum ostia et reliqua omnia essent invisa. — Aliqui ob Sap. 19, 16 : « Percussi sunt autem caecitate, sicut illi in foribus iusti, cum subitaneis cooperti essent tenebris, unusquisque transitum ostii sui quaerebat », putabant Sodomitas non solum ostium Lot, sed sua quosque ostia invenire non potuisse. Verum interpretes alteram huius effati partem non ad Sodomitas referunt, sed ad Aegyptios. — Pulchre Chrys. : « quoniam mentis eorum oculus excaecatus erat », inquit, « propter hoc et visu privati sunt, ut discant nihil sibi prodesse corporales oculos, si oculi mentis fuerint excaecati ».
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v. 19 « Dixerunt autem ad Lot : Habes hic quempiam tuorum? generum aut filios aut filias, omnes, qui tui sunt, educ de urbe hac ». « An angeli ignorabant Lot non habere filios? Respondeo, angelos locutos esse ul peregrinos ac ignaros, etsi Dei nuntios; non enim necesse est, Dei internuntios omnia scire » (Es/.). Cum aliqua sit lectionum varietas, Syr. Ps. Ion. e& Targ. Hier. pro ynnseribentibus "ann, Sam. Ps. Ion. et Targ. Hier. cum pluribus codicibus hebraeis in 221 omittentibus copulam, suggerit Di//m. lectionem esse corruptam, et loco 12231 1nn fuisse primitus znn.
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v. 13 « Delebimus enim locum istum, eo quod increverit clamor eorum » (cf. 18,20) « coram Domno, qui misit nos, ut perdamus illos ». lam constat impletas esse iniquitates Sodomorum, neque ultra differetur poena.
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v. 1&4 « Egressus itaque Lot locutus est ad generos suos, qui accepturi erant filias etus, et dixit : Surgite, egredimini de loco isto, quia delebit Dominus civitatem hanc. Et visus est eis quasi ludens logui ». Monentur ii, qui iustiores ceteris Sodomitis credi poterant : verum neque hi iusti reperti sunt, sed increduli (Ca:.). Luc. 17,98 : « Similiter, sicut factum est in diebus Lot : edebant et bibebant, emebant et vendebant, plantabant et aedificabant ». Generos autem adiit Lot eadem nocte (cf. v. 15), qua Sodomitae in eius domum irrumpere conati fuerant. "po accipientes. Quod possumus cum Vulg. interpretari accepturi. Et monet Calm., in oriente quandoque longum tempus intercedere inter desponsationem et matrimonii consummationem, sponsa interim degente in domo parentum (cf. 29, 18). LXX slàngórac, ubi non est spernenda opinio Aben Ezra, has filias alias esse a v. 8 oblatis, quae cum patre evaserunt. Reapse, cum hae duae v. 15 dicantur nva, i. e., inventae, non absurde supponuntur exstitisse aliae aliquae, quae non sint inventae, quod invitationem per maritos ipsis factam neglexerint.
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v. 19 « Cumque esset mane », — Hebr. ubi primum ascendit aurora — « cogebant eum angeli dicentes : Surge, tolle uxorem tuam et duas filias, quas habes, ne et tu pariter pereas in scelere civitatis ». Ipse vero non erat alter Abraham (Rwp.), sed retardabatur amore domus et opum, quas Sodomis habebat.
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v. 16 « Dissimulante illo » — Hebr. tardante, cf. 2 Reg. 15,28; LXX £xap&y0ncav — « apprehenderunt manum etus et manum uzoris ac duarum | filiarum eius, eo quod parceret Dominus illi ».
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v. 11 « Eduxeruntque eum et posuerunt extra civitatem », neque a quoquam agniti aut certe prohibiti sunt (Ephr.), sive quod oculi hominum tenerentur, sive quod paucissimi tam mature in plateis versarentur, sive quod essent iam aliqua portenta ruinae praenuntia, puta terrae motus aut fragores; « ?5bique locuti sunt ad eum dicentes : Salva animam tuam »! Hebr. : salvare propter animam tuam, i. e. vitam. « Nol? respicere post tergum nec stes in omni circa regione » , in circulo 322 (cf. 13,10). Utriusque prohibitionis ratio haec est, « ad demonstrandum, qua celeritate esset egrediendum, nusquam morandum, si salvari vellet » (Bonfr.). « Sed zn monte salvum te fac, ne et tu simul pereas ». Mons Djebel Usdum, qui a destructa Sodoma nomen servat, altitudine 120 m. supra Mare Mortuum eminet; est ascensu difficilis. Alii circa montes humiliores sunt.
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v. 18 « Dixitque Lot ad eos : Quaeso, domine mi », v 19. « quia invenit. servus. tuus gratiam coram te, et magnificasti misericordiam tuam , quam fecisti Cum ad duos loquatur Lot, sed tamen ad unum dirigat alloquium, hinc permutantur numeri : eos, domine etc. Unus sc. angelus videtur manu prehendisse (v. 16) Lot et uxorem, quem Lot immediate alloquitur; alter utramque filiam (Menoch.). Ps. Ion. et Targ. Hier. statuunt unum continuo angelum Sodomam reversum esse ad urbem perdendam; potius dicendi sunt post v. 22 ambo illuc retulisse gressum. Cur vero veretur Lot, se non posse ad montem pertingere? quod se ad id vires deficiant, inquit Chrys.; quod so deficiat tempus ad montem perveniendi (Bonfr.) seu, quod idem est, quod mons longius distet (Kn.). Proxima ratio utique fuit timor : « turbatione timoris Deo non credit » (Sa). Verum quae ultima timoris ratio? « Amoenitate Sodomorum tenebatur et irriguis paene paradisiacis arvis » (Rup.).
19:20
v. 90 « Est ctvitas haec tuxta, ad quam possum fugere, parva, et salvabor in ea : numquid non modica est? et vivet anima mea. ». Vide exiguam viri fidem, qui nonnisi exigua a divina liberalitate petere audeat, dum Abraham non dubitabat pro magna urbe intercessionem facere. Ut Lot in Segor salvetur, necesse est ipsam Segor ab interitu eximi. Unicum concedendae gratiae argumentum Lot urget gratiae parvitatem : parva est,... nonne parva est? Conceditur gratia intuitu tandem fidei Abrahae : integra urbs, licet ne decem quidem iusti reperti fuerint.
19:21
v. 21 « Dixitque. ad eum : Ecce etiam in hoc suscepi preces tuas », faciem tuam acceptam habui, « « non subvertam urbem , pro qua locutus es ».
19:22
v. 99 « Festina et salvare ibi, quia non potero facere quidquam , donec ingrediaris illuc. Idcirco », propter hunc eventum ,in quo usus esset Lot verbis v. 20, « vocatum est nomen urbis 2llius Segor ». Cf. 154,2 et p.
19:23
16. v. 23 « Sol egressus est super terram et Lotzngressus est Segor ». À primo diluculo ad ortum solem acta sunt, quae inde a v. 15 narrabantur : unde potest coniectura aliqua definiri, quantum distiterit Sodoma a Segor (D/Im.). Hic versus intime sequenti copulatur, determinat enim tempus incoeptae ruinae. v. 2^4 « Igztur Dominus pluit super Sodomam et Gomorrham sulphur et ignem a Domzno de coelo ». personam agens) a Iahve ». Aben Ezra ergo explicavit « à se », censentque Caí., Vat. etc. efferri illam pluviam tamquam omnino portentosam et a Deo praeter naturae leges profectam : cf. Is. 29, 6. At cur auctor non simplici usus est suffixo «a — se »? Probabilior est expositio, expressiones «a Domino et de coelo esse Synonymas (Ew. II. 223) : cf. àx Aic, sub Iove. Simile habes Mich. 5, 7 ics « quasi ros a Domino et quasi stillae super herbam ». Monebat Cai. : « scriptura submersionis aut aquarum non meminit ». Reapse urbes destructae adscribuntur igni de coelo immisso, non aquis irrumpentibus aut terrae considenti. Etiam Abraham mane consurgens non inundationem contuebatur, sed « ascendentem favillam de terra quasi fornacis fumum » (v. 28). Tamen e 14, 3 colligi videtur Vallem Siddim ibi fuisse, ubi postea fuit Mare Salis aut certe eiusdem pars aliqua. — Exploratores plures, imprimis 1848 a gubernio Reipublicae Americae Septentrionalis emissi, sequentia statuere. Ab oriente Maris Mortui exstitere vulcani qui, probabilius etiam post creatum hominem, massas igneas evomuere; certe fuere vel hoc saeculo terraemotus, erumpentibus aquis calidis et bitumine. Porro falso supposuere aliqui, Iordanem aliquando effusum esse in ipsum Sinum Aelaniticum, ut totum Mare Mortuum credi possit tempore Abrahae esse exortum : Mare Mortuum diu ante creatum hominem exslitisse, neque unquam ultra illud Iordanem esse effusum, strata indubie demonstrant. Maris autem Mortui duae discernuntur partes, peninsula ab oriente protrusa distinctae. Quarum illa ad septentrionem sita aquas habet altissimas (usque ad 399 m.), altera meridionalis ubique vado traiici potest. Utrum vero haec Abrahae tempore an diu ante aquis fuerit mersa, non constat. — Hinc duae se offerunt eventus Gen. 19 explicationes. Altera sola eruptione vulcanica urbes censet esse oppressas, Mari pristinos fere fines servante. Altera, cui magis favet 14, 3, una cum eruptione vulcanica censet Vallem esse concussam atque aquis submersam, ut Vallis Siddim ibi potissimum ante floruerit, ubi nunc est pars Maris Mortui meridionalis. — Cf. Baedeker-Socin, Del., Vigourouz.
19:25
v. 95 « Et subvertit civitates has et omnem circa regionem » , kotum 22, « wniversos habitatores urbium et cuncta terrae virentia ». Cf. Deut. 29,23. v. 26 « Respictensque wzror etus », sc. Lot, cf.
19:26
v. 93, « post se , versa est in statuam salis ». Non nns (Sam.), post se ?psam, neque enim id commendat parallelismus eum v. 17 (Bonfr.), cum ibi habeatur "^ sine praepos. y2; sed "n (Hebr.), de post :pso sc. Lot. Inobedientia mulieris (Ephr.) causa fuit ruinae : stetit primum (v. 177) progrediente urbemque Segor intrante marito, dein de post 2pso, qui iam paulo fuerat progressus, respexit. Substitit fessa et oppressa timore, respexit e curiositate vel etiam cognatorum Sodomitarum aífectu. Pulchre christianos alloquitur Ambr. : « Fuge ergo Sodomam, relinque ocius Gomorrham, desere elementa huius mundi, ne te imminentia involvant pericula. Non resistas fugiens nec in tota vitiorum regione remoreris. Qui non respexit, evasit; quae respexit, non potuit evadere ». — Factum quod attinet, certe hallucinatur Zonfr. totam mulieris substantiam pronuntians in salem esse versam, excepía anima; Zebr. non habet versa est, sed facta est. Neque ratio est asserendi, illud 2*3 (cf. quae de voce diximus ad 4 Reg. 10, 5; 13, 3), ex4», acervus, columna, monumentum imitatum esse « effigiem muliebrem » (Menoch.). Etiamnum , tempestate undas Maris Mortui agitante, totum late litus spuma aspergitur et salis crusta obtegitur. Id multo violentius fieri oportuit, tota regione concussa et aquis ad ipsa Segoris limina proruentibus. Quid mirum, ut uxor Lot paucos pone maritum gressus cunctata aquis fuerit occupata, et retrospiciens salso humore fuerit obcaecata, exanimata, prostrata, ut e tuto limine ad supremos eius clamores respicientes iam nihil viderint nisi formam aliquam prostratam totamque sale obtectam? Aut certe aliquamdiu post, quando aquae recesserant, loca illa invisentes nihil repererunt nisi acervos et varii generis fragmenta, sale cooperta omnia, sub quibus aliquo loco non iam determinando mulieris cadaver obrutum iacere scirent. At, inquies, locum accurate novit traditio, Zos. se vidisse testatur. Übi sapienter Calm. : «.Habemus utique persuasum », inquit, « abuti populos eius regionis itinerantium credulitate, innumeras illis fabulas venditantes ». Dices, e Sap. 10, 7 effici videri, tum certe temporis unam aliquam salis massam traditione certa esse demonstratam : « Quibus in testimonium nequitiae fumigabunda constat deserta terra, et incerto tempore fructus habentes arbores, et incredibilis animae memoria stans figmentum salis », &rievoUovs Quy?ic p vatetov Éécrqxuia cváÀm &Ao. Respondeo, hoc poetico eífato repeti idipsum, quod Gen. 19, 26 prosaice narrabatur; cv» hic, uti ibi, idem sonare atque 2*3; illud 3*1 posse intelligi non unam aliquam columnam seu acervum, sed totum illum tractum Segor inter et Mare, variis acervis et rupibus distinc-
19:27
v. 91 « Abraham autem consurgens mane », « cum nepotis sui urbiumque Pentapoleos gravi cur& teneretur » (Caím.), « ubi steterat prius cum Domino » (18,1) « et pro Sodomitis rogaverat » (CArys.),
19:28
v. 98 « entuitus est Sodomam et Gomorrham et universam terram vegionis illius, viditque ascendentem favillam », seu verius fumum, « de terra, quasi fornacis » calcariae « fumum ». Sed cave, ne cum Bochart eum fumum interpreteris nebulam illam, quae etiamnum e Mari Mortuo assurgens conspectum intercipit : cum enim Mare Mortuum iam ante Abraham exstiterit, probabilius illa etiam nebula assurgere consuevit. Agitur h. 1. de fumo regionis exustae. Quae fuerit nepotis sors, Abrahamum aliquamdiu latuit (cf. v. 31), neque pro illo explicite Deo supplicaverat, tamen pro suavi in Deum fiducia incolumem sperabat servatum esse nepotem. HUMMELAUER. — IN GENESIM. — 27 v. 99 non est voce enim exordiendus (*1"), sed sequentem narrationem inchoat, brevi formula ante narrata resumens. Nota, eam incestus filiarum Lot traditionem primitus non ab Abraham fluxisse, sed a Lot, a quo uno ib. relata disci potuere; neque fortasse Abraham traditionem nepoti tam ignominiosam traditioni sacrae inseruit, quin potius silentio pressit. At serius, quando Moabitae et Ammonitae in nationes potentes excreverant Abrahae posteris infensas, haec ipsorum traditio ab auctore aliquo inspirato recepta esse credi potest. - Dillm. v. 30-38 pronuntiat esse eiusdem cum v. 1-28 auctoris, sc. iahvistae, ob stili affinitatem ; v. 29 autem esse elohistae, i. ec. auctoris ab auctore tam praecedentium quam sequentium diversi. Prioris rationes has affert. v. 31. 33. 34. 37 habetur 4"*23 et n yy, uti 29,26 : at, num revera ad rem tam vulgarem quam filiam maiorem natu et minorem designandam debuit alia voce uti elohista, alia iahvista? Praeterea v. 32 habetur y^s vm, uti 7, 3 : verum argumenta, quibus initium cap. 7 iahvistae tribuitur, supra diluimus. Alterius asserti fundamentum potissimum est nomen DQ'n5N, de quo dicebamus alio loco. Dein legitur 32271 **y, uti 13, 12 : sed 13, 12 tribuendum elohistae, nulla evincit ratio; cumque iahvista et *22 scribat (cf. v. 25. 28) et certe noverit vocem "'y, reapse non perspicitur, cur non potuerit idem utramque vocem copulare et scribere 3225 *"y. Verbum nnwv, pro quo ad 6, 17; 9, 11. 15 provocatur, de se est aptissimum potuitque facile scriptori stragis diluvio effectae haud ignaro in mentem venire, quin diversus adstruatur auctor. Similiter dicas de "27 (cf. 8, 1) et j3 avt wx (cf. 13, 12). At, exclamat Dillm., potuitne idem auctor 19, 29 scribere Lot habitasse « in urbibus », et alibi habitasse in una urbe Sodoma? Potuit utique, cum prior expressio possit exponi « in una urbium »; praeterea potest etiam auctor inspiratus membrum aliquod sententiae adiectitium minus accurate construere, praesertim si sensus aliis textibus minime dubiis determinetur.
19:29
v. 99 « Cum [enim] subverteret Deus civitates regionis illtus, revordatus Abrahae liberavit Lot de subversione urbium, in quibus habitaverat ».
19:30
v. 30 « Ascenditque Lot de Segor », brevissimum ibi ob pavorem tempus moratus (Per.), « et mansit in monte, duae quoque filiae eus cum eo : timuerat enim manere in Segor ». Timuisse post Rabbinos aX Hier. ob continuos terraemotus, quos, licet a textu sileantur, probabile tamen est in ea catastrophe occurrisse; timuisse ait Cai., ne ignis e reliqua planitie Segorem etiam attingeret; minus probabiliter censet Vat., timuisse conspectis Segoritarum vitiis ne in horum poenam civitas deleretur. Crediderim Segoritas, conspecto tanto portento, a vitiis aliquamdiu temperasse. Merito autem Lotum diffidentiae arguit Ca?., quia v. 21 promiserat angelus Segor salvam fore. « Et mansit in spelunca ipse et duae filiae eius cum eo ». Abundant speluncis montes, qui prope litus sunt Maris Mortui.
19:31
v. 31 « Dixitque mator ad minorem : Pater noster senez est », — ergo neque differendum commercium, si omnino cum illo sit habendum (Caz.) — « et nullus virorum remansit in. terra, qui possit ingredi ad nos iuxta morem untversae terrae ». Melius Kn. « qui velit ingredi etc. »; habebimur quippe reliquiae gentis Deo exosae, neque quisquam nobis iungetur. Minus apte vero idem Kn. censet patris senectutem ideo commemorari, quod senex uxorem aliam ducturus esse haud potuerit exspectari. Senex erat, ut ipse et filiae norant, generando adhuc omnino par et certissime duxisset uxorem ad magnum prolis perpetuandae bonum in tuto ponendum ; at neque ipse facile nacturus erate circum incolentibus uxorem , qui Deo exosus poterat reputari. Ex data explicatione solvitur, quae antiquos torquebat difficultas, quomodo filia Lot potuerit supponere totum genus humanum esse exstinctum, quae modo Segor vidisset incolis plenam et ex suo monte fortasse alias facile urbes contueri posset (Zonfr.), aut certe in reliquorum hominum interitum nullatenus inquisivisset (/5st.). Ergo neque illa licitum putabat incestum, quod is ad conservandum genus humanum videretur necessarius (Theodoret., Chrys. etc.) : sed sibi mulier prolis nefarie cupida quaerebat semen. Hinc rursum perspicitur, cur pater non sit rogatus, ut incestum volens admitteret. Non omnis sc. metus excludebatur, ne is ne prolis quidem perpetuandae spe ad tantum scelus adigi posset. Erat et alius metus atrocior. Quid, si pater rogatus declararet, unam filiam proli procreandae sufficere, et unam natu minorem eandemque florentiorem praeferret? Id minime ferendum rata filia natu maior minori incestus societatem suggessit. Filiae igitur omnino damnandae sunt, quidquid illis excusandis Ambr., Hier., Chrys. aliique contulere. Ne ea quidem laus (Chrys.) viro indubie tribui potest, nunquam admissurum fuisse incestum, nisi ebrietas ante mentem obnubilasset; sed quid facturus fuisset, ignoramus.
19:32
v. 39. « Veni, inebriemus eum vino dormiamusque cum eo, ut servare possimus ez patre nostro semen ».
19:33
v. 83 « Dederunt itaque patri $uo bibere vinum nocte zlla ». Minuitur sane viri culpa, qui moerore oppressus (TAheodoret.) ob amissas opes, ereptam uxorem, spem posteritatis praecisam, pocula continuo cum blanditiis suppeditantibus filiabus, modum excesserit. « Et ingressa est maior dormivitque cum patre; at ille non sensit, nec quando accubuit filia nec quando surrexit ». Scripturae fides habenda affirmanti rem minime impossibilem. Potuit etiam fieri, ut homo ebrius semisopitus putaret cum uxore nonnisi recenter sublata sibi rem esse, dein mane totum, quidquid memoriae obscure obversaretur, somnium reputaret (Es/.).
19:34
v. 3& « A/- tera quoque die dixit maior ad minorem : Ecce dormtivi heri cum patre meo; demus ei bibere vinum etiam hac nocte, et dormies cum eo, ut salvemus semen de patre nostro ».
19:35
v. 35 « Dederunt. etiam et. illa nocte patri suo bibere vinum, ingressaque minor filia dormivit cum eo; et ne tunc quidem sensit, quando concubuerit vel quando illa. surrezerit ».
19:36
v. 396 « Conceperunt ergo duae fiae Lot de patre suo ».
19:37
v. 97 « Peperitque mazor filium et vocavit nomen eius Moab : ipse est pater Moabitarum usque $n praesentem diem », « quotquot usque hodie vivunt » (Vat.). « Significat nomen una cum gente perdurasse » (Drus.). Qua clausula, quod supra dicebamus, confirmatur, narrationem hanc v. 29-38 non ab ipso Abraham traditioni sacrae esse additam , sed a. recentiore aliquo, quo tempore Moabitae et Ammonitae iam in gentes excreverant.
19:38
v. 38 « M?nor quoque peperit filium et vocavit nomen eius Ammon, 1. e. filbus populi mei : ipse est pater Ammonitarum usque hodie ». . Quaeritur primum de alterius filii nomine; nam ubi Vulg. LXX habent Ammon, i. e. filius populi mei, ibi reliqui simpliciter nullaque adscripta explicatione habent "ay 2. Fuitne igitur viri nomen Ammon an Benammi? Hoc alterum probabilius. Etenim, cum in Moab idem esset nomen gentis et protoparentis, si etiam quoad Ammon nomina consonabant, minime perspicitur, qua ratione nomen Ammon gentis nomini consonans in textu mutatum fuerit in Benammi; si vero quoad Ammon nomina dissonabant, facile perspicitur nomen Benammi defiguratum esse in Ammon, quo ita quoad Ammonitas, uti quoad Moabitas nomina consonarent. — Secundo quaeritur, sitne genuinum adiectum i. e. filius populi mei. LXX utique euismodi nominum interpretamentis delectatur et Vulg. eadem e LXX transsumere consuevit. - Praeterea Moab certe interpretamento caret, licet illud habeat LXX, cur ergo s. auctor alterius nominis interpretamentum adiecerit? Tamen additamenta haec quamvis non sint genuina, sunt perantiqua. Et quidem Moab LXX (dx coU zatpóc gov) repetunt & 3N!2 contracto ex 2N 13; quem sensum reapse suggerunt v. 32. 34 *3*aN55. Grammatice tamen planius repetitur "13 à ?!2 (aram. *»2), ergo aqua patris (Drus.) seu semen patris : aquam vero pro semine scribi docet Is. 48, 1; Num. 24, 7; Deut. 33, 28 in Hebr. ; Prov. 5, 15-18. — Obiicit Dillm. id, quod in illis nominibus praecipuum sit, iis minime exprimi; filium quemque vocari posse « semen patris » vel .« filius populi mei ». Id certe non est verum quoad hoc alterum nomen : « filius populi mei » à matre is tantum vocari potest, cuius pater et mater ex eodem populo ortum duxere; itemque « semen patris mei », nam suffixum primae personae eodem iure in hoc, atque in nomine Ammon supplebis, ille tantum est, qui aliquatenus etiam a parte patris ad eandem atque mater stirpem pertinet. Dices, sola explicatione, non ipsis nominibus suffixa illa exprimi : verum est, sed num putas matres illas voluisse incestuosam filiorum originem nominibus distincte exprimere? Nequaquam, sed illud solum, quod ex v. 32. 34 illis maxime cordi fuerat, ut sc. patri et hinc populo servaretur semen. Id autem nomina edicunt. Cap. XX. Wud h. l. « mirum est quod mulier nonagenaria (17,17) tali floreret specie, ut et Abraham timuerit occidi propter illius Speciem, ef ipsa concupita fuerit. a rege in uxorem » (Ca?.). Unde varia varii excogitavere, Jac. Edess. miraculo restitutam esse Sarae iuventutem : « cum enim Dominus ei foecunditatem largitus est , etiam reddidit pulchritudinem iuventae » (Menoch.). Tamen textus id minime affirmat. Hinc Per. Sarae pulchritudinem censet fuisse naturalem. Ait enim in muliere, quae vitam esset productura ad 127 annos, idem esse annum 90 ülnue in iis quae solum ad 80 annos producunt, annum 40 (seu verius 53) : reperiri autem quadragenarias valde formosas. Etiam ob castitatem -praeservasse Saram venustatem, quod, ubi se sterilem esse intellexerit, illico à mariti commercio abstinuerit. Praeterea nunquam lactasse liberos atque ita egregium corporis temperamentum praeservasse. Quibus repono, dari etiamnum virgines, quae nunquam liberos lactaverint, eas tamen, ubi ad 55, ne dicam 90 annos pervenerint, non esse ita tenere venustas; esse etiamnum paucas, quae ad 120 fere annos vitam producant, eas tamen non ideo aetate 55 vel 90 annorum iuvencularum instar florere. Rectius igitur Hugo censet rem diu ante actam: h. 1. suppleri. Cur autem inseritur hoc praecise loco? Quia 91,22 sqq. de eodem Abimelech narranda quaedam erant. Acta vero credi possunt haec, fere quo tempore cap. 12 narrata evenere, ergo tempore famis 12,10. Vox autem znde 20,1 non cogit nos immediatam adstruere narratorum successionem, uti neque aliis locis vox postea. Quod narratio h. 1. inseratur, quin ne verbo quidem indicetur agi de re sat diu ante reliqua cap. 19. 24 narrata peracta, probabilem efficit coniecturam narrationem non semper in contextu cap. 19-21 infuisse, sed s. narrationi esse insertam. Censemus igitur, hanc pericopen, primitus fonte continuo, qui fere idem est cum recentiorum iahvista, apud He- rursus s. narrationi esse insertam loco fortasse non plane eodem, quem primum obtinuerat, sc. ante alia quaedam de Abimelech narranda. Qua hypothesi explicatur stili tam cum reliqua narratione in plurimis affini- , quam in aliquibus diversitas. Recentiores, uti alias, demonstrant expressiones aliquas, quae pericopen vetent aut iahvistae aut elohistae, alias quae suadeant elohistae cuidam secundo seu B tribui : quibus rediu communi traditione transmissa, postea apud quosdam servata, in plurimis quidem unius cum reliquis est indolis, in paucis diversae. Kn. ait 20, 13 contradicere 12, 11, ideo sane quod ibi dicatur Abraham verba ad Aegyptum esset ingressurus. Quid obvium magis, quam verba pridem pronuntiata per occasionem esse repetita? Neque, quod 12, 5 dicatur Abraham « tulisse Sarai uxorem suam », sequitur (Dilim.) eum palam et coram omnibus professum esse illam esse uxorem, non sororem tantum.
19:1
… 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 in the fact that the one God is described as creator of …
19:2
… Its most important manifestations may be seen in: Gen. 18, 3-8: Abraham; ibid. 19, 2-3: Lot; Ex. 2, 19-20: Moses; Ios. 6, 23: Rahab; Iudc. 19: the Levite of Ephraim; Job 31, 31-32, etc. Hospitality consisted in having the stranger spend the night under one's tent or …
19:3
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
UNLEAVENED BREAD (ἀζημός, from à priv. and ζῆν, "without leaven"; Heb. maṣṣāh, plur. maṣṣōth). - The Old Testament alludes to unleavened bread on the occasion of hasty flight (Gen. 19, 3; Ex. 12, 34; I Sam. 28, 24); this circumstance caused the use of unleavened bread in Israel's flight from Egypt (Ex. 12, 8-18; 13, 3; Deut. 16, 3). In remembrance of this, …
19:4
Sodomy (so called from the city of Sodom, of which in Gen. 19:4-14) is a sexual inversion, which seeks complete venereal satisfaction between individuals of the same sex (viri cum viro vel feminae cum femina) or of different sex, but "in vase innaturali." …
19:8
… The Virgin reveals her vow or purpose (v. VIRGINITY OF M.) not to have conjugal relations with Joseph (the "knowledge of man" is a very well-known biblical euphemism: Gen. 19:8; Num. 31:17; Judt. 11:39) and asks, practically, for further explanations about the circumstances that accompany the prodigy in which she believes; those circumstances that must suggest …
19:11
Sometimes the angels by divine order punish men (e.g.: Gen. 19:11; II Sam. 24:16-17). In Prov. 17:11 there is mention of a cruel angel who will be sent by God against the sinner.
19:20
It was the smallest of the Pentapolis ([v.] ibid. 19:20) and was saved from destruction through the intercession of Lot, who obtained permission to take refuge there, making his way from Sodom (v.) toward the mountain (ibid. 19:21-25). …
19:21
It was the smallest of the Pentapolis ([v.] ibid. 19:20) and was saved from destruction through the intercession of Lot, who obtained permission to take refuge there, making his way from Sodom (v.) toward the mountain (ibid. 19:21-25). Jeremiah (48:34) and Isaiah (15:5) describe S. in relation to the other cities south of the Arnon, placing it near the Dead Sea and at the foot of the Mountain of Moab.
19:24
… 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).
from the heights of Hebron (Gen. 18:16) that Lot be spared from the destruction, the sight of the smoke rising from the city "upon which sulfur and fire rained from heaven" (ibid. 19:24), fit better with the southern part. …
19:26
… But his wife, having lingered on the way (less accurately the Vulgate: «respiciensque uxor eius post se») against the express warning of the angels, was «turned into a statue of salt» (Gen. 19:26), that is, as modern exegetes commonly explain, she was suffocated and covered by the saline exhalations released by the action of the fire that burned the Pentapolis. …
19:29
… A.'s generous intercession did not avail to avert the scourge, from which only Lot escaped (Gen. 19, 29). From Mamre, A. moved to the Negeb, settling at Philistine Gerar, where once again he succeeded in removing Sarah from the desires of King Abimelech, with whom A. formed a friendship …
19:30
… The Hebrew name 'Ammôn (from ben-'ammî "son of my kinsman") recalls this origin (Gen. 19:30-38). He was the ancestor of the Ammonites (v.). …
… Subsequently, not feeling safe in Zoar, L. took refuge with his two daughters on a mountain, and there dwelt in a cave (ibid. 19:30); from the twofold incest the Moabites and Ammonites (v.) took their origin, who are therefore also called in Sacred Scripture «children of L.» (Deut. 2:19; Ps. 83:9); the ignominious …
The law against consanguineous marriages explains the horror of incestuous relations (cf. Gen. 19:30-37; 35:22; 49:4; Lev. 20:11 ff.; Deut. 27:20, 22 f.; Ex. 22:11). The holiness of marriage, with evident allusion to the primitive monogamous form, stands out from the constant use …
19:31
2. Jews. - In Gen. 19:31-38 the incest of Lot with his two daughters is recorded in order to condemn it. Then in the Mosaic legislation there were prohibited the unions of mother with son, of son with the father's …
… origin, who are therefore also called in Sacred Scripture «children of L.» (Deut. 2:19; Ps. 83:9); the ignominious act cannot, strictly speaking, be imputed to L., who at that moment was under the effects of wine; the truly guilty ones were the daughters (Gen. 19:31-38). Nevertheless, for this deed L. is left ingloriously in the shadows, and the Bible makes no mention of his death. …
19:34
MOAB. - Son of Lot through incest with his firstborn (Heb. Mō'ābh; in the stele of Mesha m'b; Assyrian Ma'aba, Ma'b, Mu'aba; Egyptian Muaba; interpreted by the Septuagint as ἐν τοῦ πατρός μου, mē'ābhē, in relation to the episode of Lot's daughters, Gen. 19:34-37). From him originated the people of the Moabites, who gave the name of M. to the territory they occupied; hence M. is an ethnographic designation (mō'ābhē) and a geographical one …
19:37
… 11, 24; in the plural it is frequent: Gen. 15, 15; Num. 14, 18; etc.), whence 'abbôthêm' "our fathers" (Eccli. 44, 1), frequent in the prayers of the Jews (cf. Berachoth, IX, 1), is equivalent to "Israel." 2) Progenitor of a people (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), originator of a craft or art (Gen. 4, 20 ff.). 3) Creator (Iob 38, 28; cf. Jer. 2, 27), hence God (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefactor (Iob 29, 16), …
19:45
… 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).
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.