Isaac sojourneth in Gerara, where God reneweth to him the promise made to Abraham. King Abimelech maketh league with him.
Isaac by reason of famine goeth into Gerara, 3. where God reneweth to him the promises made to Abraham. 9. King Abimelech blameth him for calling his wife his sister. 15. the people enuying his Wealth, quareleth for his welles 26. At last Abimelech maketh league with Isaac.
1And when a famine came in the land, after that barrenness which had happened in the days of Abraham, Isaac went to Abimelech, king of the Palestines, to Gerara.Ma essendo venuta la fame in quel paese dopo la sterilità avvenuta ne' giorni di Abramo, se n'andò Isaac da Abimelech re de' Palestini in Gerara.AND when a famine was risen in the land, after that sterilitie, that had chanced in the dayes of Abraham, Isaac went to Abimelech king of the Palestines into Gerara.Orta autem fame super terram post eam sterilitatem, quæ acciderat in diebus Abraham, abiit Isaac ad Abimelech regem Palæstinorum in Gerara. 2And the Lord appeared to him, and said: Go not down into Egypt, but stay in the land that I shall tell thee.E il Signore gli apparve, e disse: Non andare in Egitto; ma posati nel paese, ch'io ti dirò;And our Lord appeared to him, and said: Goe not downe into Egypt, but rest in the land which I shal tel thee.Apparuitque ei Dominus, et ait: Ne descendas in Ægyptum, sed quiesce in terra quam dixero tibi, 3And sojourn in it, and I will be with thee, and will bless thee: for to thee and to thy seed I will give all these countries, to fulfil the oath which I swore to Abraham thy father.E stavvi pellegrino, e io sarò teco, e ti benedirò: imperocché a te, e al seme tuo darò tutte queste regioni, adempiendo il giuramento fatto da me ad Abramo tuo padre.And seiourne in it, and I wil be with thee, and wil blesse thee: for to thee and to thy seed, I wil geue al these countries, accomplishing the oath which I sware to Abraham thy father.et peregrinare in ea: eroque tecum, et benedicam tibi: tibi enim et semini tuo dabo universas regiones has, complens juramentum quod spopondi Abraham patri tuo. 4And I will multiply thy seed like the stars of heaven: and I will give to thy posterity all these countries: and in thy seed shall all the nations of the earth be blessed.E moltiplicherò la tua stirpe come le stelle del cielo: e darò ai tuoi posteri tutte queste regioni: e nel seme tuo SARAN BENEDETTE tutte le nazioni della terra,And I wil multiplie thy seed as the starres of heauen: and I wil geue to thy posteritie al these countries: and in thy seed SHAL BE BLESSED al the nations of the earth,Et multiplicabo semen tuum sicut stellas cæli: daboque posteris tuis universas regiones has: et benedicentur in semine tuo omnes gentes terræ, 5Because Abraham obeyed my voice, and kept my precepts and commandments, and observed my ceremonies and laws.Perché Abramo obbedì alla mia voce, e osservò i precetti, e comandamenti miei, e mantenne le cerimonie, e le leggi.for because Abraham obeyed my voice, and kept my preceptes and commandements, and obserued my ceremonies & lawes.eo quod obedierit Abraham voci meæ, et custodierit præcepta et mandata mea, et cæremonias legesque servaverit.
6So Isaac abode in Gerara.Isacco adunque si fermò in Gerara.Therfore Isaac abode in Gerara.Mansit itaque Isaac in Geraris. 7And when he was asked by the men of that place, concerning his wife, he answered: She is my sister: for he was afraid to confess that she was his wife, thinking lest perhaps they would kill him because of her beauty.Ed essendogli fatte delle interrogazioni dalla gente di quel luogo intorno alla sua moglie, rispose: Ella è mia sorella: perocché ebbe paura di confessare, che fosse unita seco in matrimonio, sospettando, che forse presi dalla bellezza di lei non lo uccidessero.Who when he was asked by the men of that place, concerning his wife, answered: She is my sister. for he was afraid to confesse that she was married to him, thinking lest peraduenture they would kil him because of her beautie.Qui cum interrogaretur a viris loci illius super uxore sua, respondit: Soror mea est: timuerat enim confiteri quod sibi esset sociata conjugio, reputans ne forte interficerent eum propter illius pulchritudinem. 8And when very many days were passed, and he abode there, Abimelech, king of the Palestines, looking out through a window, saw him playing with Rebecca, his wife.E passato un lungo tempo, e abitando egli nel medesimo luogo, traguardando Abimelech re de' Palestini per una finestra, lo vide scherzare con Rebecca sua moglie.And when verie manie days were passed, and he abode there, Abimelech the king of the Palestines looking forth through a windowe, sawe him sporting with Rebecca his wife.Cumque pertransissent dies plurimi, et ibidem moraretur, prospiciens Abimelech rex Palæstinorum per fenestram, vidit eum jocantem cum Rebecca uxore sua. 9And calling for him, he said: It is evident she is thy wife: why didst thou feign her to be thy sister? He answered: I feared lest I should die for her sake.E fattolo venir a sé, disse: Egli è fuor di dubbio, ch'ella è tua moglie: per qual motivo hai tu affermato, esser lei tua sorella? Rispose: Temei di essere a causa di lei ucciso.And calling for him, he said: It is euident that she is thy wife: why didest thou faine her to be thy sister? He answered: I feared lest I should die for her.Et accersito eo, ait: Perspicuum est quod uxor tua sit: cur mentitus es eam sororem tuam esse ? Respondit: Timui ne morerer propter eam. 10And Abimelech said: Why hast thou deceived us? Some man of the people might have lain with thy wife, and thou hadst brought upon us a great sin. And he commanded all the people, saying:E disse Abimelech: Per qual motivo ci hai tu ingannati? poteva alcuno fare oltraggio alla tua donna, e tu ci avresti tirato addosso un gran peccato. E fece intimare a tutto il popolo questa parola:And Abimelech said: Why hast thou deceaued vs? some man of the people might haue lyen with thy wife, & thou haddest brought vpon vs a great sinne. And he commanded al the people, saying:Dixitque Abimelech: Quare imposuisti nobis ? potuit coire quispiam de populo cum uxore tua, et induxeras super nos grande peccatum. Præcepitque omni populo, dicens:
11He that shall touch this man’s wife, shall surely be put to death.Chi toccherà la moglie di quest'uomo, sarà punito di morte.He that shal touch this mans wife, dying shal dye.Qui tetigerit hominis hujus uxorem, morte morietur. 12And Isaac sowed in that land, and he found that same year a hundredfold: and the Lord blessed him.Ma Isacco seminò in quella terra, e in quell'anno trovò il centuplo: e il Signore lo benedisse.And Isaac sowed in that land, and he found that same yeare an hundred fold: and our Lord blessed him.Sevit autem Isaac in terra illa, et invenit in ipso anno centuplum: benedixitque ei Dominus. 13And the man was enriched, and he went on prospering and increasing, till he became exceeding great.Ed egli diventò ricco, e andava crescendo di bene in meglio, talmente che divenne sommamente grande.And the man was made rich, and he went prospering and encreasing, til he was made exceeding great:Et locupletatus est homo, et ibat proficiens atque succrescens, donec magnus vehementer effectus est: 14And he had possessions of sheep and of herds, and a very great family. Wherefore the Palestines envying him,Egli fu anche padrone di pecore, e d'armenti, e di numerosa servitù. Quindi portandogli invidia i Palestini,and he had also possessions of sheep and of heards, and a verie great familie. For this the Palestines enuying him,habuit quoque possessiones ovium et armentorum, et familiæ plurimum. Ob hoc invidentes ei Palæstini, 15Stopped up at that time all the wells, that the servants of his father, Abraham, had digged, filling them up with earth:Accecarono in quel tempo tutti i pozzi scavati da' servi del padre di lui Abramo, empiendoli di terra:stopped at that time al the welles, that the seruants of his father Abraham had digged, filling them vp with water:omnes puteos, quos foderant servi patris illius Abraham, illo tempore obstruxerunt, implentes humo: 16Insomuch that Abimelech himself said to Isaac: Depart from us, for thou art become much mightier than we.E la cosa andò tanto in là, che lo stesso Abimelech disse ad Isacco: Ritirati da noi; perocché sei molto più possente di noi.in so much that Abimelech himselfe said to Isaac: Depart from vs, because thou art become mightier then we a great deale.in tantum, ut ipse Abimelech diceret ad Isaac: Recede a nobis, quoniam potentior nobis factus es valde. 17So he departed, and came to the torrent of Gerara, to dwell there:Ed egli si partì per andare verso il torrente di Gerara, e ivi abitare:And departing, to come to the Torrent of Gerara, and to dwel there:Et ille discedens, ut veniret ad torrentem Geraræ, habitaretque ibi,
18And he digged again other wells, which the servants of his father, Abraham, had digged, and which, after his death, the Philistines had of old stopped up: and he called them by the same names, by which his father before had called them.E di nuovo votò altri pozzi scavati dai servi del padre suo Abramo, i quali, morto quello, i Filistei avean già tempo otturati: e pose loro gli stessi nomi, che avean già avuto dal padre.againe he digged other welles, which the seruants of his father Abraham had digged, and which, after his death, the Philistines had stopped vp of old: and he called them by the same names, which his father before had called them.rursum fodit alios puteos, quos foderant servi patris sui Abraham, et quos, illo mortuo, olim obstruxerant Philisthiim: appellavitque eos eisdem nominibus quibus ante pater vocaverat. 19And they digged in the torrent, and found living water:E avendo fatto scavo nel torrente, trovarono dell'acqua viva.And they digged in the Torrent, and found liuing water:Foderuntque in torrente, et repererunt aquam vivam. 20But there also the herdsmen of Gerara strove against the herdsmen of Isaac, saying: It is our water. Wherefore he called the name of the well, on occasion of that which had happened, Calumny.Ma ivi ancora fu altercazione de' pastori di Gerara contro i pastori d'Isacco, dicendo quelli: L'acqua è nostra. Per la qual cosa da quello, che era avvenuto, chiamò quel pozzo col nome di Soperchieria.but there also the pastors of Gerara made a brawle against the pastors of Isaac, saying: It is our water. for which cause he called the name of the wel, by occasion of that which had hapned, Calumne.Sed et ibi jurgium fuit pastorum Geraræ adversus pastores Isaac, dicentium: Nostra est aqua, quam ob rem nomen putei ex eo, quod acciderat, vocavit Calumniam. 21And they digged also another; and for that they quarrelled likewise, and he called the name of it, Enmity.E ne scavarono ancora un altro: e per ragione di questo ancora vi ebbe rissa, e lo chiamò Nimistà.And they digged also an other: & for that they brawled likewise, and he called the name of it, Enmitie.Foderunt autem et alium: et pro illo quoque rixati sunt, appellavitque eum Inimicitias. 22Going forward from thence, he digged another well, for which they contended not; therefore he called the name thereof, Latitude, saying: Now hath the Lord given us room, and made us to increase upon the earth.E partitosi di là scavò un altro pozzo, per ragion del quale non v'ebbe contrasto: e perciò chiamollo Largura, dicendo: Adesso il Signore ci ha messi al largo, e ci ha fatti crescere sopra la terra.Going foreward from thence he digged an other wel, for which they contended not: therfore he called the name therof, Latitude, saying: Now hath our Lord dilated vs, and made vs to encrease vpon the earth.Profectus inde fodit alium puteum, pro quo non contenderunt: itaque vocavit nomen ejus Latitudo, dicens: Nunc dilatavit nos Dominus, et fecit crescere super terram.
23And he went up from that place to Bersabee,E salì da quel luogo a Bersabee,And he went vp from that place vnto Bersabee,Ascendit autem ex illo loco in Bersabee, 24Where the Lord appeared to him that same night, saying: I am the God of Abraham thy father, do not fear, for I am with thee: I will bless thee, and multiply thy seed for my servant Abraham’s sake.Dove gli apparì il Signore la stessa notte, dicendo: Io sono il Dio d'Abramo padre tuo: non temere; perocché io sono con te: ti benedirò, e moltiplicherò la tua stirpe per amore di Abramo mio servo.where our Lord appeared to him that same night, saying: I am the God of Abraham thy father, do not feare, because I am with thee: I wil blesse thee, and multiplie thy seed for my seruant Abrahams sake.ubi apparuit ei Dominus in ipsa nocte, dicens: Ego sum Deus Abraham patris tui: noli timere, quia ego tecum sum: benedicam tibi, et multiplicabo semen tuum propter servum meum Abraham. 25And he built there an altar: and called upon the name of the Lord, and pitched his tent; and commanded his servants to dig a well.Per la qual cosa egli edificò in quel luogo un altare, e invocato il nome del Signore, tese il suo padiglione; e ordinò a' suoi servi, che scavassero un pozzo.Therfore he builded there an altar: and hauing called vpon the name of our Lord, he pitched his tent: and commanded his seruants that they should digge a wel.Itaque ædificavit ibi altare: et invocato nomine Domini, extendit tabernaculum, præcepitque servis suis ut foderunt puteum. 26To which place when Abimelech, and Ochozath his friend, and Phicol chief captain of his soldiers, came from Gerara,Nel qual luogo essendo venuti da Gerara Abimelech, e Ochozath suo amico, e Phicol capitano delle milizie,To the which place when there were come from Gerara Abimelech, and Ocozath his freind, and Phicol chieffe captaine of his souldiers,Ad quem locum cum venissent de Geraris Abimelech, et Ochozath amicus illius, et Phico, dux militum, 27Isaac said to them: Why are ye come to me, a man whom you hate, and have thrust out from you?Disse loro Isacco: Per qual motivo siete venuti da me, da un uomo odiato da voi, e da voi discacciato?Isaac spake to them: Why are ye come to me a man whom you hated, and haue thrust our from you?locutus est eis Isaac: Quid venistis ad me, hominem quem odistis, et expulistis a vobis ? 28And they answered: We saw that the Lord is with thee, and therefore we said: Let there be an oath between us, and let us make a covenant,Risposer quelli: Abbiam veduto, che il Signore è con te, e perciò abbiam detto: Si giuri, e si stringa tra noi alleanza,Who answered: We saw that the Lord is with thee, and therfore we said: Let there be an oath betwen vs, and let vs make a league,Qui responderunt: Vidimus tecum esse Dominum, et idcirco nos diximus: Sit juramentum inter nos, et ineamus fœdus, 29That thou do us no harm, as we on our part have touched nothing of thine, nor have done any thing to hurt thee; but with peace have sent thee away, increased with the blessing of the Lord.Di modo che tu non faccia a noi male alcuno, come noi pure nulla abbiam toccato di quel che è tuo, né abbiam fatto cosa in tuo danno; ma ti abbiam lasciato partire in pace ricco della benedizione del Signore.that thou do vs no harme, as we also haue touched nothing of thine, neither haue we done that which might hurt thee: but with peace haue we dismist thee encreased with the blessing of the Lord.ut non facias nobis quidquam mali, sicut et nos nihil tuorum attigimus, nec fecimus quod te læderet: sed cum pace dimisimus auctum benedictione Domini.
30And he made them a feast, and after they had eaten and drunk:Egli adunque imbandì ad essi il convito, e dopo che ebber mangiato, e bevuto,Therfore he made them a feast, and after they had eaten and drunkenFecit ergo eis convivium, et post cibum et potum 31Arising in the morning, they swore one to another: and Isaac sent them away peaceably to their own home.Levatisi la mattina fecero scambievole giuramento, e Isacco lasciogli andare in pace a casa loro.arising in the morning, they sware one to an other: and Isaac dismissed them peaceably into their place.surgentes mane, juraverunt sibi mutuo: dimisitque eos Isaac pacifice in locum suum. 32And behold, the same day the servants of Isaac came, telling him of a well which they had digged, and saying: We have found water.Quand'ecco lo stesso dì arrivarono i servi d'Isacco, recando a lui la nuova del pozzo scavato, e dicendo: Abbiamo trovata acqua;And behold the same day came the seruants of Isaac telling him of a wel, which they had digged, and saying: We haue found water.Ecce autem venerunt in ipso die servi Isaac annuntiantes ei de puteo, quem foderant, atque dicentes: Invenimus aquam. 33Whereupon he called it Abundance: and the name of the city was called Bersabee, even to this day.Per la qual cosa lo chiamò Abbondanza: e alla città fu posto il nome di Bersabee, come lo ha fino al dì d'oggi.Wherupon he called it Abundance: and the name of the citie was geuen Bersabee, euen vnto this present day.Unde appellavit eum Abundantiam: et nomen urbi impositum est Bersabee, usque in præsentem diem. 34And Esau being forty years old, married wives, Judith, the daughter of Beeri, the Hethite, and Basemath, the daughter of Elon, of the same place.Ma Esaù in età di quarant'anni prese per mogli, Judith, figliuola di Beeri Hetheo, e Basemath, figliuola di Elon del medesimo luogo:But Esau being fourtie yeares old married wiues, Iudith the daughter of Beeri the Hethite, and Basemath the daughter of Elon of the same place:Esau vero quadragenarius duxit uxores, Judith filiam Beeri Hethæi, et Basemath filiam Elon ejusdem loci: 35And they both offended the mind of Isaac and Rebecca.Le quali ambedue avevano disgustato l'animo d'Isacco, e di Rebecca.both which had offended the mind of Isaac and Rebecca.quæ ambæ offenderant animum Isaac et Rebeccæ.
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Year of the World about 2200.
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Menochius
Ceremonies of religion, observed under the law of nature. (Menochius)
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Haydock
Sister, or niece. Though lawful at that time, it was not very common for people to marry such near relations; and therefore Isaac, by saying Rebecca was his sister, wished the people of Gerara to be ignorant of her being his wife; being under the like apprehension as his father had been twice before. He imitates his example, trusting in the protection of God, which had rescued Abraham from danger, Genesis 21. (Haydock)
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His wife; using greater familiarity than a grave and virtuous man, like Isaac, would offer to do with his sister, or with another person's wife.
Haydock
Sin, or punishment, (Menochius) such as Abimelech's father had formerly experienced. (Haydock)
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Haydock
Touch, or hurt, by offering to marry, etc. (Haydock)
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Calmet
Depart. Instead of repressing the outrages of his subjects, the king enters into their jealousies, and banishes a wealthy person, (Haydock) as the Athenians so frequently did afterwards with respect to their best citizens. (Aristotle, Polit. 3:9.) And Pharao used the same pretext, when he persecuted the Hebrews. (Calmet)
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Kennicott
Servants. So the Septuagint and Syriac versions, and the Samaritan copy against the Hebrew, in the days, which is incorrect. (Kennicott)
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Challoner
Torrent. That is, a channel where sometimes a torrent, or violent stream, had run. (Challoner)
Haydock
In this vale of Gerara, a never-failing spring was found. (Haydock)
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Challoner
Latitude. That is, wideness, or room. (Challoner)
Hebrew Rechoboth, widely extended streams, latitudines. See Genesis 10:11.
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Haydock
Of Abraham, who still lives before me, and for whom I always testified such affection, though I suffered him to be persecuted: hence, fear not. (Haydock)
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Calmet
Ochozath. This name occurs in the Septuagint, as well as the other two; (Chap. 21:22.) and means a company of friends. Phicol also signifies the mouth or face of all, being the general of the army, on whom the soldiers must be intent. These are, perhaps, therefore, the names of offices, not of persons; or if they be the same who lived with Abraham, they must have held their high command above 100 years. (Menochius) (Calmet)
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Year of the World 2208, Year before Christ 1796.
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Haydock
Offended. They were the daughters of princes of the Heathens, (Josephus) and being brought up in idolatry and pride, refused to give ear to the advice of Isaac, who never approved of the marriage of his son with them. Esau would not leave the choice of a wife to his father, as Isaac had done at the same age. (Haydock)
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Torrent.... That is, a channel where sometimes a torrent or violent stream had run.
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Latitude.... That is, wideness, or room.
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God by Abrahams exā plar life inuited the Aegyptians to true religion: now commandeth Isaac to stay in Gerara to the like end. S. Theod. q. 76. in Gen.
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5. My ceremonies] These were not the same ceremonies and lawes which External ceremonies in the law of nature. were afterwards prescribed by God, and deliuered by Moyses, but other obseruances by which Abraham and other holie Patriarches before him, serued God with certaine external worship, differing from the rites of the Gentiles, especially from Enostime (Gen. 4.) and so forward.
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See pag 52.
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Adulterie a great sinne also among Painims
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12. An hundred fold] For this increase of wealth the King and people at first enuied Isaac, but afterwards perceiuing that God almightie, whom he Christian for titude preuaileth more by suffering, then by forcible resisting. serued, so blessed him, the rest of the land remaining barren, they sought to make league with him (v. 28) Euen so the Kings and nations of the world, first enuying and persecuting Christs Church, at leingth seing it stil prosperous became with al humilitie children of the same Church, and seruants of Christ, being ouercome not by force of armes but by patience, & peacable endeuours of those whom they most hated. VVherof excellently saith S. Leo (Ser. 1. in Natali. Apost) Although Rome renowmed by manie victories, dilated her Empyre by land and by sea, yet was it lesse, that martial trauel subdued, then that which Christian peace hath obtained. The Bishops of Rome hauing larger Iurisdiction spiritual, then euer the Roman Coesars had temporal Dominion.
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The chanel where sometimes a vehement streame rūneth, sometimes none at al.
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VVrangling.
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So nations of the world first enuyed the Church of Christ, but after made peace with it.
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Esau by marying against his parents wil, made breach from them.
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St Augustine of Hippo † AD 430 City of God 16.36
… and I will establish mine oath, which I sware unto Abraham thy father: and I will multiply thy seed as the stars of heaven, and will give unto thy seed all this land: and in thy seed shall all the nations of the earth be blessed; because that Abraham thy father obeyed my voice, and kept my precepts, my commandments, my righteousness, and my laws.”
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St Justin Martyr † AD 165 Dialogue with Trypho 120
“Observe, too, how the same promises are made to Isaac and to Jacob. For thus He speaks to Isaac: ‘And in thy seed shall all the nations of the earth be blessed.’
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.19
… that you might frame your testaments according to Roman law, and might by calumnious accusations break the Testament made with the sanction of Divine law to the fathers, in which it was written, “In thy seed shall all the nations of the earth be blessed”:
St Augustine of Hippo † AD 430 Letters of St. Augustin 144.3
… the Church spread abroad over the whole world, they believe rather the words of Divine Scripture than the calumnies of human tongues. Moreover, with respect to the schism which has arisen among men (who assuredly, whatsoever they may be, do not frustrate the promises of God to Abraham, “In thy seed shall all the nations of the earth be blessed,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.41
41. Besides this wonderful agreement between the types and the things typified, the adversary may be convinced by plain prophetic intimations, such as this: "In thy seed shall all nations be blessed." This was said to Abraham, and again to Isaac,
St Augustine of Hippo † AD 430 The Correction of the Donatists 1
… But the evidence of all the several scriptures with one accord proclaims the Church spread abroad throughout the world, with which the faction of Donatus does not hold communion. The law of God declared, "In thy seed shall all the nations of the earth be blessed."
St Augustine of Hippo † AD 430 The Harmony of the Gospels 1.25
… For to him it was said, “In thy seed shall all nations be blessed.” Of his seed, then, sprang the people of Israel, whence came the Virgin Mary, who was the mother of Christ; and that in Him all the nations are blessed, let them now be bold enough to deny if they can. This same promise was made also to Isaac the son of Abraham.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.21
… This man, one will say, surrendered the Scriptures; no, not so: but this other man surrendered them. Whosoever it might be who has surrendered them, has their faithlessness made void the faithfulness of God? What is “the faithfulness of God”? That which He promised to Abraham, saying, “In thy seed shall all nations be blessed.”
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Tertullian † AD 220 On the Apparel of Women ii.2
… yet it is to be feared , just on account of the injuriousness and violence of suitors: which (injuriousness and violence) even the father of the faith, Abraham, greatly feared in regard of his own wife’s grace; and Isaac,
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St Augustine of Hippo † AD 430 Against Lying 23
… Somewhat therefore of truth he left untold, not told aught of falsehood, when he left wife untold, and told of sister. This also did his son Isaac: for him too we know to have gotten a wife near of kin.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.5
… or how Isaac imitated his father’s conduct, and called his wife Rebecca his sister, that he might gain a shameful livelihood by her;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.46
46. Faustus’ effrontery appears notably in his accusing Isaac also, the son of Abraham of pretending that his wife Rebecca was his sister.
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St Jerome † AD 420 The Letters of St. Jerome 22.25
25. Ever let the privacy of your chamber guard you; ever let the Bridegroom sport with you within.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 105.8
… For both the king of Gerar and the king of the Egyptians were warned from Heaven not to harm Abraham, and another king not to harm Isaac,
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St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.93
… The patriarch Abraham was both most friendly treated, and presented with a token of friendship, by a king who had been warned from heaven not to defile his wife. Isaac his son likewise found a king most friendly to him.
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St Jerome † AD 420 The Letters of St. Jerome 66.7
… Thus we have received more than we have given. The things we have renounced are small; the things we possess are great. All that Christ promises is duly performed and for what we have given up we have received an hundredfold. This was the ground in which Isaac sowed his seed,
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Origen † AD 254 Origen's Commentary on Matthew 13.15
… And that many are great, but the great not equally great, will be manifest from the ascription of the epithet “great” to Isaac, “who waxed great, and became exceedingly great,”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
52. For men, creatures as they are, are capable in a certain way of reaching forward and advancing in virtue . Enoch, for instance, was thus translated, and Moses increased and was perfected; and Isaac ‘by advancing became great
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Origen † AD 254 Origen Against Celsus 4.44
… But that wells were constructed by righteous men in the land of the Philistines, as related in the book of Genesis,
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… and a marriage that was to produce the race of Christ had its beginning and its first covenant in water . Yes, and Isaac himself also, when he was ruling his flocks, digged wells at all parts of the desert, which the aliens stopped and filled up
St Jerome † AD 420 The Letters of St. Jerome 69.6
… As wood sweetens Marah so that seventy palm-trees are watered by its streams, so the cross makes the waters of the law lifegiving to the seventy who are Christ’s apostles. It is Abraham and Isaac who dig wells, the Philistines who try to prevent them.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 29
… But should I speak of the circumstances of that strange and wonderful rain? Or should I speak of Abraham, his wanderings one upon another, the carrying away of his wife, the dangers, the wars, the famines? Should I speak of Isaac,
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St Augustine of Hippo † AD 430 City of God 16.36
… fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake.”
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St Augustine of Hippo † AD 430 Letters of St. Augustin 46
… For example, when Laban said to Jacob, “The God of Abraham and the God of Nahor judge betwixt us,” Scripture does not declare which god is meant. Again, when Abimelech came to Isaac, and he and those who were with him sware to Isaac, we are not told what kind of oath it was.
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ABIMELECH, — not he in the time of Abraham, of whom chapter xxi, as St. Augustine, Josephus and St. Chrysostom wish; but another, perhaps his son; for he was one hundred years before this one: for he reigned before Isaac was born, who was already nearly one hundred years old, as is gathered from verse 34. Thus Abulensis, Pererius and others. Abimelech therefore appears to have been a common name of the kings of Palestine, as Pharaoh, and afterwards Ptolemy, was a common name of the kings of Egypt, and Caesar of the Roman Emperors. Thus Procopius, Diodorus and Jerome, book IX in Ezekiel. Whence also according to the testimony of Procopius and Diodorus, Abimelech in Hebrew means father king, as if you should say, Father of the country. For a king ought to be a father to his subjects, whence also the Romans called their Emperors fathers of the country.
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MY VOICE, — my command concerning the immolation of his son. God stimulates Isaac, by mention of the obedience of his father, so that seeing it thus rewarded in him, he may strive to imitate it, nay to surpass it, and thus obtain a greater reward from God. Thus St. Chrysostom.
CEREMONIES, — both his own of circumcision, and others common to all, which God instituted in the law of nature, and by which He wished to be worshipped. For the law of nature had, just as the law of Moses and of Christ have, their own rites, their sacred things and sacraments.
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MY SISTER (kinswoman) IS SHE. — See the things said at cap. xx, vers. 12.
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HE SAW HIM PLAYING WITH REBECCA. — The impure Jews understand this play to be conjugal union. But away with these cynics! Who would believe that Isaac, in public and before the king, was so shameless, wanton and cynical? I say therefore, for playing the Hebrew word is metsachek, that is, laughing, or playing with Rebecca, in that manner in which a chaste and grave husband is accustomed sometimes to play, laugh and jest honestly with his wife: which he would not dare to do with another, because it would not be fitting.
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YOU HAD BROUGHT UPON US A GREAT SIN, — you would have given occasions of great sin. For sin the Hebrew word is ascham, which signifies, first, a sin committed through ignorance: whence the Septuagint translates it agnoian, ignorance; secondly, the punishment and desolation inflicted on account of such a sin: it can be understood in either way here.
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DYING HE SHALL DIE. — Note here the ancient and first law against adulterers and the penalty of death; which does not appear to be first imposed here, but to have been previously laid down in general, and here only to be applied and threatened against those violators of Rebecca. The same penalty of death God afterwards, through the law of Moses, inflicted upon adulterers. For adultery is a grave crime, which God avenges by punishing not only princes, but also subjects. Thus on account of Paris's adultery with Helen, Troy and the Trojan kingdom perished. Thus on account of Tarquin's adultery with Lucretia, the kings were cast out by the Romans forever. Thus David, sinning grievously with Bathsheba, was most severely punished, as is evident from II Kings xii, 10: concerning which matter more at cap. xxxviii, vers. 24.
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HE SOWED, — in a field not his own, but hired from the Gerashites: for neither Abraham, nor Isaac, nor Jacob possessed fields or houses in Canaan, but continually sojourned in it. We see here that Isaac and the Saints did not idle, even though they knew themselves to be so blessed, and that God had promised it; but for this very reason they labored the more strenuously, lest they tempt God. Thus Isaac sows, and God blesses the sowing.
HE FOUND (not others, but he himself) IN THAT VERY YEAR (of sterility) A HUNDREDFOLD. — Whence it is evident that this so great a harvest came to Isaac, not through sowing, nor through the fertility of the fields, but through a miracle, by the benefit of God; so that namely from one measure sown by him, he reaped a hundred measures. Thus Pliny, lib. xviii, cap. xi, calls the most fertile wheat centum-grain. In Hebrew word for word, and he found a hundred measures. Thus Pagninus, Vatablus and others. For scheorim with shin signifies measures; the Septuagint and Arabic readers translate seorim with sin, he found a hundredfold barley. Thirdly, others translate, he found a hundred valuations, that is, a hundred times as much as he had estimated; for the root scaar signifies to think, to estimate. Whence the Chaldean translates, he found a hundredfold of what he had estimated.
Tropologically, the most fertile land is poverty, in which if you sow, you will receive a hundredfold; for this is what Christ says, Matt. xix, 29: "Whosoever shall leave house or brethren, etc., or lands for my name's sake, shall receive a hundredfold and shall possess life everlasting." Alluding to this, St. Jerome, epist. 26 to Pammachius, thus says: "With a hundredfold increase Christ's promises are repaid: in such a field Isaac once sowed." Deservedly therefore does Blessed Nazianzenus sing in Carm.: Happy he who buys Christ with all his fortune. And St. Augustine, serm. ult. De Diversis: "What is more glorious for a man than to sell his own things and to buy Christ?"
AND HE BLESSED HIM, — that is, God had indeed blessed him, namely by enriching him. Thus Vatablus. For the vau of the Hebrews, a conjunction, is often causal; and the Hebrew perfect tense they often take for the pluperfect, as if to say: Not heaven, not earth, not fields, these goods gave to Isaac, but the blessing of the Lord, which alone makes rich.
Add, however, that God blessed Isaac because he labored strenuously and cultivated the field: for God inserts himself into the labor of farmers and blesses it. When among the Romans the ancient dictators and senators cultivated a field of five jugera, the produce abundantly sufficed to feed the whole family; after they used servants and through them cultivated fields, the greatest estates did not suffice: those did it willingly and diligently, these coldly and almost under compulsion; whence the earth, indignant, did not return such grace to those laboring. It is illustrious what they write of C. Furius Cresinus, who, when he was receiving much more abundant fruits from a small field than from the most ample estates of the neighborhood, was in great envy, as if he were drawing the crops of others by sorceries. Wherefore, when summoned by Sp. Albinus on a Curule day, fearing condemnation, since he had to go to the vote by tribes, he brought all his rustic implements into the forum, and brought forth his strong daughter, heavy mattocks, weighty plowshares, well-fed oxen; afterwards he said: "These are my sorceries, Quirites, nor can I show you, or bring into the forum my night-watchings, vigils and sweats." Therefore by all votes he was acquitted. So it is indeed: the fruit of the field consists not in expense, but in cultivation, and therefore they said that the eye of the master and the foot of the master are most fertile in the field; for the eye of the master fattens the horse, the foot of the master fattens the field.
Morally note that Isaac, because he remained in Gerar at God's command, was therefore enriched by God there: thus wherever anyone remains by God's will and command, there he will be blessed and prospered by God. Let Religious note this, and not wish to change the stations assigned to them.
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THEY STOPPED UP THE WELLS. — Thus allegorically heretics, envying Catholics, stop up the wells of Catholic doctrine, namely Holy Scripture and traditions, and the very Sacraments and sacred things with their heresies and filth, says Origen.
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DEPART FROM US. — See here how one ought not to trust in the favor of kings or people, and how timid and suspicious envy is: for by it Isaac is expelled here. God, however, wished him to sojourn for other reasons: first, that his faith and virtue might be proved; second, that God himself might be glorified in other places by his piety and holy conversation; third, that he might teach the Saints that they ought to be attached to no place, indeed to no earthly things, but always prepared to leave all things for God, if the occasion should require it. St. Chrysostom, homily 52: "The king says to the stranger: Depart from us, because thou art become mightier than we. And truly he was mightier, having heavenly protection in all things, and armed with the right hand of God. Why therefore dost thou drive away the just man? Knowest thou not that whithersoever thou forcest him to go, he will always be in the things of his Lord? Did not the experience of things teach thee that it is the hand of God which makes the just man illustrious and preserves him? Why therefore, by driving away the just man, dost thou declare ingratitude toward the Lord? And not even the great meekness of the man was able to tame thy envy, but conquered by envy thou completest the deed, and again thou forcest him to depart, who hath not injured thee in any way. Knowest thou not that even if thou drivest him into the very wilderness, he will nevertheless have a mighty Lord, who knows how to help himself, and to make him much more illustrious? For nothing is stronger than to enjoy heavenly protection, just as nothing is weaker than to be destitute of it."
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HE DUG OTHER WELLS. — "Dug," that is, excavated and cleaned out. For they had been dug before by Abraham, but filled up with earth thrown in by the envious Gerarites. Isaac preferred to excavate the old wells of his father rather than to dig new ones, first, because he was certain that there was a vein of water there; second, to diminish the envy of the Gerarites, since he only sought to recover and renew the wells which they had long since granted to his father; third, that thus he might recall and venerate the grateful memory of his father, his labors and works; whence also the former names, imposed on the wells by his father, Isaac recalled and renewed. Thus Delrio.
Tropologically, how the demon stops up the well of the soul through the thoughts of temptations, and how it is to be drained and excavated, see in St. Gregory, book XXXI of the Morals, chapter XXII.
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IN THE TORRENT. — A torrent is called by metonymy the very dry riverbed itself, which in winter is filled with rain water and overflows, and becomes a torrent, but in summer dries up from drought: in it therefore Isaac digs a well, and finds living water, that is, springing, fountainous and perennial; for in riverbeds and valleys, and in low places, living and fountainous water is found more easily and quickly than in mountains and high places; for we see that in valleys, by digging to the third or fourth foot, water springs forth, and wells are made, which in mountains must be dug to a hundred, indeed two hundred feet (for so deep are they).
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IS OURS, — because you dug it in our field and land. But the Gerarites object to this unjustly, because Isaac dug this well by their will, knowledge, connivance and consent: therefore he called this well "Calumny," because in the digging of this well, the Gerarites inflicted this calumny upon him. For calumny in Hebrew is escec, which by shin signifies calumny; likewise oppression, fraud and injustice, as the Septuagint translates it. By sin however it signifies contention, quarrel, as Vatablus and the Chaldean translate it. See here the meekness of Isaac bearing calumny, dissembling, departing, and responding kindly and peacefully to his rivals. See also how God mingles sweet with bitter for Isaac and his friends, and infuses bitter-sweet. "The just man, says St. Chrysostom, homil. 52, contends here for nothing, nor resists, but even yields to the shepherds. For this is truly meekness, not when one offended by the more powerful bears it meekly, but when one offended even by those who are thought to be inferior yields."
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BREADTH. — In Hebrew rechobot, that is, breadths, as if to say, This well will give us a broad, free and immune from the envy of the Gerarites, and abundant watering for us and our flocks, and therefore let it be called "Breadth." St. Chrysostom reads it as a broad estate. "For this reason," he says, "I call it a broad estate, because the Lord enlarged and increased us upon the earth. You have seen the pious mind, how, making no mention of the atrocious difficulties that stood in the way, it remembers only good things, and offers thanks to God for them. For nothing is so pleasing to God as a grateful soul and one giving thanks. For although He pursues all of us daily with innumerable benefits, He exacts nothing else from us than the giving of thanks, so that it may provoke her to give greater things," as He was provoked here to show Himself to Isaac and to bless him. Whence He adds: "Fear not, for I am with thee; therefore thou shalt be invincible, and more powerful to those who harass, and stronger to those who invade, and I shall have such care of thee that thou shalt be envied by them." Hence He also premised: "I am the God of Abraham thy father," showing how He vindicated and made the patriarch His own, so that He deigned to call Himself the God of Abraham. And the Lord of the world and creator, calling Himself the God of one man, does not conclude and narrow His dominion, but shows His great benevolence toward him."
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I AM THE GOD OF ABRAHAM THY FATHER, — as if to say, All creatures indeed are mine, but nevertheless one Abraham is worth more with me than all others: see therefore, O Isaac, that thou imitate thy father. "Thus," he says, "I made him my own, so that he is reckoned with me as much as all others. Therefore on account of thy father I will multiply thy seed." This is St. Chrysostom.
Learn here how good it is to be a friend of God; secondly, that the Saints are in perpetual remembrance with God; thirdly, that God blesses offspring on account of holy parents; fourthly, what honor we owe to the Saints, whom God honors thus.
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HE STRETCHED OUT HIS TENT, — so that he might fix his seat and dwelling there.
THAT THEY MIGHT DIG, — that they might re-dig and uncover the well, once dug there by his father Abraham, namely the well of Beersheba, as follows. Note here the constancy and magnanimity of Isaac, who strongly bears the insults of the envious, and yields to them, but in such a way that he does not become sluggish, but strenuously promotes himself and his elsewhere.
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OCHOZAT HIS FRIEND. — The Chaldean and Vatablus take the Hebrew Ochozat as an appellative; whence they translate, and a company of his friends. But the Septuagint and our Vulgate more rightly take Ochozat as a proper name.
FRIENDS. — The Septuagint, paranymph of King Abimelech: for those are the greatest friends of someone who are groomsmen at his wedding; for these are themselves closest to the bridegroom, and lead him to the nuptial chamber. Whence St. John the Baptist, John III, 29, is called the friend of the bridegroom, because he was the paranymph of Christ. This paranymph, and intimate friend of the king, among the Persians was second to the king, and was called Surenas, whose office it was to crown the king. He presided over the royal cohort, which consisted of the most select, most faithful and most friendly to the king, namely nobles and dynasts who had been nourished and educated with the king. Whence he was as it were the leader and first among the nobles of the court and the king's friends. Such was this Ochozat with King Abimelech.
AND PHICOL CAPTAIN OF THE ARMY. — This is a different Phicol from the one who was in the time of Abraham, cap. XXI, vers. 22; for this one was a hundred years later than that one. Just as therefore this was a different Abimelech, who was with Isaac, from the one who made a covenant with Abraham: so also was this a different Phicol. It appears therefore that, just as Abimelech was a common name of the kings of Gerar, so Phicol was a common name of commanders, not of the royal cohort (for the commander of this was Ochozat), but of the public military, as now their common name is, so that they are called Masters, or Generals of the army. "Phicol" in Hebrew signifies every face, or rather every mouth, as if the face, mind, mouths and eyes of all soldiers were turned toward this military commander; and that just as the face is the whole body, so he himself ought to go before and lead the whole army.
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NOR A DEED THAT WOULD HARM YOU. — They speak falsely: for with their connivance, the shepherds had taken away the wells from Isaac. Thus violent and tyrannical men proclaim their own justice: but the just, when they dissimulate the injury received by Isaac, and bury misdeeds under benefits, know not how to be angry, because they are peacemakers and devoted to peace. Wherefore deservedly St. Gregory, homily 15 on Ezekiel, sets Isaac as a mirror of peace and simplicity, saying: "Does simplicity of character please you? Let Isaac come to mind, whom in the eyes of almighty God, the tranquility of his life adorned. Thus David avoided Saul pursuing him by flight; and when he could have harmed him, he would not: and so by David's kindness Saul's envy was overcome. Thus Solomon was peaceable, and therefore merited to build the temple for the Lord."
St. Ivo, patron of lawyers, renowned both for many miracles and works of piety, strove to reconcile litigants, and when he could not bring a certain man, estranged from his mother by grave hatred, back into favor and peace, he offered the sacrifice of the Mass for him to God: thereafter, with no one soliciting him, by divine instinct alone, they so came to their senses that he acknowledged himself a son, and she a mother. It was revealed to Abbot and hermit Paphnutius that a certain man of Heraclea was his equal in the merits of his life, and seeking him out, he found that he indeed had a wife and children, but after taking on a second offspring, he kept chastity with her, devoted himself to justice and piety, and especially strove, if he knew any estranged by hatred between themselves, to reconcile them; thus the peaceful are equal to the Religious: Palladius is witness, chapter LXIV. Hence Abbot Agathon was wont to glory that he never took sleep unless he first appeased both his own indignation against others and that of others against him, saying that: "Seek peace and pursue it;" and: "The angry are hateful to God and men." In the Lives of the Fathers. Abbot John, seeing Pesium the Anchorite, asked him what he had profited in the desert for 40 years? He replied: "That the sun, illuminating all things, never saw me eating, nor angry." The prefect of the monastery of Scythia, asked what was that saying of the Gospel: "Whoever is angry with his brother without cause," defined the sole just cause of anger as separation from God; in all other cases, however great the injuries received, whoever is angry, he is angry without cause. When King Edgar of England reigned, St. Dunstan, Archbishop of Canterbury, heard from God that peace would come to England, as long as he lived. Therefore in the sixteen years in which he reigned, all things were in the greatest peace. For he had bound neighboring kings to himself by a perpetual covenant, removed pirates from the sea, robbers from the land; indeed even beasts: for from Guidwalo, king of the Welsh, he exacted tribute, thirty wolves each year, which was maintained until that species of beast failed from constant hunting. So great was the love of this peaceful state, that it advanced him to eternal peace, and exalted him to heavenly glory among the Saints. Thus it is in the Life of St. Dunstan. Symbolically, Eucherius, book II, chapter LI, through these three friends of Abimelech, understands the threefold Philosophers, namely the Logicians, Ethicians, and Physicists: likewise the three Magi, who under the guidance of a star came to Isaac, that is Christ, to worship him.
INCREASED BY THE BLESSING OF THE LORD, — because we have seen you blessed by the Lord. Whence Vatablus translates it, for you are blessed of the Lord. For they give the reason why they let Isaac go in peace: namely, because they saw him protected and blessed by God, and therefore dared not touch him.
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WHICH THEY HAD DUG. — Hence also from verse 25 it is clear that Isaac, as soon as he came to Beersheba, ordered the well called Beersheba to be dug again and cleared out, which once, in chapter XXI, verse 30, Abraham had dug; but the Gerarites out of envy had filled it with earth. Thus Cajetan and Abulensis. WE FOUND WATER. — Thus also the Hebrew. The Septuagint are therefore faulty here, as elsewhere, in that they have the contrary, we found not water.
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WHEREFORE HE CALLED IT ABUNDANCE. — For abundance in Hebrew is sheba, which by variety of pointing can be read and explained in three ways. First, it can be read sheba, with shin, and then it signifies seven, as if to say, This is the seventh well which he dug. Thus Vatablus. Again, this is the well of seven lambs, by which Abraham bought it, chapter XXI, verses 30 and 31. Finally, this well of seven, that is, many and abundant waters will give. And thus our Interpreter seems to have read and understood it, when he translates it, abundance. Second, it can be read shebua, that is, oath, because at this well Abraham and Isaac swore an oath and made a covenant with Abimelech. Thus the Septuagint. Third, it can be read seba with sin: thus our Interpreter reads it; and then it signifies satiety, as if to say, From this well we shall be satisfied, this well will give us and our cattle peaceful, abundant and plentiful watering. This sense is plainly in accord with Isaac's mind, as is evident from verse 22 and others.
Mystically, says Hugo the Cardinal: "These three wells are three states of the Church, of those beginning, progressing, and perfect. The first is dug by one who with the ploughshare of contrition has broken up the hardness of his heart. This happens at the departure from Egypt, and therefore such a one still retains in himself many remnants of Egypt, on account of which the devil stirs up many calumnies; hence this well is called the Well of Calumny: for the works of neophytes are not altogether pure. The second well is dug by one who with the hand of good works expels from himself all the torpor of idleness. Ecclesiastes IX: Whatsoever thy hand is able to do, do it earnestly; because neither work, nor reason, nor knowledge, nor wisdom shall be in hell, whither thou art hastening; and St. Bernard: There is no virtue unless the spirit grows in the very difficulty of it. The third is dug by one who casts away from himself temporal things through contempt for Christ's sake. Philippians, chapter III: I have suffered the loss of all things, and count them but as dung, that I may gain Christ. In the first well is the water of contrition; in the second is the water of compunction; in the third is the water of devotion, in which there is no contention, no difficulty, but serenity of conscience; hence it is called Latitude. In the first digging the devil is expelled and conquered; in the second, the flesh is subjected and cast down; in the third, the world, and thus all war is quieted, and now there is peace in the flesh, peace in the mind, peace in the world." In all thy works therefore be perfect; pray, study, suffer, strive, labour for eternity; despise this brief time, and temporal and fleeting pleasures, riches, honours; look up to eternal things.
AND THE NAME (of the well, and then of the neighbouring) CITY WAS CALLED BEERSHEBA, — beer signifies a well; scabee, or sceba, or scebua, by schin, signifies an oath, or seven, as I have already said; Beersheba therefore is the same as the well of the oath, or the well of the seven lambs, which Abraham gave for it: for this well was called Beersheba by Abraham a hundred years before. But Isaac, gently changing schin to sin in the Hebrew, for Berschabee, said Beersheba, and thus he called this well, and consequently renewed and repeated the name imposed by his father; but by a slight change of one letter, in a different sense than his father. For Beersheba by sin signifies the well of satiety, because by it the family of Isaac was satisfied, as I have already said. Otherwise Lipomanus explains this: for he thinks that this well was called by Isaac Beersheba in the very same sound and sense as it had been called Beersheba by his father Abraham, so that namely Beersheba is the same as the well of the oath: for Lipomanus believes that Moses here looks back to verse 31, as if to say, On the same day on which Isaac made an oath and covenant with Abimelech, there came to him a messenger concerning this well of his father being re-dug; hence equally as his father, he called it Beersheba, that is the well of the oath: because equally as his father, he swore a covenant to Abimelech at the same well. But the former sense is the genuine one, and from the mind of Isaac, and it is what our version demands, which interprets sabee not as oath, but as satiety and abundance.
Allegorically, Beersheba is the Church militant, in which there is an abundance of graces. Anagogically, Beersheba is the Church in heaven triumphant, in which there is satiety of glory and all good things; of which the Psalmist sings: "I shall be satisfied when thy glory shall appear;" and: "They shall be inebriated with the plenty of thy house, and thou shalt make them drink of the torrent of thy pleasure, because with thee is the fountain of life." This fountain and well must be dug out with great labour, and at the same time resistance must be made to the Philistines, who hinder the digging of this well, namely heretics and other impious men; for these contend about the wells, that is the Sacraments and Holy Scripture, which they envy and wish to take away from Catholics and pious men: thus Rupert.
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BOTH HAD OFFENDED THE MIND OF ISAAC, — by their evil morals and contumacy, and because they remained idolaters. Thus the Jerusalem Targum. See Isaac, previously vexed by strangers, namely the Gerarites, here saddened by his own, patiently bearing and dissembling all things. Note: Esau, against the will of his parents, took foreign wives, and therefore was deprived of the paternal blessing and subjected to his brother, as will appear in the following chapter. Let young men learn here to take wives by the counsel of their parents, faithful and well-behaved, as Isaac, Jacob, Tobias and others did.
Machine translation from the Latin, not reviewed.
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v. 1 « Orta autem fame super terram post eam sterilitatem , quae acciderat in diebus Abraham » (19,10), « abiit Isaac ad Abimelech regem Palaestinorum in Gerara ». 20,1 is narrabatur imperasse Gerarae, 21,33 terrae Palaestinorum : hic utrumque copulatur. Illud de priore fame utique a redactore videtur insertum non alium ob finem, nisi ne quis duas narrationes similes inter se putaret ex unico eventuortum duxisse. Terram iam Per. interpretabatur Chanaanitiden. At, inquit Dillm., 25,11 versabatur Isaac in Beer Lechai Roi, non in Chanaanitide : ergo alius h. 1. narrator. Cur Beer Lechai Roi non spectet ad Chanaanitiden latius acceptam, reapse non video : cf. v. 6. Sed praeterea, cum Isaac pastor fuerit gregum, patet eum non semper in eodem consedisse loco.
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v. 9 « Apparuitque ei Dominus et ait : Ne descendas in Aegyptum, sed quiesce in terra, quam dizero tibi », seu dico, dicam. Intentio descendendi in Aegyptum, inquit DilIm., v. 1 non exprimebatur : ergo alius hunc versum scripsit auctor. Respondeo : illa intentio ne hoc quidem versu affirmatur, sed simplex habetur prohibitio ; prohibetur quandoque res, antequam adfuerit intentio eius rei faciendae. Certe nulla est ratio alius auctoris adstruendi. Cur autem Aegyptum intrare prohi- betur patriarcha, granarium orientis? Ut in fide exerceatur omnemque spem in Deo reponat dicente : « Ero tecum » (Chrys.).
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v. 3 « Et peregrinare 1n ea, eroque tecum et benedicam tibi ». Qua occasione renovat Deus promissiones Abrahae factas, iisdem uti antea verbis. « Tibi enim et semini tuo dabo universas regiones has, complens £uramentum , quod spopondi Abraham patri tuo » (cf. 15,18). Dy"N, ait Dillm., designat regiones vere diversas, non solum unius regionis pagos, ergo Chanaanitiden et regiones circumiacentes : sed promissio tam ampla posteriorum scriptorum propria est. Respondeo : promittitur sola Chanaanitis, quae pluribus tum regionibus constabat, quod efficitur ipso, ad quem Dillm. appellat, textu 10, 20 : « Hi sunt filii Cham... in terris suis ». Iamvero inter illos filios Cham connumerabantur Iebusaei aliique intra Chanaanitidis fines incolentes. Ergo merito tum temporis Chanaanitis apellari poterat rnYN. — LXX v. 3 sq. legebat singularem. v. h « Et multiplicabo semen tuum sicut stellas coeli, daboque posteris tuis universas regiones has, et benedicentur in semine tuo omnes | gentes terrae »;
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v. 5 « eo quod obedierit Abraham voci meae », imprimis linquendo Chaldaeam et immolando filium, « e£ custod?er:t praecepta et mandata mea, et ceremonias legesque servaverit ». Haec substantiva, inquit Kn., eo aevo cumulari consueverunt, quo. lex plurima | habens mandata exstabat : ergo serius h. 1. adiecta verba. Ad haec adverte, qw Dnwnaw9, custodiam custodire esse comparationem petitam a ritu aulicorum vel praetorianorum regis thronum circumstantium, et Num. 1,53; 3,28 etc. utique de levitarum circa sanctuarium excubiis adhiberi consuevit. Cur expressio non potuerit Isaaci aevo adhiberi, difficile perspicitur. Licet nomen 11Y!2, mandatum in Genesi desideretur, certe verbum 7313 frequenter usuvenit. npn habes Iob 38,33; vox significat statutum, non meras ceremonias. i11 etiam habes Iob 22,22; et nota cum Del., hic legi vocis non singularem sed pluralem, qui secus nonnisi Ex. 16,28; 18,16. 20; Lev. 26,46, non vero in Deut. occurrat. Sed esto, haec nomina sapiant aevum mosaicum : ergo 8 redactore erunt adiecta, qui suis expressionibus valde correcetis et legentibus omnino perspicuis illud enuntiaverit, quod Deus verbis paulo diversis sed sensu iisdem edixisset. Vel etiam traditio oralis, antequam haec scriptis primum mandarentur, expressiones immutavit sensu servato intacto. Denique perpende, aevum mosaicum rerum sacrarum appellationes non omnes de novo effinxisse, sed plures sane ex aevo . anteriore esse mutuatum, similiter atque christiana religio multa e iudaica transsumpsit (cf. testamentum, iustitia, iustificatio etc.) : ergo, si eiusmodi quandoque appellatio in Genesi deprehenditur, non est ea ratio cogens, ut a recentiore scriptore inserta esse pronuntietur.
26:6
v. 6 « Mansit itaque Isaac in. Geraris » , obsequens Dei v. 2 prohibitioni , et ita incipiens v. 3 praeceptam peregrinationem , quae in eo erat, ut in variis successive locis subsisteret, quoad annonae penuria alio secedere compelleretur.
26:7
v. 7 « QuZ cum znterrogaretur a viris loci lius super uxore sua , respondit : Soror mea est. Tíimuerat enim confiteri, quod sibi esset. sociata coniugio , reputans ne forte interficerent eum propter illius pulchritudinem ».' A mendacio excusatur Isaac, uii Abraham 20,12 (Aug. c. Faust. XXII. 46; M. 12. 427 sq.).
26:8
v. 8 « Cumque pertransitssent dies plurimi [et] ib:dem [moraretur], prospiciens Abimelech rez Palaestinorum per fenestram , vidit eum $ocanlem cum Rebecca uxore sua. ». Putat Calm. regem memorem artis, qua usus esset Abraham, in suspicionem venisse et Isaacum. obser- v. 8 « Cumque pertransissent dies plurimi ». At non ita ex ordine consuevit procedere Hebraeorum narratio. Primum in commoratione v. 6 Geraris facta narratur ars, qua inde ab ipso ingressus die Isaac professus est Rebeccam sororem; hinc . sponte se offert narrandus eventus, quo nonnisi post « plurimos dies » eam artem subodoratus est rex; tandem redit narratio ad ea, quibus vix regionem ingressus Isaac se a fame defendere studuit.
26:9
Cur mentitus es, eam sororem tuam esse? » Hebr. cur dixisti? « honestius enim locutus est » (Cai.); itemque mox non dicit quare zmposuisti nobis? sed : quare rem istam fecisti nobis? « Respondit : Tim: , ne morerer propter eam ».
26:10
v. 10 « Dizitque Abimelech : Quarc imposuisti. nobis? Potuit coire quispiam de populo cum uxore tua, el induxeras super nos [grande] peccatum ». Pro nNun 20,9 hic scribitur 278, quae duo nomina in sacrificiis legis postmodum diversa omnino significabant : h. 1. tamquam plane synonyma habentur. Videtur ergo haec narratio lege potius esse antiquior. « Praecepitque omni populo dicens : »
26:11
v. 141 « Qui tetigerit hominis huius uxorem, morte morietur », Reliqui hominem hunc et uxorem etus. Quo praecise tempore sequentia evenerint, non plane liquet. Videntur utique connecti cum fame v. 1, neque ratio est negandi illa evenisse eo ipso anno, quo Isaac in Philisthaeam descendit. Quod excludi autumat Dillm. verbis
26:12
v. 19 « Sevit autem Isaac in. terra. illa et invenit in 1pso anno centuplum; benedixitque e: Dominus », quod v. 3 promiserat; fuitque ea potissimum benedictio laetae segetis causa. Abraham non narratur agrum coluisse, sed Iacob 37,7. Non narratur Isaac prope Geraram agrum emisse : quare sapienter suggerit Calm., cum ad tempus usum esse agro ab accolis inculto relicto. Dillm. citat auctores plures, qui orientem invisere, narrantes Arabes quandoque etiamnum simul agris colendis et gregibus alendis operam navare. Tamen Isaaci divitias non segetibus constitisse sed gregibus, v. 14 docet. — OYYU LXX Syr. vertere hordeum, quod in Philisthaea plurimum nascitur et insigne. Vulg. aliam secuta punctationem intellexit mensuras; eodem recidit Targumim aestimationes 8 "yw : centies usnm aestimatione exspectabatur.
26:13
v. 13 « Et locupletatus est homo , et ibat Dioltciens atque succrescens, donec magnus vehementer effectus est ».
26:14
v. 14& « Habuit quoque possessiones ovium et armentorum et familiae plurimum. Ob hoc invidentes ei Palaestin? », — Hebr. : et inviderunt ei Palaestini —
26:15
v. 15 « omnes puteos, quos foderant servi patris illius Abraham, illo tempore obstruxerunt implentes humo ». Si haec sententia narrationem continuaret, deberet ordiri 13?20"; quod cum non fiat, accipienda erit uí parenthesis seu glossa construenda plusquamperfecto (Drus.) Omnes puteos , quos foderant servi etus in diebus patris eius Abraham, obstruzerant Philisthaei implentes humo, neglecto foedere (Proc.) 21,93 cum Abraham initó. Sed ex his patet, locum huius parentheseos proprium non esse post v. 1^4 sed post v. 17 : ergo aut primitus post v. 17 legebatur, aut serius margini adscripta in textum irrepsit loco non suo. v. 16 immediate cum v. 14 connectitur : » [in tantum wt ipse] Abimelech diceret ad Isaac : Becede a nobis, quoniam potentior nobis factus es valde ». v. 15 — « quos foderant servi patris sui Abraham », — Hebr. : quos foderant in diebus patris sui Abraham — « et quos illo mortuo olim obstruxerant Philisthiim, appellavitque eos :isdem nominibus, quibus ante pater vocaverat ». Narrat iam auctor, quomodo haec nomina mutata fuerint in alia, ob rixas similes iis 13,7 et 21,25. v. 19 « Foderuntque tn torrente » , seu potius valle, « et repererunt aquam vivam » , fluentem.
26:17
v. 141 « Et ille discedens , ut venzret ad. torrentem », seu potius vallem (Wadi), « Gerarae habitaretque 1bi »,
26:18
v. 18 « rursum fodit [altos] puteos », — agitur de iisdem atque
26:20
v. 20 « Sed [et] 101 turgium fuit pastorum Gerarae adversus paslores Isaac dicentium : Nostra est aqua. Quam ob rem nomen putei ez eo, quod acciderat, vocavit Calumniam » seu Litem.
26:21
v. 91 « Foderunt autem et alium , et pro tllo quoque rixati sunt, appellavitque eum Inimicitias ».
26:22
v. 99. « Profectus tnde fodit alium puteum, pro quo non contenderunt ; itaque vocavit nomen es Latitudo, dicens : Nunc dilatavit nos Dominus et fecit crescere. super terram ». Aliqui sibi videntur horum nominum vestigia aliqua hodiedum in illis regionibus deprehendere. Id certum est, torrentem, qui haud procul Gerara in mare immittatur, ipsam Bersabee praeterfluere, ut reapse Isaac per torrentis vallem ascendens potuerit eo pervenire. v. 93 « Ascendit autem ez illo loco in Bersabee ».
26:24
v. 9& « Ubi apparuit ei Dominus in ipsa nocte, dicens : Ego sum Deus Abraham patris tui. Noli timere, quia ego tecum sum. Benedicam tibi et multiplicabo semen tuum propter servum meum Abraham ». Confirmantur promissiones prius factae. Divina, quae promittitur, protectio illico manifestatur adducto in eum locum rege Philisthaeorum , quibuscum fuerant omnes illae de puteis rixae, pacis feriendae causa (CArys.).
26:25
v. 95 « Itaque aedificavit 4bi altare et, invocato nomine Domini, eztendit tabernaculum [praecepitque|] servis suis, ut foderent puteum ».
26:26
v. 26 « Ad quem locum cum venissent de Geraris Abimelech, et Ochozath amicus illius, et Phacol dux militum »,
26:27
v. 91 « locutus est eis Isaac : Quid venistis ad me, hominem quem odistis, et expulistis a vobis? » Titulus y'v2 secus habetur 3 Reg. 54,5; 1 Par. 27,33 : cuinam officio ille corresponderit, ignoramus. Queritur Di/Ím., nullam cerni rationem , cur rex tantum iter susceperit. Non cernit, qui claudit oculos : habetur enim ratio v. 24. 28. Deus ita promissam protectionem largitus est, ut cor regis emolliret; rex perspexit Isaac esse Deo imprimis carum, prospere agere ; ideo tutius esse duxit, eum sibi devincire amicum.
26:28
v. 28 « Qui responderunt : Vidimus tecum esse Dominum et idcirco nos diximus : Sit iuramentum inter nos et ineamus foedus »,
26:29
v. 99 « ut non facias nobis quidquam mali, sicut et nos nihil tuorum attigimus nec fecimus, quod te laederet, sed cum pace dimisimus [auctum] benedictione Domni ». Illud te non attigimus (Hebr.) refertur ad v. 11 fuitque a Philisthaeis observatum, quamdiu in urbe Gerar (cf. v. 16) perseveravit Isaac. Ad idem tempus refertur et fecimus tibi bonum tantummodo ac tandem dimisimus cum pace. Abimelech, uti 21,26, ignorantiam simulat iniuriarum a suis illatarum, eorum meminit solum, quae Gerarae coram ipso acta fuerant. Isaac ad iniurias alludit v. 27 sed, ubi intellexit eos amicitiae causa accessisse, pacis studiosus etiam ipse ignorat. — Ilebr. Chald. Syr. am Ta any nnwN, tuque tandem es benedictus Domini, quare tecum exoptamus amicitiam inire. Sam. duas priores voces inverso ordine legit ^T nny,et LXX Vulg. copulam praefigunt : atque hinc, quia nos non attigimus etc.) tu nunc plenitudine divinae benedictionis (cf. v. 12-14) frueris. Grati animi est, ut te nobis amicum exhíibeas, quia bona tua omnia a nobis tandem profecta sunt. Vir egregie impudens!
26:30
v. 30 « Fecit ergo eis convivtum et post cibum et potum »
26:31
v. 81 «surgentes mane iuraverunt sibi mutuo, dimisitque eos Isaac pacifice [2n locum suum] ».
26:32
v. 32 « Ecce autem venerunt zn 2pso die servi Isaac annuntiantes ez de puteo, quem foderant , atque dicentes : Invenimus aquam ». Dum puteus v. 25 fodiebatur, eiusque rei uti crediderim ignarus , affuit Abimelech et foedus inivit. Vix foedere icto discesserat, allatus est nuntius de aqua a fodientibus reperta, atque ita puteus ille eo foedere a Philisthaeorum violentia defendebatur. Ex his videtur posse inferri, Bersabee tum intra fines regni Gerar fuisse.
26:33
v. 33 « Unde appellavit eum Abundanttam ». Hunc sensum Vulg. Syr. Aq. Symm. nomini ny3v affixere punctantes i» loco v. Sane secundum contextum et 21,31 praeferendus sensus cpxcg (LXX). Ceterum eadem vox et iuramentum exprimebat et numerum septenarium, qui, quod sacer esset, omne genus excellentiae et abundantiae repraesentabat. Ergo etiam illa interpretatio abundantia vera censeri potest, sed punctatio (Hier.) falsa. « Et nomen urbi impositum est. Bersabee, usque in praesentem diem ». Quo aevo scriptis documentis carebat stirps electa, iraditio eventuum memorabilium quibusdam locorum nominibus copulabatur, ita ut nomen eventum et traditionem in mentem revocaret. Hinc minime mirandum, unius quandoque loci nomen, uti h. l., cum duobus eventibus connecti. Ad nuptias filiorum Isaac progressura narratio primum paucis expedit Esau nuptias (cf. 28,6-9).
26:34
v. 3& « Esau vero quadragenarius duxit uxores, Iudith filiam Beeri Hethaei , et Basemath filiam Elon eiusdem loci » Hethaei;
26:35
v. 35 « quae ambae offenderant animum Isaac el Rebeccae » , cf. 21,86. De iis erit dicendum 30,2 sq. Arg. — Causae assignantur, duae, quas non a diversis derivandas esse auctoribus Introd. p. 32 demonstrabamus : prima odium Esau ob subreptam paternam benedictionem 27,1-45; altera patris desiderium, ut filius non Chananaeam sed cognatam duceret uxorem 27,56-98,9. Cap. 27 plerique permittunt iahvistae, eidem sc. auctori qui cap. 26 scripserit. Duorum scriptorum indicia appellat We//A. aliqua bis narrata. Nihil repeti facile perspicies collatis v. 21-23 cum v. 924-37*, v. 33 sq. cum v. 35-38, v. 35" cum v. 44^. Pauca suis locis subiiciemus. Aiunt, huius capitis chronologiam a reliqua narratione discordare : modo cernebas Isaac vigoris plenum, nunc est senex decrepitus et coecus, post haec saeculum fere superstes est. Adverte , nos ignorare qua aetate Iacob uxores duxerit. Id certe praestitit post nuptias Esau, quae initae sunt anno Esau quadragesimo , Isaac centesimo. Vix cre- .dendus est Esau uno anno duas duxisse uxores; rursus rixas 26,35 et 97,46 crediderim longiori tempore esse protractas. Isaac vixit centum octoginta annis, quem adhuc vivum 35,27 Iacob e Mesopotamia redux offendit, et quidem non ita diu post natum Ioseph 30,25. Quaerendum porro, quo anno naítus sit Ioseph. Is fuit 41,546 triginta annorum, quando stetit ante Pharaonem, secuti sunt 41,47 septem anni ubertatis et duo 45,6 penuriae. Ergo Ioseph fuit fere quadragenarius, quo anno 47,9 lacob centum triginta annorum senex ingressus est Aegyptum. Ergo natus est Ioseph anno vitae Iacob circiter nonagesimo, qui fuit centesimus quinquagesimus vitae Isaac. Manserat autem Iacob in Mesopotamia annos viginti 31,38. 41. Dicamus ergo Iacob eo profectum esse anno aetatis patris circiter centesimo trigesimo. Profecto, si Abraham 18,11, quo tempore erat fere centenarius, senex erat, non est cur miremur, Isaac centum et triginta annorum dici senem. At nonne miraculo proximum est , virum, qui vitam essef producturus usque ad centum octoginta annos, aetate iam centum et triginta aunorum exstitisse viribus prorsus decrepitum, imo caecum. Respondeas, decrepitum, non dici. Caecitas in viro plus centum annorum utique senectuti adscribebatur, quare s. narrator popularium move loquens : « senuit », inquit, « ect caligaverunt oculi eius ». Tamen non est ratio, eius caecitatis soli senectuti adscribendae, licet aliam causam ignorarent Isaaci aequales; potuit esse morbus. Et nota, in hac narratione Rebeccam utique non exhiberi decrepitam. Cap. XXVII
26:1
Gerar (Hebrew Gerar, Septuagint Germar)
… It is remembered in the Bible for the sojourn of the patriarchs Abraham (Gen. 20:1-18) and Isaac (Gen. 26:1-26) and for the defeat suffered by the Bedouin invaders who, having reached as far as Mareshah, were repelled by King Asa (ca. 900) and pursued as far as G. (II Chron. 14:9).
… In the Old Testament there is talk of the P. and of the Philistine land already in the time of the Patriarchs (Gen. 21:32, 34; 26:1, 8, 14 ff., 18), of the Exodus (Ex. 13:17) and of Joshua (Josh. 13:2), whether because of a purely literary anticipation of later terminology or because from the times of the Patriarchs …
26:2
… of Mesopotamia (Gen. 24). After the death of his father, whom I. buried in the cave of Machpelah near Mamre (cf. Gen. 25:8 ff.), he received from God a solemn confirmation of the promises made to Abraham, in almost identical words (Gen. 25:11; 26:2-5). Having no offspring, he turned to Yahweh and after 20 years of marriage had two twins, Esau (v.) and Jacob (v.), the second of whom supplanted the firstborn, succeeding first in …
26:3
… He confirms the universality of salvation and the intermediary mission of the people descended from Abraham, through the line of Isaac and Jacob (ibid. 26:3 ff.; 27:28 ff.; cf. A. Bea [v. bibl.], pp. 203-206). In the blessing of Jacob (Gen. 49:8-12), everything is restricted to the tribe of Judah. …
… In Sacred Scripture, in fact, it is often said that God swears (e.g., Gen. 26:3; Ex. 6:8; 13:5; 33:1; Num. 32:11; Deut. 31:20; etc.); now certainly one cannot admit that God swears in the first sense indicated. …
26:4
… (v. 42), who, "filled with the Holy Spirit" (v. 41), completed it by giving its profound reason in the blessed fruit of her womb, in whom precisely, according to the messianic promises to the Patriarchs, "all nations" would be "blessed" (Gen. 22:18; 26:4; 28:14, and Jn. 1:16 and Gal. 3:8-16). Theologically those words are essential: without them the angelic message would remain incomplete, neglecting the true reason for the "Dominus …
26:6
… befallen Abraham (cf. Gen. 20): I. too, for fear of unpleasant surprises, attempted to pass off his own wife Rebecca as his sister; but, once the truth was discovered, he received from Abimelech assurance of full freedom for himself and for his woman (Gen. 26, 6-11). It is not known whether the Abimelech mentioned here is the same as the one of the preceding account (Gen. 20), or, as seems more probable, a namesake son of Abraham's friend. …
At Gerar, Yahweh providentially protected her from the Philistines (Gen. 26:6-11). She suggested and directed her beloved Jacob to obtain his father's blessing by stealth, and then, removing him from Esau's anger, sent him to Haran to Laban his brother (ibid. 27). …
26:7
In the story of Isaac there again appears a king of Gerar of the same name who, without having committed the abduction as in the previous case, reproaches Isaac for a similar concealment (Gen. 26:7-22), and later, again at Beersheba, after further controversies concerning wells, makes a pact with Isaac (Gen. 26:28-31). Chronological reasons seem to exclude that this is a single …
… Also regarding "doublets" there has been exaggeration, both in their assignment (sometimes they are different things, as in the case of the three wives of the patriarchs in danger: Gen. 12, 1 ff.; 20, 1 ff.; 26, 7 ff.), and in their interpretation. …
26:12
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… Mosaic Israel was not simply nomadic: agriculture is spoken of already in connection with the Patriarchs (Gen. 26, 12; 27, 7 etc.); also in Egypt, besides sheep and goats, the Hebrews had cattle (ibid. 45, 10; Ex. 19, 9, 24) and worked the land (Deut. 11, 10). That the prescriptions remained very …
26:21
Gen. 26:21, "accusation" Ezra 4:6) occurs in the Hebrew Bible nine times as a common noun: "adversary" in war (1 Sam. 29:4; 1 Kings 5:18; 11:14, 23, 25) or in court (Ps. 108:6) or one who bars …
26:24
… task that God, in extraordinary circumstances, entrusts, with the assurance of his help and the implicit prophecy of a happy outcome (cf. Is. 8:10 and Rom. 8:31), to a person chosen by him, as to the Patriarchs and the leaders of Israel (cf. Gen. 15:1; 26:24; Ex. 3:12; Deut. 31:23; Judg. 6:12, 16; 1 Sam. 10:7), denotes the singular mission of the Virgin in the order of divine redemption: she is the one chosen by God to bring to fulfillment …
26:25
… it implies the concept of a table ("table of Yahweh" Mal. 1:7, 12; Ez. 41:22). The first mentioned is that of Noah, Gen. 8:20; Abraham erects altars at Shechem, near Bethel, at Mamre, on Moriah, Gen. 12:7 ff.; 13:18; 22:9; Isaac at Beersheba, Gen. 26:25; Jacob at Bethel, Gen. 28:18; 35:14; Moses at Rephidim, with twelve masšebāth, at the foot of Sinai (Ex. 17:15; 24:4). The primitive form seems to have been a rocky block or …
26:26
… covenant made by Abraham with Abimelech, king of Gerar, on which occasion the patriarch offered the king seven lambs as testimony of his right of ownership over the well that he had dug there (Gen. 21:22-34; cf. the similar account concerning Isaac, ibid. 26:26-33).
26:28
… Gerar of the same name who, without having committed the abduction as in the previous case, reproaches Isaac for a similar concealment (Gen. 26:7-22), and later, again at Beersheba, after further controversies concerning wells, makes a pact with Isaac (Gen. 26:28-31). Chronological reasons seem to exclude that this is a single person; A. could have been a common name in the dynasty ruling in Gerar. …
26:34
… King Solomon had foreign wives: the daughter of the pharaoh of Egypt, Moabite, Sidonian, Hittite women (1 Kings 11:1). Many centuries earlier, Esau son of Jacob married Judith daughter of Beeri the Hittite, and Basemath daughter of Elon the Hittite (Gen. 26:34). Judg. 1:22 ff. recounts that an unnamed man, driven from his city Luz, later called Bethel, went to the "land of the H." to found there a city to which the name Luz was given.
Judith (Heb. Yēhūdhith, Vulg. Iudith)
… Iudith). - A pious and heroic widow who freed Bethulia; the name Jēhūdhith had already been borne by the wife of Esau, daughter of Beeri the Hittite (Gen. 26:34). She gives her name to the sacred book, which narrates her deeds.
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.