God blesseth Noe: forbiddeth blood, and promiseth never more to destroy the world by water. The blessing of Sem and Japheth.
God reneweth the blessing of multiplication, 3. alloweth the eating of flesh, but not of bloud. 8. promiseth neuer againe to destroy the world by water 22. Chamsaw, and reported his fathers nakednes, which Sem and Iapheth couered. 24. For which he his cursed, and they are blessed.
1And God blessed Noe and his sons. And he said to them: Increase, and multiply, and fill the earth.E Dio benedisse Noè, e i suoi figliuoli. E disse loro: Crescete e moltiplicate, e riempite la terra.AND God blessed Noe and his sonnes. And he said to them: Increase, & multiplie, and replenish the earth.Benedixitque Deus Noë et filiis ejus. Et dixit ad eos: Crescite, et multiplicamini, et replete terram. 2And let the fear and dread of you be upon all the beasts of the earth, and upon all the fowls of the air, and all that move upon the earth: all the fishes of the sea are delivered into your hand.E temano, e tremino dinanzi a voi tutti gli animali della terra, e tutti gli uccelli dell'aria, e quanto si muove sopra la terra: tutti i pesci del mare sono soggettati al vostro potere.And your terror and dread be it vpon al the beasts of the earth, and vpon al the foules of the ayre, with al that moue vpon the earth: al the fishes of the sea are deliuered to your hand.Et terror vester ac tremor sit super cuncta animalia terræ, et super omnes volucres cæli, cum universis quæ moventur super terram: omnes pisces maris manui vestræ traditi sunt. 3And every thing that moveth, and liveth shall be meat for you: even as the green herbs have I delivered them all to you:E tutto quello che ha moto e vita, sarà vostro cibo: tutte queste cose io do a voi, come i verdi legumi;And al that moueth, and liueth shal be yours for meat: euen as the grene herbes haue I deliuered al to you.Et omne, quod movetur et vivit, erit vobis in cibum: quasi olera virentia tradidi vobis omnia. 4Saving that flesh with blood you shall not eat.Eccetto che voi non mangerete carne col sangue.Sauing that flesh with bloud you shal not eate.Excepto, quod carnem cum sanguine non comedetis. 5For I will require the blood of your lives at the hand of every beast, and at the hand of man, at the hand of every man, and of his brother, will I require the life of man.Imperocché io farò vendetta del sangue vostro sopra qualsisia delle bestie: e farò vendetta della uccisione di un uomo sopra l'uomo sopra l'uomo fratello di lui.For I wil require the bloud of your soules at the hands of al beasts: and at the hand of man, at the hand of eech man, and of his brother, wil I require the soule of man.Sanguinem enim animarum vestrarum requiram de manu cunctarum bestiarum: et de manu hominis, de manu viri, et fratris ejus requiram animam hominis. 6Whosoever shall shed man’s blood, his blood shall be shed: for man was made to the image of God.Chiunque spargerà il sangue dell'uomo, il sangue di lui sarà sparso: perocché l'uomo è fatto ad immagin di Dio.Who soeuer shal sheed mans bloud, his bloud shal be shed: for to the image of God man was made.Quicumque effuderit humanum sanguinem, fundetur sanguis illius: ad imaginem quippe Dei factus est homo.
7But increase you and multiply, and go upon the earth and fill it.Ma voi crescete, e moltiplicate, e dilatatevi sopra la terra, e riempitela.But increase you and multiplie, and goe vpon the earth, and fil it.Vos autem crescite et multiplicamini, et ingredimini super terram, et implete eam. 8Thus also said God to Noe, and to his sons with him:Disse ancora Dio a Noè, e a' suoi figliuoli con lui:Thus also said God to Noe, and to his sonnes with him:Hæc quoque dixit Deus ad Noë, et ad filios ejus cum eo: 9Behold I will establish my covenant with you, and with your seed after you:Ecco che io fermerò il mio patto con voi, e con la discendenza vostra dopo di voi:Behold I wil establish my couenant with you, and with your seede after you:Ecce ego statuam pactum meum vobiscum, et cum semine vestro post vos: 10And with every living soul that is with you, as well in all birds, as in cattle and beasts of the earth, that are come forth out of the ark, and in all the beasts of the earth.E con tutti gli animali viventi, che sono con voi tanto volatili, come giumenti, e bestie della terra, con tutti quegli che sono usciti dall'arca, e con tutte le bestie della terra.and with euerie liuing soule, that is with you, as wel in al foules as in cattle & beasts of the earth that are come forth out of the arke, and in al beasts of the earth.et ad omnem animam viventem, quæ est vobiscum, tam in volucribus quam in jumentis et pecudibus terræ cunctis, quæ egressa sunt de arca, et universis bestiis terræ. 11I will establish my covenant with you, and all flesh shall be no more destroyed with the waters of a flood, neither shall there be from henceforth a flood to waste the earth.Fermerò il mio patto con voi, e non saranno mai più uccisi colle acque del diluvio tutti gli animali, né diluvio verrà in appresso a disertare la terra.I wil establish my couenant with you, and al flesh shal be no more destroyed with the waters of a floud, neither shal there be from henceforth a floud to wast the earth.Statuam pactum meum vobiscum, et nequaquam ultra interficietur omnis caro aquis diluvii, neque erit deinceps diluvium dissipans terram. 12And God said: This is the sign of the covenant which I give between me and you, and to every living soul that is with you, for perpetual generations.E disse Dio: Ecco il segno del patto, ch'io fo tra voi, e me, e con tutti gli animali viventi, che sono con voi per generazioni eterne.And God said: This is the signe of the couenant which I geue betwen me and you, and betwen euerie liuing soule, that is with you, for perpetual generations:Dixitque Deus: Hoc signum fœderis quod do inter me et vos, et ad omnem animam viventem, quæ est vobiscum in generationes sempiternas:
13I will set my bow in the clouds, and it shall be the sign of a covenant between me and between the earth.Porrò il mio arcobaleno nelle nuvole, e sarà il segno del patto tra me, e la terra.my bowe wil I set in the clouds, and it shal be the signe of a couenant betwen me and betwen the earth.arcum meum ponam in nubibus, et erit signum fœderis inter me et inter terram. 14And when I shall cover the sky with clouds, my bow shall appear in the clouds:E quando io avrò coperto il cielo di nuvole, comparirà il mio arco nelle nuvole:And when I shal couer the element with cloudes, my bowe shal appeare in the cloudes:Cumque obduxero nubibus cælum, apparebit arcus meus in nubibus: 15And I will remember my covenant with you, and with every living soul that beareth flesh: and there shall no more be waters of a flood to destroy all flesh.E mi ricorderò del patto, che ho con voi, e con ogni anima vivente, che informa carne: e non verran più le acque del diluvio a sterminare tutti i viventi.and I shal remember my couenant with you, and with euerie liuing soule that beareth flesh: and there shal no more be waters of a floud, to distroy al flesh.et recordabor fœderis mei vobiscum, et cum omni anima vivente quæ carnem vegetat: et non erunt ultra aquæ diluvii ad delendum universam carnem. 16And the bow shall be in the clouds, and I shall see it, and shall remember the everlasting covenant, that was made between God and every living soul of all flesh which is upon the earth.E l'arcobaleno sarà nelle nuvole, e io in veggendolo mi ricorderò del patto sempiterno fermato tra Dio, e tutte le anime viventi di ogni carne, che è sopra la terra.And my bowe shal be in the cloudes, and I shal see it, and I shal remember the euerlasting couenant, that was made betwen God and euerie liuing soule of al flesh which is vpon the earth.Eritque arcus in nubibus, et videbo illum, et recordabor fœderis sempiterni quod pactum est inter Deum et omnem animam viventem universæ carnis quæ est super terram. 17And God said to Noe: This shall be the sign of the covenant, which I have established, between me and all flesh upon the earth.E disse Dio a Noè: Questo è il segno del patto, che io ho fermato tra me, e tutti gli animali, che sono in terra.And God said to Noe: This shal be the signe of the couenant, which I established, betwen me & al flesh of the earth.Dixitque Deus ad Noë: Hoc erit signum fœderis, quod constitui inter me et omnem carnem super terram.
18And the sons of Noe, who came out of the ark, were Sem, Cham, and Japheth: and Cham is the father of Chanaan.Erano adunque i tre figliuoli di Noè, che uscirono dall'arca, Sem, Cham, e Japheth: e Cham è il padre di Chanaan.The sonnes therfore of Noe, that came out of the arke, were Sem, Cham, and Iaphet: and Cham he is the father of Chanaan.Erant ergo filii Noë, qui egressi sunt de arca, Sem, Cham et Japheth: porro Cham ipse est pater Chanaan. 19These three are the sons of Noe: and from these was all mankind spread over the whole earth.Questi sono i tre figliuoli di Noè, e da questi si sparse tutto il genere umano sopra tutta la terra.These three are the sonnes of Noe: and of these was al mankind spred ouer the whole earth.Tres isti filii sunt Noë: et ab his disseminatum est omne genus hominum super universam terram. 20And Noe a husbandman began to till the ground, and planted a vineyard.E Noè, che era agricoltore, principiò a lavorare la terra, e piantare una vigna.And Noe a husbandman began to til the grounde, and planted a vineyard.Cœpitque Noë vir agricola exercere terram, et plantavit vineam. 21And drinking of the wine was made drunk, and was uncovered in his tent.E avendo bevuto del vino si inebriò, e si spogliò de' suoi panni nel suo padiglione.And drinking of the wine was made drunke, and naked in his tabernacle.Bibensque vinum inebriatus est, et nudatus in tabernaculo suo. 22Which when Cham the father of Chanaan had seen, to wit, that his father’s nakedness was uncovered, he told it to his two brethren without.E avendo veduto Cham padre di Chanaan la nudità del padre suo, andò a dirlo a' due suoi fratelli.Which when Cham the father of Chanaan, had seene, to wit that his fathers priuities were bare, he told it to his two bretheren abroad.Quod cum vidisset Cham, pater Chanaan, verenda scilicet patris sui esse nudata, nuntiavit duobus fratribus suis foras. 23But Sem and Japheth put a cloak upon their shoulders, and going backward, covered the nakedness of their father: and their faces were turned away, and they saw not their father’s nakedness.Ma Sem, e Japheth, messosi un mantello sopra le loro spalle, e camminando all'indietro coprirono la nudità del padre, tenendo le facce rivolte all'opposta parte, e non videro la sua nudità.But in dede Sem and Iapheth put a cloake vpon their shoulders, and going backward, couered the priuities of their father: and their faces were turned away, and they sawe not their fathers priuities.At vero Sem et Japheth pallium imposuerunt humeris suis, et incedentes retrorsum, operuerunt verenda patris sui: faciesque eorum aversæ erant, et patris virilia non viderunt.
24And Noe awaking from the wine, when he had learned what his younger son had done to him,E svegliatosi Noè dalla sua ebbrezza, avendo inteso quel che avea fatto a lui il suo figliuolo minore,And Noe awaking from the wine, when he had learned what his younger sonne had done to him,Evigilans autem Noë ex vino, cum didicisset quæ fecerat ei filius suus minor, 25He said: Cursed be Chanaan, a servant of servants shall he be unto his brethren.Disse: Maledetto Chanaan, ei sarà servo de' servi a' suoi fratelli.he said: Cursed be Chanaan, a seruant of seruantes shal he be vnto his bretheren.ait: Maledictus Chanaan, / servus servorum erit fratribus suis. 26And he said: Blessed be the Lord God of Sem, be Chanaan his servant.E disse: Benedetto il Signore Dio di Sem; Chanaan sia suo servo.And he said: Blessed be the Lord God of Sem, Chanaan be his seruant.Dixitque: Benedictus Dominus Deus Sem, / sit Chanaan servus ejus. 27May God enlarge Japheth, and may he dwell in the tents of Sem, and Chanaan be his servant.Dio amplifichi Japheth, e abiti ne' padiglioni di Sem, e Chanaan sia suo servo.God enlarge Iapheth, and dwel he in the tabernacles of Sem, and Chanaan be his seruant.Dilatet Deus Japheth, et habitet in tabernaculis Sem, / sitque Chanaan servus ejus. 28And Noe lived after the flood three hundred and fifty years.E visse Noè dopo il diluvio trecento cinquanta anni.And Noe liued after the floud three hundred fiftie yeares.Vixit autem Noë post diluvium trecentis quinquaginta annis. 29And all his days were in the whole nine hundred and fifty years: and he died.E tutta intera la sua vita fu di novecento cinquanta anni, e si morì.And al his dayes were in the whole nyne hundred fiftie yeares: and he died.Et impleti sunt omnes dies ejus nongentorum quinquaginta annorum: et mortuus est.
9:1
Calmet
Blessed, with fecundity. Barrenness was deemed a curse. (Calmet)
9:2
Haydock
Fear, etc. God confirms the dominion of man over all animals, though he must exercise it now by compulsion; they will not obey always without reluctance, as they would have done in the state of innocence. (Haydock)
9:3
Menochius
Meat. The more religious, at least, had hitherto abstained from flesh, being content with herbs, etc.: which had been expressly granted. Now, the salt waters of the deluge had vitiated the earth, its plants were no longer so nutritive. (Menochius)
Worthington
God gives leave to eat flesh meat, but with some restriction, that we may still learn to obey. (Worthington)
9:4
Menochius
With blood. This was a matter of indifference in itself, like the forbidden fruit. But God gave the prohibition, to keep people at a greater distance from imbruing their hands in the blood of others, which nevertheless we know some have drunk! He would also assert his dominion over all things; the blood or life of animals being reserved to be offered in sacrifice to him, instead of the life of man, Leviticus 17:11. Blood of brutes is gross and unwholesome. (Menochius)
9:5
At the hand; a Hebrew idiom. God orders an ox to be stoned, which had slain a man, Exodus 21:28.
Menochius
Man, (hominis) every man, (viri) brother. By these three terms, God inculcates a horror of bloodshed; because we are all of the same nature, ought to act like generous men, and to consider every individual as a brother, since we spring from the same stock. (Menochius)
9:6
Haydock
Shed. God had not subjected Cain to this law of retaliation, as he was the first murderer, and the earth was unpeopled. (Haydock)
Menochius
Here he declares, that it is just to inflict such a punishment on the offender. (Menochius)
Calmet
Judges are hence authorized to punish murderers with death. (Calmet)
Haydock
The general law, thou shalt not kill, admits of exceptions, and forbids killing by private authority, or out of revenge. (Haydock)
Haydock
The blood of your lives, may signify the blood on which your life depends; or, according to the Rabbin, it is a prohibition of suicide, which one would think is so contrary to the first law of nature, self-preservation, as to require no prohibition; and yet, to the scandal of philosophers, some have written in its defence! (Haydock)
9:10
Du Hamel
Soul...in birds, etc. The covenant of God is made with animals, only in as much as they are subservient to man. (Du Hamel)
Calmet
The Egyptians adored most of them; and many oriental nations, and even philosophers, pretended they had intelligent souls, and could speak a rational language, which some of them would have the people believe they could understand. (Calmet)
Haydock
This was the case of those great impostors Apollonius of Tyena, Mahomet, etc. (Haydock)
Calmet
Moses shews sufficiently that beasts were neither divinities nor rational. (Calmet)
9:13
My rain bow. This had been from the beginning; but it was not before appointed for a sign that the earth should no more be destroyed by water. It is styled God's bow, on account of its beauty and grandeur. (Menochius) (Ecclesiasticus 43:12.)
"As the rain-bow, which makes its appearance in the clouds, borrows all its effulgence from the sun, so those only who acknowledge the glory of Christ in God's clouds, and do not seek their own glory, will escape destruction in the deluge," St. Augustine, contra Faust. 2:21.
9:16
Remember; or I shall cause men to reflect, when they see the rain-bow, of the horrors of the deluge, and of my gracious promises and covenant.
9:18
Chanaan, who, it seems, is here mentioned to his shame, having first discovered and told his father that Noe was drunk. He was probably but young at the time, being born after the deluge.
9:20
Haydock
A husbandman. Hebrew, literally "a man of the earth." (Haydock)
Menochius
To till, perhaps with a plough, which he is said to have invented. (Menochius)
9:21
Challoner
Drunk. Noe by the judgment of the fathers was not guilty of sin, in being overcome by wine; because he knew not the strength of it. (Challoner)
Menochius
Wine, Though vines had grown from the beginning, the art of making wine seems not to have been discovered; and hence Noe's fault is much extenuated, and was at most only a venial sin. (Menochius)
Worthington
His nakedness prefigured the desolate condition of Christ upon the cross, which was a scandal to the Jews, and foolishness to the Gentiles. But by this folly we are made wise; we are redeemed, and enjoy the name of Christians. Sem and Japheth represent the multitude of believers, Cham and Chanaan the audacity and impudence of all unbelievers. (St. Augustine, contra Faust. 12:24; City of God 16:2; St. Cyprian, ep. 63.[62.?] ad Caecil.) (Worthington)
Haydock
Like the Manichees, modern heretics are very free in condemning many innocent actions of the Patriarchs. (Haydock)
9:23
Haydock
Neither ought we to be so quick-sighted in discovering the faults of any: which we often represent as real, when they are only apparent. (Haydock)
9:25
Challoner
Cursed be Chanaan. The curses, as well as the blessings, of the patriarchs were prophetical: and this in particular is here recorded by Moses, for the children of Israel, who were to possess the land of Chanaan. But why should Chanaan be cursed for his father's fault? The Hebrews answer, that he being then a boy was the first that saw his grandfather's nakedness, and told his father Cham of it; and joined with him in laughing at it: which drew upon him, rather than upon the rest of the children of Cham, this prophetical curse. (Challoner)
Worthington
Theodoret, q. 57. The children of Sem executed this sentence, in exterminating many of the Chanaanites under Josue. (Worthington)
Haydock
They perished for their own wickedness, which God foresaw, and revealed to Noe. Cham was severely punished by this denunciation of his children's misery. See Milton, 11:754. 12:27; Deuteronomy 9:4. (Haydock)
9:27
Worthington
Enlarge Japheth. His name signifies latitude or enlargement. (Worthington)
Haydock
May he, God, according to some; but more probably Japheth, of whom the rest of the sentence speaks. (Haydock)
Menochius
This was verified by the extensive dominion of the children of Japheth, both in the islands and on the continent; more particularly, when the Romans subdued the Jews, and posterity of Sem. (Menochius)
Worthington
Referring all this to the Church, the Gentiles entered in, upon the refusal of the Jews, though preachers of that nation were the instruments of their conversion. Chanaan, in the mean time, cherished his slavery, and seeks not to obtain the liberty and glory of the sons of God, in which he is a figure of heretics, (Haydock) who serve to make Christians more upon their guard, and by persecuting them, exercise their patience and increase their crown. (Worthington)
9:29
Haydock
He died, having witnessed the attempt of his children to build the tower of Babel, (we may suppose with disapprobation) and having been concerned in the dispersion of nations. Some imagine he travelled eastward, and founded the empire of China, which is denied by others. (Haydock)
Calmet
The fathers conclude that he had no children after the deluge, as the Scripture mentions the world was divided among his three sons and their offspring. Perhaps the fabulous account of Saturn is a perversion of Noe's history, as the three great pagan deities, Jupiter, Neptune, and Pluto, to whom Saturn gave the empire of heaven, seas and hell, may have been intended for the three sons of Noe. The Egyptians have attributed to their Osiris the erecting of altars, cultivating vines, teaching agriculture, etc. for which we have seen Noe was so famous. (Calmet)
Haydock
This great and virtuous patriarch had only been dead two years, when the faithful Abraham was born, as it were to succeed him in maintaining the cause of God. (Haydock)
Calmet
The Rabbins assert, that God gave some general laws to Noe, which were necessarily to be observed by all who would obtain salvation: 1. To obey the laws; 2. Not to curse God; 3. Nor admit of any false god, nor of any superstition; 4. Not to marry one's mother, mother-in-law, sister by the same mother, or another person's wife, nor to commit sins against nature; 5. Not to shed blood, that of beasts must be buried; 6. Not to steal, or break one's word; 7. Not to eat the limb of a living creature. Maimonides thinks this last was given to Noe, the rest to Adam. (Calmet)
9:21
Drunk.... Noe by the judgment of the fathers was not guilty of sin, in being overcome by wine: because he knew not the strength of it.
9:23
Covered the nakedness.... Thus, as St. Gregory takes notice L. 35; Moral. c. 22, we ought to cover the nakedness, that is, the sins, of our spiritual parents and superiors.
9:25
Cursed be Chanaan.... The curses, as well as the blessings, of the patriarchs, were prophetical: And this in particular is here recorded by Moses, for the children of Israel, who were to possess the land of Chanaan. But why should Chanaan be cursed for his father’s faults? The Hebrews answer, that he being then a boy, was the first that saw his grandfather’s nakedness, and told his father Cham of it; and joined with him in laughing at it: which drew upon him, rather than upon the rest of the children of Cham, this prophetical curse.
9:1
Of this commandment, or rather blessing see the Annotations. chap. •. v. •8.
9:3
3 Al that moueth] S. Iustinus Martyr, S. Chrisostom, and other ancient Ad. q. 119. Ho. 27. in Gen. Voluntarie abstinence without cōmandment. Doctors proue, that flesh was lawful to be eaten before the floud: but being not necessarie, because men were stronger, and other things also of more force, the better sorte which were of Seths race abstained from it. But after the floud flesh being more necessarie, God altereth that custome of abstinence, with this limitation and commandment, that they shal not eate bloud.
9:4
4. Flesh vvith bloud] Though this positiue precept, of not eating bloud, serued wel to make men more abhorre manslaughter (which is forbid by the Abstinence from bloud some times commanded not alwaeys. law of nature, and the reuenge therof here and in other places seuerly threatned) yet it was specially geuen both immediatly after the floud, and in the law of Moyses (with manie the like) to exercise men in obedience. And the Leuit 17. same was renewed, for a time, by the Apostles, to appease a controuersie in the primitiue Church. For that the Iewes conuerted to Christ, hauing benne Act. 15 long accustomed to this obseruation, could not indure to see it broken, by themselues, or other Christians, and being no great burden, for the Gentiles, it was decreed that al should kepe it. And so peace was made Neuertheles it was abolished when the cause ceassed. As S. Augustin declareth against Faustus li: 32. •. 13. the Manichee. Sach is the authoritie of the Church to decree, and againe to disanul an obseruation of a thing of it selfe indifferent.
9:5
Concordance Leuit 17.
9:13
The rainbow was before, but was not a signe, as God saith henceforth it should be, for men to remember his promise. Seuerianus in Gen. S. Tho. Quod••b. 3. a. 30.
9:19
By this it is clere that Noe had no more children after the floud. S. Chrisost. b•. 29. in Gen.
9:21
21. Dru•e] Noe sinned not, by the common iudgement of ancient Fathers, Noe sinned not in drunkennes: S. Chrisost ho. 29. S. Theod. q. 65. S. Amb. 6. 30. de Noe & Arca. Li. 72. 6. 24. cont. Faust. in that he was ouercome with wine, because he knew not the force therof, hauing drunck only water al his life before. But this external rebuke, and worldlie disgrace happened to Noe, in figure of Christ naked on the Crosse. As S. Cyprian (Epist. 63. ad Coecilium) S. Augustin (li. 16. de ciuit. c. 2. Noe a figure of Christ Sem and Iaphet a figure of the Church, Cham of Insidels. & li. 12. contra Faustum Manicheum. c. 23. &. 24) Eucherius, Repertus and others (vpon this place) do teach. And likwise that Sem and Iapheth were a figure of the Church consisting of Iewes and Gentiles, and Cham of Heretikes, and other Infidels, that deride the infirmities, which our Sauiour sustayned. Goe to now (yee Manichees, saith S. Augustin) obiect calumnies to the ancient holie Scriptures, doe so, yee children of Cham, to whom naked flesh semeth vile, by which your selues were begotten. For neither could yee by anie meanes haue benne called Christians, except Christs as he was fortold by the Prophetes, had come into the world, had drunck that cuppe of his vinyard, which could not passe from him, had slept in his passion, as in drunkennes of folie (which is wiser then men) and so the infirmitie of mortal flesh (which is stronger then men) had become naked, by the secret counsel of God, which infirmitie vnles the WORD OF GOD had taken vpon him, the very name Christian, wherof yee also glorie, had not benne at al in the earth.
9:25
25. Cursed be Chanaan] VVhy Chanaan the sonne is cursed, and not his VVhy Chanaan is cursed rather then Cham. father Cham, diuers yeld diuers reasons. S. Theodoretus reporteth out of the q. 57. l• Geu. Hebrew Doctors, that Chanaan a boy first saw his grandfathers nakednes, and told the same to his father, and so they both derided that they should haue couered, Chams other sonnes not offending, and therfore not his whole progenie but only Chanaan & his posteritie were here cursed by Noe. S. Chrisostome ho. 29. supposeth that for so much as God had blessed Noe & his three sonnes coming forth of the Arke, he could not presume to curse anie of those, whom God had blessed, therfore cursed Chanaan who in wickednes was like to his father. S. Gregorie bringeth this, for example of wicked men, escaping punishment Sinnes punished in the posteritie. in this life, and are punished in the next, and in their posteritie, folowing their vices. VVhat meaneth it (saith he) that Cham sinning, Chanaan his sonne Li. 26. Moral. c. 18. had sentence of reuenge, but that the sinnes of the reprobate prosper here in this life vnreuenged, and are punished aftervvards? And clere it is that Chanaans most wicked The effect of blessing and cursing. posteritie were subdued in the end, and most of them destroied by the children of Israel (who were of Sem) vnder the conduct of Iosue, according to Act. 13. Rom. 11. Ep hes. 2. Tradit Hebra. Li. 16. ciuit. c. 2. Li 12 c. 24. cont Eaust. Li 4. c. 38. in Gen. Noes prophetical blessing of Sem, and cursing of Chanaan.
9:26
Concordance Apoc. 13. 8.
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27. God enlarge] This blessing of Iapheth was literaly fulfilled, when (according Iapheths blessing. Literal Mystical. to his name, which signifieth Latitude or enlargement) his plentiful issue possessed most ample countries, both in the Continent, and Ilandes. But mystically it had effect (As S. Hierom. S. Augustin. Rupertus and others expeund it) when the Apostles, being Iewes of the race of Sem, first builded the Christian Church, wherin the most part of that nation refused to dwel, contemning Christs Gospel & grace, and the fulnes of Gentiles entred in, and were made inheriters. Finally Chanaan is seruant to both Sem and Iapheth, in How Heretikes serue Catholiques. that Heretikes being vnder the Iurisdiction of the Church, geathered of Iewes and Gentiles, serue to stur vp Catholiques diligence to more exact knowledge of al truth; and their patience to more merite and glorie.
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Concordance Heb. 11.
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Tertullian † AD 220 Appendix: Against All Heresies 2
… and stealthily, and unknown to that Mother-Virtue), together with those “eight souls,” the seed likewise of Ham, in order that the seed of evil should not perish, but should, together with the rest, be preserved, and after the deluge be restored to the earth, and, by example of the rest, should grow up and diffuse itself, and fill and occupy the whole orb.
St Jerome † AD 420 Against Jovinianus 1.5
… Again, after the deluge, when the human race started as it were anew, men and women were paired together and a fresh blessing was pronounced on procreation,
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.21
What, therefore, is this man’s meaning, in the next passage, wherein he says concerning Noah and his sons, that “they were blessed, even as Adam and Eve were; for God said unto them, ‘Be fruitful, and multiply, and have dominion over the earth’”?
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
… For indeed our ancient fathers are said to have been not kings of men, but shepherds of flocks. And, when the Lord said to Noe and his children, Increase and multiply, and replenish the earth (
Pseudo-Clement The Recognitions of Clement 1.30
“In the twelfth generation, when God had blessed men, and they had begun to multiply,
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Tertullian † AD 220 On Fasting 4
… just like grassy vegetables have I given (them) you universally: but flesh in the blood of its own soul shall ye not eat.’
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 8
… making us more cautious, and binding us to one another; and by exercising the strength of some, and freeing others from their sicknesses; for the physicians concoct many medicines out of these; and by reminding us of our ancient sin. For when I hear it said, “The fear of you, and the dread of you, shall be upon all the wild beasts of the earth:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 61
For the same custom do I observe with respect to the good things as well, saith He. For though I spake of building up, should they show themselves unworthy of the promise, I will no longer do it. Which sort of thing was done with respect to man upon his creation, “For the dread of you,” it is said, “and the fear of you shall be on the wild beasts,”
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St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 1
… Do not altogether abstain from wine and flesh, for these things are not to be viewed with abhorrence, since [the Scripture] saith, “Ye shall eat the good things of the earth.” And again, “Ye shall eat flesh even as herbs.”
Tertullian † AD 220 A Treatise on the Soul 38
… “Of every tree of the garden” He says, “ye shall freely eat;” and then again to the generation which followed next after the flood He enlarged the grant: “Every moving thing that liveth shall be meat for you; behold, as the green herb have I given you all these things,”
Novatian † AD 258 On the Jewish Meats 2
… so that either the most vigorous food should not be given in too small quantity for men’s support, and they should be enfeebled for labour; or that the more tender meat should not be too abundant, so that, oppressed beyond the measure of their strength, they should not be able to bear it. But the law which followed subsequently ordained
St Gregory of Nyssa † AD 395 On the Making of Man 15.2
… soul, but a certain vital energy associated with the appellation of “soul .” And for this reason also He Who gave laws on every matter, gave the animal nature likewise, as not far removed from this vegetative life , for the use of man, to be for those who partake of it instead of herbs:—for He says, “Ye shall eat all kinds of flesh even as the green herb
St Jerome † AD 420 Against Jovinianus 1.5
… Again, after the deluge, when the human race started as it were anew, men and women were paired together and a fresh blessing was pronounced on procreation, “Be fruitful, and multiply, and replenish the earth.” Moreover, free permission was given to eat flesh,
St Augustine of Hippo † AD 430 The Confessions 10.31
… These things have I learned, thanks and praise be unto Thee, O my God and Master, who dost knock at my ears and enlighten my heart; deliver me out of all temptation. It is not the uncleanness of meat that I fear, but the uncleanness of lusting. I know that permission was granted unto Noah to eat every kind of flesh that was good for food;
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.27
… But flesh with the life thereof, which is the blood thereof, shall ye not eat. And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of every man’s brother will I require the life of man. Whoso sheddeth man’s blood, for his blood his own shall be shed, for in the image of God made I man
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St Jerome † AD 420 The Letters of St. Jerome 51.6
… “Flesh…with the blood thereof shall ye not eat. And surely your blood will I require at the hand of every man that sheddeth it; for in the image of God have I made man.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.14.1
… But inasmuch as blood cries out ( vocalis est ) from the beginning [of the world], God said to Cain, when he had slain his brother, “The voice of thy brother’s blood crieth to Me.” And as their blood will be inquired after, He said to those with Noah, “For your blood of your souls will I require, [even] from the hand of all beasts;”
Tertullian † AD 220 On the Resurrection of the Flesh 28
… then, secondly, draw forth the flesh from the bosom of death; and then, at last, shall pursue all blood (shed) in judgment. On this subject we read in the writings of the same prophet, (how that) God says: “For your blood of your lives will I require of all wild beasts; and I will require it of the hand of man, and of his brother’s hand.”
Tertullian † AD 220 On the Resurrection of the Flesh 39
… He mentions also what is written by “Moses,” touching the resurrection of the dead; (and in so doing) he must have known that it would be a rising in the body, since requisition will have to be made therein of the blood of man.
Tertullian † AD 220 On Fasting 4
… For the Lord had already shown His judgment through the deluge; had, moreover, likewise issued a comminatory warning through the “requisition of blood from the hand of a brother, and from the hand of every beast.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
… Therefore also did He command the blood to be offered to Him, showing that if in a brute it be thus precious, much more in a man. Which He saith to Noah likewise, “I will require all blood that is shed.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… ( v. 29 .) For these things the New Testament did not enjoin: we nowhere find that Christ discoursed about these matters; but these things they take from the Law. “From things strangled,” it says, “and from blood.” Here it prohibits murder. (Comp.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.93
… But Ursacius, of whom you speak, if it be the case that he lived a good life, and really died as you assert, will receive consolation from the promise of God, who says, "Surely your blood of your lives will I require; at the hand of every beast will I require it."
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St Ignatius of Antioch † AD 108 Epistle to the Antiochians 2
… and so God made man, after the image of God made He him.” And further, “In the image of God made He man.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.19
… One of the many commandments which God gave to Noah is, Whoso sheddeth man’s blood, for his blood shall his life be shed, for after the image of God made I man
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
At that time God said, let us make man after our image and after our likeness
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.13
… As regards what dies of itself, I suppose the reason why such food was prohibited was that the flesh of animals which have died of themselves is diseased, and is not likely to be wholesome, which is the chief thing in food. The observance of pouring out the blood which was enjoined in ancient times upon Noah himself after the deluge,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —And rightly; for since the whole first man became subject to sin, and lost the impression of the Divine Image,
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.16
… So also of the sign of Circumcision, when God speaketh to Abraham, He saith, “There shall be a testament between Me and thee and all thy seed:” which the Greek hath, in the midst of Me and thee, and the midst of thy seed. Also when He was speaking to Noe of the bow in the clouds to establish a sign,
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.1
1. We have been born into this world, and added to the people of God, at that period wherein already the herb from a grain of mustard seed hath spread out its branches; wherein already the leaven, which at first was contemptible, hath leavened three measures, that is, the whole round world repeopled by the three sons of Noe:
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.18.2
2. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture ,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
27. And is not temperance agreeable to nature, and to that divine law, which in the very beginning of all created things gave the springs for drink and the fruits of the trees for food? After the Flood the just man found wine a source of temptation to him.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… and despise luxury. How many shall I enumerate who have suffered evils from indulgence? Noah was drunken, and was exposed in his nakedness, and see what evils came of this. (
St Jerome † AD 420 The Letters of St. Jerome 22.8
… And to let you see the hidden meaning of Scripture in all its fulness (for the word of God is a pearl and may be pierced on every side) after his drunkenness came the uncovering of his body; self-indulgence culminated in lust.
St Jerome † AD 420 The Letters of St. Jerome 69.9
… Wine drinking means self-indulgence, self-indulgence means sensual gratification, sensual gratification means a breach of chastity. 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.
St Augustine of Hippo † AD 430 On Christian Doctrine 4.21
… For we find that in the book of Genesis this very circumstance in regard to the sacrament is foreshadowed, and our Lord’s sufferings typically set forth, in the case of Noah, when he drank wine, and was drunken, and was uncovered within his tent, and his nakedness was exposed by his second son, and was carefully hidden by his elder and his younger sons.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.18.2
2. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture , and the same number On Drunken ness ;
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.12
… It is, at any rate, clear from this testimony of the prophet, and from other inspired statements, how eminent were these worthies in righteousness. Yet no man must be led by their history to say, for instance, that drunkenness is not sin, although so good a man was overtaken by it; for we read that Noah was once drunk,
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.2
… And it has likened the fig-tree to the command given to man in paradise, because, when he was deceived, he covered his nakedness with the leaves of a fig-tree; and the vine to the precept given to Noah at the time of the deluge, because, when overpowered by wine, he was mocked.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.18
79. And if these parts are exposed to view by chance, modesty is violated; but if on purpose, it is reckoned as utter shamelessness. Wherefore Ham, Noah’s son, brought disgrace upon himself; for he laughed when he saw his father naked, but they who covered their father received the gift of a blessing.
St Ambrose of Milan † AD 397 Concerning Virgins 1.9
… 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. So, too, the sons of Noah going backward covered their father’s nakedness, which he who was wanton saw, he who was modest blushed at and dutifully hid, fearful of offending if he too saw it.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 16
… but afterwards, not friends even, nor those who had done him no injury. Again, Jacob when he was in affliction, said: “If the Lord will give me bread to eat, and raiment to put on.” ( Gen. xxviii. 20 .) As also the son of Noah did nothing of the kind erewhile; but when he was no longer afraid for his safety, you hear how wanton he became. (
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 7
… of his, who would neither pollute their own eyes by looking upon the nakedness of their revered father, nor would suffer others to do so, but went backwards, as the Scripture says, and covered him, that is, they neither approved nor betrayed the fault of the holy man, for which cause they were rewarded with a benediction on themselves and their posterity.
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
… Seth who was in Abel’s stead shadowed out the Son as slain, by Whose death was dulled the envy Cain had brought into the world! Noah saw the sons of God, saints that sudden waxed wanton, and the Holy Son he looked for, by whom lewd men were turned to holiness. The brothers twain, that covered Noah,
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… Wine teaches us, in that it makes him that is familiar therewith like itself: for it hates much him that is fond of it, and is intoxicating and maddening, and a mocker to him! Light teaches us, in that it makes like unto itself the eye the daughter of the sun: the eye by the light saw the nakedness, and ran and chastely hid the chaste man.
John Cassian † AD 435 The Conferences of John Cassian 8.23
… Whence did Enoch learn how to “walk with God,” having never acquired any light of the law from another? Where had Shem and Japheth read “Thou shalt not uncover the nakedness of thy father,” so that they went backwards and covered the shame of their father?
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St Justin Martyr † AD 165 Dialogue with Trypho 139
… ‘And Noah awoke from the wine, and knew what his younger son had done unto him; and he said, Cursed be Canaan, the servant; a servant shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. May the Lord enlarge Japheth, and let him dwell in the houses of Shem; and let Canaan be his servant.’
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.18.2
2. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture , and the same number On Drunken ness ; and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the things which the Sober Mind desires and execrates,
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Origen † AD 254 Origen Against Celsus 7.7
… to that of Isaiah, who with unexampled austerity walked naked and barefooted for the space of three years. Read and consider the severe life of those children, Daniel and his companions, how they abstained from flesh, and lived on water and pulse. Or if you will go back to more remote times, think of the life of Noah, who prophesied;
St Basil the Great † AD 379 De Spiritu Sancto 20
… For men are either brought under a yoke of slavery by conquest, as when prisoners are taken in war; or they are enslaved on account of poverty, as the Egyptians were oppressed by Pharaoh; or, by a wise and mysterious dispensation, the worst children are by their fathers’ order condemned to serve the wiser and the better;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 6
… but that he laughed, neither hath he said himself anywhere, neither hath so much as one other of the saints, either concerning him, or any other like him; but this is said of Sarah only, when she is blamed, and of the son of Noe, when for a freeman he became a slave.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 8
… of which kind is that which is said touching Simeon and Levi, “I will divide them,” saith He, “in Jacob, and scatter them in Israel.” And yet not in themselves did this come to pass, but in their descendants; and Noah’s saying again about Canaan, came to pass in the Gibeonites, Canaan’s descendants.
St Augustine of Hippo † AD 430 City of God 16.1
… It was also by this prophetic spirit that, when his middle son—that is, the son who was younger than the first and older than the last born—had sinned against him, he cursed him not in his own person, but in his son’s (his own grandson’s), in the words, “Cursed be the lad Canaan; a servant shall he be unto his brethren.”
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St Augustine of Hippo † AD 430 City of God 16.1
… For the same reason also he subjoins the blessing on his two other sons, the oldest and youngest, saying, “Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall gladden Japheth, and he shall dwell in the houses of Shem.”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.5.3
… He, appearing in these last times, the chief cornerstone, has gathered into one, and united those that were far off and those that were near; that is, the circumcision and the uncircumcision, enlarging Japhet, and placing him in the dwelling of Shem.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.13
… And as, supposing the Corinthians being straitened were in turn dilated, they had not been others, but still Corinthians, so if the Father was dilated into a Triad, the Triad again is the Father alone. And he says again the same thing, ‘Our heart is dilated ;’ and Noah says, ‘May God dilate for Japheth
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.8
… For however watchful the discipline of my house may be, I am but a man, and I live among men; and I do not presume to pretend that my house is better than the ark of Noah, in which among eight persons one was found a castaway;
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2. YOUR TERROR BE UPON ALL THE BEASTS OF THE EARTH. — Note: Man through sin lost complete dominion over beasts; wherefore God here restores and confirms to him a certain and semi-complete dominion: for God has instilled in animals a certain fear, by which they fear and revere man as their master, as it were; and if they are wild, they flee from the sight of man, nor do they rage against him, unless provoked by injury or driven by hunger; indeed even fish, as St. Basil says, hom. 40 Hexaemeron, fear human shadows and flee from them; nay, even elephants, if we believe Pliny, lib. VIII, cap. v, dread the footsteps of men. Hence we often see oxen and horses driven by small boys. Again, man brings down birds and wild beasts with arrows: nor is there any beast so strong that it cannot be captured and tamed by man. Hear St. Ambrose, epist. 38 to Horontius, teaching truly and elegantly how wild beasts and irrational creatures acknowledge man's reason and become tame under his gentle rule: 'Often,' he says, 'they have suspended their bites at the recall of the sound of human voice; we see hares captured by the harmless teeth of dogs without wound; lions themselves, if the voice of man has resounded, abandon their prey; leopards and bears are incited and recalled by voices; horses neigh at the clapping of men, soften their course in silence. Finally, often they pass by the beaten without beating: so powerfully does the scourge of the tongue incite them.' He then adds: 'But what shall I say of their services? The ram nourishes its fleece, that it may please man, and is dipped in the river, that it may increase its brightness. Sheep also select better pasture, that they may distend their udders with sweeter milk; they undergo the pains of birth, that they may bring their gifts to man. Bulls groan with the plough pressed into the furrows throughout the whole day. Camels, besides the service of bearing burdens, present themselves to be shorn like sheep, so that, as it were to a king, different animals bring their tribute, and pay their annual tax. The horse, so proud with its rider, gathers its haughty steps, and at the ascent of its master, bending its back, spreads its back as a seat for its lord.' Yet this promise is fulfilled especially in the faithful, to whom it has been said through Christ: 'Behold, I have given you power to tread upon serpents,' Luke x; and: 'They shall take up serpents, and if they drink any deadly thing, it shall not hurt them,' Mark xvi. Thus lions with neck bowed approached St. Anthony, and licked his hands and feet, seeking his blessing: thus a boa serpent obeyed St. Hilarion, two dragons Ammon, a wild ass Macarius the Roman, a hippopotamus Beno, a crocodile Helen, a lioness John the Abbot, a hyaena Macarius of Alexandria, a dog the Abbot of the Syrians of Subevera, as is found in their lives in the Lives of the Fathers. See the tropological sense in St. Gregory, lib. XXI Moral. cap. xi.
3. EVERY THING THAT MOVETH AND LIVETH SHALL BE MEAT FOR YOU. — 'Every thing,' namely what is edible and suited to human constitution: for vipers, scorpions and other venomous animals cannot be eaten, because they are contrary to human constitution and destroy it. Add that it is not commanded here, but permitted to man to eat of all things, that is of any things whatsoever, as if to say: I permit you to take for food every thing, that is whatever shall please you, whatever shall be agreeable to your constitution and palate. Thus Abulensis. Therefore Religious do not sin, who do not use this permission of God, and abstain from meat for the mortification of the flesh, either always or at certain times: nay rather they exhibit acts and signs of heroic temperance. AS THE HERBS THAT ARE GREEN HAVE I DELIVERED ALL THINGS TO YOU, — so that you may feed on animals, just as you have hitherto eaten herbs. Tropologically St. Ambrose, in the book On Noah, chapter twenty-five: 'It is signified,' he says, 'that irrational passions ought to be subject to the mind of the wise man, as herbs to a rustic; and thus we should use reptilian thoughts, as a farmer uses herbs, which although they cannot harm, yet do not have the flavor of stronger food. For a general and common precept does not point to higher kinds of virtues, which are surely of the few. But even if someone cannot provide himself with stronger feasts of virtues, let him nevertheless have such passions as do not harm but delight.' You will ask: Was the eating of meat lawful and customary before the flood? First, Lyra, Tostatus and the Carthusian in chapter 1, last verse, hold that it was neither lawful nor customary; because in chapter 1, last verse, God granted to man only the eating of herbs. The Gentiles felt the same; whence Ovid, in book XV of the Metamorphoses, concerning that first and golden age of the world, thus sings: But that ancient age did not pollute its mouth with blood; then too the birds were safe to move their wings through the air, and the hare wandered fearless in the midst of the fields. But he errs, while he afterwards execrates the eating of meat as if it were a crime, saying: Alas, what a crime it is, that entrails should be buried in entrails, and that one living creature should live by the death of another! So too the Pythagoreans and Manichaeans held it to be wicked to kill an animal and eat it; and even Tertullian, already a Montanist, in the book On Fasting against the Psychics, chapter IV, asserts that the eating of meat was indulged to human incontinence. Secondly, Cajetan here, and Victoria, in the Relectio On Temperance, and Dominicus Soto, book V On Justice, Question I, article 1, think that the eating of meat was then both lawful and customary: first, because God nowhere forbade the eating of meat, and meat is a food most suited to man; secondly, because then there were flocks of sheep, of which Abel was the shepherd. You will say: Abel tended flocks for wool and milk, not for food. On the contrary, therefore there was no praise of Abel before Cain, from the fact that he offered fatter sheep to God. For if no one ate of them, it would have been the same for him and Cain to sacrifice fat and lean sheep: for lean sheep often give as good, indeed better, wool and milk than fat ones; but they always provide inferior meat. Thus Cajetan. Thirdly and most rightly, St. Chrysostom, Theodoret, Pererius and others hold that before the flood the eating of meat was not forbidden, but lawful: yet the more religious men abstained from it, namely the descendants of Seth, because God, assigning food to man, had expressly mentioned only herbs, not meat, in chapter 1, verse 29. For thus the reasons of both the first and second opinion are most excellently reconciled: God therefore here after the flood permits the eating of meat to all, even to the Saints, explicitly and expressly, on account of the malignity of the earth, brought about both by sin and by the flood, and by the saltness of the sea, and consequently on account of the weaker strength both of men and of plants. For physicians teach, and experience confirms, that meat provides to men a more complete, solid, succulent, and more suited nourishment to human flesh than herbs.
4. YOU SHALL NOT EAT FLESH WITH BLOOD. — In Hebrew it is בשר בנפשו דמו לא תאכלו basar benaphso damo lo tochelu, flesh in his soul, in his blood, you shall not eat, that is, as Pagninus translates it, flesh with his soul, which is his blood, you shall not eat, that is to say, You shall not eat flesh with his soul, which soul is blood or consists in the blood of the animal itself. Note: There is prescribed here a manner of eating such flesh, so that first the animal be slaughtered, second the blood be poured out, third the flesh be cooked and eaten: but the eating of blood is altogether prohibited, whether it still exist in the animal: hence there is prohibited here the eating of carrion and of things strangled, as Eucherius teaches; or whether it be separated from the animal, and whether it be both liquid and drinkable, as well as thick and coagulated, such as is in sausages: for God prohibits here all eating of blood. Thus Lyra, Tostatus, the Carthusian. You may ask, why did God so severely forbid the eating of blood? I answer first, in order to deter men as far as possible from the shedding of human blood: thus St. Chrysostom and Rupert; for the Gentiles rushed not only to the shedding, but also to the drinking of human blood, as Tertullian testifies in the Apology, chapter nine. God himself gives this reason in the following verse. For blood is the vehicle of the soul and of life, and of the vital spirits; hence the soul, that is life, is said to be in the blood, as is clear here in the Hebrew, and Leviticus XVII, 11. Second, because God wished the blood, which is as it were the life of the animal, to be offered to himself alone as it were the author of life in sacrifices, for the life of the sinner, as is clear Leviticus XVII, 11. Thus St. Chrysostom and St. Thomas. Rupert adds third, that the blood of brutes is heavy, earthly, melancholic, and the cause of many diseases, if eaten; hence it was forbidden to be eaten. This precept concerning the avoidance of eating blood is not natural, but positive, and it was renewed by the Apostles, Acts chapter XV, verse 29, and it lasted not only until the times of Tertullian and Minucius, as he himself confesses in the Octavius, but also in the time of Bede and Regino, as is clear from his Penitential. Truly now it has fallen into disuse: for now blood, not indeed to drink, but to eat in sausages is the custom.
5. FOR I WILL REQUIRE THEIR BLOOD. — This is the reason why God forbade the eating of blood, namely that men, by becoming accustomed to the blood of beasts, might not at length spare even human blood; as if to say: So precious to me is your blood, by which the body is nourished and vivified, that I require it even from the brute beasts which have killed a man; how much more shall I require it from you, who are men? I WILL REQUIRE IT OF THE HAND OF ALL BEASTS, — that is, of demons, who are fierce, like beasts, as Rupertus says; but this sense is symbolic, not literal. Secondly, Theodoret thus expounds it: In the resurrection I will require and restore to you all the blood which beasts have shed, killing or wounding you; this sense also is not genuine, but anagogical. Thirdly, others thus expound it: In sacrifice I will require your blood, unjustly shed by man, from the hand of beasts; because assuredly God willed that homicide, by which blood is shed, and thus every sin of man, should be expiated by the blood of beasts, as appears in Numbers XXVIII, 29. For in sacrifice the slain beast atoned for the offense of homicide and for any sin of man; and thus God, as it were in the sacrificed beast, avenges homicide and every guilt of man. Fourthly, Abulensis and Lipomanus thus explain it, as if to say: If you shed the blood of your neighbor, either by yourself or by some beast sent against him, God will require it not from the beast, but from you, who shed it either by the sword or by your command. For "from the hand of beasts," these refer not to "I will require," but to "your blood"; but this is harsh and almost violent. Fifthly, most excellently and plainly the same Abulensis and Oleaster thus expound it, as if to say: I will punish beasts if they kill a man. This is evident from Exodus chapter XXI, verse 28, where God commands that an ox (and by parity of reasoning any other beast) that commits homicide be stoned. Again, from this sanction and permission of God given here, it often happens that He himself hears the prayers and vows of those who are unjustly condemned, or dragged by princes or judges to death; and especially so that if the accused and condemned summon their judges before God's tribunal in an unjust or even doubtful cause, He himself compels the judges to die, and not rarely, even within the time appointed by the accused, forces them to stand before His judgment to plead their cause. Thus David, afflicted and almost oppressed by Saul with manifold injury and violence, summoning him before God, exclaims: "Let the Lord judge between me and thee, and let the Lord avenge me of thee," etc. Nor was this appeal in vain, when shortly after he was defeated by the Philistines in battle, and wounded by arrows, and lest he fall alive into their hands, he pierced himself with his own sword. Secondly, still more evident is this appeal to divine judgment of Zacharias the priest, when by the command of the most ungrateful king Joash he was stoned in the temple court: "Let the Lord see and require it"; for it did not lack its outcome. For scarcely a year had passed when the royal princes who had consented to this injury were slain by the sword of the Syrians, and the king, afflicted with great disasters, was pierced on his bed by many wounds from his own men, and together with his courtiers was snatched to the divine tribunal to give account of his own deeds. Thirdly, the seven brothers Maccabees, vexed by Antiochus with every harshness and cruelty for the laws of their fathers, not obscurely appointed him a day before God, saying: "The Lord God will look upon the truth," etc. "Thou shalt see the great power of God, how He will torment thee and thy seed," etc. "Thou shalt not escape the hand of God," etc. For sensing these appeals to be efficacious from heaven, he perished by manifest vengeance of God. Fourthly, not only does Paul complain of Alexander the treasurer, saying in II Timothy IV, 14: "The Lord will render to him according to his works"; but also the souls of the blessed Martyrs cry out against the same, against their oppressors: "How long, O Lord, dost thou not judge, nor avenge our blood on them that dwell on the earth?" This is only deferred, not condemned, this appeal of theirs. Nay, Christ Himself, appealing from the injuries of the Jews to the judgment of His Father, says: "I seek not my own glory; there is one that seeketh and judgeth." From these sacred and divine testimonies let us now proceed to grave and truly memorable histories. Fifth, therefore, Nauclerus and Fulgosus relate that Ferdinand, King of Leon and Castile, ordered two nobles of the Garvajal family, whom he suspected of treason but whom he did not hear in their defense, to be hurled down from a very high cliff by precipitate judgment. But they, seeing their defense cut off and death at hand, commended their cause to Christ, the most just Judge, and cited King Ferdinand to His tribunal within thirty days. Nor was their appeal in vain; for on the thirtieth day thereafter, struck down by death, he was summoned before the divine Judge. Sixth, the same Fulgosus writes that a Neapolitan knight, dragged to execution with his fellow Templars, looking out from a window toward Clement VI and Philip the Fair, King of France, by whose authority he was being put to death, exclaimed: Since no one among mortals now remains to whom I may appeal, I appeal to Christ the just Judge, who redeemed us, that you may stand before His tribunal within a year and a day, where I shall set forth my cause: and within a year both, having to render an account to God, died. Seventh, John Paul is the author that Rudolf, Duke of Austria, condemned a knight to be drowned enclosed in a sack. But the knight, having first caught sight of the Duke, exclaimed: Duke Rudolf, I summon you to the dreadful tribunal of God within a year. He, mocking, replied: Good, go ahead, I shall be there then. When the time had elapsed, falling into a fever, remembering the summons, he said to his servants: The time of my death is at hand, I must go to judgment, and immediately he died. Eighth, Aeneas Sylvius recounts from the histories of Brittany that Francis, Duke thereof, put to death in prison his brother Aegidius, falsely accused of lèse-majesté. The latter, shortly before death, having caught sight of a Franciscan, adjured him to report to his brother the Duke that within forty days he should present himself at God's tribunal. The Franciscan, going to the Duke in the borders of Normandy, announces the death of his brother and the summons. The Duke, terrified, immediately began to fall ill, and, as the disease grew day by day, expired on the appointed day.
AND FROM THE HAND OF MAN, FROM THE HAND OF A MAN, AND OF HIS BROTHER. — Three epithets, says Delrio, are impressed upon the murderer, which aggravate his guilt. First, he calls him a man, whom indeed it behooved to be mindful of humanity; second, he calls him a man, whom indeed it behooved that anger should not dominate, and that he should not abuse his strength and power; third, he calls him a brother, whom indeed it behooved to be joined to his brother with the closest love, and therefore to defend him, not to kill him: for we are all brothers in Adam, and each one in his own tribe or family is a patriarch, his fellow-tribesman is his brother, just as the Jews (to whom especially Moses speaks here) were brothers in Abraham. 6. WHOSOEVER SHALL SHED MAN'S BLOOD, HIS BLOOD SHALL BE SHED. — 'Shall be shed,' that is, it ought to be shed, it is just and right that it be shed, his blood likewise is worthy to be shed, namely by the sentence and condemnation of judges, as the Chaldean has it. For God both here and in Exodus cap. XXI, vers. 12, Matthew XXVI, 57, by the law of retaliation, pronounced the sentence of death upon murderers, which has been received by the custom of all nations. Note this against the Anabaptists, who deprive magistrates of the right of the sword against the guilty. Second, 'shall be shed,' namely ordinarily in fact, so that the murderer be actually killed, either by the judge, or by quarrel, robbers, ruins, fires, or other similar accidents. For God here pledges himself to be the avenger of the slain, and to punish murderers by retaliation with various misfortunes of life. That this is so is established by experience, by which we see murderers, pursued by divine power, perish by wonderful accidents, not by natural, but almost by violent death. I shall bring wonderful examples of this matter from Deuteronomy XXI, 4. Note: For 'man's blood' in Hebrew it is באדם באדם, dam haadam haadam, the blood of man in man; where 'in man' is variously expounded in various ways. The Septuagint thus translates it, for the blood of man shall be shed his blood. Second, Oleaster says, 'in man,' that is, by man. Third, Cajetan translates, 'in man,' that is, he says, to the injury and insult of man. Fourth, most easily and plainly Abulensis, 'in man,' he says, that is within man, or the blood existing in man, so that it is a pleonasm, which therefore our Interpreter passed over and omitted. FOR MAN WAS MADE TO THE IMAGE OF GOD, — as if to say, If the common nature does not move you, let at least my image move you: for man is my image; see therefore that in killing him, you do not demolish the living image of the heavenly king, says St. Chrysostom, and thus you are unjurious not so much to man as to God himself. Otherwise our Salazar in Proverbs I, 16: 'By man,' he says, 'shall his blood be shed,' that is, by the public magistrate; for to him alone is it permitted to take the lives of subjects. He adds the reason: 'For man was made to the image of God,' that is, that man to whom the magistracy is entrusted is the express image and likeness of God, and acts in his stead, and represents his person, and from this that power and license in the lives of subjects is derived to him, which otherwise is God's own: so that he himself cannot otherwise pronounce the sentence of death against the wicked and criminal than God, whose person he sustains.
7. But you increase. — as if to say, You see me, by this prohibition of murder, wishing to consult the propagation of the human race; you therefore, especially at this time of the renewed world, in such great scarcity of men, apply yourselves, and increase and multiply. Thus Rupertus, whose allegory see in book IV, cap. XXXIV. GO UPON THE EARTH. — In Hebrew שרצו בארץ scirtsu baarets, proliferate and multiply upon the earth like fish, frogs and other reptiles (for the fecundity, offspring and proliferation of these is wonderful, and this is what the Hebrew scharats signifies), so that namely as quickly as possible you may go throughout the whole earth, and scatter yourselves, and occupy and fill it.
9. Behold I will establish. — In Hebrew it is מקים mekim, establishing, that is, I establish; for God has already in fact established and sanctioned this covenant and promise, of not bringing a flood again upon the earth, with Noe and men; whence soon vers. 12, he assigns the sign of this covenant, namely the rainbow. Note that this covenant is not a covenant of contracting parties, in which each party mutually binds and obligates itself to certain conditions of the covenant (for in this covenant Noe does not bind himself to God, but God alone binds himself to Noe); but this covenant is a mere promise of God: for this in Hebrew is rightly called ברית berit.
11. NEITHER SHALL THERE BE ANY MORE A FLOOD, — namely a universal one: whence it follows, 'destroying the earth,' namely the whole earth; for after this general flood, there was a particular but celebrated flood, that of Ogyges in Greece, in the time of the patriarch Jacob; and after this there was the flood of Deucalion in Thessaly, in the time of Moses. Thus Orosius, Eusebius, and others in the Chronicles.
12. THIS IS THE SIGN OF THE COVENANT WHICH I GIVE BETWEEN ME AND YOU. — Just as God here at present establishes a covenant with Noah, so also in the present he produces and assigns the sign of the covenant, namely the rainbow. IN GENERATIONS EVERLASTING, — through all generations, as long as generation succeeds generation, until the consummation of all the generations of the age, namely until the day of judgment; for these generations are said to be everlasting, not absolutely, but relatively, that is, in relation to Noah and his posterity, with whom God enters into this covenant. God therefore signifies that this covenant shall be everlasting, that is, it shall last as long as the generations last, by which the posterity of Noah are propagated, with whom this covenant is entered into; hence the Hebrew לדרות עולם ledorot olam can be translated 'into the durations of the age,' namely as long as this age shall last, this world, this life on earth. From this place, therefore, that opinion of certain Doctors is not to be condemned (whether it be true or false, I do not dispute here), by which they hold that after the day of judgment there shall be a universal flood, by which again the whole earth shall be covered with waters, just as it was covered with them at the beginning of the world; for this promise of God, concerning not bringing on a flood any longer, extends only until the generations of this age, namely until the day of judgment, not beyond.
13. I WILL SET MY BOW IN THE CLOUDS, AND IT SHALL BE A SIGN OF THE COVENANT. — This bow is the rainbow, as all the Fathers teach, except St. Ambrose, in the book On the Ark and Noah, chapter XXVII, who assigns to this bow not a literal sense, but a tropological one after his manner. Note: God calls the bow, namely the rainbow, his own, because the rainbow is most beautiful, and represents to us the beauty and magnificence of God the maker; whence concerning it he says in Ecclesiasticus, chapter XLIII, verse 12: 'Behold the rainbow, and bless him that made it: it is very beautiful in its brightness. It compasseth the heaven about with a glorious circle, and the hands of the Most High have bent it.' Hence Plato in the Theaetetus thought the rainbow, daughter of Thaumas, was so called on account of wonder. Second note, against Alcuin and the Gloss, that the rainbow existed before Noah and the flood. For its generation and cause is natural, namely the reflection of the sun's rays in a dewy cloud. Since therefore this was before the flood, equally as now, it follows that the rainbow also existed before the flood. You will say, how then does God say here in the future tense: I will set my bow, and not rather, I have set, in the past tense? I answer: In Hebrew it is the past tense natatti, I gave, I set, that is, I give, I set, and I will give, I will set the rainbow, not absolutely that it should exist, but that it should be a sign of the covenant which God here makes with Noah. The rainbow therefore existed before the flood, a natural sign of dewy clouds, and consequently of future rain. Whence Ovid: The rainbow conceives the waters, and brings nourishment to the clouds. Julius Scaliger in Exercise 80 teaches that a morning rainbow portends rains, but an evening one portends fair weather. Again Aristotle, in book V of the History of Animals, chapter XXII, relates that the rainbow greatly contributes to the generation of manna, or aerial honey. Furthermore Pliny relates that aspalathus and other more fragrant herbs become more fragrant through the rainbow, in book XII, chapter XXIV: 'There is,' he says, 'aspalathus a white thorn, of the size of a moderate tree, with the flower of a rose, its root sought for unguents. They relate that in whatever shrub the heavenly bow is bent, there exists the same fragrance of odor as in aspalathus; but in aspalathus an inexpressible one.' The same, in book XVII, chapter V: 'The earth,' he says, 'when it has been moistened by rain from continuous drought, and upon which the heavenly bow has cast down its ends, then it sends forth that divine breath of its own, conceived from the sun, to which no sweetness can be compared.' After the flood, however, and after this covenant of God with Noah, the rainbow was instituted by God as a supernatural sign of this covenant, that there should not be a flood hereafter. Third note, it is fitting that the sign of the future absence of a flood should be the rainbow, and that it should be placed in the clouds; because from the clouds the waters of the flood descended, and from them again a flood might be feared: whence that we might not fear it, God places this sign of the rainbow in those very clouds to the contrary. St. Thomas adds, in Quodlibet III, article 30, and Abulensis here, Question VII, that the rainbow is a natural sign that there will not immediately be a flowing forth of waters such as to make a flood, because for this it is necessary that there be many and thick clouds which resolve into great rain: but those are opposed to the rainbow; for the rainbow arises in a cloud that is not thick and dense, but dewy, opaque and concave, from the reflection of the opposite sun's rays. Fourth note, the Author of the Scholastic History in the book of Genesis, chapter XXXV: 'The Saints relate,' he says, 'that for forty years before the day of judgment, the heavenly bow will not be seen;' namely because then there will be the greatest dryness, by which the world will be prepared for the conflagration, which will take place under the day of judgment. But this tradition is frivolous and false, and is falsely attributed to the holy Fathers. For if there were then such great dryness, men, animals and plants would perish from it, the contrary of which Christ teaches us, Matthew XXIV, 38. Symbolically and mystically, St. Ambrose, in the book On the Ark and Noah, chapter XXVII: The rainbow, he says, is the mercy of God, which like a bow drawn, but lacking an arrow, through the adversities which it sends, wishes rather to terrify us than to strike us; that we might correct our vices, and thus escape the arrows of vengeance, according to that Psalm LIX, 6: 'Thou hast given a warning to them that fear thee, that they may flee from before the bow.' Where see St. Augustine and St. Gregory, book XIX of the Morals, near the end. The two horns of the rainbow are mercy and truth, or justice; hence Christ the judge is painted sitting upon the rainbow: for he will sit upon a glorious cloud, such as is the rainbow.
16. AND I WILL SEE IT (the bow, namely the rainbow), AND I WILL REMEMBER THE COVENANT. — Therefore we also in turn, whenever we see the rainbow, let us remember the flood and the cataclysm, which destroyed the world and sinners; let us also remember the divine pact, and let us give thanks to our God for this covenant, let us be grateful and obedient to Him. Finally, let us say: If the rainbow is so beautiful and varied, how beautiful and varied is God and the house of God? Allegorically, the rainbow is a sign, first, of the Evangelical law: for this brings grace, and remission, and glory. Thus Rupertus, who nevertheless wrongly thinks this meaning to be literal in this place. Second, the rainbow, since it is of watery and fiery color, is a sign of the baptism of Christ, which is done through fire and water, Matt. cap. III, vers. 11. Thus St. Gregory, hom. 8 in Ezech. Third, the rainbow is the incarnate Word, and veiled in flesh, or is the very flesh of the Word: first, because, just as the sun shining in a cloud makes a rainbow, so the Word shining in flesh made Christ; second, because just as the rainbow was a symbol of peace in the time of Noah, so also the incarnation of Christ was the reconciliation of the world. Third, the two arcs of the rainbow are the two natures of Christ, namely the divine and the human; whose hidden and invisible chord is the mysterious hypostatic union. Fourth, in the rainbow there is a threefold color: so also in Christ. For Christ was blue, that is heavenly, through constant prayer; and He was green through the flower of graces and virtues; He was finally ruddy through His blood on the cross; fifth, from this bow were sent forth the hidden arrows of love, with which the bride, pierced and wounded, sang: 'Stay me up with flowers, compass me about with apples, for I languish with love.' Sixth, this rainbow was rain-bearing, because it gave to the world in Pentecost an abundance of preaching and heavenly doctrine, as it were rain: thus Ansbertus in Apocal. cap. IV, vers. 3. To which add seventh, the rainbow which is a semicircle, signifies Christ descending from heaven to earth, and again returning from earth to the heavens. Finally, it signifies the kingdom of Christ, which in this life is half-full and imperfect; but in the heavens this circle will be completed, namely the kingdom of Christ, ruling over all for all eternity. Tropologically, the three colors of the rainbow signify the virtue of purging, illuminating and perfecting, which the holy Doctors participate in from God and the angels; second, the blue color is faith; the green is hope, the ruddy is charity: which the rainbow, that is God's mercy, poured forth upon men, as Viegas, Ribera, Pererius and others teach in Apoc. IV, vers. 3. Anagogically, the rainbow, which is of watery and fiery color, is a sign, just as the flood that was made, so also of the future conflagration of the world. Thus St. Gregory, homil. 8 in Ezech. Again, the rainbow which has the form of a bow, and thus shows the appearance of war, signifies the universal judgment, says Richard of St. Victor in Apoc. cap. IV, in which the just will be green through eternal glory, but the impious will be red through the fire of hell. Whence St. John, Apoc. IV, 3, saw the throne of God surrounded by a rainbow, that is mercy; for the rainbow in the time of Noah was a sign of peace, reconciliation and covenant between God and men, and the rainbow was a sign, that is peace, says Ticonius hom. 2 in Apoc., which is found in tom. IX of St. Augustine. Second, the rainbow of varied colors delights, and pours forth various rains upon the earth: the same does God's mercy. Third, just as the rainbow is a semicircle, appearing only in our hemisphere: so also God's mercy appears only in this life, but justice in the other.
18. NOW HAM HIMSELF IS THE FATHER OF CANAAN. — Moses here mentions Canaan, so that he may pave the way for himself to the curse of Canaan, by which Ham the father was punished on account of vers. 25. St. Chrysostom adds second, that Ham alone, intemperate in the ark, at the time of the flood, begot Canaan, and therefore his mention is made here. But all others teach the contrary: indeed Holy Scripture itself teaches that eight souls only (namely Noah with his three sons, and the wives of each) were saved through the ark, I Peter III, vers. 20. Again, Moses himself teaches that Canaan was born after the flood, cap. X, vers. 1 and 6. In the going forth therefore of Noah from the ark, of which Moses here speaks, Canaan had not yet been begotten and born from Ham; yet Ham is called the father of Canaan, because Canaan was about to be born from Ham, and in the time of Moses, who writes these things, Canaan and the Canaanites were already born, whom the Hebrews, descended from Shem, subdued and laid waste, as if to say: From Ham was born Canaan, as from an evil raven an evil egg: for how could Ham beget a good son, how could a good father have such a wicked son, and one degenerate in nature and training? Thus St. Ambrose and Theodoret. Whence also the mockery of Ham, by which he mocked his father Noah, was punished in Canaan his son, when his descendants the Canaanites were punished with servitude and devastation by Joshua and the Hebrews, who were the descendants of Shem. Thus St. Ambrose, lib. De Arca et Noe, XXVIII, where mystically: Ham, he says, that is heat, is the father of Canaan, that is of disturbance or rather of contraction and breaking; for he who is heated is immediately moved and disturbed, and disturbs and breaks all things.
19. THESE THREE ARE THE SONS OF NOE, AND FROM THESE WAS THE WHOLE HUMAN RACE SPREAD ABROAD. — Therefore they err who reckon more than three sons of Noe, as Berosus, Annianus, and the Chronicle of Germany, which claims that Tuisco was the son of Thises, the son of Noe; again, that Noe after the flood begat thirty other sons, and called them Titans from his wife Titrea. From this place therefore it appears that Noe after the flood was already broken and aged, and that he might better devote himself to God, being weary of sexual relations, abstained from the use of marriage, and therefore begat no other offspring: for from these three all men are descended. Cajetan and Torniellus hold the contrary opinion, namely that Noe after the flood begat other sons, from whom also nations were propagated; these three alone, however, are named here because they were the more illustrious founders of this spreading into nations, and the heads of the primary nations. But what I said before is more in accord with the words of Scripture, which scarcely admit another sense; for they clearly state thus: 'From these was the whole human race spread abroad over the whole earth.'
20. NOAH BEGAN TO BE A HUSBANDMAN AND TILLED THE GROUND. — In Hebrew it is איש האדמה noach isch haadama, Noah began to be a man of the earth, that is, to be a husbandman, he began after the flood to till and work the now dried ground, as if to say, Noah returned to agriculture, which men used before the flood, by the command of God, Genesis II, 15, and chapter III, verse 17; and he did this more diligently than before the flood, because the flood by its saltiness, acrimony, penetration and inundation had drawn out and washed away the primeval richness and goodness of the earth. Whence Pererius, Delrio and others hold the opinion that Noah invented ploughs, and by having them drawn by horses and oxen, he broke up the earth with the ploughshare, whereas before men had dug and tilled the earth with their own hands and mattocks. Behold here Noah the patriarch devoted to agriculture. Thus Sem was a husbandman, Japhet, Isaac, Jacob, Esau, Moses, Booz, Gideon; finally the whole people of Israel tilled the fields, until they sought a king, and Samuel by the command of God said to him that the king would take the fields, vineyards, olive groves, and the best things, and give them to his servants, and moreover would take the tenth of their harvests, I Kings VIII. Saul was a keeper of asses, David of sheep, Elias called Eliseus from the plough, and made him a prophet. If you examine the lives of the Pontiffs, you will find more sons of husbandmen, such as were Sylverius, Adrian, Sylvester, etc. Cyrus king of the Persians, and the ancient Roman emperors were devoted to agriculture; whence the Fabii, Lentuli, Pisones, Ciceros, Vitellius, Porcii, Servii, Appii, Scrophae, names of husbandmen, were honored with triumphal dignity. Hear Valerius Maximus: 'Those also, though very rich, who were summoned from the plough to become consuls, for the sake of pleasure turned over the barren and most scorching soil of Pupinia, and ignorant of luxuries, scattered vast clods with much sweat. Nay, those whom the dangers of the state appointed as commanders, the narrowness of their fortune compelled to become oxherds.' Romulus and Remus, Diocletian, Justin, kings and emperors, were equally shepherds and husbandmen. The Arcadians, boasting themselves to be the most ancient of all mortals, history testifies were shepherds and husbandmen; hear the Poet: Pan (God of Arcadia) tends sheep and the masters of sheep. The Greeks confess that Proteus and Apollo were shepherd of Admetus king of Thessaly, together with Mercury and Argus. The Phrygians acknowledge Paris, Priam, Anchises and others as shepherds. The Numidians, Georgians, Scythians, Nomads choose this life, no other. The care of kings was occupied not only in the exercise of agriculture, but they also embraced it in books as an art, such as Hiero, Mithridates, Philometor, Attallus, Archelaus; and commanders, such as Xenophon, Syllanus, Cato, Pliny, Terentius Varro; Curius was called from his farm to the senate, and other old men. When they called Attilium to the command of the Roman empire, they found him sowing seed. Nor was it a shame to them, laying down the ivory sceptre, after victory and peace had been won, to return to the plough-handle of the plough. For the exercise of agriculture is, first, instituted by nature and by God; second, it has great pleasantness; third, it preserves health and strengthens the body; fourth, it procures crops and fruits; fifth, it is useful for meditation on the heavens, stars, rain, trees and other natural things; sixth, it is useful for contemplating and worshipping God: hence the ancient festivals, Cerealia, Floralia, Vinalia, Sementina, Agnalia, Palilia, Charistia, etc. AND HE PLANTED A VINEYARD. — Note that the vine existed before the flood; for whence else would Noah have had it? but hitherto the vine appears to have been wild, uncultivated, and scattered here and there, and from it men had not pressed wine, but only eaten grapes. But Noah by art cultivated the vine, planted it, distributed it into vineyards, and was the first to press wine from grapes; for, not knowing the power of wine, since it had not been seen or known before, he became drunk from it. Thus St. Jerome, book I Against Jovinian. St. Chrysostom notes that Noah pressed wine from the vine in order to ease and strengthen his own and other men's sorrow, labors and weakness after the flood; for wine strengthens and gladdens the heart of man. And hence Berosus the Annalist thinks Noah is the same as Janus; and Janus is said to be called, that is, bearing vines, or rather bearing wine, from the Hebrew יין iain or ien, that is wine: hence also Janus is painted two-faced, because Noah saw both the age that was before the flood, and that which was after it. Whence Ovid, 1 Fasti: 'Two-faced Janus, silent origin of the passing year, / Thou alone of the gods seest thy back.' Appropriately the deeds of the Romans, symbolically and symbolically they feign that Noah mixed with the vine and wine the blood of four animals, namely a monkey, a lion, a pig and a lamb: because wine intoxicates and makes the drunk like monkeys; others pugnacious and cruel, like lions; others lustful and foul, like pigs; others mild, gentle and pious, like lambs.
This drunkenness of Noah was not a sin, at least not a mortal one; because, not knowing the strength of wine and being inexperienced, he drank it more abundantly. Thus St. Chrysostom and Theodoret. Therefore Calvin and Luther wrongly attribute this drunkenness to intemperance in Noah, which was rather inexperience. Otherwise some interpret it thus, that is, He was made merry, that is, gladdened. Whence St. Ambrose, according to the Septuagint: 'He did not say, he says, wine he drank, nor shall the just drink wine, but of wine, that is of its drinking, he poured out a libation. Therefore there is a twofold kind of drunkenness, one which brings staggering to the body and overthrows its steps, and disturbs the senses; the other which exhilarates the mind with the vapour of virtue, and seems to avert all infirmity; of which Psalm XXII: And my chalice which inebriates, how goodly is it!' Behold here and admire the abstinence of the ancients; for all from the creation of the world until the flood, for 1600 years, abstained equally from wine and from flesh, and thus became very long-lived and wise; for they lived to 900 years. Note here first: Abstinence is of great benefit: first, to health and longevity; for it consumes harmful humours, and purifies and sharpens the vital spirits; second, to chastity and virtue; for it withdraws excessive blood, juice and spirits which foster and stir up lust, anger and other passions. Note second: Sobriety naturally conduces to knowledge, both because it preserves health and prolongs life; and because it makes the head clear, and makes the animal spirits free and pure, and apt for contemplation and meditation; and because the soul (which is one in man, and is at the same time vegetative, sensitive and rational) is of limited power and activity, and therefore the less it is occupied with food and the digestion, assimilation and evacuation of food, the more it can and usually does apply itself to study and contemplation, and exert all its force therein. Hence Solomon, Ecclesiastes II: 'I thought, he says, in my heart to withdraw my flesh from wine, that I might transfer my soul to wisdom, and avoid foolishness.' And Isaiah, chapter XXVIII: 'Whom shall he teach knowledge, and whom shall he make to understand the hearing? Them that are weaned from the milk, them that are drawn away from the breasts.' Thus the abstinent Enos, Enoch, Methuselah, Noah, were most wise. For Noah was the restorer, instructor and governor of the whole world. Thus the Nazarites and Rechabites are commended for wisdom, as much as for abstinence. Thus Moses and Elias by a fast of 40 days merited wisdom and the vision of God. Thus Judith, Esther, the Maccabees obtained that wisdom and fortitude by which they overthrew Holofernes, Haman and Antiochus. Thus John the Baptist by abstinence became, as it were, an Angel. Thus Paul the First Hermit, Anthony, Hilarion, and so many bands of Anchorites and Monks led a life, as it were of earthly angels, in abstinence, contemplation and wisdom for a long life, and lived a hundred years and more. Thus the cenobites of old, as St. Jerome testifies, fasted perpetually, drinking water, and eating only bread with legumes and vegetables. Hear also, O Gentiles. Xenophon relates that the ancient Persians were accustomed to use nothing with bread except nasturtium, and then they flourished in wisdom and military virtue, and held the empire of the world for 200 years, namely from Cyrus to Darius, who through luxuries and wines lost his empire along with his life. Chaeredemus the Stoic relates that the ancient priests of Egypt always abstained from meat, wine, sheep and milk, and this so that they might be purer, more intent and more keen in attending to divine matters, and might extinguish the ardor of lust. And these Egyptians were wise men and Astrologers. The Essenes among the Jews forbade themselves wine and meat, and devoted themselves entirely to prayer and the study of sacred Scripture, concerning whom Josephus, Philo and Pliny relate wonderful things; indeed Porphyry in his book On Abstinence from eating animals asserts that very many of them were prophets afflated by the divine spirit. Eubulus relates that among the Persians there were three kinds of Magi, the first of whom (who were esteemed most wise and eloquent) ate nothing except flour and vegetables. Bardesanes the Babylonian relates that the Indian Gymnosophists lived on the fruits of trees alone, rice and flour. Euripides, the prophet of Jupiter in Crete, abstained from meat and all cooked foods. Socrates exhorted those devoted to virtue to cultivate abstinence, and to reject luxuries as Sirens; and therefore when asked in what respect he differed from other men, he said: 'Others live to eat; I truly eat to live.' Isaeus the Assyrian, as testified by Philostratus, when asked what were the most pleasant foods, answered: 'I have ceased to care about such things.' Xenocrates said that three precepts alone remained in the temple of Eleusis, namely first, that gods are to be revered; second, that parents are to be honored; third, that one is to abstain from meats. Pliny says that wine is hemlock for man; and Seneca says that drunkenness is voluntary madness. Epicurus, although a patron of pleasure, asserts that frugality of food contributes very much to living pleasantly and agreeably. And in his Letters he testifies that he was accustomed to live on water alone and bread. Laertius, Plutarch and Philostratus have wonderful things concerning the abstinence of Pythagoras, Antisthenes, Diogenes, and Apollonius of Tyana. See more in St. Jerome, book II Against Jovinian, and Plutarch in two orations on the use of meats. AND HE WAS NAKED IN HIS TENT, — as those accustomed to sleep are wont to do, and the drunk on account of heat to cast off coverings and to uncover themselves. Thus Theodoretus.
The Hebrews and Theodoretus relate that mention is made here of Chanaan, because Chanaan the boy, yet capable of deceit (for he was perhaps about 10 years old), first saw his grandfather Noah naked, and mocked him, and soon reported this very thing to his father Cham, who did not restrain the boy's petulance, but approved it, and proposed his father to his brothers for ridicule. Here St. Basil and Ambrose note the character of the wicked, who rejoice to spread abroad the lapses of the good. Berosus of Annius adds (with whatever credibility he may have) that Cham was a magician, and that from this he was called Zoroaster (the same thing Cassianus has, Coll. VIII, XXI) because from the hatred with which he pursued his pious father, he mocked him, and by his magic made him thereafter sterile; that he taught men to consort with mothers, males and beasts, and therefore was by his father Noah put to flight and cast out.
'Lest paternal reverence be diminished even by the sight itself,' says St. Ambrose, book On Noah, chapter XXXI. And he adds from Cicero, book I of Duties: 'Whence also at Rome an ancient custom is said to have been, that sons should not enter the bath with their parents, and especially when grown.' Thus tropologically St. Gregory teaches that the sins of spiritual fathers and Ecclesiastics are to be covered, book XXV of Morals, chapter XXII; and by his own example Constantine the Great taught this in the council of Nicaea, when he burned the papers of accusations against certain Bishops presented to him, saying repeatedly: 'If he should see the shame of a Bishop, he would cover that crime with his own cloak, lest the sight of his disgrace should harm in any way those who should see him:' as Theodoretus relates, book I of History. Allegorically, St. Augustine, book XVI of The City of God, chapters II and VII: Cham are the Jews and heretics: these mock Noah, that is, Christ and Christians.
From wine, — from the sleep into which the force of wine had cast him. WHEN HE HAD LEARNED WHAT HIS YOUNGER SON HAD DONE TO HIM. — For Noah, awakening, saw himself covered with a garment not his own, but another's, namely of his sons, Shem and Japheth; he asked the cause from them; they, not daring to lie to their father when he inquired into each detail, lay bare the whole matter and Cham's crime, which they would otherwise have kept silent about. HIS YOUNGER SON, — namely Chanaan, says Theodoretus, who was a son, that is a grandson, of Noah; whence Noah soon curses him. But all others understand this son to be Cham: for his crime and impiety is punished here. St. Chrysostom adds, and incontinence, in that at the time of the flood he used conjugal relations in the ark, and begat Chanaan; concerning which matter I spoke at verse 18. Note: Cham was the younger son of Noah, not as if he were the youngest of all, as some wish, but because he was younger than Shem: for Cham was older than Japheth; Cham therefore was the middle one of Noah's sons, whence at verse 18 and elsewhere throughout he is placed as the middle one. Thus St. Augustine, book XVI of The City of God, chapter I, and Eucherius.
Supply: because Noah spoke these things not so much with a mind of cursing or imprecating, as he predicted by the prophetic spirit those things which were about to happen to the posterity of his sons; whence explaining he adds: 'A servant of servants shall he be.' Note: By Chanaan here Vatablus understands Ham himself, namely the impious father from the most impious son; whence also Gennadius, Diodorus and Origen think that at that time when Noah said these things, Chanaan had not yet been born. But the contrary is more true, namely that Chanaan himself is simply called here; I have given the reason from the Hebrews in verse 18. Whence St. Ambrose, in the book On Noah, chapter XXX: 'And the father, he says, in the son, and in the father the son are reproved, having a common partnership of foolishness, wickedness, and also impiety. Nor could it come to pass that he would generate a good son, who to a good father was a wicked son, both by nature and by training degenerate.' Note secondly: The other sons of Ham, namely Chus, Mesraim, Phuth are not cursed here by Noah, but Chanaan alone; for only the Chanaanites, who were the posterity of Chanaan, and equally as impious as he himself, are read to have been cut off by the posterity of Sem, namely by the Jews; or to have served them, as is evident in the Gabaonites, who among the Chanaanites by deceit obtained life from the Hebrews, under that law that they should serve them as the vilest slaves; for this is what 'a servant of servants' signifies. Thus Rupertus. Observe that Moses wrote all these things on account of the Chanaanites to be expelled by the Jews; for he prepares here the way for his history concerning the expedition and departure of the Hebrews into Chanaan, and gives occasion and cause, from which it came to pass, by the will of God, that the Jews through themselves and through Joshua occupy Chanaan, namely on account of the impiety of Ham and Chanaan, which the Chanaanites imitated, and therefore they were expelled from Chanaan. Hence it is evident thirdly, that Ham and Chanaan are here punished in their posterity, namely the Chanaanites, who were imitators and heirs of paternal impiety. See here how unhappy are those who have impious parents and teachers! Plato with good reason gave thanks to nature, or to God, first, that he was born a man; second, that he was born male; third, that he was born a Greek; fourth, that he was born an Athenian; fifth, that he was born in the time of Socrates, by whom he could be instructed. Morally St. Ambrose: 'There remained, he says, before the invention of wine unshaken freedom for all; no one knew how to exact the services of servitude from his partner in nature: there would be no servitude today, if drunkenness had not been.' A servant of servants,—that is a servant most base and most vile. Note that the punishment of sin is servitude; hence also those who were captured in war were made and called servants, from serving, because they who could have been killed as enemies and wrongdoers, by a certain clemency were preserved in life as servants, or for serving. Again, he who was unwilling to be a reverent son, is punished so that he becomes a servant; for it is just that he who did not blush to violate filial and sweet and natural subjection, or servitude, should be pressed down by servile subjection. Calvin ridicules here the Pope, because from this curse of Ham he took for himself the title, 'Servant of servants.' But he errs; for the Pope does not call himself absolutely a servant of servants, but, as Rupertus rightly notes, with the addition, 'Servant of the servants of God;' and he does this from a pious submission of mind; therefore the Pontiff did not take this name for himself from the impious Ham.
It is a Hebrew metalepsis; for the antecedent is understood from the consequent, namely the blessing of Sem itself is understood from the blessing of God; for by these words Noah, just as he curses Cham, so he blesses not only God, but also Sem and Japhet. The sense therefore is, as if to say, May God heap upon Sem and his posterity such great blessing and abundance, both of fruits and of wisdom, piety, religion, grace and the worship of God, that whoever sees them may bless God in Sem and his so liberal one, and may say: Blessed be God, who is always God, Lord, father and provider of Sem and his posterity, who always shows by his benefits that he is God, guardian and curator of Sem and his own. Thus Lipomanus, Cajetan and others. This blessing was completed in the Jews, who were born from Sem. Learn here with Noah, at all good and prosperous things, to break forth into praise and blessing of God. Morally, Pererius rightly notes, in Ecclesiastes III, that nine goods are promised by God to good sons who honor their parents. The first is riches, both temporal and spiritual: 'As,' he says, 'he who treasures up, so he who honors his mother.' The second, that such a son will be happy in his own sons: 'He who honors his father shall be delighted in his children.' The third, that God will hear his prayers: 'In the day of his prayer he shall be heard.' The fourth, that he will be long-lived: 'He who honors his father shall live a longer life.' The fifth, that he will have a stable family and posterity: 'The blessing of the father establishes the houses of the children.' The sixth, that he will be glorious: 'From the honor of the father is the glory of the son;' either because the honored father makes his sons glorious, or because the son honoring his father acquires glory for himself among all. The seventh, that in time of tribulation he will be freed from it by God: 'The alms of the father shall not be forgotten, and in the day of tribulation it shall be remembered for thee.' The eighth, that his sins will be forgiven him: 'As ice in fair weather, so thy sins shall be loosed.' The ninth, that he will be blessed by God, that is he will be heaped with all abundance of goods: 'Honor,' he says, 'thy father, that the blessing of God may come upon thee, and his blessing may remain in thy last days.'
In Hebrew there is a beautiful allusion from the etymology of the name Japheth, namely יפת אלהים ליפת japht elohim leiaphet, that is to say, 'May God enlarge the enlarged one.' St. Augustine translates it, may He gladden; Cajetan and the Bishop of Gubbio, may He adorn, or may God make Japheth comely. Note: Japheth (whom the Gentiles call Japetus) is derived from פתה pata, that is to say to persuade, to entice, to prevail upon; but in the hiphil (as it is here) it signifies to enlarge, as the Septuagint, the Chaldean, our Interpreter, Vatable, Mercer, Pagninus and others translate it here. Japheth therefore signifies not so much comely as enlarged. The Greeks therefore labor in vain, who derive the Hebrew name Japheth from the Greek ἰάπτειν, that is to say to harm, or from ἰᾶσθαι, that is to say to heal, or from ἰσοῤῥοπεῖν, that is to say to send forth and to fly, as if to say, May God send forth, and cause Japheth to fly through the breadth of the earth. Now the sense is, as if to say, May the posterity of Japheth enlarge itself, and be very numerous, so that it may occupy the widest and most ample regions, so much so that it may spread itself into the lot and habitation of the posterity of Shem. That this came to pass is evident from the following chapter, and from St. Jerome here in the Questions on Hebrew, and from Josephus in book I of the Antiquities VI. From which it is established that the posterity of Japheth occupied Europe, and the northern part of Asia tending toward the West, from Mount Taurus and Amanus as far as the Tanais; but the posterity of Ham occupied the southern part of Asia, from Amanus and Taurus, namely Egypt, and part of Syria, and all of Africa; but the posterity of Shem occupied the eastern part of Asia, from the Euphrates as far as the Indian Ocean: see Arias Montanus in his Apparatus, in Phaleg, or On the First Origins of Nations. Allegorically, and especially prophetically, the Church of the Gentiles is here foretold to be enlarged, to be united with the Jews in Christ and Christianity; for the Gentiles were born from Japheth; but the Jews and Christ were born from Shem, who first had the temple of God, worship and the Church, into which Christ afterwards transferred the Gentiles, making one Church from both, and transferred its amplitude and head from Shem, that is from Jerusalem and the Jews, into Japheth, that is Rome to the Gentiles. Thus St. Jerome, Chrysostom, homily 29, and Rupert, book IV, chapter XXXIX; whence from the Hebrew you may thus appropriately translate, may God persuade or entice Japheth (the Gentiles sprung from Japheth) to dwell in the tabernacles of Shem, namely in the Church of Christ, who is sprung from the Jews and Shem. This is therefore a clear prophecy of the calling of the Gentiles to Christ. For the Hebrew פתה pata properly signifies to allure, to caress, to persuade. AND LET HIM DWELL IN THE TABERNACLES OF SHEM. — Some, as Theodoret, Lyra, Abulensis, here repeat the name, not Japheth, but God, as if to say, Let God dwell in the tabernacles of Shem; thus it came to pass: for among the Semites, namely the Jews, God dwelt in the tabernacle and temple. Again from the Semites was born Christ God: for from them the Word was made flesh, and dwelt among us. Whence the Chaldean translates, and let divinity dwell in the tabernacles of Shem. For the Chaldean שכינה sechina signifies rest, by which name the Hebrews signify the presence of divinity in the tabernacle, dwelling and resting upon the ark in the mercy seat. Hence also sechina is called the Holy Spirit, who rests in the Prophets and other Saints, says Elias Levita. Whence from the Chaldean you may also thus translate: 'And let the Holy Spirit, or holiness itself, rest in the tabernacle of Shem.' Secondly, more aptly and truly, let him dwell you should refer to Japheth; for God had already blessed Shem before: here therefore He blesses not Shem, but Japheth. Now by the tabernacles of Shem Delrio, Pererius and others understand the Church in the literal sense. But because all these things in the literal sense regard the enlargement and propagation of the posterity of Japheth; hence you should rather understand the tabernacles here in the literal sense properly so called, and by them in the allegorical sense (which nevertheless prevails here over the literal, and is more than the literal intended by the Holy Spirit) understand the Church, in the sense which I have given in the preceding paragraph.
Therefore, since Abraham, as will be evident in the following chapter, was born in the year 292 after the flood, it follows that Abraham was born while Noah was still living, and lived with him for 58 years. Noah therefore saw the tower of Babel, and saw almost all his descendants corrupt their ways and turn aside to idolatry: although Noah himself, as Epiphanius testifies, had exacted an oath from his sons concerning the preservation of the worship of the true God and mutual concord. Noah therefore saw the world full of men, and those men impious: and he saw and groaned. For it should be noted here that in these three hundred years after the flood, there was a remarkable propagation of mankind. Philo in his Antiquities of the Bible relates that Noah, shortly before his death, numbered all his offspring sprung from himself during the space of 350 years in which he lived after the flood, and found sons and grandsons descended from him through Japheth to the number of one hundred and forty thousand, two hundred and two, besides women and children. From Ham, however, two hundred and forty-four thousand and nine hundred. From Shem he numbers fewer; but some numerals of Shem's descendants seem to be missing in his manuscript. When all are computed, he easily saw from himself begotten men to the number of nine hundred thousand and more. What a great army of sons and grandsons! What a patriarch Noah! Yet that book is of doubtful authority, both because Eusebius in book II of his History, chapter XVIII, and St. Jerome in his book On Illustrious Men, and Bellarmine in his book On Ecclesiastical Writers, when they enumerate the works of Philo, make no mention of this book; and because the style of the book differs from the style of Philo; and because this book abounds in many apocryphal narratives. Thus Sixtus Senensis in book IV of his Bibliotheca concerning Philo, and our Possevinus following him. Yet the number which I have cited from it is credible, indeed it seems rather too small; for, as Diodorus in book III relates from Ctesias, Ninus, the founder of the Assyrian monarchy (in the 43rd year of whose reign Abraham was born, according to Eusebius), had in his army infantry of seventeen hundred thousand, and cavalry of two hundred thousand: besides this, scythed chariots to the number of ten thousand and six hundred. On the other hand, Zoroaster, king of the Bactrians, against Ninus assembled an army of forty thousand. Behold in both armies there were then three thousand three hundred thousand men, all of whom Noah the father of all could have seen; for he was still living at that time. Nor is this surprising: for then men had multiple wives, and devoted themselves entirely to procreation. Again, observe here that the faith and worship of God, from the beginning of the world for 2108 years, could have been propagated and handed down through the hands of three men, namely Adam, Methuselah and Shem; for Adam saw Methuselah, he saw Shem, Shem saw Jacob, who was born in the year of the world 2108, which was the year 452 after the flood. For Shem lived after the flood 500 years, as is evident from chapter XI, verse 11; therefore Shem could have seen Jacob. Finally, the Hebrews relate that Noah with Shem returned from Armenia to the ancient homeland, that is, to places near Damascus; and there established the kingdom and priesthood of Salem, and handed it down to his son Shem, who by another name is called Melchizedek. But in chapter XIV I shall show that Shem was not Melchizedek. Berosus adds in book III of Annianus that Noah, after the ark came to rest in the mountains of Armenia, dwelt there, and taught the Armenians agriculture, astronomy, sacred rites and ceremonies for worshipping God, and finally many secrets of natural things; and from there went into Italy, and there taught men both piety and Physics and Theology (and for this reason was called by the Italians the father of the gods and the soul of the world), and finally died there. Yet Berosus here is suspected of being a forgery by Annius. Symbolically St. Ambrose in his book On Noah, chapter XXXII: 'In the three hundred years of Noah,' he says, 'it is certain that the cross of Christ is signified (for Tau among the Greeks is the sign of three hundred and has the form of a cross), by whose type the just man was freed from the flood. In fifty, which is the number of jubilee, the number of remission, by which the Holy Spirit was sent from heaven, pouring grace upon sinful men. Therefore, the number of remission and grace being completed, the just man fulfilled the course of this life.'
Machine translation from the Latin, not reviewed.
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v. 1 « Benedizitque Deus Noe et filiis etus et dixit ad eos : Crescite et multiplicamini et replete terram ». Eadem , quae 8,17 compendio describebatur, benedictio iam fusius refertur additis, quae tum Deus sanxerat, legibus ac foedere.
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v. 9 « Et terror vester ac tremor sit super cuncta animalia terrae et super omnes volucres coeli, cum universis quae moventur super lerram; omnes pisces maris manui vestrae traditi sunt ». Expressio terror vester etc. idem edicit, atque 1,28 dominamini (Chrys., Calm.), unde perperam LXX v. 1 supplevere et dominamzni etus. Neque ex nostro textu inferre licet, animalia post diluvium magis hominem esse verita, quam ante : nihil enim de ejusmodi mutatione post diluvium facta compertum habemus. Putat Kn.,Zumenta h. 1. ideo non recenseri, quod minus reliquis animalibus hominis terrore teneantur : at eadem etiam 1,28 ignorantur, quem locum noster textus omnino respicit. Praeterea eae animalium enumerationes quandoque non sunt completae : ita 1,26 omittuntur ferae.
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v. 8 « Et omne, quod movetur et vivit, ertt vobis in. cibum ». Non loquitur h. l., uti 1,30, etiam de animalium cibo, sed de hominum tantum. Cf., quae diximus ad. 7,2. Uti éx v. 5 non sequitur homicidium ante diluvium fuisse licitum, ita ex v. 3 non sequitur ante diluvium homines fuisse esu carnium interdictos. Potuit haec de esu carnium sententia h. l. scribi ideo, non quod post diluvium esus carnium fuerit primum concessus, sed quo daretur occasio recensendae legis de sanguine non comedendo nunc primum ferendae. « Quas? olera virentia tradidi vobis omnia », cf, 1,29, sed non necessario prima nunc vice.
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v. & « Excepto, quod carnem cum sanguine non comedetis ». Prohibetur esus sanguinis vel intra ipsum animal latentis vel extrinsecus effusi (Per.). Rationem exceptionis assignat Chrys. (cf. Lev. 17, 11), quod sanguis Deo in sacrificiis offerendus reservaretur, sola carne homini concessa. Afferri praeterea potest eadem huius, quae etiam sequentis legis, ratio : sc. Deus esum carnis permittens simul praecavet, ne homo rudis et crudelis fiat : « ne, dum esu et voracitate imitemur bestias, tandem in caedes mutuas ut ferae ruamus » (Proc.). Hinc primum carnem, quo fere ritu a feris devoratur, comedi vetat, inde humanum effundi sanguinem.
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v. 5 « Sanguinem enim animarum vestrarum requiram de manu cunctarum bestiarum et de manu hominis, de manu viri et fratris eius requiram animam hominis ». Perperam Vulg. vertit en2m, cum habeatur eadem vox, quae initio v. 4, ergo excepto, quod. « Non redditur ratio prioris dicti, sed priori moderamini adiungitur alterum moderamen similiter per modum exceptionis » (Cazi.). Ceterum vocem penitus ignorat Sam. fratris cuiusque (hominis) », ergo "TN U*N — V*N "DIN; contra quam expositionem longius certe petitam cf. Budde p. ?283 sqq. Verte appositionem *: vir frater eius, &v0pczou dOcAogoU (LXX) et, cum 13, 8 D'riN D'VN significet viros fratres, fratrum filios, cognatos, verte etiam h. 1. et de manu cognati eius (Kn.). Sed supersunt recensendae variantes lectiones. Igitur Targ. videntur legisse **'Tnw QT TUN UN 193: quae in hac lectione abundant, omnia ortum duxere ex repetitis, quibus textus genuinus constabat, literis N, V, ", D. Vulg. Sam. Syr. legebant copulam ante "TN : quae profecto copula suam habet auctoritatem criticam; sed crediderim eandem inserendam non ante *'N, sed ante ultimum 1*3, cum LXX, Arab. et uno codice hebraeo. Cumque tandem pro n Sam. legat *, placet vertere : de manu cuiusvis viventis, tam de manu viri (cuiuslibet), quam de manu cognati. Si vir quidam non eiusdem cognationis hominem occiderit, requiret Deus interempti sanguinem de manu eius viri, utique ope cognatorum interempti, quorum est eius necem ulcisci; neque si occisor ipse sit occisi cognatus, ideo iustam effugiet vindictam, sed per reliquos cognatos ab hoe cognato Deus sanguinem interfecti requiret. Nota Deum , qui Caini fratricidae vitam vindictae cognatorum subtraxerat, iam fratricidis quoque extremum supplicium indicere. Lectione Sam. expeditur, quam veteres discutiebant, quaestio, quomodo de manu bestiae requirat Deus sanguinem : sc. a nomine viventis *'1 bestiae h. l. ipso contextu excluduntur; agitur de iis viventibus, qui ob caedem humanam in ius vocari queant. Si retineas lectionem ;1'3, oportebit cum Proc. dicere ferri h. ]. eandem legem, quam postmodum Deus Iudaeis praescripserit, ut sc. bestia, quae hominem interemisset, conficiatur. Cf. Ex. 21, 28 sq. Ex his de sanguine dictis intelligas, quomodo pericope 9, 1-7 respiciat non solum Gen. 1,28-30 sed etiam, imo magis, posteriores quosdam eventus : Caini fratricidium et Cainitarum truculentiam (5,23 sq.), quam sane gigantes imitati fuerant. Erat igitur lex de sanguine eo tempore et maxime opportuna et maxime necessaria.
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v. 6 « Quicunque effuderit humanum sanguinem , fundetur sanguis tilius ». His stabilit Deus legem talionis; quae lege mosaica accuratius etiam definita est. Vulg. non reddit a2, quod erit vertendum (ef. Chald.) : per homines fundetur sanguis illius. lta. Deus ulciscendi sanguinis potestatem hominibus confert, nondum tamen particularia determinat. LXX &v« «o9 atpazog ábvov , uti videtur Y273 corruptum ex 273 Y27 : ergo pro sanguine sanguis etus effundetur. « Ad imaginem quippe Dei factus est homo ». Hebr. : fecit homznem , tertia persona loquitur, veluti citans 1,97 ; 5,1. Repetuntur pro clausula verba 8,17, quae eadem sunt atque 9,1 :
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v. 7 « Vos autem crescite et multiplicamint et ingredimini super terram et implete eam v». Hoc pactum (cf. ad 6,18) potissimum est de semine stirpi electae promisso; quod diluvio vix non fuerat exstinctum. Unde in pacto maxime iam effertur promissio, non totam iterum stirpem electam destructum iri diluvio aliquo. Non solum non excluduntur minores inundationes, sed neque maiores, uti Pentapoleos ruina, Atlantidis (si ea vere locum habuit) submersio et magnae illae commotiones et inundationes, quales in extremis ad orientem Asiae partibus et alibi evenisse compertum habemus. | v. 8« Haec quoque dixit Deus ad Noe et ad filios eius cum eo ». Vocem quoque adiecit Vulg. significans, aliquid cum prioribus non ita arcte connexum narrari. Concordant Masor., ante v. 8 signantes parascham minorem. Alii intimiorem contextum sibi visi sunt deprehendere. « Dixerat: Vos fructificaie et multiplicate. Obviat modo tacitae quaestioni : Quid si tu, Deus, iterum deleas nos aquis diluvii? » (Car.). Del. putat *aN1 v. 9 opponi voci v. 7 onm. Dz/[Im. censet, nonnisi postquam homo mandata v. 3-6 acceptaverit, Deum cum illo inire foedus iam 6,18 promissum. Sed haec non ita sunt certa.
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v. 9 « Ecce ego » — 31 UN eliam 6,17. — « statuam pactum meum, vobiscum et cum semzne vestro post vos »,
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v. 10 « et ad omnem animam viventem , quae est vobiscum , tam in volucribus quam in iumentis et pecudibus » — Hebr. feris — « terrae, cunctis quae egressa sunt de arca, et universis bestiis terrae ». Sicut foedus statuitur non cum solis hominibus arca. egressis, sed cum semine eorum post eos, ita pariter cum animalibus, Sc. à cunctis, quae egressa sunt de arca , et usque ad universas bestias terrae ( Hebr.) ex ils progignendas. Pactum describitur Deus inire etiam cum bestiis, non quod auctor id scribens se accommodet praeiudiciis popularibus (Calm.); sed hoc pactum initur « cum bestiis, interposito homine bestiarum domino, praesertim in lucrum et bonum bestiarum » (Gord.). |
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v. 11 « Statuam pactum meum vobiscum » — ls. 55,9 « iuravi » — « et nequaquam ultra interficietur omnis caro aquis diluvii, neque erit deznceps diluvium dissipans terram ». Alias etiam pacta Deus addito signo confirmat, uti pactum cum Abraham initum addito signo circumcisionis. Hinc
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v. 19 « Dixitque Deus : Hoc signum foederis, quod do iter meet vos etad omnem animam viventem, quae est vobiscum, in generattones semptternas » : v. A8 « arcum meum ponam in nubibus et erit signum foederis tnter me et inter terram ». lris iam ante diluvium fnerat, sed elevatur in signum et memoriale (Jac. Edess.); durante diluvio nulla fuerat iris ob aeris opacitatem (Proc.). Cum alterum v. 1* verbum praefixam copulam habeat, eam De/. aliique exprimunt, et apodosin nonnisi à v. 15 incipiunt : reapse non est ratio cur a Vulg. LXX Syr. recedamus, apodosin altera v. 1^ partes incipientibus.
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v. 1& « Cumque oóduxero nubibus coelum, apparebit arcus meus in nubibus ». Hebr. : Quando obnubilabo nubibus terram : de terrae periculo profecto agitur, non coeli.
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v. 15 « Et recordabor foederis met vobtscum et cum omni anima vivente, quae carnem vegetat » — vo2 522, idem quod
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v. 16 vertitur « universae carnis » — « e£ non erunt ultra aquae diluvii ad delendum universam carnem ». Hebr. : non erunt ultra aquae tn diluvium eiusmodi, quo deleatur universa caro. « More nostro loquitur Deus » (Jac. Edess.) : non ipse visa iride recordatur, sed nos eam conspicientes recordemur oportet divinae promissionis eidemque fidem habeamus (Chrys.). v. 46 « Eritque arcus in nubibus et videbo illum, et recordabor foederis sempiterni, quod pactum est inter Deum et omnem animam vtoentem universae carnis, quae est super terram ». v. 1'l « Dixitque Deus ad Noe : Hoc erit signum foederis, quod. constitui inter me et omnem carnem super terram ». Arg. — De filiis dicturus repetit auctor (cf. 5,31; 6,10) filiorum nomina et, cum maledictio et benedictiones mox pronuntiandae eorum etiam posteritatem attingant, huius quoque v. 19 meminit. Dein maledictio in Chanaan pronuntiatur, reliquis Chamitis silentio praeteritis ; benedictio princeps Semo confertur, cuius aliqua etiam societas simul cum florentibus rebus Iapheto promittitur.
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v. 18 « Erant ergo fili Noe, qui egressi sunt de arca, Sem, Cham et laphet; porro Cham ipse est pater Chanaan ». Quae verba adscribuntur, quo facilius intelligatur v. 25 insertum nomen Chanaan.
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v. 19 « Tres 1isti filii sunt Noe, et ab his disseminatum est omne genus hominum super universam terram ». Hebr. brevius : et ab his disseminata est universa terra. idem dicitur, quod 10,32. Perperam hincinfert Bonfr., nullos post diluvium filios generasse Noe. Melius Ca. alios filios ait sub nominibus istorum trium reputari ; et recentiores declarant, cap. 10 et consequenter etiam hunc versum non omnes mundi gentes, sed eas tantum, quae proxime circa Hebraeos incolebant, respicere.
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v. 20 « Coepttque Noe vtr agricola (exercere terram) et plantavit vineam ». Textus seorsim spectatus non edicit Noe culturam vini primum tum excogitasse, uti neque agrorum colendorum inventor exstitit. Cum tamen sequentis narrationis sensus utique issit, fuisse Noe virtutis vini oppido ignarum, recte asseritur vinum primus invenisse. Vitis primitus In tractibus Ponti orientalis et Armeniae reperiebatur atque inde ad alias gentes propagata est (Ritter : Erdkunde X. 554. 319. 434. 485. 520). Vini nomen nationes Europaeae a Phoenicibus accepere; dubitatur, profectumne sit illud primitus a Semitis an ab Armenis (Len. Il. 1. 249 sqq.). Cf. F. Vigourouz : Manuel I. 475 sqq. Hebr. Sam. Y3NnT VN cum articulo, unde vertunt Budde p. 312 et Dillm. : Coepitque Noe, agricola ille, plantare vineam. Hinc inferunt, praeter traditiones de Noe ut diluvii patriarcha exstitisse alias alterius auctoris, quibus idem ut agri cultor vinique inventor celebraretur; putatque Budde, ob inventum vinum Noe inditum fuisse nomen « requies » 5, 29. At Vulg. Chald. Syr. utique censebant textum verti posse : coepit Noe esse vir agricola et etc. LXX fortasse non legebant illud 5, secus expressissent. Eiusmodi ;3 alias sat facile in s. textum irrepsisse deprehenditur.
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v. 91 « Bibensque vinum tnebriatus est et nudatus zn tabernaculo Suo ».
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v. 99 « Quod cum vidisset Cham, pater. Chanaan , verenda sc. patris sui esse nudata , nuntiavit duobus fratribus suis foras ». Recte haec acta esse aliquamdiu post diluvium, infert Ca?. , quod Cham iam nactus fuerit Chanaan filium. Audacius indidem infert CArys. , in ipsa arca operam dedisse rei venereae, et Ta/mud (Sanh. fol. 108 b) fabulatur, tres in arca idipsum praestitisse, canem , corvum et Chamum. Absurde omnino Budde p. 310 censet, fuisse tres filios Noe, quo tempore narrata acciderint, pueros extra tabernaculum parentis ludentes : quod vir adultus non rideat alterius viri nuditatem, bene vero puer lascivus. Mitto, de risu nihil esse in textu. Verum adverte, non lasciviae argui in textu Chamum, sed animi in parentem irreverentis, quod ebrietatis effectus in patre riserit, quorum unus erat nudatio. Cuiusmodi res etiam adultis male moratis risum movere consuevit.
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v. 23 « Atvero Sem et Iaphet pallium imposuerunt humeris suis et incedentes retrorsum », ita ut tota pallii latitudine invicem separarentur neque in recumbentis parentis crura impingerent (Budde p. 299), « operuerunt verenda paítris sui » , demisso in pedes primum pallio, deinde in crura reliquumque corpus, « faczesque eorum aversae erant et patris virilta non viderunt. Dv np", verbo singulari : unde coniicit Del., consilii auctorem fuisse Sem, adiutorem Iaphet. — Pallium articulum habet. Putat Del., intelligi patris pallium, quod ille ebrius excusserat; at num hoc reperire poterant, quin simul in iacentem patrem oculos coniicerent? Intellige :5 íp&ttov, i. e. illud pallium, cuiuscunque demum fuerit, quod hoc ipso eventu iam omnibus innotuit. Saepe ita loquuntur flebraei. Miror equidem, Budde aliosve ex hoc praefixo articulo non sumpsisse occasionem totam aliquam de hoc pallio effingendi traditionum seriem.
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v. 9& « Evigtlans autem Noe ez vino, cum didicisset » — non per somnium (Targ.) aut revelationem (G/ossa ap. Per.), sed naturali quodam modo — « quae fecerat ei filtus suus minor »,
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v. 95 « ait : Maledictus Chanaan, servus servorum erit fratribus suis ». Chamum volunt esse minorem solo Sem TÀeodoret. , Proc. , ita ut natu minimus fuerit Iaphet. Sed merito Ca?. advertit, Chamum dici minorem « comparative ad fratres duos ». « Locutio yopn 1:3 ubi de duobus mznorem , ubi vero de pluribus mznzmum in scriptura constanter significat : Gen. 97,15; 29,18; 42,13. 32; 454,2; 1 Reg. 16,11; 17,12-14 » (Lamy). Rabbini quidam hunc filium minorem intellexere Chanaan, quod etiam nepotes filiorum nomine veniant : verum id est omnino praeter contextum. Aiunt iidem, Chanaanum primum conspexisse avum nudum idque retulisse patri Cham : non ea ratio pronuntiatae in illum maledictionis, sed Cham filius in patrem irreverens in filio punitur. Cur non in filiis omnibus? divinae id est misericordiae. Porro uti h. 1. Cham dicitur fratrum minimus, ita 10,21 Sem dicitur natu maximus, nam illud 5v33 n2 ^n« omnino cum Vulg. Symm. vertendum est « fratre Iaphet maiore », non vero cum LXX (cf. Masor. Chald. Syr. Symm.) &à3eXoà Iàos0 «o9 yeltevog : describendus quippe est non Iaphet sed Sem, et cf. Gen. 97,1. 15. 42; 3 Reg. 2,922. Ex dictis patet, consuetam enumerationem Sem, Cham et Iaphet non peti ex ordine aetatis, aetate quippe Cham non medium sed extremum locum obtinet. Petita videtur ex Cap. 10, ubi posteritas Iaphet, Cham et Sem recensetur, ordine non aetatis sed geographico : recensentur sc. primum Iaphetidae circulo veluti exteriore, inde Chamitae circulo interiore Semitas, qui potissimi omnium sunt, sedibus circumplexi. Semitarum vero, qui potiores Hebraeorumque maiores sunt, generationes post Iaphetidarum et Chamitarum generationes recensentur, uti Cap. 4et 5 Sethitarum post Cainitas, 25,12.19 Isaac post Ismael, Cap. 36 et 37 Iacob post Esau gencrationes describuntur. Ergo ob dictam rationem Cap. 10 Sem ultimum dignitatis locum habet, cuius unice generationes 11, 10 sqq. producuntur, Chamitis et Iaphetidis neglectis. Ubi vero non generationes quidem traduntur, sed tres fratres filii Noe recensentur, Sem primum dignitatis locum obtinet, sequente Cham agmenque claudente Iapheto. Porro servus servorum praenuntiatur Chanaan futurus, non quasi non fratribus solum, sed vel eorum servis sit famulaturus (Ca?.) : quin potius locutio est hebraismus (Ca/m.) idemque sonat, atque « omnino servus » (Sa). Fratrum nomine certe non veniunt soli Chamitae, cum expressio
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v. 26 sq. « sit Chanaan servus eius » utique explicet praecedentem v. 25 maledictionem (Budde p. 298), ideoque Sem et Iaphet illis fratribus accenseantur. At reliquorum Chamitarum excludendorum nulla est ratio. Dices : v. 25 explicatur sequentibus versibus, at ibi sola Sem et Iaphet habetur mentio. Sed non convincit ratio : v. 26sq. utique sensum v. 25 explicant, sed non necessario exhauriunt; decreverat Deus Chamo neque benedictionem conferre, neque nominatim eidem maledicere; ergo eius v. 26 sq. nulla poterat haberi mentio, exinde vero, quod mentio desideretur, inferre nefas est Chamum, i. e. reliquam eius praeter Chanaan posteritatem , ab expressione fratribus suis eximi. Isti Chamitae vere erant fratres Chanaan, ergo fratrum nomine sunt intelligendi etiam ipsi. Impletum hoe de Chanaan vaticinium non satis demonstrabis appellatis terrae sanctae Chananaeis, qui à Josue maximam partem exstirpati fuere, paucis solum in servitutem redactis. Praeter quos plurimi alii Chanaano erant oriundi, Phoenices sc. universi : quomodo hi servi facti sunt Semo, imo Iapheto? Adverte Phoenices totos deditos fuisse mercaturae; non regna fundarunt, sed ex aliorum regnis et finibus merces in suos comportabant portus, oblatis etiam donis solutisque tributis , quo mercaturam exercere permitterentur, atque ita non imperabant sed serviebant. Dices, leve hoc et honestum fuisse servitii genus : at textus vile servitium non exprimit et maledictio in Chanaan lata, uti aliae similes, aliquid etiam ipsa habet divinae miserationis. Cf. quae diximus ad 2 Reg. 1,27 de suavitate à Deo in Saulem reprobum ostensa. — Perperam CAys. coniicit h.1. describi « servitutis originem », qua homines postmodum libertate privati aliis hominibus mancipabantur : ne Chananaei quidem terram s. incolentes veri nominis mancipia exstitere. v. 96 « Dixitque » : — haec vox, cum in omnibus legatur textibus, . genuina censenda est contra Budde p. 292. Ea non repetitur initio v. 297; habemus ergo duo distincta Noe effata, unum maledictionis v. 25, alterum benedictionis v. 26 sq. ; neque obest benedictionibus pro clausula affigi repetitam maledictionem. « Benedictus Domnus Deus Sem, sit Chanaan servus eius » , seu potius eorum (Hebr. Sam. Chald. Syr.), sc. Sem et natorum, idemque iidem legunt v. 27. Censet Budde l. c., uti v. 25 maledictionem indicet ipsi Chanaan, v. 27 benediclionem ipsi laphet, ita oportere, ut v. 26 benedictionem habeat ipsius Sem, non Dei Sem tantum; quare expuncto 'nbx vertit « benedic, Domine, Sem ». Af versionibus universis in eundem textum conspirantibus, tantam mutationem adhibere non licet, sed ad summum leviorem 'àox in *5nx (cf. v. 27) : « Benedic , Domine, tentoria Sem ». At neque hac opus est explicandusque textus, uti iacet. Profecto, cum Noe puniturus Cham maledictionem dirigat in filium Chanaan, mirandum haud est eundem benedicturum Sem benedictionem dirigere in Deum Sem. Id, quod in textu exponendo primum omnium perpendere oportet, sunt allusiones ad radices nominum propriorum. Chanaan accipit maledictionem, quae optime aptetur radici 725; benedictio Japhet petitur a radice n2*; vel & priori igitur licebit inferre Semi benedictionem ludere in nomine av. Quae vox nomen, gloriam significat. Iam recole, quantae in scriptura sint laudes nomnis et gloriae Dei; adverte, ut Aoménes inclyti dicantur 6,4; Num. 16,2; 1 Par. 5,94 nv "vax, ita aptissime Deum dici av *n5x, Deum nominis seu Deum gloriae; protinusque perspicies elegantem paronomasiam, qua benedictio Sem enuntiatur hac formula : Benedictus Iahve , Deus schem. Deus igitur speciali titulo affirmatur esse Deus Sem, prae Cham et Iaphet; ipse intimius pertinet ad Sem, et Sem speciali vinculo Deo copulatur. Ita quippe h. 1. Deus dicitur Deus Sem, uti postmodum dicetur Deus. Abraham, Isaac et Jacob, ideo praeprimis quia ex ipso Semo nascetur Deus servator in paradiso promissus, et hinc quia eius posteri prae gentibus reliquis erunt Deo consecrati, Dei familiares, Dei eultores, Dei sacrosanctum nomen ipsis credetur ; Dei gloria in ipsis excellenti modo manifestabitur variis portentis inter ipsos effectis et imprimis messiae adventu. Cf. Canticum Benedictus, quod sensus brevi formula h. 1. indicatos , uberius evolvit.
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v. 27 « Dilatet Deus lIaphet et habitet £n tabernaculis Sem , sitque Chanaan servus eius ». « Explicatur dilatatio tanta », inquit Cai., « ut habitent filii Iaphet 1n tentoriis Sem , ut non sufficiant eis loca propria, sed etiam habitent in locis Sem ». Quae interpretatio, quatenus adstruit, propter solum numerorum excessum aut certe propter illum maxime Iaphet invasurum esse Semi tabernacula, repudianda est coinciditque fere cum altera, habitaturum praedici laphetum in " tabernaculis Sem, ipsis inde Semitis exclusis (H?er.) : verum id non habet textus. 32V pacificam exprimit habitationem, qualem decebat fratribus apprecari, qui modo unanimiter in patrem pietatem observassent. Isque sensus eo magis est retinendus, ubi de tabernaculis agitur, quae aeque ad Deum et ad Sem pertineant, in quibus Deus habitet, uà postmodum habitaturus est in tabernaculo Israel. Quare satis apte Cha/d. eum verbo 12v h. 1l. comparavit gloriosam Dei in tabernaculo praesentiam 5'*»?v dictam. Ergo textus intelligatur oportet de amico fratrum commercio. At qui poterit Iaphet habitare in tabernaculis Sem, quin participet cultui et benedictionibus Dei? Quare non inepte Ps. Jon. : « eondecorabit Dominus », inquit, « terminum Iaphet et proselyti fient filii eius et habitabunt in schola Sem ». dem Iaphet cum gentibus omnibus, etiam Semitis et Chamitis, suo imperio subiectis concessit in tabernacula Sem christianis sacris susceptis. Quo tempore Chananaei, Carthagine diruta Phoenicibusque misere prostratis, vix non e populorum numero evanuerant. | Verbi formam n5* Vulg. LXX Chald. à nn25 dilatatus est repetunt, qua quidem significatione radix apud Hebraeos usuvenit nusquam, bene vero in linguis chaldaica et syriaca; Targumim oet Vers. Sam. à n9* pulchrum esse, unde commode derivari nomen n»* pulchritudo demonstrat Budde p. 358 sqq. Utramvis praetuleris derivationem, sensus idem perseverat, cum posteritatis pulchritudo eius tandem numerositate, dilatatione praeprimis constet. Porro, quod scriptura paronomasia utatur a radice T5 vel n2? petita, non sequitur nomen reapse ex eadem primitus radice aut omnino e sermone semitico fluxisse : derivatio nominis accommodatur benedictioni impertiendae, nomen cum benedictione potuit ex alia lingua liberius in hebraeam transferri. Quare neque illud repugnat (Len. IT. 1. 190 sqq.), nomen Iaphet fluxisse ex idiomate indogermanico. Illud unum adverte, si nomina Sem et Cham a lingua derives semitica, vix licitum tibi fore nomen Iaphet ex indogermanica derivàre, cum adstrui haud queat Noe filiorum nomina e linguis omnino disparatis esse mutuatus. — Chald. subiectum verbi habitet facit Deum, indignum, quod crediderim, ratus quemquam non Hebraeum admitti in tabernacula gentis electae. Contextus eam prohibet constructionem , maxime vero quod sequitur (Cai.) : sitque Chanaan servus eius. Neque cum Ges. vertere licet « in tentoriis gloriosis », vox QV bis in eodem contextu exsistens utrobique eodem sensu accipienda est. Cum his « tabernaculis Sem » cf. Zach. 12, 7 « tabernacula Iuda », Mal. 2, 12 « tabernacula Jacob ». — Ingeniosam , licet remotiorem prophetiae interpretationem adscribit Rup. demonstrans s. scripturas V. T., quae lingua hebr. primum exaratae atque ita tabernaculis Sem reservatae, postea per translationem maxime graecam et latinam communis iuris factae sint. | Sequentes versus supplent, quae in genealogia cap. 5 de Noe desiderabantur, atque ita et hanc et Generationes Noe apte concludunt.
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v. 98 « Vixit autem Noe post diluvium trecentis quinquaginta an Ais »,
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v. 99 « et zmpleti sunt omnes dies eius nongentorum quinquaginta annorum , et mortuus est ». Haec est veluti continuatio 5,36 et conclusio genealogiae ibidem traditae. Antequam textui exponendo manum admoveamus, placet, quae de gentium affinitatibus scientiae profanae affirmant, brevi subiicere conspectu. Quarum scientiarum placita memineris haudquaquam esse absoluta, imo perquam incompleta, multisque in dies partibus augeri et corrigi. Porro duo illa, quae s. nos textus potissimum docet, gentium sc. orbis antiqui in tres magnas familias divisarum nativam unitatem , confirmant praeprimis ex antiquis monumentis penitius nobis perspectae populorum formae , linguae , artes. Habes in Aegyptiorum monumentis varias nationes coloribus accurate depictas. Aegyptii sc. gentium sibi notarum quatuor distinguere consueverant famihas (gall. races), et quidem secundum colorem cutis : 1) familiam fuscam seu badiam, Rutu vel Lutu (nvr5?); 2) familiam fulvam seu flavam, Amu; 3) familiam nigram, NaAasi; &) familiam albam, TeAennu. Cf. H. Brugsch : Geogr. Inschriften altagyptischer Denkmaler, II. 89 sqq., Leipzig 1858. monumentis sermo sit de Amu, intelligi solos Semitas, cum nomen generaliori quadam aeceptione de quibusvis nomadibus Aegyptum a parte Asiae invadentibus adhibeatur. Semita certissime fuit ille Abescha seu Abisai, qui cum familia in Aegyptum admitti tempore Usertesen II dynastiae 12** expetiit fuitque Abrahami fere aequalis. Facierum color et conformatio Semitas produnt, vestes polymitae vestem Ioseph patriarchae in memoriam revocant (Chabas p. 111). Semitae utique erant plurimae tribus Palaestinam et Phoenicen antiquitus incolentes : recole, quae supra diximus de ipsis Phoenicibus Chamitis Semitas brevi si non cutis colore, at vero toto reliquo habitu imitantibus; quod ipsum crediderim etiam in Amorrhaeis aliisque Chananaeis obtinuisse. Semitae ex monumentorum testimoniis erant Rutennu vix non omnes, sc. tribus Syriam et Mesopotamiam incolentes. Assyrios et Babylonios fuisse Semitas uno ore omnia eorum monumenta proloquuntur. De Aelam infra dicemus. Arphaxad Semitis esse accensendus demonstratur vel facto Abrabae Semitae ex ipso prognati. De Lud novimus nihil. Áramaei indubie fuere Semitae. Hi omnes (praeter Aelam et Lud) in monumentis aegyptiacis fulvi coloris fuisse depinguntur. Merito igitur defendemus, gentes Semitas primitus constituisse familiam fulvi coloris. Familiae albae sequentes accensentur nationes : Lubu i. e. Libyes stricte dicti (cf. G. Ebers : Aegypten u. die Bücher Mose' s I, 104 sqq., Leipzig 1868), Maschawascha seu Maxyes (cf. Brugsch p. 80 sq.); dein aliae nationes, quae dicuntur habitare in mari seu in insulis maris et a viris doctis (cf. Chabas p. 284 sqq.) explicantur eaedem esse atque Pelasgi, Teucri, Dardani, Lyci, Mysi, Iones, Tyrrheni (seu Thraces), Siculi, Danai vel Daunii (gens Itala), Osci et Sardinii. Quarum explicationum plurimae sane sunt verae. E quibus fit evidens, familiam albam eandem esse quae indo-europaea dicitur. Ubi adverte, Sardiniorum regulum aliquem (Jrugsch n. 22) omnino Semitae speciem habere, gregarium militem (n. 23) speciem omnino caucasiam : id haud mirabere, si memineris Phoenicum Semitarum perantiquas in Sardinia exstitisse colonias. Maiorem difficultatem faciunt Lubu seu Libyes familiae albae attributi, quos infra sat probabiliter eosdem esse concedemus atque Lehabim Chamitas, quos fuscos depingi exspectares. Tamen difficultas solvi potest. Uti sc. ad orientem Aegypti deprehendebamus Chananaeos Chamitas Semitarum convictu gradatim in Semitas versos, ita ad occidentem offendimus Libyes stricte dictos continuo gentium albarum commercio veluti dealbatos. Saepe gentes subactrices gentes subactas absorbent quasi suique per omnia similes efficiunt, uti Saxones Britannos, germani Slavos non paucos intra Germaniae fines incolentes, etc. Simili prorsus ratione Chamitae primitus orientem Aegypti et occidentem versus expandebantur, postmodum ingruentibus ibi Semitis et hic Indogermanis assimilati sunt. His sufficienter ostensum est, populorum eorum, qui Gen. 10 recensentur, Aegyptios quoque tres dignovisse familias cutis colore et oris conformatione ab invicem distinctas. familias distinctionem corroborat, sed harum etiam familiarum nativam unitatem eatenus confirmare videtur, quatenus linguarum chamiticarum cum semiticis, et utrarumque remotiorem utique cum indogermanicis affinitatem demonstrat communemque originem veri facit - similiorem. Postquam linguis et picturis edocti sumus trium familiarum ab invicem distinctionem et inter se unitatem, ad artes convertimur, non tam quo earumdem confirmemus distinctionem, quam originis communionem demonstremus. Ubi soli Aegyptii et Babylonii considerandos se offerunt, cum lIaphetidarum artes omnes multo serius effloruerint plurimaque ab Aegyptiis, Babyloniis, Phoenicibus aliisque mutuatae sint. Hethaeorum item artes fere sunt ignotae nobis, Phoenicum multiplicem Aegyptiorum et Babyloniorum patiebantur influxum. Artes tan-- dem h. l. non tam intelligimus eas, quae hominum usibus maxime necessariis inserviunt, uti agrorum colendorum, pinsendi, texendi : hae enim in pluribus simul et independenter locis a simplicissimis ideoque simillimis initiis proficisci potuere. Sed artes imprimis duas nobiliores architecturae et scripturae examinabimus. Babyloniae templa, uti illud in Telloh, habebant pyramidem dictam Zikurat (cf Gen. 11, 4), quae sepeliendis mortuis non adhibebatur, sed sanctissimum adimplebant finem, quem Gen. 11, 4 expressum legimus, ut sc. exstructorum nomina celebria redderent. Pyramides in Aegypto mox exstrui desiere, singularum civitatum templum unum pyramide erat insignitum. Signa sculpta quod spectat, quae in templis vel prope illa asservabantur, tam in Aegypto quam in Babylonia perfectissima arte fácta eadem sunt etiam antiquissima : artem utrobique offendimus ab incunabulis maturam , adultam novitia ignorantem tentamina, quam posteriores artifices constanter sunt imitati sed perraro assecuti. Cf. Wiedemann p. 358 sqq.; Tele p. 586 sqq. — Sepulcra Babyloniorum cum Aegyptiorum comparari nequeunt, cum illa e lateribus fuerint operose aedificanda, haec in montium cavernis a natura veluti praeparata exstarent. Aegyptii item longe facilius aromata, quibus cadavera condirent, ex Arabia et Aethiopia comparabant. Quid mirum igitur, in ea arte multum Aegyptios prae Babyloniis profecisse? Venio tandem ad scripturam. Cuius ingens in utraque regione diversitas vel exinde oriri debuit, quod Babyloniorum rudi scalpro molli lateri imprimeretur, Aegyptiorum studiose in lapide duro exsculperetur coloribus postea obducenda. Utriusque tamen gentis systema ab ideographia profectum est : repraesentabantur sc. ipsae res aut veris «maginibus (e. g. quando stella vel coelum depicta stella exprimebatur) aut symbolis (e. g. quando eadem stellae forma deum referebat). Quae ideogrammata apud Aegyplios quidem et distincte pinguntur et facile discernuntur; apud Babylonios vero, quorum scriptura vel antiquissimis temporibus in hieraticam seu cursivam transiisset, perraro obscure possunt deprehendi. Apud utramque porro gentem scriptura mera ideographia haud constitit, sed mox phonetica ex parte evasit, et quidem syllabaris (apud Aegyptios quadamtenus etiam alphabetica). Pro exemplo sit ideogramma stellae, quod coelum an in cuneiformibus primitus designabat, postmodum vero adhibebatur ad syllabam an, ubicunque ea in aliis vocibus recurreret iisque a coeli significatione prorsus alienis, phonetice exprimendam. Unum autem h. l. advertere oportet, quod supremi est momenti. Dum scriptura hieroglyphica optime adaptatur linguae Aegyptiacae, quae agglutinativa est neque radices flexione immutat, scriptura cuneiformis non fuerat primum efficta pro lingua Babyloniorum semitica et triliterali, cuius radices flexione cum affixis coalescunt, sed pro lingua protochaldaica seu sumeroaccadica, quae et ipsa agglutinativa erat et a triliteralismo aliena. Comparatis igitur inter se Aegypti et Babyloniae tam aedificiis quam Scripturis censuere, qui harum rerum peritissimi habentur (cf. T?ele p. 586), omnino explodendam esse A. Leps?i sententiam , artes ex Aegypto in Babyloniam immigrasse; neque veri simile esse, Aegyptiorum artes ex iis, quas novimus, Babyloniorum seu Protochaldaeorum artibus traxisse originem; sed utrasque probabilius ex eodem fonte derivari, quam artem appellaveris praechaldaicam vel praeaegyptiam vel, si mavis, chamiticam. Ubi adverte, quando loquimur de arte vel culorigine fuisse Chamitas; neque enim, quicunque semiticis utebantur linguis, reapse fuere Semitae dubitantque aliqui, Accadiine propriam habuerint scripturam cuneiformem an aliunde acceptam. Gentes autem e Cham prognatas quondam omnes ad mare Erythraeum, i. e. Sinus Persicum et Arabicum, incoluisse docemur traditionibus etiam Phoenicum narrantium, se ad mare Erythraeum primas sedes habuisse, ubi Aradus et Tyrus insulae (ali Tylos, sed / et 7 facile commutantur) sanctissimis templis insignes, homonymarum in litore mediterraneo civitatum matres (Herod. 1l. 1; V. 89; Strabo 16, p. 766 aliique). Docentur traditionibus Babyloniorum, cum apud Berosum, tum in documentis cuneiformibus servatis, quae sacra et artes potiori quadam ratione ex insula Dilvun Sinus Persici repetunt (cf. Lenormant : Bérose, p. 2290 sqq.). Quibuscum si conferas, quae Genesis habet de imperio Nemrod Cuschitae in Babylonia stabilito, perspicies Chamitas et Semitas quondam ibidem una incoluisse et antiquissimam, qualem descripsimus, artem videri ad ipsos potiori titulo quam ad Semitas pertinuisse. CAPUT II. GENERATIONUM FILIORUM NOE INDOLES ET ORIGO. Dum nomina Noe, Sem, Cham et Japhet in praecedentibus certe erant nomina individuorum (quomodo enim secus defendas S. Petrum asserentem octo tantum animas in arca esse servatas?), quae cap. 10 adscribuntur nomina non individuorum sunt sed populorum, « gentes, non homines » (Aug. De Civ. Dei XVI. 3; M. 41.481). perspectam. Tandem v. 20 explicite asseritur : « Hi sunt filii Cham... in gentibus suis »; et v. 31: « Isti filii Sem... in gentibus suis »; et similiter v. 32 (Len. II. 1. 312). Ergo perperam Kn. p. 9 affirmat s. auctorem singulas gentes nomine mythici alicuius progenitoris expressisse : nihil mythicum reperitur, nomina immediate significant ipsas gentes. Non tamen infitiamur, potuisse plures earum gentium e protoparentibus homonymis ortum duxisse, quod de Chanaan ob 9,20 sqq. narrata vix poterit negari. Recte porro monet Len. Il. 1. 309.315, admissa semel generis humani unitate à communibus omnium protoparentibus derivata, necessario sequi gentem quamque ab uno tandem aliquo ortum duxisse, quoteumque eum inter et Noe generationes intercesserint; gentium vero affinitates nostra genealogia exprimi perquam clare et vere, multo certe verius quam in narrationibus mythologicis idem fiat, quac gentium totidem heroibus eponymis repraesentatarum dicta et acta confingant. Antiquitus interpretes aliqui existimasse videntur, nostram genealogiam omnes totius orbis populos complecti, et hinc audacius nomina quaedam de gentibus interpretati sunt, quas s. auctor in mente habuisse demonstrari nullatenus potest. Ita v. g. Ps. Eustath. Anttoch. (Comment. in Hexaem., M. 18. 760) sic interpretatur lectanidas : « lectan filios habuit Salmodan, ex quo Indi; Saleph, ex quo Bactri; Asarmoth, ex quo Arabes; larach, ex quo Carmani; Odorra, ex quo Mardi; lezil, ex quo Arriani; Decla, ex quo Cedrusii; Gebal, ex quo Scythae; Abimeel, ex quo Hyrcani; Sabeu, ex quo Arabes Felices; Uphir, ex quo Armenii; Evilat, ex quo Gymnosophistae ». Non omnes mundi gentes genealogia exprimi, hodie ab omnibus conceditur ; desiderantur certe Americani, Sinenses, Mongoli, Melanesii, Nigritae et alii bene multi. Cf. Brunengo Y. 216 sq. ; Vigourouz, Manuel I. 482 sq. Ne illud quidem demonstrari potest, voluisse s. auctorem, sive is Moyses fuerit sive auctor eo recentior, omntum quas ipse norat gentium elenchum texere. Notissimi quippe vel Moysis tempore, maxime in Aegypto , erant Nigritae, qui et plurimi numero ibidem degebant et depictiin muris sat frequenter conspiciebantur. Desiderantur item Amalecitae et aliae quaedam gentes, quarum in Pentateucho sat frequens habetur mentio. Reapse, licet aliqua elenchi nomina nondum sint plane perspecta, affirmare tamen iam licet, auctorem solas recensere gentes familiae Caucasiae, quae antiquitus Asiam anteriorem et adiacentes Europae et Africae tractus incolebant. « Non omnium universi orbis gentium generationes describere in animo fuit, sed earum tantum, quae Hebraeis ant notiores essent aut necessario noscendae » (Brunengo). Genealogia prima fronte agnoscitur veri nominis esse genealogia, documentum ethnographicum populorum affinitatem ac tandem ex uno capite originem describens. ld unum textus proclamat, id tota profitebatur antiquitas, idipsum nuper contra recentiores aliquos solide et copiosedefendebat Len. 1. c. Is est nativus verborum filii et genuit sensus, a quo recedere nefas est. Sane vox filii bis v. 1 adhibita non potest aequivoce sumi : at Sem, Cham et Iaphet erant filii generatione. Item vox genuit v. 8 de individuo homine Nemrod adhibita dicit generationem; neque officit v. 8-12 videri serius esse adiectos, cum sint adiecti a scriptore eandem vocem eodem atque in praecedentibus sensu usurpante. v. 21 ita de Sem dicuntur nati filii, ul Sem sit pater; neque officit, si eum etiam quis versum dicat serius esse insertum, cum inserens certe voluerit vocem eo sensu adhibere, quo eadem in reliquo adhibebatur eontextu. v. 20.31 populorum distinctio primo loco repetitur e cognationibus; v. 9 regionum distinctio revocatur ad linguarum et cognationum discrimen, et v. 32 dicitur « hae sunt cognationes filiorum Noe £n generationibus suis ». Adde v. 1 esse titulum, uti 5,15; 6,9; 11, 10. 27; 25, 12.19; 36, 1; 37, 1. quibus omnibus locis non de veris generationibus praedicatur. Adverte tandem s. auctoris finem : gentium divisionem narraturus earum ex communi parente originem indeque mutuam affinitatem inculcat. Ergo momentum ethnographicum primarium est. Imo, quod v. 15 Sidon, cuius nomen primum inter filios Chanaan locum obtinet, idem dicatur primogenitus, crediderim nomina universim ordine antiquitatis describi. Quod si admittas et singularum gentium, quas postmodum tenucre, sedes contempleris, perspicies familiam Iaphet totani quantam e pristinis sedibus emigrasse, ducibus iis ipsis, quae antiquitate et dignitate praestarent, nationibus (Gomer, Magog, Madai), quae porro novas easque ceteris remotiores sedes nactae sint; familiae Sem tribus principes (Aclam, Assur, Arphaxad) prope ipsam Babylonem perseverasse, solis iunioribus (Lud, Aram, Heber) ob angustias locorum migrare coactis; Chamitas tandem incerto veluti ordine se indidem proripuisse, cum primus secundum monumenta Mesraim videatur in Africam penetrasse, Cuschitae vero primogeniti nonnisi serius, collapso sc. Nemrodi regno. eodem emigraverint. Perperam igitur Ebers secutus Tuch, Renan aliosque censet gentes distingui primarie secundum momentum geographicum , et nonnisi secundario secundum momentum ethnographicum. Auctor, inquit, daturus conspectum sui temporis gentium , eas quae' una habitant in unam colligit familiam, quae dein plerumque etiam deprehenduntur colore, linguis, origine esse affines, quod gentes origine affines generatim vieinas invicem occupent sedes, colorem et linguas praeservent fere easdem. Rem exemplo illustrat Merz in D. Schenkel, Bibel-Lexicon, Leipzig 1872. Auctor s. , inquit, ita fere Americae populos descripsisset : Filii Americae America Septentrionalis et Meridionalis; filii Americae Septentrionalis Rufus, Albus, Eskimo; filii Rufi Irokesi, Mohicani etc.; filii Albi Neo Eboracum, Bostonia, Philadelphia etc. Perperam ali gentes primarie distingui affirmant secundum cutis colorem aut linguarum affinitatem. De his nihil est in textu, et monumentis historicis docemur haud raro colores et linguas confundi. Momentum unice primarium agnoscendum est illud , quod solum et ubique in textu exprimitur, momentum ethnographicum. Porro, licet momentum ethnographicum sit primarium, non tamen est unicum. Gentes ante dispersionem circa regionem Sennaar certas utique singulae sedes occupaverant, Semitae ob primatum medias, dum Japhetidae septentrionem, Chamitae meridiem versus incolebant. Haud miraberis, etiam post dispersionem singulas familias una mansisse. Igitur Japhetidae tractum occupavere ad septentrionem terrae Sennaar et, trajectis Amano et Tauro montibus, Asiam Minorem nacti sunt, hinc insulas gentium et pone illas vastam Europam: Cham, trajecto deserto et angusto mari, Africam reperit. Semitae medias et antiquas sedes servavere, hinc ad extrema Arabiae Cuschitarum vestigia prementes, illinc ad Taurum usque progressi. Habes hic alterum definiendis nostrae genealogiae populis momentum geographicum , sed illud secundarium quodque exceptiones patiatur. Non enim aequo semper gressu progrediuntur nationes, sed aliae lentiores a sequentibus absorbentur, aliae impetu feruntur in agmina non sua. Praeterea, quamvis variarum gentium fines relative et untversim spectat? dici possunt iidem fere decursu saeculorum mansisse, tamen si absolute et singillatim inspicias, fatearis necesse est non parum esse mutatos. Si cujus igitur gentis nomen in nostra pericope discreveris, cave ne inferas s. auctorem eam quoque reg?ionem cogitasse, cui cjus gentis nomen u/tzmo adhaesit. Sint Tharsis et Ascenez illi populi, qui tandem in Baetica et Scandinavia sedes nacti sunt, non inde sequitur auctorem Tartessum autScandinaviam novisse. Incoluit Tharsis Ioniam, communem [lavanitarum sedem, antequam in Hispaniam pedem ferret; fuit Ascenez Ponti Euxini accola, priusquam in Scandinaviam penetravit. Distinguuntur utique v. 5. 20. 31 gentes etiam secundum »egiones : verum, quas s. auctoris aevo regiones incoluerint, id non ex elassicis scriptoribus discendum nobis est, sed ex 1psa nostra genealogia, cuius membra omnia attente nobis sunt inter se comparanda. Certe errat Kn. gentes ubique requirens magnas : quo v. g. inductus est, ut Thubal praeter Tibarenos interpretaretur Iberos Hispaniae (quod idem ante senserat Wala[r.). Mosoch praeter Moschos etiam Ligures. Memoria insuper rentinenda sunt los. verba, potuisse earum gentium aliquas mature e medio tolli, aliarum nomina ita mutari, ut agnosci iam nulla ratione qucant. I:rgo nori est exegetae omnis omnino lapis movendus, quo singulas quasque gentes posterioribus saeculis demonstret, non sunt captandae levissimae quaeque nominum affinitates. Maiorem quibusdam lucem, quod sperare fas est, monumenta reperienda affundent, alia fortasse usque manebunt incerta. ; Tribus populorum familiis totidem correspondere linguarum familias ex s. quidem textu non colligitur : potuere sane linguae ita Babylone confundi, ut vel ejusdem familiae populi linguis iam funditus differrent inter se. Tamen documentis antiquitatis efficitur perquam probabile, tribus populorum familiis correspondere totidem linguarum familias, ut Chamitae usi sint linguis quas vocant chamiticis, Semitae semiticis, Iaphetidae indogermanis aut certe iis, quae neque chamiticae essent neque semiticae. En tibi tertium distinctionis momentum , /nquisticum. Verum ut exceptiones patitur lex geographica, ita plures etiam et majores suapte natura admittit linguarum canon. Populi miscentur inter se mixtique nativam abdicant linguam; quandoque populus idem manens linguam commutat. Audi A. de Quatrefages (L'espàce humaine, Paris 1877, p. 392) : « Licet magni momenti sint linguae », inquit, « ad populorum affinitates definiendas, tamen eae solae ad id nequaquam sufficiunt. Linguis linguae succedunt in populis iisdem, ubi, qui ex solis linguis quaestionem dirimere attentaverit, populos ipsos interiisse pronuntiabit. Quod factum est in Canariis insulis, ubi Guanchae, quod lingua jam omnes uterentur hispana, crediti sunt penitus esse exstincti, quoad Berthelot demonstravit insularum incolas majorem partem etiamnum Guanchos esse ». Quae diximus momenta s. textus explicite habet v. 5. 20. 31, ubi gentes dicuntur esse divisae secundum cognationes suas, en momentum ethnographicum ; secundum linguas suas, en momentum linguisticum ; in regionibus suis, en momentum geographicum. Jam si in tabulam geographicam oculos conjicias, videbis Iaphetidarum trans Taurum, Semitarum in Mesopotamia, Chamitarum in Arabia et Africa sedes fuisse ab invicem montibus et desertis sufficienter distinctas; in Arabia quidem meridionali Chamitas et Iectanidas invicem conterminos necessario debuisse commisceri; praeterea vero unum aliquem esse tractum fertilem, patentem, qui tribus illis familiis essef aeque commodus accessu, in quem natura veluti et necessitate protruderentur omnes, in quo permiscerentur, linguas, mores, sua quaeque confunderent, Syriam inquam et Palaestinam. Illuc ex Aegypto et Arabia se immisere Chanaanitae, illuc e Mesopotamia Aramaei, Arphaxadaei, illuc e montibus Thubal, Mosoch, aliique. Semitae suorum ceteris tenaciores, perfectiori instructi lingua, cui mox alphabetum adaptavere Phoenices, reliquos sibi assimilaverunt, donec tandem cutis colore, lingua, moribus, imo vel oris specie Semitae et ipsi omnino esse viderentur. Primus fere znterpretatus est genealogiam Ios. , qui, ceteris 1nterpretibus quod esset antiquior, plura e genuina Iudaeorum traditione haurire potuit. laphetidis sedes attribuit à Tauro et Amano montibus ad Tanaim Herculisque columnas; Chamitis ab Amano meridiem versus regiones maritimas ad extremam usque Arabiam, Aegyptum item et Libyam ;'Semitis tractum ab Euphrate ad Oceanum Indicum. Et haec etiamnum veritati sat consona esse deprehenduntur. In singulis gentibus determinandis rem saepe acu tetegit Ios. Qui post ipsum scripsere, eum fere secuti sunt, etiam Hier.; tradita tradidere neque ex aliis fontibus, qui tum non paterent, elucidare sunt conati. Ulterius progressus est S. Bochart in priore Geographiae Sacrae parte, quam Phaleg inscripsit, Cadomi 1646. Is praeter scripturae textus parallelos, Iosephi et Christianorum antiquorum placita, sedulo scriptores antiquos eraecos et latinos, Targumim linguarumque semiticarum thesauros est rimatus. Ex quibus fontibus infinitam fere ad singula genealogiae nomina definienda congessit materiam, Iosephi placita plerumque confirmavit, quandoque correxit, aliquoties etiam praepostere emendavit, uti quando Cethim interpretatus est Italiam et Rodanim Gallos ad Rhodanum incolentes. Bocharti vestigia inter alios pressit A. Knobel : Die Volkertafel der Genesis, Giessen 1850. Plurimum tandem interpretationem adjuvere reperta Aegyptiorum, Assyriorum aliorumque antiqua monumenta, in quibus plurium, de quibus quaerebatur, gentium nomina legebantur, sedes demonstrabantur, externus imo habitus depingebatur. Rem discussere plures, imprimis quoad Chamitas G. Ebers : Aegypten I. 36 sqq.; quoad Iaphetidas Len.; quoad omnes Schrader. KAT, Del. Par. 9&& sqq., Hommel, M. Mueller (Asien u. Europa etc.). Et haec quidem expositionem spectant literalem. At aliae vecenter nafae sunt quaestiones, quas erit?cas vocant. Recentiores quippe aliqui arbitrati sunt, genealogiam hane consutam esse e duarum ge-- nealogiarum centonibus, genealogiae elohisticae contexta esse excerpta alterius genealogiae iahvisticae. Ita. Wel/h. Comp. p. & sqq.; Homme/ p. 75 sqq.; DilIm. , Kuenen, Del. Hinc variae quoque prolatae sunt opiniones, quo primum tempore genealogia orta sit, quam Eóers p. 36 incipienti regum aevo attribuit, dum Homme! partem elohisticam (10, 1 sqq.) exsilio recentiorem esse pronuntiat. ad eius vel unitatem vel antiquitatem negandam non sufficere meras coniecturas , sed in ipsa genealogia ea demonstrari oportere, quae aut unitatem aut antiquitatem excludant. Iamvero adversariorum rationes sunt perquam infirmae. 9, 18 sq. non est titulus genealogiae cuiusdam, v. 21 et 22 non sunt duo tituli genealogiae Sem. Facile quidem concedimus v. 21 recentius esse additum, at non ideo pro distincto titulo accipi debet. sed est tituli v. 22 amplificatio quaedam. Cf. quae dicemus ad v. 21. Arbitrario v. 8-18 pro continuo alterius genealogiae fragmento recipitur, cum v. 8-12 respectu non solum antecedentium sed etiam sequentium v, 13-18 instar parentheseos sit. Arbitrario v. 19. 30 statuuntur esse clausula membrorum alicuius genealogiae : eur tandem non etiam Cuschitarum et Mesraimitarum fines describuntur? 10, 25-30 aiunt contradicere v. 7, cum hic tribus Arabiae meridionalis a Chus, ibi ab Heber repetantur. Cf. item 10, 22 cum 22, 21, etc. Respondeas, si idem nomen diversis recurrat textibus, non ideo necessario eundem hominem aut candem gentem designari ; potuisse tandem duo exstare Hevila aut duo Us. At, concesso iisdem in diversis textibus nominibus easdem exprimi tribus, nullam tamen esse difficultatem; non utique posse unum hominem, bene vero posse unam gentem a duobus patribus derivari. Supponas, populorum Europae scribi genealogiam aliquam nostrae simi- - lem : nonne vere diceretur Italus esse filius modo Latini, modo Longobardi , modo Normanni? Quae genealogiam antiquissimis temporibus concinnatam deinonstrent intrinsecae rationes, eas infra proponemus. Cur eadem recentius, regum sc. aut exsilii aevo, scripta assignetur, rationes proferuntur nullae. Aliqua certe in ea desiderantur, quae in recenter conscripta merito exspectares. Cur inter filios Iavan nulla Dorum habeatur mentio, qui vel regum tempore haud procul terra sancta florentissimas obtinebant colonias? Cur recensitis Aracacis, Sinaeis et Samaraeis, quorum perexiguae regum aevo erant res, reticeantur Tyrii, qui tum Phoenicum universorum primatum haberent? Cur Philisthaei tum notissimi per Chasluchim ignotos descripti? Cf. Knab. 1l. c. Neque tamen omnes, quas neoterici in medium proferunt, rationes tamquam inanes repudiamus. Fuere aliqua serius adiecta. Non fortuito hic posteri continuo voce *23 indicantur, ibi forma aliqua verbi 19*. Est ratio, cur aliquarum gentium fines describantur, aliarum reticeantur; cur quandoque filiorum filii, alias soli filii recenseantur. Non uno die haec in lucem edita est genealogia, sed saeculis crevit : tamen non e duabus acu est consuta. Cuius nos iamiam genealogiae compositionem et originem explicaturi varias eius partes distinguemus, et primum quidem /4tulum v. 1 et clausulam generalem v. 32, quae eiusdem esse auctoris omnes permittunt. Atque revera uterque versus idem edicit, proponi sc. generationes filiorum Noe easque postdiluvianas. Poterit utique fingere aliquis, hos versus additos esse a redactore, qui titulum v. 1 effinxerit ad. instar 2,4; 5,1 etc. Tamen, ut titulum summae esse antiquitatis affirmemus, suadet titulus omnino similis et perantiquus elenchi cuiusdam regum Babyloniorum : « Hi sunt reges post diluvium » (Schrader, Del. Par. p. 244). Videntur igitur vel antiquitus Semitae reges et genealogias a diluvio computasse. — Genealogiae schema omnino unius est auctoris, eiusdem sane qui titulum scripsit. Illud complectitur clausulas v. 5. 20. 31; praeterea inscriptiones « filii laphet », « filii Gomer », « filii Iavan », « filii Cham », « filii Chus », « filii Sem », « filii Aram » cum adiectis gentium nominibus. Omnes concedunt v. 1-7. 22 sq. unius esse auctoris. Igitur v. 1-7. 20. 92 sq. 31 sq. ad eandem certe primitus spectabant genealogiam. Verum ab his ita differunt v. 8-12, ut iam communi fere consensu concedantur parenthesis esse serius adiecta. Ab indole genealogiae hi versus penitus recedunt. Historiam tradunt, non genealogiam. Dum reliqua genealogiae nomina sunt gentium, Nemrod nomen est individui. Dum genealogia procedit de gente ad tribus, hi versus progrediuntur de regione ad regionem, de una urbe ad alias. Fortasse aliquando ab Assyriologis docebimur, quando condita primum sit Ninive aut quando floruerit Resen, poterimusque tempus definire, ante quod hi versus certe non fuere concinnati. Communiter item admittuntur verba v. 14 « de quibus egressi sunt Philisthiim » esse glossa et epexegema ab eo profectum auctore, qui antiqua haec documenta in unum collegit, quique nomini antiquato Chasluim copulandum censuit alterum, quod tune in omnium ore esset, Philisthiim. Quo facto docemur rationem, cur aliqua genealogiae nomina explicare haud valeamus, posse etiam esse eam, quod gentes quaedam postmodum diversis plane atque antea nominibus appellari consueverint. Simul docemur magnam reverentiam, qua idem auctor textum traditum prosecutus sit : nomen Chasluim non expunxit, sed adiecta glossa explicavit. Verum etiam v. 13-19. 24-30 ab indole reliquae genealogiae plurimum recedunt. Pro *33 v. 13. 15. 26, uti v. 8, lam scribitur T», v. 91. 25. T». v. 19. 30 appensas cernis finium descriptiones, quas capitis pars prior ignorabat. Quae utique discrimina inde po/uere oriri, quod haec alterius sint auctoris, atque illa. An indidem orta sunt? Id ut probabili ratione definiamus, ad ea, quae supra statuebamus, principia recurramus de eiusmodi traditionum origine atque increments. Igitur traditio de gentium Noe prognatis affinitatibus ortum duxerit oportet primis post diluvium generationibus. Absurde enim finxerit quis hominem aliquem (elohistam aut alium) e variis vetustis documentis genealogiae disiecta membra operose conquirentem. Non ita genealogiae nascuntur, certe non apud orientales populos; ubi conferas Arabes genealogias tam hominum quam equorum quasi per manus tradentes inter se et continuantes. Erant sane genealogiae nostrae rudimenta quaedam in ore hominum diu ante Abrahamum. Generationes filiorum Noe in ipsa terra Sennaar cani coepere a Noachidis, qui tam solliciti erant, ut celebrarent nomen suum, antequam dividerentur in universas terras (11,54). Genealogia primum solos filiorum Noe filios enumerabat, postea etiam nepotes. Ubi populi e campo Sennaar dispergebantur, singuli hanc primam genealogiam secum asportabant. Quae apud singulos mox varias experta est mutationes. Trium patriarcharum filiorumque, qui in numerosas excreverant gentes, nomina omnes servabant; at tribus ex illis gentibus derivatas eas tantum populus quisque commemorabat, quibuscum propius incolentibus frequens sibi esset commercium. Ita Arphaxadaei, diutius aliis in campo Sennaar perseverantes, in genealogia expressere nomina filiorum Chus v. 7, qui ibidem tum primatum obtinerent, filiorum Gomer et Iavan v. 3 sq., qui propius ceteris Iaphetidis inde discesserant, filiorum Aram v. 23, qui Arphaxadaeorum essent contermini; ignorabant filios Mesraim et Chanaan, a quibus interiecto deserto separarentur. | Hanc genealogiam Abraham Hebraeus e terra Sennaar secedens secum asportavit eandemque, in novos tractus delatus, auxit additis lectanidarum à communi avo Heber prognatorum tribubus et finibus, tribubus item et finibus Chananaeorum, inter quos novas sedes esset nacturus , tribubus Mesraimitarum, quibuscum frequens commercium esset habiturus. Idem v. 21 Semi encomium inseruit, communis Heberitarum parentis; v. 8-15 imperium Nemrod commemoravit, cui ipse cum suis suffuisse videtur; 11,1-9 confusionem linguarum enarravit, quae eius imperii disiecta membra late sparsit. naeorum fines Abrahamidis occupandos assignavit Deus, promissione Abrahae facta primo : ergo eorum quoque fines conveniebat describi. Descriptionem vero adiectam esse Abrahae tempore, eo sc. tempore quo adhuc exstabat Sodoma, prodit textus. Ridicule, postquam in earum urbium locum vastus successit lacus, dixisset quis : « a Sidone... donec ingrediaris Sodomam ote ». Idem Abraham optime norat Iectanidarum fines, qui in Ur Chasdim i. e. propo terram Messa seu Mes (v. 23) esset moratus , ibique Iectanidarum tribus praesens conspexisset. De v. 18 cf. eiusdem versus expositionem. 1. Textus sacer non cogit defendere, posteros Noe omnes in campum Sennaar descendisse. Id iam viderat Cai. : « quia nec litera hoc sonat, nee rationi hoc consentaneum est ». Cui Caictani placito Bonfr. ob eam unice rationem accedere veretur, quod secus , qui relicti fuerint in oriente, omnes linguam hebraicam (!) retinuerint oporteat. Vat. censet ita increvisse hominum in oriente multitudinem, ut coloniae fuerint educendae : ergo sane coloniis eductis plures secundum ipsum in oriente substitere. Recentiorum plures idipsum defendunt : A4. Delattre S. I..(Le plan de la Genése, in Revue des Questions historiques, 1 juillet 1876, p. 33 sq.), de Harlez (La Controverse, juin 1883, p. 577 sqq.), 4. Motais (Déluge p. 238 sq.), F. Vigourouz (Manucl I. 489 sq.), A. Schoepfer (Geschichte des A. T., p. 69). Rationes sunt hae. Verba omnis terra 11,1 non necessario designare omnem terrae ambitum aut universos homines, sed ad summum orbem primo narratori notum vel potius eius unam regionem, ex iis, quae de diluvio disseruimus, sufficienter colligitur. Et si universum v. 1 genus humanum intelligeretur, at non is est v. 1 et 2 nexus, ut iidem omnes, qui v. 1 dicebantur unius labii, v. 2 necessario intelligendi sint in campum Sennaar descendisse. Dicat quis, 11,1-9 fusius eundem narrari eventum , qui 9,19; 10,5. 18. 39 succincte indicabatur, dispersionem omnium gentium e Noe prognatarum. Verum id gratuito fingitur. Potuit ea dispersio fieri successive, ut cap. 11 sola tandem Semitarum narretur dispersio, sive omnium sive aliquorum. Imo id contextus omnino suadet. Timor, quem v. 4 prodit ne dividamur in universas terras, suggerit aliquas iam ante dispersiones obtinuisse. Ill; homines videntur fuisse non vagi nomades, sed fixis sedibus assueti. Videntur v. 3 iam ante novisse domos e saxis cum caemento exstruetas. [lico de condendis domibus cogitant, ut credideris eos e pristinis sedibus ab aliis quibusdam pulsos novas fixas sedes circumSpicere. Consilium magnae urbis et turris aedificandae longe facilius intelligitur, si supponantur alibi iam tum, v. g. in Aegypto, urbes et pyramides exstitisse et si aliae gentes supponantur circum incoluisse : tum enim urbs cum turri aedificanda, imperii firma sedes et defensio, reapse cohibitura erat populares, ne inter gentes dispergerentur, iis commiscerentur, ab iis absorberentur. Quodsi tota late terra vacua supponatur fuisse hominibus, non perspicitur, quomodo ea urbs cohibitura fuerit homines, quominus tractus fertiles atque incolis vacuos occuparent liberamque procul vitam agerent. 2. Linguarum divisio neque primum neque unice dicenda est eventu Gen. 11,1-9 esse effecta, neque homines usque ad illud tempus censend sunt locuti esse lingua primitiva. | Linguae natura evolvuntur, mutantur, dividuntur. Classes linguarum distinguuntur tres : 1) radicales, quae solis constant radicibus integris certoque ordine iuxtapositis, cuiusmodi dicitur esse lingua sinensis; 9) agglutinativae, quae radices nominis et verbi semper servant intactas, sed praefixis et suffixis significationem modificant; quae primitus radices et ipsae erant distinctae, postmodum vero corruptae et confusae non iam uti distinctae voces adhiberi queunt, sed tantummodo ut terminationes vel praefixa; cuiusmodi sunt gentium incultarum linguae vix non omnes, et praeterea eae quae a viris doctis chamiticae audiunt (aegyptiaca etc., cf. Hommel p. 9^ sqq.); 3) inflectentes , quae non solum praefixis utuntur et suffixis, sed praeterea ipsas radices immutant. Quibus accensentur tam semiticae quam ?ndogermanicae. Porro vel ipsa rei natura patet, inflexionem ex agglutinatione, hanc e sermonis forma pure radicali esse profectam; quae sunt iria stadia necessaria evolutionis et simul corruptionis humani sermonis. Praeterea docti viri linguas chamiticas et semiticas e communi fonte fluxisse iam satis libentes concedunt, cum ob alias rationes, tum quod pronomina et aliae quaedam, quae constanter in ore hominum sunt, voces itemque terminationes aliquae eaedem esse deprehendantur. Concedunt item plures communem semiticarum et indogermanicarum originem, nondum tamen satis efficaciter demonstratam. At illud indubie constat, linguas semiticas e communi inter se fonte processisse, itemque linguas indogermanicas. Illud item multiplici constat experientia, non cultiorum tantum populorum literis consignatas, sed imprimis barbararum gentium linguas constanter mutari; et has quidem tanto citius atque penitius, quanto minus verba et formae scriptura immutabilitatem quamdam et perpetuitatem nanciscuntur. Scriptura quippe linguae corruptio retardatur. Quare exinde, quod linguae, quae scripta habent monumenta, lentius mutentur inferre nefas est linguas populorum scriptura carentium et generis humani linguam primitivam non esse multo celerius transformatas. Haec porro principia cum prima generis humani historia conferamus. Qualis fuerit lingua Adami, utrum pure radicalis an quadamtenus iam agglutinativa aut inflectens, ignoramus : neque enim necesse est illam in imo veluti linguarum ordine fuisse constitutam. At illud nulla ratione affirmare licet, naturalem mutationis et evolutionis legem in ea lingua exceptionem esse passam, qua eadem immutata ab Adam ad Noe perseveraverit. Quoad alias vero praeter Sethitas et Cainitas gentes ex Adamo ante diluvium derivatas, quae longius etiam a primis sedibus, moribus et sacris recesserunt, concedet sensatus quisque earum varias exstitisse linguas. À Noe ad dispersionem Gen. 11 aliquod certe effluxit tempus, quo aliquas huc illuc dilapsas esse gentes supra suggerebamus; quarum linguas brevi a lingua Noe evasisse diversas, nulla est ratio infitiandi. Neque dicere fas est, nullam post Gen. 11 narrata obtinuisse linguarum divisionem; quod et a natura linguarum prorsus est alienum atque ab ris, quae certo facta esse comperimus , discordat. Antiquam Iudaeorum fabulam, primitivam linguam fuisse hebraeam, explodere h. l. non iuvat. Cf. Lamy. Inter semiticas assyro-babylonica videtur esse hcebraea antiquior; dum chananaea, qua inscriptiones Tell el Amarna plures sunt exaratae. eidem est perquani affinis. 3. Linguarum divisionem apud gentes, quae Babylone in turrim - exstruendam conspiravere, auctores catholici alii subito atque miraculo, alii paulatim et sine miraculo effectam esse affirmant. Quomodocumque verba textus exponantur, certum est homines in Sennaar collectos unica omnes usos esse lingua eaque 11,4 sua diseussisse consilia. Item certum est brevi post dzversas habuisse, nam ii certe, qui Babylone substitere, non habuere hebraeam, quam poste- : rorum Abraham fuisse scimus. Certum tandem est ex 11,3. 8 illos homines in consiliis, quae in terra Sennaar agitabant inter se, fuisse primum unanimes, postea discordes. Haec, inquam, facta indubia sunt, de quorum tamen inter se nexu dissentiunt auctores, aliis defendentibus primum miraculo effectam esse subito linguarum divisionem atque inde natam discordiam, aliis divinitus inductam esse discordiam affirmantibus atque inde dispersas gentes linguasque paulatim et sine miraculo divisas. À. — Igitur antiqua Iudaeorum traditio illud utique habebat, subito miraculo in- quisque vocem proximi sui ». Ubi conferantur, quos supra describebamus, textus Is. 33, 19 et Ez. 3, 6, in quibus non audire idem est atque non intelligere linguam alienam. Verum respondent , expressionem varium pro vario contextu sensum admit» . tere. Non auditur i. c. non intelligitur lingua, quae ignoratur; verba non audiuntur i. e. non intelliguntur balbutientis; sermo discordantium non auditur, eorum mens sermone expressa non perspicitur vera esse, ob animorum discordiam. Pericope, quae Generationum filiorum Noe titulo in nostris bibliis inscribitur, praeter Generationes proprie dictas continet 11, 1-9 additamentum quoddam. De utroque seorsim agendum. Cap. X
9:2
the herbs, the fruits and the animals as sustenance for them and for their descendants (Gen. 1, 29-30; 9, 2-3). Not only that; but he gave man full and absolute dominion over nature: « God, who have created all things by your word and by your wisdom have formed man so that he may dominate …
9:3
Fishing and Hunting (Auceps, Venatio, Piscatio)
… This faculty, granted by natural law, which placed the lower creatures at the service of man, constituted one of the first forms of subsistence for man, especially if nomadic (Gen. 9:3; 27:3-4), and was among the subjects of legislation when, gathered into forms of higher civilized living, man organized his social life better also juridically. …
9:6
6. Man's superiority over the animals in the Old Testament is not derived from the possession of a spiritual and immortal soul, but is expressed through the idea of likeness to God (Gen. 1:26; 5:1-3; 9:6; Ps. 8:6 ff.; Eccli. 17:3; Wis. 2:23). Nevertheless, since this likeness consists in man's being endowed with intelligence and free will, implicitly resembling God coincides with having …
9:8
DILUVIO - God establishes the covenant with Noah after the flood (Gen. 9:8-17). Miniature from the Octateuch contained in cod. Vat. gr. 746, f. 57v (12th century) - Vatican Library.
Noe (Heb. Nōah; Septuagint Nōe; cf. Old Babylonian Nuḫīja)
… survivors, God made a first promise that he would no longer in the future inflict upon the human race a punishment like that one (Gen. 8:21 ff.), a promise that God more solemnly confirmed some time later, stipulating with N. and his descendants a "covenant" (ibid. 9:8-17; cf. Is. 54:9), which he set as a divine seal upon N.'s condition as the new progenitor of the human race; in it he renewed and expanded certain dispositions already given to the first …
9:12
RAINBOW. - 1. THE RAINBOW IN THE BIBLE. - The phenomenon - called simply "bow" in the Hebrew text - is mentioned for the first time after the flood (Gen. 9:12-17). It is not said that it did not exist before; but then it was adopted by God, being pleasant to look at and a harbinger of fair weather, as a special "sign" of his mercy in the "covenant" …
9:18
… Hām, Vulgar Chām). - One of the three sons of Noah (Shem, C. and Japheth, Gen. 5:32; 6:10; 9:18; 1 Chron. 1:4) saved from the flood (Gen. 8:18) and from whom "the whole human race spread over all the earth" (ibid. 9:19). He had four sons (v. CAMITES). …
Noe (Heb. Nōah; Septuagint Nōe; cf. Old Babylonian Nuḫīja)
After the flood comes the episode of Ham's (v.) lack of respect toward his father, who had fallen asleep shamefully after an abuse of wine, due more than anything to inexperience, and of the consequent curse of N. upon Canaan (v.), son of Ham, and blessing upon Shem and Japheth (Gen. 9:18-27). The curse upon the Canaanites (now vanished), which one is not authorized to extend to all the "Hamites," and the blessings for Shem and Japheth have a historico-ethnic significance: …
Of particular significance, both religious and historical-ethnic, is the episode of Gen. 9:18-28, in which the three brothers are characterized by their different attitudes toward their father. …
9:19
… Hām, Vulgar Chām). - One of the three sons of Noah (Shem, C. and Japheth, Gen. 5:32; 6:10; 9:18; 1 Chron. 1:4) saved from the flood (Gen. 8:18) and from whom "the whole human race spread over all the earth" (ibid. 9:19). He had four sons (v. CAMITES). …
9:24
Japheth (Heb. Jepheth, Jāpheth, Septuagint: Iapheth)
… Jepheth, Jāpheth, Septuagint: Iapheth). - Son of Noah, younger than Shem (Gen. 10:21, according to the Hebrew) and older than Ham (Gen. 9:24), progenitor of the peoples to the west and north of Palestine (Gen. 10:2-5), among them the Cimmerians (Gomer), the Medes (Madai), the Greeks, or Ionians (v. IAVAN). …
9:25
… God will make use, for this victory, of the descendants of Shem (Yahweh is called "God of Shem"), in whose spiritual goods the peoples (Japheth) will become participants with him and through him: "May Japheth dwell in the tents of Shem" (Gen. 9:25 ff.; cf. Rom. 1:16; 11:13-27). Among the Semites he chooses the line of Abraham, who will be "a source of blessing for all peoples" (Gen. 12:1-3; cf. 13:14-17; 17:1-9; 18:18 f.; 22:16 …
9:26
In Sacred Scripture we have the blessings of God (Gen. 1:22, 28), of kings (ibid. 14:19), of patriarchs, of parents (ibid. 9:26). In the Gospel we read of Jesus' blessings upon foods, upon his own, and upon children (Mt. 14:19; Lk. 24:50; Mk. 10:16). The Apostles followed the example of Jesus. …
… The severity of this curse is increased by the blessing conferred on the other two brothers, and by the addition of another curse, which enslaved Canaan to each of them (Gen. 9:26, 27), of a prophetic-messianic character like the other two. By it the virtue of the one and the irreverence of the other would have had their reward and punishment. …
Noe (Heb. Nōah; Septuagint Nōe; cf. Old Babylonian Nuḫīja)
… Canaanites (now vanished), which one is not authorized to extend to all the "Hamites," and the blessings for Shem and Japheth have a historico-ethnic significance: but in the latter case the patriarch's words clearly also fit into the history of messianism (Gen. 9:26-27), alluding to the acceptance by Japheth, demographically more extensive, of the religion of Shem.
… At the conclusion of the episode Noah uttered for S. the words of blessing: "Blessed be Jahweh, God of S." (ibid. 9:26), which are directly in praise of God, but as the content of a "blessing" they refer to the son: an expression of a particular relationship between the true God and S., in comparison …
9:27
Japheth (Heb. Jepheth, Jāpheth, Septuagint: Iapheth)
… the occasion of the incident that gave the two brothers the opportunity to manifest their respect for their father Noah: "God shall enlarge (Hebr. japht) J. and he shall dwell in the tents of Shem, and Canaan shall be their (Shem's and J.'s) servant" (Gen. 9:27); in this is recognized the foretold demographic and civil expansion of the Aryan-Europeans, but at the same time their religious subordination to the Semites, from whom indeed they …
… In fact, monotheism among the stock of the Semites (and among it alone) always had adherents, though not in all its groups: that is, history will later say that "Jahweh, God of S." in reality meant "God of Israel." Noah's own saying for Japheth (Gen. 9:27) had no meaning except at the messianic advent, with the preaching of the Apostles to the West. …
9:29
Noe (Heb. Nōah; Septuagint Nōe; cf. Old Babylonian Nuḫīja)
… Nōah; Septuagint Nōe; cf. Old Babylonian Nuḫīja). - The tenth of the "antediluvian patriarchs" (Gen. 5:28-31), son of Lamech, who lived to the age of 950 years (ibid. 9:29). In anticipation of the flood (v.), which occurred when he was 600 years old (ibid. 7:6), he received from God the order to build according to definite measurements and appearance …
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.