Abram commanded by God to leaue his countrie, with promise to be blessed in his Seede, 5. taking his wife Sarai, and his nephew Lot, 6. wandreth in the land of Chanaan, 7. erecteth an Altar in Sichem, 8. an other in Bethel. 10. Thence by occasion of famine passeth into Aegipt. 14. where his wife (called his sister) is taken into the kings house, 19. but vntouched is restored to him.
1And the Lord said to Abram: Go forth out of thy country, and from thy kindred, and out of thy father’s house, and come into the land which I shall shew thee.E il Signore disse ad Abramo: Parti dalla tua terra, e dalla tua parentela, e dalla casa del padre tuo, e vieni nella terra, che io ti insegnerò.AND our Lord said to Abram: Goe forth of thy countrie, and out of thy kinred, and out of thy fathers house, and come into a land, which I wil shew thee.Dixit autem Dominus ad Abram: Egredere de terra tua, et de cognatione tua, et de domo patris tui, et veni in terram quam monstrabo tibi. 2And I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed.E ti farò capo di una nazione grande, e ti benedirò, e farò grande il tuo nome, e sarai benedetto.And I wil make thee into a great nation, and I wil blesse thee, and magnifie thy name, and thou shalt be blessed.Faciamque te in gentem magnam, et benedicam tibi, et magnificabo nomen tuum, erisque benedictus. 3I will bless them that bless thee, and curse them that curse thee, and IN THEE shall all the kindreds of the earth be blessed.Benedirò que' che ti benedicono, e maledirò que' che ti maledicono, e IN TE saran benedette tutte le nazioni della terra.I wil blesse them and blesse thee, and cursse them that cursse thee, and IN THEE shal al the kindreds of the earth be blessed.Benedicam benedicentibus tibi, et maledicam maledicentibus tibi, atque in te benedicentur universæ cognationes terræ. 4So Abram went out as the Lord had commanded him, and Lot went with him: Abram was seventy-five years old when he went forth from Haran.Partì dunque Abramo, conforme gli avea ordinato il Signore, e con lui andò Lot: Abramo avea settantacinque anni, quando uscì di Haran.Abram therfore went out as our Lord had commanded him, and with him went Lot: seauentie fiue yeares old was Abram when he went forth out of Haran.Egressus est itaque Abram sicut præceperat ei Dominus, et ivit cum eo Lot: septuaginta quinque annorum erat Abram cum egrederetur de Haran. 5And he took Sarai his wife, and Lot his brother’s son, and all the substance which they had gathered, and the souls which they had gotten in Haran: and they went out to go into the land of Chanaan. And when they were come into it,E prese seco Sarai sua moglie, e Lot figliuolo di suo fratello, e tutto quello che possedevano, e le persone che aveano acquistate in Haran: e partirono per andare nella terra di Chanaan. E giunti colà,And he tooke Sarai his wife, and Lot his brothers sonne, and al the substance which they had possessed, and the soules which they had gotten in Haran: and went forth to goe into the land of Chanaan. And when they were come into it,Tulitque Sarai uxorem suam, et Lot filium fratris sui, universamque substantiam quam possederant, et animas quas fecerant in Haran: et egressi sunt ut irent in terram Chanaan. Cumque venissent in eam, 6Abram passed through the country unto the place of Sichem, as far as the noble vale: now the Chanaanite was at that time in the land.Abramo passò per mezzo al paese fino al luogo di Sichem, fino alla valle famosa: e i Chananei erano allora in quella terra.Abram passed through the countrie vnto the place Sichem, as farre as the noble vale: and the Cananite was at that time in the countrie.pertransivit Abram terram usque ad locum Sichem, usque ad convallem illustrem: Chananæus autem tunc erat in terra.
7And the Lord appeared to Abram, and said to him: To thy seed will I give this land. And he built there an altar to the Lord, who had appeared to him.E il Signore apparve ad Abramo, e gli disse: A' tuoi posteri darò questa terra. Ed egli edificò in quel luogo un altare al Signore, che eragli apparito.And our Lord appeared to Abram, and said to him: To thy seed wil I giue this land. Who builded there an altar to our Lord, that had appeared to him.Apparuit autem Dominus Abram, et dixit ei: Semini tuo dabo terram hanc. Qui ædificavit ibi altare Domino, qui apparuerat ei. 8And passing on from thence to a mountain, that was on the east side of Bethel, he there pitched his tent, having Bethel on the west, and Hai on the east: he built there also an altar to the Lord, and called upon his name.E di lì passando avanti verso il monte, che era a oriente di Bethel, vi tese il suo padiglione, avendo a occidente Bethel, e a levante Hai: ivi pure edificò un altare al Signore, ed invocò il suo nome.And marching on from thence to a mountaine, that was on the east side of Bethel, there he pitched his tent, hauing Bethel on the west, and Hay on the east: he builded there also an altar to our Lord, and called vpon his name.Et inde transgrediens ad montem, qui erat contra orientem Bethel, tetendit ibi tabernaculum suum, ab occidente habens Bethel, et ab oriente Hai: ædificavit quoque ibi altare Domino, et invocavit nomen ejus. 9And Abram went forward, going and proceeding on to the south.E tirò innanzi Abramo camminando, e avanzandosi verso mezzodì.And Abram went forward going, and proceding on to the south.Perrexitque Abram vadens, et ultra progrediens ad meridiem. 10And there came a famine in the country: and Abram went down into Egypt, to sojourn there: for the famine was very grievous in the land.Ma venne nel paese la fame, e Abramo scese nell'Egitto per istarvi come passeggero: perocché la fame dominava in quel paese.And there came a famine in the countrie: and Abram descended into Aegypt, to be as a pilgrime there: for the famine was very sore in the land.Facta est autem fames in terra: descenditque Abram in Ægyptum, ut peregrinaretur ibi: prævaluerat enim fames in terra. 11And when he was near to enter into Egypt, he said to Sarai his wife: I know that thou art a beautiful woman:E stando per entrar nell'Egitto, disse a Sarai sua moglie: So, che tu sei bella donna:And when he was nere to enter into Aegypt, he said to Sarai his wife: I know that thou art a fayre woman:Cumque prope esset ut ingrederetur Ægyptum, dixit Sarai uxori suæ: Novi quod pulchra sis mulier:
12And that when the Egyptians shall see thee, they will say: She is his wife: and they will kill me, and keep thee.E che quando gli Egiziani ti avranno veduta, diranno: Ella è sua moglie: e uccideranno me, e te serberanno.and that when the Aegyptians shal see thee, they wil say: She is his wife: and they wil til me, and reserue thee.et quod cum viderint te Ægyptii, dicturi sunt: Uxor ipsius est: et interficient me, et te reservabunt. 13Say, therefore, I pray thee, that thou art my sister: that I may be well used for thee, and that my soul may live for thy sake.Di grazia adunque di', che tu sei mia sorella: affinché per te io sia ben accolto, e salvi la mia vita per opera tua.Say therfore, I pray thee, that thou art my sister: that I may be wel vsed for thee, and that my soule may liue for thy sake.Dic ergo, obsecro te, quod soror mea sis: ut bene sit mihi propter te, et vivat anima mea ob gratiam tui. 14And when Abram was come into Egypt, the Egyptians saw the woman that she was very beautiful.Entrato adunque Abramo in Egitto, videro gli Egiziani, che la donna era bella sommamente.When Abram therfore was entred into Aegypt, the Aegiptians sawe the woman that she was passing beautiful.Cum itaque ingressus esset Abram Ægyptum, viderunt Ægyptii mulierem quod esset pulchra nimis. 15And the princes told Pharao, and praised her before him: and the woman was taken into the house of Pharao.E i signori ne dieder nuova a Faraone, e la celebrarono dinanzi a lui: e la donna fu trasportata in casa di Faraone.And the princes told Pharao, and praised her to him: and the woman was taken into the house of Pharao.Et nuntiaverunt principes Pharaoni, et laudaverunt eam apud illum: et sublata est mulier in domum Pharaonis. 16And they used Abram well for her sake. And he had sheep and oxen and he asses, and men servants, and maid servants, and she asses, and camels.E per riguardo a lei fecero buon'accoglienza ad Abramo: ed egli ebbe pecore, e bovi, e asini, e servi, e serve, e asine, e cammelli.And they vsed Abram wel for her sake. And he had sheepe and oxen and he asses, and men seruants, and maid seruants, and shee asses, and Cammels.Abram vero bene usi sunt propter illam: fueruntque ei oves et boves et asini, et servi et famulæ, et asinæ et cameli. 17But the Lord scourged Pharao and his house with most grievous stripes for Sarai, Abram’s wife.Ma il Signore castigò con piaghe gravissime Faraone, e la sua casa a causa di Sarai moglie di Abramo.But our Lord scourged Pharao with very sore plagues, and his house for Sarai Abrams wife.Flagellavit autem Dominus Pharaonem plagis maximis, et domum ejus, propter Sarai uxorem Abram.
18And Pharao called Abram, and said to him: What is this that thou hast done to me? Why didst thou not tell me that she was thy wife?E Faraone chiamò Abramo, e gli disse: Che m'hai tu fatto? perché non hai tu significato, che ella è tua moglie?And Pharao called Abram, and said to him: What is this that thou hast done to me? Why didst thou not tel me that she was thy wife?Vocavitque Pharao Abram, et dixit ei: Quidnam est hoc quod fecisti mihi ? quare non indicasti quod uxor tua esset ? 19For what cause didst thou say, she was thy sister, that I might take her to my wife? Now therefore there is thy wife, take her, and go thy way.Perché mai dicesti, che era tua sorella, perché io me la pigliassi per moglie? Or adunque eccoti la tua donna, prendila, e va' in pace.For what cause didst thou say, she was thy sister, that I might take her to my wife? Now therfore there is thy wife, take her, and goe thy ways.quam ob causam dixisti esse sororem tuam, ut tollerem eam mihi in uxorem ? Nunc igitur ecce conjux tua, accipe eam, et vade. 20And Pharao gave his men orders concerning Abram: and they led him away and his wife, and all that he had.E Faraone diede la cura di Abramo a uomini, i quali lo accompagnarono fuora colla moglie, e con tutto quello che avea.And Pharao gaue certaine men commandment in the behalfe of Abram: and they conducted him, and his wife, and al that he had.Præcepitque Pharao super Abram viris: et deduxerunt eum, et uxorem illius, et omnia quæ habebat.
12:1
Haydock
Said: not after his father's death, but before he left Ur; (Menochius) unless, perhaps, Abram received a second admonition at Haran, which, from his dwelling there with his father, etc., is styled his country. He leaves his kindred, Nachor and his other relations, except Sarai and Lot, who go with him into Chanaan; and even his own house, or many of his domestics and effects, and full of faith, goes in quest of an unknown habitation, Hebrews 11:8. (Haydock)
Calmet
St. Stephen clearly distinguishes these two calls of Abram. From the second, the 430 years of sojournment, mentioned Galatians iii; Exodus xii, must be dated. (Calmet)
This is the third grand epoch of the world, about [the year of the world] 2083, when God chooses one family to maintain the one faith, which he had all along supported. See Worthington etc.
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Calmet
In thee, etc., or in the Messias, who will be one of thy descendants, and the source of all the blessings to be conferred on any of the human race, Galatians 3:16. Many of the foregoing promises regarded a future world, and Abram was by no means incredulous, when he found himself afflicted here below, as if God had forgot his promises. (Calmet)
He was truly blessed, in knowing how to live poor in spirit, even amid riches and honours; faithful in all tribulations and trials; following God in all things, ver. 1.
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Year of the World 2083, Year before Christ 1921.
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Menochius
Gotten, (fecerant): made or acquired, either by birth or purchase, etc. (Menochius)
12:6
Kennicott
Sichem. At the foot of Mount Garizim, where Abram offered his first sacrifice in the land, Deuteronomy 11:30. (Kennicott)
Haydock
Noble; on account of the many tall and shady oaks, whence the Septuagint have the high oak. Hebrew Elon more, the plain of Moreh, or of ostension, because God shewed Abram from this place, situated about the middle of the promised land, what countries he would give to him in his posterity, after having exterminated the Chanaanites, who then occupied the land as their own. The mentioning of these idolatrous nations here, gives us reason to admire the faith and constancy of Abram, who neither doubted of the fulfilling of this promise, nor hesitated to adore the true God publicly, ver. 7. Hence there is no reason for accounting this an interpolation. (Haydock)
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12:9
Calmet
Proceeding to the south, Hebrew: means also the desert, as the Septuagint generally translate negeb: other interpreters agree with the Vulgate. (Calmet)
12:10
Year of the World 2084, Year before Christ 1920.
12:11
Haydock
Beautiful: having yet had no children, though she must have been 65 years old. Abram acts with prudence, and does not tempt God: if he had made known that the woman was his wife, he would have exposed his life to imminent danger, amid a cruel and lascivious people; and being convinced of the chastity of Sarai, he did not, in the least, apprehend that she would consent to any violation of her conjugal engagements. He did not, therefore, expose her virtue as the Manichees pretended. (St. Augustine, contra Faust. 22:33; City of God 16:19.) (Haydock; Calmet)
Haydock
The event proved the justice of Abram's suspicions, and God's interference shewed that he was not displeased with his concealing part of the truth. Who can be so simple as to suppose, that we are bound to explain all our concerns to a foe? Do not we every day act with the like caution as Abram did, when we have reason to fear danger? Do not we wish, when fleeing from an enemy's country, that he should conclude we were taking a walk of pleasure? (Haydock)
12:13
Challoner
My sister. This was no lie; because she was his niece, being daughter to his brother Aran, and therefore, in the style of the Hebrews, she might truly be called his sister; as Lot is called Abraham's brother. (Genesis 14:14.) See Genesis 20:12. (Challoner)
Haydock
Others say, Sarai was the half-sister of Abraham, by another mother. (Haydock)
12:15
12:16
Well. Perhaps they made him some presents to gain his favour; (Menochius) or, at least, they suffered him to remain quietly among them.
12:17
Haydock
Scourged Pharao with unusual pains, sterility, etc. that he might easily perceive that his taking Sarai was displeasing to God. (Haydock)
Menochius
He did not intend to commit adultery indeed, but his conduct was tyrannical and oppressive to the stranger, whom God protects, Psalm 145:9. (Menochius)
12:20
Haydock
Led him away: perhaps without allowing him time to vindicate his conduct, and with a degree of contumely, to shew the king's displeasure; who durst not, however, injure Abram in his effects, nor suffer any of his subjects to hurt him. The holy patriarch received his wife untouched, and departed with joy. (Haydock)
12:13
My sister.... This was no lie; because she was his niece, being daughter to his brother Aran, and therefore, in the style of the Hebrews, she might truly be called his sister, as Lot is called Abram’s brother, Gen. 14.14. See Gen. 20.12.
12:1
Concordanza Act. 7.
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In Christ borne of Abrahames seede al nations are blessed. Gal. 3.
Concordanza Heb. 11.
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Abram dedicated Altars to God especially in those places where he receiued promises, or benefites. S. Chrisost. ho. 31. in Gen.
12:13
13. Say therfore] Abraham concealed that Sarai was his wife, and lyed not Gen. 13. in saying, she was his sister: as he also called Lot his brother, being his brothers Men are bond to do their lawful endeuoures, and to commit the test to God. sonne, and she his brothers daughter. VVherby he preuented danger of his owne life, vsing such lawful meanes as lay in him, committing his wiues li. 16. •. 19. ciuit. & q. 16. in Gen. chastitie to Gods protection, which him self could not prouide for. In which case if he had not donne his owne endeuour, he had rather tempted God (saith S Augustin) then trusted in God. And so God preserued her, though she was in Pharao his house. v. 17.
12:17
God by corporal affliction hindered Pharao and his men from doing violence to Sarai S. Chrisost: ho. 32. in Gen.
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 10
… And I will make thee a great nation, and will bless thee, and make thy name great, and thou shall be blessed. And I will bless them that bless thee, and curse them that curse thee; and in thee shall all the families of the earth be blessed.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.15
… Now, a prohibitory law is as follows: “Of every tree that is in paradise thou mayest freely eat; but of the tree of the knowledge of good and evil thou mayest not eat.” But in the passage, “Come forth from thy land and from thy kindred, and hither into a land which I shall show thee,”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.18.4
4. And there is also a work of his On Emigration,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 8.4
… He has been justified by faith, she has dwelt with him who is faithful; he beyond all hope has been the father of many nations, she has spiritually travailed in their birth; he escaped from the bondage of his father’s gods, she is the daughter as well as the mother of the free; he went out from kindred and home for the sake of the land of promise,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.24
… Yet he decided somewhat deliberately to undergo all this rather than to escape it by making excuses. Lastly, when he had gone into Egypt, he advised her to say she was his sister, not his wife.
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 3
… xxii. 11, 12 .) What is this? He that knoweth all things before they are, did He now know! And yet even to man the Patriarch’s fear of God was evident: so many proofs had he given that his heart was right toward God , as when He said to him, “Get thee out of thy country, and from thy kindred;” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 21
… Is it not to despise both riches and glory? Is it not to be above both envy and every other passion? Come now then, let us bring him forward and strip him, and show you what a philosopher he was. First of all, he esteemed his fatherland as nothing. God said, “Get thee out of thy country, and from thy kindred” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
I mean this: He had said, “Get thee out of thy country, and from thy kindred, and I will give thee this land.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 39.5
… And, so far, my words have been addressed to the average Christian woman. But now it will not be so. For in your case, as I well know, renunciation of the world has been complete; you have rejected and trampled on the delights of life, and you give yourself daily to fasting, to reading, and to prayer. Like Abraham,
san Girolamo † 420 d.C. The Letters of St. Jerome 46.2
What are God’s first words to Abraham? “Get thee out of thy country and from thy kindred unto a land that I will show thee.”
san Girolamo † 420 d.C. The Letters of St. Jerome 71.2
… A harlot washes His feet with her tears and against His burial anoints His body with the ointment of good works. Simon the leper invites the Master with His disciples and is not refused. To Abraham it is said: “Get thee out of thy country and from thy kindred and from thy father’s house, unto a land that I will shew thee.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.32
… Thus in the Song of Songs it is written: “my beloved is white and ruddy;” for, whether the victory be won in peace or in war, God gives the same guerdon to those who win it. Like Abraham your mother heard the words: “get thee out of thy country, and from thy kindred, unto a land that I will shew thee;”
san Girolamo † 420 d.C. The Letters of St. Jerome 125.20
… zealous that the house of God may be called a house of prayer and not a den of robbers. In his steps follow closely and in those of others like him in virtue, whom the priesthood makes poor men and more than ever humble. Or if you will be perfect, go out with Abraham from your country and from your kindred, and go whither you know not.
sant'Agostino d'Ippona † 430 d.C. City of God 16.15
When, after the record of the death of Terah, the father of Abraham, we next read, “And the Lord said to Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house,”
sant'Agostino d'Ippona † 430 d.C. City of God 16.16
… and I will make of thee a great nation, and I will bless thee and magnify thy name; and thou shall be blessed: and I will bless them that bless thee, and curse them that curse thee: and in thee shall all tribes of the earth be blessed.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.2
In the preceding book we said, that in the promise of God to Abraham two things were promised from the beginning, the one, name ly, that his seed should possess the land of Canaan, which was intimated when it was said, “Go into a land that I will show thee, and I will make of thee a great nation;”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.10
… But a little while after, it is somewhat more clearly said, “And the Lord appeared unto Abraham, and said, Unto thy seed will I give this land.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.11
25. Can there be any one who will say that the Lord appeared to Moses by an angel, but to Abraham by Himself? Let us not answer this question from Stephen, but from the book itself, whence Stephen took his narrative. For, pray, because it is written, “And the Lord God said unto Abraham;”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.4
… For Christ came in the flesh from that very nation of the Hebrews with a view to the keeping of which as a people distinct from the other nations, God separated Abraham from his own country and his own kindred.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.4
… as we read in Holy Scripture that Abraham was called by the voice of the Lord from his native country, and all his dear relations, and his father’s house; when the Lord said “Get thee out from thy country and from thy kinsfolk and from thy father’s house.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.6
… the third, that by which we detach our soul from all present and visible things, and contemplate only things to come, and set our heart on what is invisible. And we read that the Lord charged Abraham to do all these three at once, when He said to him “Get thee out from thy country, and thy kinsfolk, and thy father’s house.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.10
… as we look, as the Apostle says, “not on those things which are seen, but on those which are not seen: for the things that are seen, are temporal, and the things which are not seen are eternal;” that so we may be found worthy to hear that highest utterance, which was spoken to Abraham: “and come into a land which I will show thee,”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.21.1
… Know ye therefore, that they which are of faith, the same are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, announced beforehand unto Abraham, that in him all nations should be blessed. So then they which be of faith shall be blessed with faithful Abraham.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.4.12
… The prophecy was in the following words: “And in thee shall all the tribes of the earth be blessed.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.2
… will show thee, and I will make of thee a great nation;” but the other far more excellent, concerning not the carnal but the spiritual seed, by which he is the father, not of the one nation of Israel, but of all nations who follow the footsteps of his faith, which began to be promised in these words, “And in thee shall all families of the earth be blessed.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.32
… But this is an entire mistake: this promise had not yet been made. Any one who reads the preceding chapters will find that Abraham had already got the promise of the land with a countless number of inhabitants,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 55.9
… “He that keepeth Israel shall neither slumber nor sleep.” What is Israel, but the seed of Abraham? What the seed of Abraham, but Christ? “And to thy seed,” he says, “which is Christ.” And to us what says he? “But ye are Christ’s, therefore Abraham’s seed, heirs according to the promise.” “In thy seed,” saith He, “shall all nations be blessed.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 80.3
… and by that which He hath done, ought we to believe what He hath promised. For that which He hath done, we should scarcely believe, unless we also saw it. Where do we see it? In the peoples that believe, in the multitude that has been brought unto Him. For that hath been fulfilled which was promised to Abraham;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 55.20
20. “He stretcheth forth His hand in requiting” ( ver. 20 ). “They have polluted His Testament.” Read the testament which they have polluted: “In thy seed shall be blessed all nations.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 66.13
13. “Bless our God, ye nations” ( ver. 8 ). Behold, there have been driven back they that are bitter, reckoning hath been made with them: some have been converted, some have continued proud. Let not them terrify you that grudge the Gentiles Gospel Grace: now hath come the Seed of Abraham, in whom are blessed all nations.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.10
75. “They that fear Thee,” he saith, “will see me, and be glad” ( ver. 74 ): or, as other copies have it, “will be joyful: because I have hoped in Thy word:” that is, in the things which Thou hast promised, that they may be the sons of promise, the seed of Abraham, in whom all nations are blessed.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
… neither was the Church then silent, but preventing this fulness of time, in prophecy cried out, and trusted in the words of God, who was able to do what He promised, that in the seed of Abraham all nations should be blessed.
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —When He brought him out of his father’s house, and ordered him to come into Palestine, did He not say to him “I will bless them that bless thee, and curse him that curseth thee, and in thy seed
papa san Leone I Magno † 461 d.C. Letters 28
… And finding the promise of God who says to Abraham, “In thy seed shall all nations be blest
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san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 3
… And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, “In thee shall all nations be blessed,” (
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 16
… for we are brethren.” And again, “So Lot chose him all the plain of Jordan, and Lot journeyed east: and they separated each from his brother.” Certainly Lot was not Abraham’s brother, but the son of Abraham’s brother Aram. For Terah begat Abraham and Nahor and Aram: and Aram begat Lot. Again we read,
sant'Agostino d'Ippona † 430 d.C. City of God 16.15
… For if it were so, there would be an insoluble difficulty. For after these words of God which were spoken to Abraham, the Scripture says: “And Abram departed, as the Lord had spoken unto him; and Lot went with him. Now Abraham was seventy-five years old when he departed out of Haran.”
12:5
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.20
100. Beautiful, therefore, is the union between old and young. The one to give witness, the other to give comfort; the one to give guidance, the other to give pleasure. I pass by Lot, who when young clung to Abraham, as he was setting out.
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.7
… not knowing that better is faith, with no other roof but the sky to cover it, than impiety rolling in wealth, and that three gathered together in the Name of the Lord count for more with God than tens of thousands of those who deny the Godhead. Would you prefer the whole of the Canaanites to Abraham alone?
12:7
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 18
Behold, the same Moses tells us in another place that “God was seen of Abraham.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… For as things have had this issue, we are in no want of words in God’s behalf, or of showing that stand His promise did. God said to Abraham, “To thee and to thy seed will I give the land.” And, “In thy seed shall all the nations of the earth be blessed.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… What then is that which is stated? There had been a promise made to Abraham, saying, “Unto thee will I give the earth, and to thy seed, and in thy seed shall all the nations be blessed.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
And what marvel, if he himself [were so], when his seed also dwelt in this same way? For seeing the promise disproved (since He had said, “To thee will I give this land, and to thy seed”—
sant'Agostino d'Ippona † 430 d.C. City of God 16.18
… “And the Lord appeared unto Abram, and said unto him, Unto thy seed will I give this land.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 45.11
… and a lawgiver from his thighs”? Did not Abraham himself (to whom was promised the seed in which “all the nations of the earth were to be blessed”), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name;
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Tertulliano † 220 d.C. On the Apparel of Women ii.2
… For, albeit comeliness is not to be censured , as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment of the soul; yet it is to be feared , just on account of the injuriousness and violence of suitors: which (injuriousness and violence) even the father of the faith, Abraham,
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
For tell me not this, that he is pleased to receive, and is thankful for the loan. Why, this is a result of thy cruelty. Since Abraham too,
12:13
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.5
… or that, in sacrilegious profanation of his marriage, he on different occasions, from avarice and greed, sold his wife Sara for the gratification of the kings Abimelech and Pharas, telling them that she was his sister, because she was very fair.
12:17
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 1
… Children, too, have cast off their fathers. Thus, if ye will mark it, David was in favor with God, Absalom was in favor with men. What was the end of each, and which of them gained most honor, ye know. Abraham was in favor with God, Pharaoh with men; for to gratify him they gave up the just man’s wife. (See St. Chrys. on
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.8
… Although these words be not read in the books of that history, yet they are to be understood as either secretly spoken, as God speaketh in the hearts of men by unseen and true visions, or even as announced through an Angel. For both the king of Gerar and the king of the Egyptians were warned from Heaven not to harm Abraham,
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I. Dixit autem Dominus ad Abram: Egredere. Primo et potissimum Abram evocatus est ex Ur Chaldaeorum, et haec fuit prima ejus vocatio, ac deinde ex Haran in Chanaan, et haec fuit secunda vocatio, de qua hic agitur. Stephanus Act. VII, vers. 2, primam hanc vocationem innuit, dicens: Deus gloriae apparuit patri nostro Abrahae, cum esset in Mesopotamia, priusquam moraretur in Charan, et dixit ad eum: Exi de terra tua, et de cognatione tua, et veni in terram quam monstrabo tibi. Nota: S. Stephanus hic primam Abrahae vocationem adjungit secundae. Vestit enim secundam vocabulis et verbis primae, dicens: Exi de terra tua, et de cognatione tua, et veni in terram quam monstrabo tibi. Nam istae voces propriae sunt secundae vocationis, non primae. In prima enim vocatione Abram non est jussus exire de cognatione sua (siquidem Lot et Nachor secesserunt cum eo), nec est jussus venire in terram promissionis: hoc enim non statim, sed post aliquod tempus factum est. S. Stephanus ergo, quia rem compendio narrat, utramque vocationem sub una complexus est. II. Stephanus ait Abrahae vocato in Mesopotamia, puta in Ur, quae est in Chaldaea. Respondeo: Stephanum Mesopotamiam late sumit, et sub ea comprehendit etiam Chaldaeam. Et hoc non est mirum: nam in vetustis historiis Mesopotamia saepe late sumitur, ut significet quidquid est inter Tigrim et Euphratem; Chaldaea autem, cum inter Tigrim et Euphratem sita sit, comprehenditur sub Mesopotamia late sumpta. Hic ergo Abram vocatur secundo a Deo, qui ei dicit: Egredere, Hebr. Lech lecha, id est abi tibi, i. e. abi tua causa, pro tuo bono et commodo. Hoc ergo capite Deus Abram quasi proselytum et peregrinum facit, eumque a patria, cognatione et domo paterna educit, ut in terram Chanaan deducat, eumque fidei et obedientiae exemplar proponat. Vide Hebr. XI, 8. Moral. et Allegor. Abram symbolum est cujuslibet Christiani, qui vocatur a Deo ut exeat de terra sua, id est de mundo, de cognatione sua, id est de vitiis et concupiscentiis, de domo patris sui, id est de diabolo, et veniat in terram promissam, id est in caelum. Ita S. Ambrosius, lib. I De Abraham, cap. II. Nota: Abram e Chaldaea, et deinde e Haran, vocatus et eductus a Deo, ibat tamen Chanaan versus sine duce, sine exercitu, sine commeatu, in terra incognita, inter gentes barbaras et idololatras, solam Dei promissionem et protectionem sequens. Haec fuit ingens Abrahae fides et obedientia, penes quos fere solos fuit fides et Ecclesia Dei usque ad Christum. Tropologice, de triplici vocatione et renuntiatione vide Cassianum, initio Collationis 3. Nam Paphnutius Abbas, cap. vi, tria haec adaptat triplici abrenuntiationi. Prima est, ait, qua corporaliter universas divitias mundi facultatesque contemnimus; secunda, qua mores ac vitia, affectusque pristinos animi carnisque respuimus; tertia, qua mentem nostram de praesentibus universis ac visibilibus evocantes, futura tantummodo contemplamur, et ea quae sunt invisibilia concupiscimus. De terra tua -- de Ur Chaldaeorum, quae est patria tua. De cognatione tua -- relinque cognatos tuos Chaldaeos idololatras. De domo tua -- Quin et domum tuam desere, domum, inquam, tam splendidam, tam caram, in Chaldaea; nec solum domum ipsam, sed et incolas domus, puta fratrem, patrem, et uxorem; si manere velint, relinque, et egredere solus, ut Deum vocantem sequaris. Ecce quot verbis, tot stimulis pungit, exercet et acuit Deus fidem et obedientiam Abrahae. Nota hic in Abramo conditiones et dotes perfectae obedientiae. Prima est, obedire prompte et libenter. Secunda est, obedire simpliciter, quod fit cum judicium nostrum submittimus judicio Superioris. Abram enim exiit nesciens quo iret. Tertia est, obedire hilariter. Quarta est, obedire humiliter. Quinta est, obedire viriliter et constanter. Sexta est, obedire indifferenter: indifferens enim erat Abram ut iret quocumque eum vocaret Deus; Deo enim se totum resignabat. Septima est, obedire perseveranter: Abram enim tota vita peregrinatus est in Chanaan, ut obediret Deo. Ita Christus obedivit usque ad mortem, et mortem crucis. Denique Climachus, Gradu 4: Obedientia, ait, est perfecta abnegatio propriae animae et corporis, mors voluntaria, vita sine sollicitudine, navigatio sine damno, sepultura voluntatis, est iter facere dormiendo, suo onere aliis imposito. Quam monstrabo tibi. Deus ergo vocans Abram non revelavit ipsi quonam esset eundum: sed id postea ei revelavit. Unde Apostolus fidem et obedientiam Abrami laudat dicens ad Hebr. XI: Fide, qui vocatur Abraham, obedivit in locum exire quem accepturus erat in haereditatem; et exiit nesciens quo iret. Nota: Deus vocans Abramum revelavit simul se ei eundum esse in Chanaan, ut patet vers. 5, et cap. XI, vers. 31; sed non revelavit illi in quam partem Chanaan eum commigrare vellet; regio enim Chanaan ampla erat, et in multos reges partita. Quod hic dicitur, sic intellige: Veni in terram (id est, in illam terrae Chanaan portionem) quam monstrabo tibi, hebraice arecha, id est quam faciam te videre, quam oculis tuis ostendam. Moraliter, discant hic cum Abramo fideles illud Nazianzeni, orat. 28: Nobis omnis terra, et nulla terra patria est, nulla terra erit nobis patria, cum caelum patriam nostram esse putabimus, et mundum exilium. Nam, ut ait Hugo Victorinus, lib. III Didasc. erud., cap. XX: Magnum virtutis principium est, ut discat paulatim exercitatus animus visibilia haec et transitoria primum commutare, ut possit etiam postmodum derelinquere. Delicatus ille est adhuc, cui patria dulcis est; fortis autem, cui omne solum patria est; perfectus vero, cui totus mundus exilium est. Ille mundo amorem fixit, iste sparsit, hic extinxit. Cosmopolitae sumus, id est non uni urbi, sed toti orbi nati. Pontius in Vita S. Cypriani: Christiano, ait, totus hic mundus una domus est. S. Cyprianus, cum Proconsul ob fidem Christi minaretur ei exilium, dixit: Exul non erit, qui Deum in mente habebit, quia Domini est terra, et plenitudo ejus.
Notat Cajetanus Abrahae, si Deo vocanti obediat, septem a Deo benedictiones, sive ingentia bona promitti. Primum est, principatus, seu paternitas magnae gentis, cum ait: Faciamque te in gentem magnam, ut scilicet ex te gens Judaeorum maxima nascatur, quae numero aequetur stellis caeli, et arenae maris. Secundum est, frugum opumque copia, cum ait: Et benedicam tibi. Tertium est, nominis celebritas et gloria, cum ait: Et magnificabo nomen tuum, ut scilicet cunctis saeculis, et toto orbe celebre sit nomen tuum, ut Abrahae nomine, fide et prosapia glorientur Judaei, Saraceni, Christiani. Quartum est, complexio omnium benedictionum et bonorum, cum ait: Erisque benedictus; hebraice est thei beracha, sis benedictio, id est, ita plane per omnia sis benedictus, ut videaris esse ipsa benedictio, utque homines cuipiam benedicere volentes, te in exemplum statuant, dicentes: Fiat tibi, benedicat tibi Deus, sicuti fecit et benedixit Abrahae, quemadmodum Caesari in inauguratione olim acclamabant: Sit Augusto felicior, sit Trajano melior. Quintum est, quod non solum tibi, o Abram, sed et amicis tuis benefaciam: Benedicam, ait, benedicentibus tibi, vers. 3. Sextum est, quod tibi maleficis pariter malefaciam: Maledicam, ait, maledicentibus tibi. Huc alludit Balaam, Num. XXIV, 9: Qui, ait, benedixerit tibi, erit et ipse benedictus; qui maledixerit, in maledictione reputabitur. Moraliter, nota hic quam utile sit habere viros sanctos sibi amicos, iisque esse benevolum et beneficum; et contra, quam malum sit iis detrahere, eos odisse, affligere et persequi: qui enim eos habet hostes, Deum sentiet hostem et vindicem. Haec sex fere corporalia sunt et temporalia; septimum vero ac praecipuum spirituale est ac aeternum; de quo subdit, dicens:
In te, id est in semine tuo, uti exponitur Gen. XXII, 17, hoc est in Christo, qui ex Abramo natus est, uti exponit S. Paulus ad Galat. III, 16, et S. Petrus, Act. III, 26. Quod enim Christo filio praestitum est, hoc et Abrahae parenti Christi praestitum est; per hoc enim spirituale et sanctum semen, puta per Christum, Abram factus est pater omnium credentium, q. d. Per Christum filium tuum, o Abram, perque fidem in Christum, omnes gentes benedicentur, id est justificabuntur, fientque amici et filii Dei, ac consequenter haeredes regni Dei, et aliquando audient: Venite, benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi. Est ergo quod gaudeas, o Abram, quia per Christum filium tuum pater eris omnium fidelium, justorum et electorum. Ita Interpretes hic, et S. Hieronymus, Anselmus et alii in epist. ad Galat. III, 16. Posset secundo, etiam sic accipi: in te, id est instar tui, ad tui imitationem et exemplum, q. d. Sicut tu per fidem, ita et omnes gentes per fidem, non per opera legis benedicentur, id est justificabuntur. Adverte hic, sicut dicere Dei, utpote efficax, idem est quod facere (ipse enim dixit, et facta sunt): ita benedicere Dei, idem est quod benefacere et bona largiri. Jam quia maximum bonum est gratia et justitia, per quam fimus divinae consortes naturae, amici, filii haeredesque Dei et gloriae caelestis, hinc benedictio absolute posita, eamdem gratiam et justitiam per antonomasiam significat. Haec ergo Abrahae benedictio proprie significat hanc justificationem, tam Abrahae quam posterorum ejus, hoc est fidelium, qui per Christum renati Abrahae fidem imitantur. Benedicentur. Male vertit Pagninus, in te benedicent se omnes gentes, dicendo scilicet: Utinam sim tam felix et benedictus, quam fuit Abram! Hebraeum enim nibrechu pure passivum est, scilicet conjugationis passivae niphal, proprieque significat benedicentur; non ergo significat actionem reflexam agentis in seipsum. Scilicet benedicent se: hoc enim est quod significaretur ab ultima conjugatione hitpael, et sic dicendum fuisset hitbarechu. Rursum, versio et sensus Pagnini plane excluditur versione et sensu S. Pauli, Galat. III, 8. Paulus enim citans hunc locum, ait: In te benedicentur omnes gentes, id est, omnes cognationes (tribus, familiae, gentes) terrae; sicut enim omnes gentes sine exceptione maledictae sunt et mortuae in Adam, ita et omnes benedictae sunt et justificatae in Christo. Rursum, nota hic quod aliud Hebraeis est benedicere in niphal, aliud in hitpahel. Abrahamo enim promissa benedictio non tantum significat prosperari, sive de sua prosperitate sibi gratulari. Haec enim benedictio Abrahae promissa est justitia et salus, quam Christus mundo attulit. Et si benedictiones Rabbinorum probas, qui a Deo Abrahae benedictiones praestitas sic distribuunt: nimirum contra omnes difficultates peregrinationis. Faciamque te in gentem magnam: contra defectum filiorum. Benedicam tibi: contra pauperiem. Magnificabo nomen tuum: contra obscuritatem. Erisque benedictus: contra maledictionem et contemptum peregrinorum. Benedicam benedicentibus tibi: contra malam famam. Maledicam maledicentibus tibi: contra malevolentiam. In te benedicentur universae cognationes terrae: contra sterilitatem.
Egressus est itaque Abram, sicut præceperat ei Dominus, et ivit cum eo Lot. Nota obedientiam Abrami, qui prompte secutus est Deum vocantem, relictis omnibus. «Exiit nesciens quo iret.» Abram natus est anno Thare 70; rursum Abram egressus est de Haran annos natus 75: ergo egressus est de Haran, cum pater ejus Thare ageret annum ætatis 145. Post hunc Abrahæ egressum de Haran, vixit Thare adhuc 60 annis; mortuus est enim annum agens 205. Dices: Quomodo ergo S. Stephanus, Actor. VII, asserit Abram exisse de Haran, post mortem Thare? Aliqui ex hoc loco, Actor. VII, putant Thare genuisse Abramum anno ætatis suæ non 70, sed 130. Sed hoc repugnat capiti præced., vers. 26, ubi diserte dicitur quod Thare anno ætatis suæ, non 130, sed 70, genuerit Abramum. Quod si his 70 annis addendos dicas alios 60, ut fiant 130, incertam facies, et turbabis totam S. Scripturæ chronologiam, quam Moses in Genesi tam ordinate pertexit. Respondeo ergo, Abram ex Ur Chaldæorum cum Thare migrans in Haran, parvo tempore, et forte tantum aliquot mensibus, ibi cum patre substitit, ac mox valedicens patri, ex Haran cum Lot perrexit in Chanaan, eo enim primitus vocatus fuerat a Deo. Abram ergo in Chanaan, vivente adhuc patre, peregrinatus est ad sexaginta annos, quibus exactis moritur ejus pater Thare in Haran: redit ergo Abram in Haran, ut patrem sepeliat, et hæreditatem cernat, quo facto rursum revertitur in Chanaan. De secunda Abrami ex Haran in Chanaan profectione loquitur S. Stephanus, Act. VII, cum ait: «Et inde (ex Haran) postquam mortuus est pater ejus (Thare), transtulit illum (Abramum) in terram istam» (Chanaan), ubi pro transtulit græce est μετῴκισεν, id est firmiter collocavit, sedem fixit. Post mortem enim Thare, Abram secundo veniens in Chanaan, ibi firmiter et jugiter mansit. Hæc est ergo epitome annorum Thare: Thare anno 70 genuit Abram; anno vero 145 Thare patris sui, Abram ex Haran profectus est in Chanaan; anno postea 60 moritur Thare, scilicet anno ætatis suæ 205, qui fuit Abrahæ 135. Nota: Ab hoc anno 75 vitæ Abrahæ, quo ipse a Deo ex Ur evocatus est in Chananæam, usque ad egressum filiorum Israel ex Ægypto, ad eamdem Chananæam possidendam, fluxerunt anni 430, ut patet Galat. III, 17; Exodi XII, 40.
Lot, filium fratris sui, — filium Aran: erat ergo Lot frater Saræ, uxoris Abrahæ. Animas quas fecerat in Haran. «Facere,» Hebræis idem est quod parare, acquirere, sive per emptionem, sive per generationem, sive alio quovis modo. Rursum per animas synecdochice intelligit homines; nam pecora intellexit per substantiam, quæ præcessit. Substantia enim et opes priscorum fere erant pecora, q. d. Abram et Lot duxerunt secum tam pecora, quam homines, sive quos quasi servos emerant, sive quos servi et ancillæ eorum genuerant. Secundo, Hebræi «facere animas» spiritualiter explicant: quia, inquiunt, Abram viros plurimos, et Sara mulieres multas ab infidelitate ad Dei cultum traduxerunt: itaque eas quasi Deo fecerunt et procrearunt; unde Chaldæus vertit, «et animas quas legi subjecerunt in Haran.» Ex dictis facile patet fabulosum esse quod narrat Nicolaus Damascenus apud Josephum et Eusebium, scilicet Abramum, antequam veniret in Chanaan, vixisse Damasci, ibique quasi regem regnasse; et quod narrat Justinus, lib. XXXVI, cum ait: «Judæis origo est Damascena, nomen urbi a rege Damasco: post Damascum, Abraham, Moses, Israel reges fuere;» in quibus verbis tot pene sunt errores, quot verba.
Hebraice: ad elon more. Elon quercum et quercetum, indeque convallem, sive planitiem quercubus consitam significat; unde Chaldæus vertit, usque ad quercetum More; Septuaginta, usque ad quercum excelsam. Clare vertas, usque ad quercum, vel quercetum More, id est illustre: est enim hoc nomen proprium loci ita dicti, quod illustris esset, tum quercubus, tum agrorum amœnitate. Est prolepsis: vocatur enim Bethel, quæ tum vocabatur Luza: nam postea a Jacobo vocata est Bethel, cap. XXVIII, vers. 19. Recte S. Ambrosius: «Ubi Bethel, ait, est, hoc est domus Dei, ibi et ara; ubi ara, ibi et invocatio Dei nostri.»
Chananæa enim altior est Ægypto, ut eo pergens descendere debeat; hinc et Ægyptus ob exundationem et oblimationem Nili fertilior Chananæa, non sensit hanc Chananææ famem. Sapienter S. Ambrosius, lib. I De Abraham, cap. II: «Exercetur, inquit, athleta Dei et duratur adversis: in desertum abiit, famem incidit, in Ægyptum descendit. Compererat in Ægypto lascivam esse juvenum luxuriam, etc., monuit uxorem ut sororem se diceret. Sara, ut tueretur maritum, mentita est germanitatem.»
Non mentitur Abram; erat enim Sara ejus soror eo sensu, quo dicam cap. XX, vers. 12. Dices: Saltem Abram hic uxorem suam exponit adulterii periculo. Ita Calvinus, qui hic Abramum in lenocinii suspicionem vocat. Respondeo negando idipsum: nam Abram Saræ tantum jubet tacere quod sit uxor, et vere dicere quod sit soror sua, idque ob præsens vitæ suæ periculum. «Periculum enim nunquam sine periculo pellitur.» Cavit ergo hic vitæ suæ Abram, ne, quia maritus, occideretur, quod cavere poterat et debebat; reliquum, quod cavere ob Ægyptiorum incontinentiam non poterat, Deo commendavit, videlicet ne uxor eriperetur et violaretur. Sciebat enim se in hoc præsertim articulo necessitatis, Deo curæ esse, cœpitque hic pater fidei contra spem in spem credere. Ita S. Augustinus, lib. XXII Contra Faustum, cap. XXXIII. Adde, confisus est Abram constantiæ et castitati Saræ (tot enim annis eam pudicissimam expertus erat) quod nunquam peccato consentiret.
Et nuntiaverunt. Hebraice est vaiiru, «et viderunt.» Ita et Septuaginta. Noster vero videtur legisse vaiaggidu, facile enim resh in daleth, et aleph in gimel commutatur. In domum, — non ad stuprum, sed ad matrimonium, quasi conjux saltem secundaria regis futura, ut patet vers. 19.
Hebraice est heteb, id est «benefecit,» scilicet Pharao (ac consequenter ad exemplum regis cæteri ejus aulici benefecerunt) Abramo.
Non ob adulterium, quia nesciebat esse conjugem Abrahæ, sed ob vim Saræ illatam; quia invitam rapi jusserat. Vere S. Ambrosius, lib. II De Abraham, cap. IV: «Afflictiones, ait, viro forti coronæ sunt, invalido infirmitates sunt.» Plagis maximis. Rabbini carnales plagam hanc putant fuisse fluxum seminis et impotentiam copulæ. Fabulæ hæ sunt Judaicæ. Secundo, Josephus plagam hanc censet fuisse pestilentiam; rursum, tumultum et seditiones populares. Tertio, Philo et Pererius censent fuisse morbos et dolores gravissimos; ita ut nec diu, nec noctu quiescere aut respirare Pharao posset. Quarto, Catholici Doctores passim censent fuisse sterilitatem, tam hominum, quam animalium; hac enim pœna ob similem Saræ raptum punivit Deus Abimelech cap. XX, vers. 17 et 18. Hinc recte infert Procopius Saram apud Pharaonem castam et inviolatam permansisse. Deus enim qui hic injuriam Abrahæ, per Saræ raptum illatam, tam graviter vindicavit, multo magis eidem eamdem inviolatam servavit; unde hic impleri cœpit illud Psal. CIV, 14: «Non reliquit hominem nocere eis, et corripuit pro eis reges.» Videmus hic igitur primo, verum esse illud Psal. CXLV: «Dominus custodit advenam, pupillum et viduam suscipiet.» Videmus secundo, quantum Deus curet et protegat justos. Unus hic Abram justus plus Deo curæ est, quam Pharao cum omni regno, et propter unum justum etiam regem flagellat: quis igitur non libenter serviat Deo, qui tam fideliter suis adest et assistit? Videmus tertio, quod Deus specialis est vindex conjugii: nesciebat rex Saram esse uxorem Abrahæ, et tamen flagellatur cum tota domo, tantum peccatum est adulterium. Unde S. Ambrosius lib. I De Abraham, cap. II: «Unusquisque, ait, se castum præbeat, alienum non affectet torum, nec latendi spe, aut faciendi impunitate alienam uxorem incestet. Adest præsul conjugii Deus, quem nihil lateat, nullus evadat, nemo irrideat. Vicem absentis mariti tuetur, servat excubias, imo sine excubiis deprehendit reum, antequam faciat quod paraverit. Et si maritum, adulter, fefelleris, non falles Deum; et si maritum evaseris, et si judicem fori luseris, non evades judicem totius mundi. Ille gravius ulciscitur injuriam inopis, contumeliam imprudentis mariti.» Subdit S. Ambrosius Abram meritum esse hanc Dei tutelam per pietatem, qua Deo jubenti ut in Ægyptum descenderet, obedivit. «Nam quia studio obeundi cœlestis oraculi, uxorem quoque in periculum deduxit pudoris, etiam castimoniam conjugii defendit,» scilicet Deus. Sic in Vitis Sanctorum legimus, Monachos a suis Abbatibus missos ad feminas pietatis causa, cum libidinis stimulo tentarentur, obedientiæ merito et præsidio, orandoque tentationem superasse. Tantas vires, tantam tutelam in periculis præstat obedientia. Domum ejus. — Nam aulici ejus et domestici ad Saræ raptum et detentionem concurrerant et juverant.
Scivit id Pharao revelante Deo, ait S. Chrysostomus. Addit Josephus sacerdotes Ægyptiorum, in hac plaga deos, vel potius dæmones suos consulentes, idipsum Pharaoni indicasse. Potuit denique Pharao, tale quid suspicans, Saram interrogare, et ex ea veritatem cognoscere, uti factum esse putat Pererius. Ut tollerem, — ut non dubitarem eam (putans esse liberam) tollere mihi in uxorem. Tradit Josephus Ægyptios ab Abramo mathesin didicisse. Verum a Josepho, Mose et Hebræis in Ægypto habitantibus potius id factum esse videtur, idque indicatur Psal. CIV, 21; nam Abram non videtur diu hæsisse in Ægypto.
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v. 4 « Dixit autem Dominus ad Abram : Egredere de terra tua et de cognatione tua et de domo patris tui, et veni in terram, quam monstrabo tibi ». Cum dicat Apostolus He br. 11,8 de Abram : « exiit nesciens, quo iret », ergo reapse Deus, quam in regionem virum deducturus esset, non manifestavit primum, quo excellentior fuit viri obedientia. Sentiebat iam Awg. (De Civ. Dei XVI. 15; M. &1. 494), haec ante praecedentia evenisse, idque demonstrat Act. 7,9 Sqq. : « Deus gloriae apparuit patri nostro Abrahae, cum esset in Mesopotamia , priusquam moraretur in Charan, et dixit ad illum : Exi de terra tua etc. Tunc exiit de terra Chaldaeorum et habitavit in Charan ». Nos verteremus p'usquamperieeto Dixerat. n1" Vulg. vertit cognatio, LXX veveta;; melius Syr. interpretatur uti v. 28 Dow VN, de loco, ubi natus es. Et ita expeditur nuga, quam veterum aliqui discutiebant, Abram non esse de cognatione egressum, qui Lot secum duxerit. Sequens v. 2 sq. benedictio, uti advertit Cai., septem membra habet, « ut hebraeo more universitas bonorum etiam ex ipso numero significetur ».
12:2
v. 2 « Faciamque te 1n gentem magnam » , numerosam (cf. 99,17), « et benedicam tibi », ditabo te (cf. 30,97; 39,5), « et magnificabo nomen tuum », celebre reddam nomen tuum et genüs ex te prognatae, « erisque benedictus » , verbotenus benedictio. Pulchra in his quatuor membris gradatio. Abrahamo praeprimis promittitur numerosa progenies, in hae potissimum progenie bonorum et gloriae (non naturalium tantummodo) affluentia , quibus instructus ipse in sua progenie et per eam erit etiam aliis benedictio, i. e. abundantis benedictionis fons. Quam porro
12:3
v. 3 describit : « Benedicam benedicentibus (ibi, et maledicam maledicentibus tibi ». Benedictio nonnisi volentibus attribui potest, quibus item confert bonorum et gloriae affluentiam; nolentibus aut repugnantibus vertitur in maledictionem. Non tamen in comminationem desinit divina Abrahami benedictio, sed, licet individuis bene multis (Luc. 9,34) futurus sit ipse maledictionis occasio, gentibus tamen universim spectatis erit benedictio omnibus : « atque in te benedicentur universae cognationes terrae », seu, ut clarius habet 22,18 : « benedicentur n sem?ne (uo omnes gentes terrae », Syr. h. l. additamentum habet : « in te et in semine tuo ». In (e poteris cum Chald. interpretari propter te : sed hoc cave ne cum Targ. Hier. interpreteris « propter innocentiam tuam », quin potius cum Per. interpretare « per te ». Adverte porro, totam hane benedictionem a multiplicatione sem?n?s proficisci, atque ita deprehendi protoevangelio esse intime connexam : benedictio ex Abrahae semine in omnes gentes derivanda est ipsa seminis mulieris de serpente promissa plena victoria. Hinc recte Bonfr. : « in semine tuo, qui est Christus »; ipse seminis Abrahae nobilissima pars. v. « Egressus est itaque Abram , sicut praeceperat et Dominus, et ivt cum eo Lot ». kecuratius : fuerat, verat; his enim absolvitur parenthesis veluti, quae v. 1 inceperat (cf. quae ad 11,31 dicebamus), et nota Hebr. non .habere bis idem verbum (« egressus erat », « cum egrederetur »), sed verba diversa, quo facilius ab altera v. ^ parte novam pericopen ordiri possimus. Iam enarratur ex Haran profectio.
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« Septuaginta quinque annorum erat Abram, cum egrederetur de Haran ». Cum totidem secundum Sam. annis Thare nato Abrahae supervixerit, ergo immediate post mortem patris Abram egressus est ex Haran.
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v. 5 « Tulttque Sarai uxorem suam, et Lot filium fratris sui, universamque substantiam quam possederant, et animas quas fecerant 4n Haran; et egressi sunt, ut trent in terram. Chanaan », nondum gnari, eam sibi tandem regionem a Deo assignatum iri. « Cumque venissent 2n eam »,
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v. 6 « pertransiit Abram terram usque ad locum Sichem , usque ad convallem illustrem ». Melius usque ad .quercum Moreh , qui sane idem est locus cum « quercubus Moreh » Deut. 11,30, quae erant prope Sichem (Ca/m.). Minime corrigendum cum Syro « quercum Mambre ». Monet vero Ges., sine dubio hanc quercum nomen accepisse a possessore Chananaeo Moreh,. uti alteram a viro Mambre. « Chananaeus autem tunc erat in terra ». Haec adduntur (Per.), quo ostendatur regio semini Abrahae a Deo destinata suos tum habuisse dominos. Non est cum aliquibus inserenda vox adhuc aut ?am (cf. G. Smith : The book of Moses etc., London 1868, p. 381 sqq.). v. T « Apparuit autem Dominus Abram et dixit ei : Semini tuo dabo terram hanc » , electis, qui nunc obtinent, Chananaeis. Terram tacito nomine ante promissam digito demonstrat (Ca.). « Vide, quomodo promisso frequenti tamquam invalidum adhuc informet atque instituat » (Amór. De Abr.; M. 15.422). lam Aug. « semen » h. 1l. intelligebat arctiori quam v. 3 (cf. 22,18) sensu, ut de solo « carnali » (Menoch.) semine accipiatur. Restrictionis non est sufficiens ratio : Palaestina potiori etiam iure Messiae concessa esse putanda est. Sane 26,3 sq. et 28,13 sq. utraque promissio intime copulatur, unique et eidem. semini et terra Chanaan et gentium benedictio attribuitur. « Qu aedificavit ibi altare Domno, qui apparuerat ei ». Erat postmodum prope Sichem, inquit Kn., locus sacer habitus : eum igitur putavere homines iam ab Abram fuisse consecratum. Facilis modus eliminandi facta biblica! At, num pro lubitu id putavere homines, an traditione nisi historica? Merito supplet Bonfr., in hoc altari, uti in altero v. 8, obtulisse Abram sacrificium. Aevo praemosaico videntur patresfamilias sacerdotio functi esse (lob. 1,5), aut certe tribuum civitatumve principes (Gen. 14,18). Alibi tamen sacerdotium haereditate intra quasdam familias transmittebatur, uli apud Aegyptios (47,92. 26) et fortasse apud Madianitas (Ex. 18,12). Arg. — Abram aliquamdiu prope Bethel moratus, ibi quoque altare Deo exstruxit.
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v. 8 « Et inde transgrediens » — verbotenus transferens, sc. tabernaculum — « ad montem, qui erat contra orientem Bethel, tetendit ibi tabernaculum suum , ab occidente habens Bethel et ab oriente Hai ». Hai etiam secus dicitur fuisse prope Bethel (nunc Beitin) Ios. 7,2; 8,19; 1 Esdr. 2,98; 9 Esdr. 7,32. Ios. 7,2 additur « iuxta Bethaven », sed lectio incerta. Alii suggerunt Tell-el-Hadjar, quae utique est ad orientem Bethel; sed obiicit M. V. Gwuérin (Description de la Palestine, Judée III. 56, Paris 1869), nulla ibi maioris urbis vestigia deprehendi. Ipse III. 57 sqq. praefert Kudera seu Khirbet el Koudeireh, quae etiam ad orientem Bethel, sed magis meridiem versus, sita est. Bethel hec nomine per anticipationem (Calm.) h. 1: appellatur : erat quippe nomen tum Luza Gen. 28,19. « Aed^?ficavit quoque ibi altare Domino et invocavit nomen etus ». Hebr. et vocavit in nomine lahve; cf. quae de hac expressione diximus ad 4,26. Auctor studiose recenset loca ea, quae ab Abram intra terrae promissae fines peculiari ratione fuerint consecrata.
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v. 9 « Perrexitque Abram vadens et ultra progrediens ad meridiem ». Verte per Negeb, quae vox utique meridiem sonat, sed facta est nomen. proprium tractus meridionalis Iudaeae. Cf. quae diximus ad 1 Reg. 97, 10; 30,1. Non potest cogitari, qui tam accurate apud Sichem et Bethel descripserit loca auctor, eum iam indeterminata omnino expressione « ad meridiem » futurum fuisse contentum.
Árg. — Abram posterorum fata praefigurans, fame compulsus in . Aegyptum descendit, ubi Sara in Pharaonis gynaeceum asportata Dei ope servatur incolumis. ]
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v. 10 « Facta est autem fames in terra », sc. in regione Negeb. Crediderim autem factam esse brevi post Abram in eam regionem adventum, quae causa esse potuit, cur nullibi diutius moratus esse referatur. « Descenditque Abram in Aegyptum », constans Chanaanitidis tempore famis subsidium, « wt peregrinaretur ibi », non ut perpetuam ibi sedem figeret (Vat.). Laudat virum Rup., quod ne in tanta quidem extremitate reditum in Chaldaeam cogitaverit. Sed Chaldaea vasto interiecto deserto a Iudaea separabatur, et urgebat necessitas : « praevaluerat enim fames n terra ». Cum Abram descendit etiam Lot, cf. 13,1, sed nulla fuit occasio mentionis de eo faciendae, dum acta in Aegypto referebantur. Discimus e sequentibus, Sarai plus sexaginta quinque annos natam fuisse eximiae pulchritudinis, quaeque hominum libidinem provocaret, imo ipsius regis, qui formosissimis mulieribus uti consuevisset. Unde perspicis , eiusmodi fuisse patriarcharum longaevitatem, quae iuventutis florem et robur diutius praeservaret : quid enim proderat ducentorum annorum vita, si decrepitam senectutem octogesimus annus afferebat? Sunt ista duo natura inter se connexa , ut, qui unum admiserit, non possit alterum iuste respuere; sunt una interpreti proposita difficultas, non duae.
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v. 11 « Cumque prope esset, ut ingrederetur Aegyptum, dixit Sarai uxori suae : Novi, quod pulchra sis mulier »
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v. 19 « et, quod cum viderint te Aegyptii, dicturi sunt : Uxor ipstus est; et interficient me et te reservabunt ». Inquirit Per., cur non sibiidem Abram timuerit à Chananaeis. Respondeo, quandoque reapse timuisse, teste cap. 20. At eum habebat servorum numerum Abram, ut singulorum regulorum vim vi repellere valeret. At Aegyptum armata manu intrare, ei minime licuit.
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v. 13 « Dic ergo, obsecro te, quod soror mea sis, ut bene sit mihi propter te et vivat anima mea ob gratiam tui ». cavens ut homo : quoniam, si periculum quantum caveri poterat, non caveret, magis tentaret Deum, quam speraret in Deum ». Et Ziup. : « Quam potuit partem periculi sustulit, et cetera fideliter Deo curanda reliquit ». Sc. duplex imminebat periculum : Abrahae necis, si maritus agnosceretur ; Sarai violentae oppressionis, et quidem sive maritus servaretur, sive interficeretur. Credenda quippe est Sarai, uti patriarchae reliqui, toto animo abhorruisse connubia cum alienigenis, maxime Chamitis, neque animo coniugali exceptura fuisse Aegyptiorum quemquam, sed invita passura, quod et quamdiu pati cogeretur. Imminebat igitur ipsi malum idem, sive maritus servaretur, sive necaretur. Elegit ipse minus malum ac propriae saluti consuluit. At, nonne ipsum oportebat pro vita sua fidere divinae promissioni? « Poterat cogitare, Deum impleturum sine dubio promissiones, non tamen sine opera sollicitudineque humana de conservanda vita » (Est.).
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v. 1& « Cum itaque ingressus esset Abram Aegyptum , viderunt Aeqyptii mulierem , quod esset pulchra nimis ».
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v. 45 « Et nuntiaverunt principes Pharaoni » — verbotenus : et viderunt eam principés Pharaonis , est gradatio ostendens Saram omnium in se oculos convertisse — « et laudaverunt eam apud illum; et sublata est mulier àn domum Pharaonis ». Aegyptii, praeter alios titulos, regem honorabant appellatione pero, i. e. magna domus. Qua eadem utuntur Assyri de rege Aegypti loquentes, quandoque adamussim uti Hebraei, ut appellatio nomen proprium imitetur : P?ru sar mat Musur?, Pharao rex Aegypti (Schrader ad Ex. 1,1).
12:16
v. 16 « Abram vero bene usi sunt propter illam », quod fratrem putarent (Menoch.) eius, quae regio toro destinaretur. 3"&'à : benefecit quis, sc. Pharao; vel éum Vulg. LXX resolve in 3. pers. plur. bene us? sunt. « Fueruntque ei oves et boves et asini , et servi et famulae, et asinae et cameli ». v. 1" « Flagellavit autem: Dominus Pharaonem plagis maximis » , extraordinariis neque ulla ratione negligendis, « et domum etus », quae laudando Sarae venustatem in nefas committendum conspiraverat (Ephr.), « propter Sarai uxorem bram ». « Adest praesul coniugii Deus, quem nihil lateat, nullus evadat, nemo irrideat. Vicem absentis mariti tuetur, servat excubias, imo sine excubiis deprehendit reum , antequam faciat quod paraverit » (Amór.). Finis flagellantis Dei non tam est, ut puniatur scelus, quod commissum nondum fuerat, sed ut Pharao attentus reddatur et scelus praepediatur. Iam vel ipse Saram interrogavit, vel ipsa tempus rata opportunum accessit et rem explicavit.
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v. 18 « Vocavitque Pharao Abram et dixit ei : Quidnam est hoc, quod fecisti mihi? quare non indicasti , quod uxor tua esset? »
12:19
v. 19 « Quam ob causam. dixisti esse sororem tuam , ut tollerem eam mihi in uxorem? Nunc igitur ecce coniux tua, accipe eam et vade ». « Neque enim ulla in re deturpavi coniugium vestrum » (Chrys.).
12:20
v. 20 « Praecepitque Pharao super Abram viris, et deduxerunt eum et uxorem illius et omnia, quae habebat ». Monet Ephr., Saram in Aegypto iniuria affectam ac tandem immissis plagis liberatam et honorifice dimissam praefigurare populi ex ipsa nascituri in Aegypto fata futura. 5. Reditus in Bethel atque a. Lot discessus Gen. 13. Arg. — Abram in Bethel reversus ibidem rursus sacrificium offert Deo. Pastorum iurgia suadent separationem a Lot; qui optione data feracissimum seligit tractum orientalem, ubi Pentapolis florebat. Abramin Chanaanitide perseveranti confirmat Deus promissionem totius regionis illi dandae seminisque infinitam multiplicandi. Prope Hebron moratus Abram rursum altare Deo exstruit. Qua religione constanter repetita vir eximius exhibetur exstitisse solius veri Dei cultor assiduus. Cap. XIII
12:1
… spirituali le genti (Iapheth) diverranno partecipi con lui e per mezzo di lui: « Iapheth abiti nelle tende di Sem » (Gen. 9, 25 sgg.; cf. Rom. 1, 16; 11, 13-27). Tra i Semiti sceglie la stirpe di Abramo, che sarà « fonte di benedizione per tutte le genti » (Gen. 12, 1-3; cf. 13, 14-17; 17, 1-9; 18, 18 sg.; 22, 16 sgg.) e stringe con essa solenne patto (ibid. 15, 8-21; 17), per la cui realizzazione impegna la sua onnipotenza. …
… Anche a proposito dei « doppioni » si è esagerato, sia nella loro assegnazione (alle volte sono cose diverse, come il caso delle tre mogli dei patriarchi in pericolo: Gen. 12, 1 sgg.; 20, 1 sgg.; 26, 7 sgg.), sia nell'interpretazione. …
cristiana è il compimento della R. ebraica che l'ha preparata (cf. Mt. 5, 18). Ecco alcune caratteristiche: a) progressività: ebbe inizio con la vocazione di Abramo (Gen. 12, 1 sgg.), ma la Scrittura stessa attesta che Dio non si è manifestato completamente ad Abramo (Ex. 6, 3). Gli storici della religione ebraica fanno rilevare i successivi sviluppi che essa …
12:2
… 61, 1 sgg.; Ier. 31, 31-34 (=Hebr. 8, 8-12); Dan. 7, 14-27; 9, 24; avrà per centro di diffusione Sion (Os. 2, 19-24; Is. 2, 2 sgg.; Mi. 4, 2 sgg.; Ier. 31, 33; Ez. 16, 60 sgg.; 17, 23; ecc.); sarà fonte di benedizioni per tutte le genti (Ez. 34, 26 = Gen. 12, 2). Caratteristiche del regno del M.: la remissione dei peccati e la santità: Is. 56, 6; 57, 13; Ier. 31, 23-34; Ez. 36, 25-28; ecc. (cf. Lc. 1, 77 sgg.); la pace, ordine perfetto nelle …
12:3
… A. sarà inoltre fonte di benedizione per tutte le genti (Gen. 12, 3), in quanto tra i suoi posteri sarà il Messia salvatore del mondo.
… Tutte le profezie messianiche portano questa impronta (veggasi, ad es., Gen. 12, 3; 18, 18; 22, 18; Ps. 2, 8; 21, 26-29; Is. 2, 2; 60, 4 sg.; Ier. 3, 17; Dan. 2, 44; Mal. 1, 15). Nel Nuovo Testamento i testi che affermano il carattere universalista della …
12:4
… Abramo (v.), venuto da Ur, visse colà lunghi anni prima di partire alla volta di Canaan (Gen. 11, 3 sg.; 12, 4 sg.); vi si svolsero gli idillici episodi di Rebecca e di Rachele presso il pozzo di H., e la fuga di Giacobbe (Gen. 24, 10; 27, 43; 28, 10; 29, 4).
LOT. - Figlio di Aran della discendenza tharcita e nipote di Abramo (v.), insieme al quale emigrò da Haran di Mesopotamia in terra di Canaan, portando con sé la sua famiglia e un buon numero di servi e armenti (Gen. 12, 4 sgg.). …
12:5
… Al querceto di Morèh gli apparve il Signore che promise di dare a lui ed ai suoi posteri la terra in cui si trovava, ed A. innalzò in quel luogo ed a Bethel un altare (Gen. 12, 5-9). In occasione di una carestia dovette scendere in Egitto, che il Nilo salvava dalla siccità, e per impedire che il re, sbarazzandosi del marito, si impadronisse di Sara per il suo …
12:6
I Samaritani identificano «il terebinto di Mōreh» presso Sichem (Gen. 12, 6) con la terra di M. e indicano il Garizim come monte del sacrificio, ma l'etimologia dei due nomi è differente e l'identificazione tendenziosa. …
SICHEM (EBR. ŠĒHHEM « NUCA »; GR. ΣΥΧΈΜ O ΣΎΧΗΜΑ)
Presso la « quercia di Mōreh », Abramo innalzò un altare, e in una visione vi ebbe la promessa del paese di Canaan (Gen. 12,6); Giacobbe, sotto lo stesso albero, nascose gli oggetti idolatrici (v. THERAPHIM) della sua carovana; vi innalzò un altare e vi acquistò un terreno, dove più tardi fu seppellito Giuseppe …
… T. può ritenersi connesso con il participio môrah « insegnante » (Job 36, 22), rimasto ad alcune località che forse erano sedi di antichi oracoli (Gen. 12, 6; Deut. 11, 30; Iudc. 7, 1).
12:7
… piattaforma, su cui si offrono doni o vittime a Dio; più tardi implica il concetto di mensa («mensa di Jahweh» Mal. 1, 7, 12; Ez. 41, 22). Primo menzionato è quello di Noè, Gen. 8, 20; Abramo erige a. a Sichem, presso Bethel, a Mambre, sul Moria, Gen. 12, 7 sg.; 13, 18; 22, 9; Isacco a Bersabea, Gen. 26, 25; Giacobbe a Bethel, Gen. 28, 18; 35, 14; Mosè in Raphidim, con dodici masšebāth, alle falde del Sinai (Ex. 17, 15; 24, 4). La …
12:8
BETHEL (EBR. BĚTH-'ĚL = « CASA DI DIO »)
… Abramo, entrando in terra di Canaan, aveva piantato le sue tende tra B. e Hai (v.) e vi aveva eretto un altare al Signore; ivi si fermò e invocò il nome del Signore al suo ritorno dall'Egitto (Gen. 12, 8; 13, 3, dove il nome di B. è messo per anticipazione). …
HAI (EBR. HĀ-'AJ SEMPRE CON L'ARTICOLO «LA ROVINA»; SETTANTA I°A)
… Città cananea a est e vicina a Bethel e Bethaven (Gen. 12, 8; Ios. 8, 9; 12, 9), un po' al nord di Machmas (Is. 10, 28), identificata nelle rovine di et-Tell, situato a 2 km. a est di Bejtin (v. BETHEL) e a 2 a nord di Dejr Divān sulla via Muḥmas-Bejtin.
LUZA (EBR. LÁZ « MANDORLO », SETTANTA ἈΟΥΖΆ)
Quivi Abramo aveva eretto un altare e invocato il nome di Jahweh (Gen. 12, 8; 13, 3-4): un altro cippo eresse Giacobbe a ricordo della visione avuta e della divina apparizione, che poi rievocò al suo ritorno da Haran con rito solenne, ricevendo conferma delle …
12:9
… designa la regione ora piana ora montuosa, monotona, solcata da ampi letti di corsi d'acqua quasi sempre asciutti, da Hebron sino a Cadesbarne, oggi 'Ajn Qudeis (cf. Gen. 18, 1; Num. 13, 20). In seguito, passò a significare il sud della Palestina (Gen. 12, 9; 13, 1; Ios. 15, 8; 18, 5).
12:10
… carattere statico della civiltà patriarcale rende verosimile un ripetersi di circostanze, luoghi e persone; d'altronde, la teoria dei duplicati ammette che il documento jahvista ripeta se stesso, poiché allo stesso documento è attribuito l'episodio simile di Gen. 12, 10-20 (cf. A. Bea, De Pentatencho, 2ª ed., Roma 1933, p. 81).
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
Il rito fu direttamente istituito e imposto da Dio quale segno del patto (Gen. 17). Abramo, che nel suo soggiorno in Egitto (Gen. 12, 10 sgg.), dovette senza dubbio conoscere quella costumanza, non la praticò finché non ricevette ordine formale da Dio, all'età di 99 anni. …
… Verso la fine di questo periodo di vita egiziana è probabilmente da riferire il racconto biblico dell'emigrazione in E. del patriarca Abramo, secondo il racconto di Gen. 12, 10-12, da Bethel verso il Neghebh, emigrazione originata dalla carestia; in Egitto Sara fu rapita alla corte del Faraone e poi restituita ad Abramo, che, limitatosi con la sua tribù ancora …
12:15
… Nella Bibbia da Gen. 12, 15-20 in poi, con riferimento ai tempi di Abramo, di Mosè e dell'esodo, il re d'Egitto è impersonalmente chiamato sempre f.
12:16
… Le circostanze della sua nascita si leggono in Gen. 16. Sara, moglie di Abramo, non avendo prole ed essendo in età molto avanzata, offri al marito come concubina (moglie di second'ordine, ma legittima) la propria serva Agar (forse donata dal Faraone, cf. Gen. 12, 16), perché procreasse dei figli, i quali per diritto sarebbero stati attribuiti alla padrona. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.