The king of Sodom with other foure kings are ouercome in battle, by foure others: 12. where Lot is taken 14. but Abram with 318. persons prosecuting and ouercoming the victorers, 16. rescued Lot, with al the captiues and pray. 18. Melchisedech King and Priest blessed Abram, 20. Abram payed tithes to him. 21. and rendered the spoile to the king of Sodom.
1And it came to pass at that time, that Amraphel, king of Sennaar, and Arioch, king of Pontus, and Chodorlahomor, king of the Elamites, and Thadal, king of nations,E avvenne in quel tempo, che Amraphel re di Sennaar, e Arioch re di Ponto, e Chodorlahomor re degli Elamiti, e Thadal re delle Nazioni,AND it came to passe in that time, that Amraphel the king of Sennaar, and Arioch the king of Pontus, and Chodorlahomor king of the Elamyts, and Thadal the king of nacionsFactum est autem in illo tempore, ut Amraphel rex Senaar, et Arioch rex Ponti, et Chodorlahomor rex Elamitarum, et Thadal rex gentium 2Made war against Bara, king of Sodom, and against Bersa, king of Gomorrha, and against Sennaab, king of Adama, and against Semeber, king of Seboim, and against the king of Bala, which is Segor.Mosser guerra a Bara re de' Sodomiti, e a Bersa re di Gomorra, e a Sennaab re di Adama, e a Semeber re di Seboim, e al re di Bala; la quale è Segor.made warre against Barra the king of Sodome, and against Bersa the king of Gomorra, and against Sennaab the king of Adama, and against Semebar the king of Seboim, and against the king of Bala, the same is Segor.inirent bellum contra Bara regem Sodomorum, et contra Bersa regem Gomorrhæ, et contra Sennaab regem Adamæ, et contra Semeber regem Seboim, contraque regem Balæ, ipsa est Segor. 3All these came together into the woodland vale, which now is the salt sea.Tutti questi si raunarono nella valle de' Boschi, che è adesso il mar salato.Al these came together into the Woodland vale, which now is the salt sea.Omnes hi convenerunt in vallem Silvestrem, quæ nunc est mare salis. 4For they had served Chodorlahomor twelve years, and in the thirteenth year they revolted from him.Imperocché per dodici anni erano stati sudditi di Chodorlahomor, e il decimo terzo anno se gli ribellarono.For they had serued Chodorlamor twelue yeares, and the thirtenth yeare they reuolted from him.Duodecim enim annis servierunt Chodorlahomor, et tertiodecimo anno recesserunt ab eo. 5And in the fourteenth year came Chodorlahomor, and the kings that were with him: and they smote the Raphaim in Astarothcarnaim, and the Zuzim with them, and the Emim in Save of Cariathaim.Per la qual cosa l'anno quartodecimo si mosse Chodorlahomor, e i regi uniti a lui: e sbaragliarono i Raphaimi ad Astaroth-Carnaim, e con essi gli Zuzimi, e gli Emimi a Save Cariathaim,Therfore in the fourtenth yeare came Chodorlahomor, and the king that were with him: and they stroke Raphaim in Astarothcarnaim, and Susim with them, and Emim in Sauee of Cariathaim,Igitur quartodecimo anno venit Chodorlahomor, et reges qui erant cum eo: percusseruntque Raphaim in Astarothcarnaim, et Zuzim cum eis, et Emim in Save Cariathaim,
6And the Chorreans in the mountains of Seir, even to the plains of Pharan, which is in the wilderness.E i Correi su' monti di Seir fino alle campagne di Pharan, che è nel deserto.and the Corrheans in the mountains of Seir, euen to the Champion countrie of Pharan, which is in the wildernes.et Chorræos in montibus Seir, usque ad Campestria Pharan, quæ est in solitudine. 7And they returned, and came to the fountain of Misphat, the same is Cades: and they smote all the country of the Amalecites, and the Amorrhean that dwelt in Asasonthamar.E (i re) tornando indietro giunsero alla fontana di Misphat, che è lo stesso che Cades: e devastarono tutto il paese degli Amaleciti, e degli Amorrei, che abitavano in Asasonthamar.And they returned, and came as farre as the fountaine of Misphat, the same is Cades: and they stroke al the countrie of the Ameleichites, and of the Amorheans, that dwel in Assasonthamar.Reversique sunt, et venerunt ad fontem Misphat, ipsa est Cades: et percusserunt omnem regionem Amalecitarum, et Amorrhæum, qui habitabat in Asasonthamar. 8And the king of Sodom, and the king of Gomorrha, and the king of Adama, and the king of Seboim, and the king of Bala, which is Segor, went out: and they set themselves against them in battle array, in the woodland vale:Ma il re di Sodoma, e il re di Gomorrha, e il re d'Adama, e il re di Seboim, ed anche il re di Bala, la quale è Segor, si mossero: e nella valle de' Boschi schierarono il loro esercito contro di quegli:And they went forth the king of Sodome, and the king of Gomorra, and the king of Adama, and the king of Seboim, moreouer also the king of Bala, which is Segor: and they set themselues against them in battaile aray in the Woodland vale:Et egressi sunt rex Sodomorum, et rex Gomorrhæ, rexque Adamæ, et rex Seboim, necnon et rex Balæ, quæ est Segor: et direxerunt aciem contra eos in valle Silvestri: 9To wit, against Chodorlahomor king of the Elamites, and Thadal king of nations, and Amraphel king of Sennaar, and Arioch king of Pontus: four kings against five.Vale a dire contro Chodorlahomor re degli Elamiti, e Thadal re delle Genti, e Amraphel re di Sennaar, e Arioch re di Ponto: quattro regi contro cinque.to wit against Chodorlahomor king of the Elamites, and Chadal king of nacions, and Amraphel king of Sennaar, and Arioch king of Pontus: foure kings against fiue.scilicet adversus Chodorlahomor regem Elamitarum, et Thadal regem Gentium, et Amraphel regem Sennaar, et Arioch regem Ponti: quatuor reges adversus quinque.
10Now the woodland vale had many pits of slime. And the king of Sodom, and the king of Gomorrha turned their backs, and were overthrown there: and they that remained, fled to the mountain.E la valle de' Boschi avea molti pezzi di bitume. Or i re di Sodoma e di Gomorrha voltaron le spalle, e vi fu fatta la strage: e quei che salvaron la vita, fuggirono alla montagna.But the Woodland vale had many pitts of bitume. Therfore the king of Sodome, and of Gomorra turned their backes, and were ouerthrowne there: and they that remained fled to the mountaine.Vallis autem Silvestris habebat puteos multos bituminis. Itaque rex Sodomorum, et Gomorrhæ, terga verterunt, cecideruntque ibi: et qui remanserant, fugerunt ad montem. 11And they took all the substance of the Sodomites, and Gomorrhites, and all their victuals, and went their way:E (i vincitori) presero tutte le ricchezze di Sodoma, e di Gomorrha, e tutti i viveri, e se n'andarono.And they tooke al the substance of the Sodomites, and Gomorrheans, and tooke al kind of victuales, and went their way:Tulerunt autem omnem substantiam Sodomorum et Gomorrhæ, et universa quæ ad cibum pertinent, et abierunt: 12And Lot also, the son of Abram’s brother, who dwelt in Sodom, and his substance.E (presero) anche con tutto quello che aveva, il figliuolo del fratello di Abramo Lot, che abitava in Sodoma.and Lot also and his substance, the sonne of Abrams brother, who dwelled in Sodom.necnon et Lot, et substantiam ejus, filium fratris Abram, qui habitabat in Sodomis. 13And behold one, that had escaped, told Abram the Hebrew, who dwelt in the vale of Mambre the Amorrhite, the brother of Escol, and the brother of Aner: for these had made a league with Abram.Ed ecco uno de' fuggitivi ne portò la nuova ad Abramo Ebreo, il quale abitava nella valle di Mambre Amorrheo, fratello di Escol, e di Aner; perocché questi avean fatto lega con Abramo.And behold one, that had escaped, told Abram the Hebrew, that dwelt in the vale of Mambre, the Amorrean brother of Eschol, and the brother of Aner: for these had made a league with Abram.Et ecce unus, qui evaserat, nuntiavit Abram Hebræo, qui habitabat in convalle Mambre Amorrhæi, fratris Escol, et fratris Aner: hi enim pepigerant fœdus cum Abram. 14Which when Abram had heard, to wit, that his brother Lot was taken, he numbered of the servants born in his house, three hundred and eighteen, well appointed: and pursued them to Dan.Abramo adunque avendo udito, come era stato fatto prigioniero Lot suo fratello, scelse tra' suoi servi trecento diciotto uomini i più lesti; e tenne dietro a' nemici fino a Dan.Which when Abram had heard, to witt, that his brother Lot was taken, he numbred of the seruantes borne in his house, wel appointed three hundred and eightene: and pursued them vnto Dan.Quod cum audisset Abram, captum videlicet Lot fratrem suum, numeravit expeditos vernaculos suos trecentos decem et octo: et persecutus est usque Dan.
15And dividing his company, he rushed upon them in the night, and defeated them: and pursued them as far as Hoba, which is on the left hand of Damascus.E divise le schiere, gli assalì di notte tempo: e gli sbaragliò, e gl'inseguì sino ad Hoba, che è alla sinistra di Damasco.And diuiding his companie, he ranne vpon them in the night: and stroke them, and pursued them vnto Hoba, which is on the left hand of Damascus.Et divisis sociis, irruit super eos nocte: percussitque eos, et persecutus est eos usque Hoba, quæ est ad lævam Damasci. 16And he brought back all the substance, and Lot his brother, with his substance, the women also, and the people.E ricuperò tutte le ricchezze, e Lot suo fratello con tutta la roba di lui, ed anche le donne, e il popolo.And he brought backe al the substance, and Lot his brother with his substance, the wemen also and the people.Reduxitque omnem substantiam, et Lot fratrem suum cum substantia illius, mulieres quoque et populum. 17And the king of Sodom went out to meet him, after he returned from the slaughter of Chodorlahomor, and of the kings that were with him in the vale of Save, which is the king’s vale.E andogli incontro nella valle di Save (che è la valle del re) il re di Sodoma, quand'ei tornava dalla rotta di Chodorlahomor, e de' re suoi confederati.And the king of Sodom went forth to meete them, after he returned from the slaughter of Chodorlahomor, and of the kinges that were with him in the vale Sauee, which is the kings vale.Egressus est autem rex Sodomorum in occursum ejus postquam reversus est a cæde Chodorlahomor, et regum qui cum eo erant in valle Save, quæ est vallis regis. 18But Melchisedech, the king of Salem, bringing forth bread and wine, for he was the priest of the most high God,Ma Melchisedec re di Salem, messo fuora del pane e del vino: perocché egli era sacerdote di Dio Altissimo:But Melchesidech the king of Salem, bringing forth bread and wine, for he was the Priest of God most highe,At vero Melchisedech rex Salem, proferens panem et vinum, erat enim sacerdos Dei altissimi, 19Blessed him, and said: Blessed be Abram by the most high God, who created heaven and earth.Lo benedisse, dicendo: Benedetto Abramo dall'altissimo Dio, che creò il cielo, e la terra:blessed him, and said: Blessed be Abram to God the highest, which created heauen and earth:benedixit ei, et ait: Benedictus Abram Deo excelso, qui creavit cælum et terram: 20And blessed be the most high God, by whose protection, the enemies are in thy hands. And he gave him the tithes of all.E benedetto l'altissimo Dio, per la cui protezione sono stati dati in poter tuo i nemici. E (Abramo) diede a lui le decime di tutte le cose.and blessed be God the highest, by whose protection, the enemyes are in thy hands. And he gaue him the tythes of al.et benedictus Deus excelsus, quo protegente, hostes in manibus tuis sunt. Et dedit ei decimas ex omnibus.
21And the king of Sodom said to Abram: Give me the persons, and the rest take to thyself.E il re di Sodoma disse ad Abramo: Dammi gli uomini: tutto il resto tienlo per te.And the king of Sodom said to Abram: Geue me the soules, and the rest take to thee.Dixit autem rex Sodomorum ad Abram: Da mihi animas, cetera tolle tibi. 22And he answered him: I lift up my hand to the Lord God the most high, the possessor of heaven and earth,Quegli rispose a lui: Alzo la mano mia al Signore Dio altissimo, padrone del cielo e della terra,Who answered him: I lift vp my hand to my Lord God most hiegh possessor of heauen and earth,Qui respondit ei: Levo manum meam ad Dominum Deum excelsum possessorem cæli et terræ, 23That from the very woof thread unto the shoe latchet, I will not take of any things that are thine, lest thou say: I have enriched Abram.Che né un filo di ripieno, né una correggia di scarpa io prenderò di tutto quello che è tuo, perché tu non dica: Ho fatto ricco Abramo:that from the very woofe-thread vnto the shoe latchet, I wil not take of al that are thine: lest thou say: I haue enriched Abram:quod a filo subtegminis usque ad corigiam caligæ, non accipiam ex omnibus quæ tua sunt, ne dicas: Ego ditavi Abram: 24Except such things as the young men have eaten, and the shares of the men that came with me, Aner, Escol, and Mambre: these shall take their shares.Eccettuato quello che hanno mangiato i giovani, e le porzioni di questi uomini, che son venuti meco, Aner, Escol, e Mambre: questi avranno ognuno la sua parte.except such thinges, as the young men haue eaten, and the shares of the men, that came with me, Aner, Eschol, and Mambre: these shal take their shares.exceptis his, quæ comederunt juvenes, et partibus virorum, qui venerunt mecum, Aner, Escol et Mambre: isti accipient partes suas.
14:1
Sennaar, or Babylon.
Pontus, Hebrew: Ellasar, perhaps Thalassar, as Jonathan writes, not far from Eden.
Elamites, or Persians.
14:3
Now, in the days of Moses.
Salt sea; called also the vale of salts, and the dead sea.
14:4
Served. Thus Noe's prediction began to be fulfilled, as Elam was the eldest son of Sem, to whose posterity Chanaan should be slaves, Genesis 9:26.
14:5
Year of the World 2092, Year before Christ 1912.
Du Hamel
Raphaim, Zuzim, and Emim, were all of the gigantic race, robbers, like the Arabs. (Du Hamel)
These dwelt in the land of Basan, or of giants, Deuteronomy 3:13.
14:6
Calmet
Chorreans, or Horreans, who dwelt in one part of that extensive range of mountains, which took their name from Seir; perhaps about mount Hor, where Aaron died. (Calmet)
Haydock
These also were auxiliaries of the five kings, and hence experienced the fury of the four confederates; who cut off all their opponents, before they made their grand attack upon Sodom. (Haydock)
14:7
Misphat, or of judgment and contradiction, because there the Hebrews contended with Moses and Aaron: it was afterwards called Cadez, Numbers 20:11.
Menochius
Amalecites, that is which they afterwards possessed; for as yet Amelec was unborn, Genesis 36:16. (Menochius)
Calmet
Amorrheans, to the west of Sodom. (Calmet)
14:10
Challoner
Of slime. Bituminis. This was a kind of pitch, which served for mortar in the building of Babel, Genesis 11:3, and was used by Noe in pitching the ark. (Challoner)
Calmet
Moses does not make this remark without reason. This bitumen would easily take fire, and contribute to the conflagration of Sodom. (Calmet)
Overthrown, not all slain, for the king of Sodom escaped ver. 17.
14:13
14:14
Calmet
Servants, fit for war. Hence we may form some judgment of the power and dignity of Abram, who was considered as a great prince in that country, Genesis 23:6. He was assisted by Mambre, Escol, and Aner, with all the forces they could raise on such a short warning; and coming upon the four kings unawares, in four divisions, easily discomfits them, while they were busy plundering the cities, and pursues them to Dan; which is either the city that went by that name afterwards, or more probably one of the sources of the Jordan, (Haydock) which the people of the country call Medan. Neither did he suffer them to repose, before he had retaken all the plunder at Hoba, or Abila, north of the road leading to Damascus. (Calmet)
14:18
Haydock
Melchisedech was not Sem: for his genealogy is given in Scripture. (Hebrews 7:6.); nor God the Son, for they are compared together; nor the Holy Ghost, as some have asserted, but a virtuous Gentile who adored the true God, and was king of Salem, or Jerusalem, and Priest of an order different from that of Aaron, offering in sacrifice bread and wine, a figure of Christ's sacrifice in the Mass; as the fathers constantly affirm. (Haydock)
Worthington
See Pererius. St. Jerome, ep. ad Evagrium, says, "Melchisedech offered not bloody victims, but dedicated the sacrament of Christ in bread and wine...a pure sacrifice." See St. Cyprian ep. 63[62?], ad Caecil.; St. Augustine, City of God 16:22, etc. Many Protestants confess, that this renowned prince of Chanaan, was also a priest; but they will not allow that his sacrifices consisted of bread and wine. In what then? for a true priest must offer some real sacrifice. If Christ, therefore, be a priest for ever according to the order of Melchisedech, whose sacrifice was not bloody, as those of Aaron were, what other sacrifice does he now offer, but that of his own body and blood in the holy Mass, by the ministry of his priests? for he was the priest: this is plainly referred to bringing forth, etc., which shews that word to be sacrificial, as in Judges 6:18. The Hebrew may be ambiguous. But all know that vau means for as well as and. Thus the English Bible had it, 1552, "for he was the priest." (Worthington)
Haydock
If Josephus take notice only of Melchisedech, offering Abram and his men corporal refreshment, we need not wonder; he was a Jewish priest, to whom the order of Melchisedech might not be agreeable. It is not indeed improbable, but Abram might partake of the meat, which had been offered in thanksgiving by Melchisedech; and in this sense his words are true. But there would be no need of observing, that he was a priest on this account; as this was a piece of civility expected from princes on similar occasions. (Deuteronomy 23:4; 2 Kings 17:27.) (Haydock)
14:19
Blessed him, as his inferior, and received tithes of him, Hebrews 7:4. This shews the antiquity of the practice of supporting God's priests by tithes.
14:21
Haydock
The persons (animas) the souls subject to my dominion. (Haydock)
14:22
Calmet
I lift up. This is the posture of one swearing solemnly, by which we testify our belief, that God dwells in the heavens, and governs the world. (Calmet)
14:23
Woof-thread. The first word is added by way of explanation. Abram declares he will not receive the smallest present for himself.
14:24
Grotius
Their shares, due to them on account of the danger to which they had exposed themselves. The king of Sodom could not but accept these conditions with gratitude. In a just war, whatever is taken by the enemy, cannot be reclaimed by the original proprietor, if it be retaken. (Grotius, 3:6. de Jure.)
14:10
Of slime. Bituminis.... This was a kind of pitch, which served for mortar in the building of Babel, Gen. 11.3, and was used by Noe in pitching the ark.
14:18
18. Melchisedech] S. Hierom being earnestly requested by Euagrius, to Tomo 3. prope initium. Old heresie⸢s⸣ concerning Melchisedech. geue his iudgement touching Melchisedech, whom a nameles author had endeuored to proue to be the Holie Ghost, plainly confuteth that error: as also an other error of Origen and Didymus saying, he was an Angel. Likewise S. Epiphanius (heresi 55. & 76) relateth and condemneth a third error, of some that thought him to be the Sonne of God. These two Fathers, and S. Augustin (li. de heresibus her. 34.) and diuers others, whom S. Hierom alleageth proue euidently, that he was a very man, a Priest and a king, yea the hiegh Priest (at least of that countric) Superior to Abraham, and a figure of Christ. Besides these heresies the same S. Hierom relateth two probable opinions. The Iewes Rabins generally hold that Melchisedech was Sem the sonne of Noe A probable opinion that Sem and Melchisedech was al one. from whom Abraham and al the Hebrewes descended. VVhich they seme rather to affirme, as loath to confesse that anie man, of other nation then their owne, should haue bene greater and more excellent then Abraham in spiritual causes, then for anie reason they do, or can alleage. Yet manie especially latter writers as Liranus, Tostatus, Genebrardus and others do embrace this opinion as most probable. Though S. Hierom semeth only to haue added Ep. ad Euag. the Hebrewes opinion (as he saith) because he would intimate al to his freind, when he had first cited grauer authores, S. S. Ireneus, Hypolitus, Eusebius More probable that Melchisedech was a Chananite. Cesariensis, Eusebius Emissenus, Apolinarius, and Eustathius, al agreably affirming that Melchisedech was a Chananite, king of Salem, which was afterwards called Ierusalem. To this opinion agreeth Philo Iudaeus continually speaking of him, as of a stranger to the Iewes nation. Iosephus also a Iew writeth plainly (li. 7. de bello Iudaico. c. 18.) that he was of Chanaan, and Prince of the Chananites. Also S. Dionysius Ariopagita, (Caelest. Hier. c. 9.) S. Epiphanius (her. 55. & 67) Theoderetus (q. 63. in Gen.) and Suidas, are of the same mind, and manie other christitian Doctors. VVho confirme their assertion by that Heb. 7. v. 6. S. Paul saith to the Hebrewes: He vvhose generation is not numbred among them, Proued: by S. Pauls wordes. tooke tithes of Abraham. For what els can S. Paul meane, but that Melchisedechs kinred and people, was diuers from the kinred, and people of the Iewes? which he could not say of Sem, from whom Abraham & al Iewes descended: as it can not be said, that Adam and Noe are of diuers genetation from anie people that now liueth, because we al come of them. Of this difficultie (not pettaining to anie controuersie of our time) the studious may see more in F. Pererius his commentaries vpon this. 14. chap. of Genesis. disp. 3.
18. Bringing forth] Seing the Royal Prophet Dauid, and S. Paul say Christ Psal. 109 Heb. 7. is a Priest for euer according to the order of Melchisedech, we demand of Protestants, Christ is a Priest according to the order of Melchisedech. if Christ fulfilled not Melchisedechs figuratiue Sacrifice offered in bread and wine, by offering his owne bodie and bloud at his last supper in formes of bread & wine, and by instituting the same to be offered by his Priests til the end of the world, what other figuratiue sacrifice of Melchisedech they can find performed by Christ, by which it may appeare that he is a Priest for euer according to that order? Caluin (li. 4. Instit. c. 18. para 2.) Kemnisius (par. 2. exam. pag. 740. &. 747) Peter martyr (in 1. Cor. 5.) and most English Protestants grant that Melchisedech was a Priest, and that the peculiar function VVhy the Protestants haue ministers and no Priests of a Priest is to offer Sacrifice, wherfore they hauing no sacrifice wil haue only ministers and no Priests, but they denie that Melchisedech offered Sacrifice in bread and wine. VVherupon we ioyne issue with them to proue that he did. and that by this place amongst others of holie Scripture.
Kemnisius complayneth that the Latin text hath Obtulit for Protulit, Offered, for Brought forth. And to disproue the same, he alleageth the Hebrew, Chaldee, Greke, and S. Cyprian. But Catholiques more iustly complaine of him, for lying. For al Latin Editions haue Proferens, bringing forth. The question therfore The state of the controuersie. in controuersie is, to what end and vse Melchisedech brought forth bread and wine? Caluin and Kemnisius say it was only to refresh or feede Abraham and his men, and not for sacrifice. which their bare saying is without reason, for that there was store of victuals in the pray (v. 11.) and they had eaten therof. v. 24. S. Chris. ho. 36. in Gen. Moreouer the Hebrew word Hotsi, brought forth, is a word pertayning to Sacrifice, as in the 6. chap of Iudges. (v. 18. and 19) and importeth that the bread and wine were first offered in Sacrifice, and then doubtles they did participat: though they wanted not other fufficient corporal foode. Againe the wordes folowing For he vvas the Priest of God most hiegh, can haue no other sense, but that he did the function of a Priest in the bread & wine which he brought, Melchisedech offered sacrifice in bread and wine. otherwise if the only cause of bringing that prouision had benne to releue the campe with victuals, the reason would rather haue benne yelded, because he was a bountiful King, a liberal Prince, a special freind to Abraham, as in deede he was, but none of these reasons, or the like fitted this purpose so wel, nor touched the cause of bringing forth bread and wine, as to signifie that he was a Priest, whose office is to offer Sacrifice.
Here againe some Protestants take exception against the Latin text, that the The latin text iustified by other places, yea by Protestants translations causual coniunction Enim, for, is not agreable to the Hebrew, but should be the copulatiue Et, and, which is a meere wrangling. For the lerned know wel ynough, that the Hebtew particle is better expressed in such places, by Enim or, quia, for or because, then by &. And so the English Bible printed in the yeare of our Lord. 1552. readeth: Melchisedech king of Salem brought forth bread and vvine: for he vvas the Priest of the most hieghest God. The latter Editions also in like places haue not the copulatiue And, but some other word as the sense requireth. Gen. 20. v. 3. Thou art but a dead man, for the vvomans sake vvhich thou hast taken: for she is a mans vvife. where the Hebrew phrase is, And she is maried to a husband. Gen. 30. v. 27. they read thus: For I haue proued that the Lord hath blessed me for thy sake, where precisly construing the Hebrew they should say, I diuined (or coniectured) and the Lord blessed me for thy sake. Likewise Esaie, 64. v. 5. they read: But Loe, thou hast bene angrie, for vve offended, the Hebrew is thus. Loe thou art angrie, and vve haue sinned In the same place, they translate, Yet shal vve be saued, vvhich the Hebrew expresseth by the copulatiue, And we shal be saued. So when they thinke it conuenient, they translate the Hebrew particle, For, that, yet, which strictly signifieth And.
Now let vs also see the original in this place. In the Hebrew it is thus: The Hebrew text sheweth that Melchisedec did the office of a Priest in bread and wine. VMALCHI TSEDEC MELEC CHALEM HOTSI LECHEM VAIAIIN. VEHV COHEN LEEL ELION. VAIE VARECHEHV, &c. In English word for word thus: And Melchisedech king of Salem brought forth bread and vvine. And he the priest to God most hiegh. And he blessed him, &c. where albeit the causual word For, is not expressed, yet these wordes, And he the priest, further declaring that besides the office and dignitie of a King (which was said before) Melchisedec was also a Priest, must nedes signifie that he did something about the bread and wine belonging to a Priests office. And what that something The proper office of a Priest is to offer Sacrifice. was, perhaps the Vniuersitie of Cambridge wil testifie, whose late professor of Diuinitie teacheth plainly, that Melchisedech offered Sacrifice, and was therin a figure of Christ (Pag. 6. Reprehen) Sacerdotes (saith he) ij vere & proprie Guiliel. vvhitak. contra Gregor. Martin. sunt, qui sacrificia faciunt; qualis fuit Aaron, & Aaronis silij, & Melchisedechus, & quem illi adumbrabant, Christus. Priestes truly and properly are they, that offer sacrifices, such as vvas Aaron, and the sonnes of Aaron, and Melchisedech, and Christ, vvhom they prefigured. If then both Aaron & Melchisedech were truly and properly Priests, because they offered sacrifices (according to this Professors definition) and both were figures of Christ, it must needes be granted that as Christ fulfilled the figure of Aarons bloudie sacrifices, in offering him selfe vpon the Crosse: so he also fulfilled the figure as wel of vnbloudie sacrifices of Aaron, as especially of Melchisedechs Sacrifice in some other besides that on the Crosse, seeing the prophet Dauid and S. Paul say, Christ is a Priest (not according to Aarons order, for that was to haue an end, but) For euer according to the order of Melchisedech. And what other Sacrifice did our Sauiour offer to remaine perpetual, but of his owne bodie & bloud in vnbloudie maner, vnder the formes Christ stil exerciceth the office of Priesthood according to the order of Melchisedech by the ministerie of Priests. of bread and wine, with commandment to his Apostles and Priests to do the same til the end of the world? Let the indifferent reader weigh it wel. And whosoeuer is not very proud wil for his better instruction, or confirmation, esteme the vniforme iudgement of manie, ancient, godlie, and lerned Fathers writing vpon this place. VVe wil only recite their wordes, without other deduction for breuitie sake.
S. Clemens Alexandrinus (li 4. Strom. versus finem). writeth thus: Melchisedech king of Salem, Priest of God most hiegh, gaue wine & bread santified nutriment in type of the Eucharist.
S. Cyprian (Epist 63. ad Caecilium) Christ is Priest for euer according to the The ancient fathers proue that Melchisedech offered Sacrifice in bread & wine in figure of Christ, and of other Priests of the new Testament. order of Melchisedech, which order is this coming from that Sacrifice, and thence descending, that Melchisedech was Priest of God most hiegh, that he offered bread & wine, that he blessed Abraham. For who is more a Priest of God most hiegh, then our Lord Iesus Christ, who offered Sacrifice to God the Father, and offered the same, which Melchisedech had offered, bread and wine, to wit, his owne bodie and bloud. And a litle after: That therfore in Genesis, the blessing might be rightly celebrated, about Abraham, by Melchisedec the Priest, the image of Christs Sacrifice consisting in bread and wine went before, which thing our Lord perfecting and performing, offered bread and chalice mixt with wine, and he that is the plenitude, fulfilled the veritie of the prefiguted image.
Eusebius Cesariensis. (li 5. Demonst. Euang. c. 3.) Euen as he who was Priest of Nations was neuer sene to offer corporal sacrifices, but only bread & wine, when he blessed Abraham: so first our Lord & Sauiour him selfe, then priests that come from him, exercising the spiritual office of Priesthood in al nations after the Ecclesiastical ordinances, do represent the mysteries of his bodie, and healthful bloud in bread & wine. which mysteries Melchisedech knew so long before by diuine spirite, and vsed as representations of things to come.
S. Ambrose (li. 5 de Sacramen. c. 1.) VVe know the figure of the Sacraments. went before, in Abrahams times, when Melchisedech offered Sacrifice.
Idem. in cap. 5 Heb. It is clere that oblations of cattle are vanished, which were in Aarons order, but Melchisedechs institution remayneth, which is celebrated al the world ouer in administration of the Sacraments.
S Hierom. (Epist. ad Marcellamo vt migret Bethleem.) Haue recourse to Genesis, and you shal find Melchisedech king of Salem, prince of this citie, who euen then in figure of Christ offered bread and wine, and dedicated the Christian mysterie in our Sauiours bodie and bloud. Idem Epist. ad Euagrium: Melchisedech offered not bloudie victims, but dedicated the Sacrament of Christ in bread and wine, simple and pure sacrifice. Idem. Quest. in Gen. c. 14: Our mysterie is signified in the word of order, not by Aaron in imolating brute victims, but in offering bread and wine, that is the bodie and bloud of our Lord Iesus. Idem in c. 26. Matthei. Melchisedech the Priest of God most hiegh, by offering bread and wine, prefigured the Mysterie of the Eucharist.
S. Chrisostom (ho. 35. in Gen.) Seeing the figure; thinck also I pray thee, of the veritie ho. 36 After that Melchisedec king of Salem brought bread and wine (for he was Priest of God most hiegh) Abraham receiued his oblations.
S. Augustin (Epist. 95.) Melchisedech bringing forth the sacrament (or mysterie) of our Lords table, knew how to figurate his eternal ptiesthood. Idem li. 16. c 22 ciuit There first appeared that sacrifice, which is now offered to God by Christians in the whole world. Idem li. 17. c. 17. li. 18. c. 35. and vpon the Psalme. 109. li. 1. contra aduers. Leg. & prophet. c. 20. Ser. 4. de Caluin cōtemneth al the ancient fathers. in ca. 9. Heb. Sanctis Innocentibus. But it is bootles or nedles to cite more places, or more authors. for whosoeuer wil not submit their iudgements to these, would not, it is like, beleue, if their owne maisters, should rise agane and warne them, lest they be damned for their incredulitie.
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19. Blessed him] Caluin (in cap. 7. v. 9. Heb) Musculus (locis com. c. de Missa Papist) and some other Protestants to auoid the connexion of Melchisedechs Priesthood and bringing forth of bread and wine, wil nedes haue these wordes, He vvas a Priest, referred only to that which foloweth, he blessed Abraham. And some English translaters for this purpose haue corrupted the text, Bible 1579. Heretical translation. by changing, And into Therfore, saying thus: And he vvas a Priest of the most hiegh God, therfore he blessed him. which is also a false glosse. For Melchisedech did not blesse Abram because he was a Priest, for Abram was also a Priest, but because he was a greater Priest then Abram. which S. Paul vrgeth saying: VVithout al contradiction that vvhich is lesse, is blessed of the better, Heb. 7, Iosue 8. &. 22. 3 Reg. 8. The greatter blesseth the lesse. concluding therupon that Melchisedech was greatter then Abraham. Agane other Superiors that are not Priests may blesse their inferiors. As Iosue and Salomon blessed the people, and parents blesse their children.
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20. Gaue tithes] This is an other prerogatiue of Melchisedec, that Abram Paying of tithes in the law of nature. payed tithes to him, which S. Paul likwise explicateth (Heb. 7.) and proueth therby that Christs Priesthood is greatter then the Leuitical. Moreouer this paying of tithes by Abraham sheweth the antiquitie of this tradition, being practised in Abrahams time, that the spiritual Superiors receiued tithes of their inferiors.
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Abraham enriched by God, would take no more of man, but his soldiars sustenance. The proper hire of spiritual work men, S. Chrisost in Gen.
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san Girolamo † 420 d.C. The Letters of St. Jerome 108.11
… And here, as she looked down upon the wide solitude and upon the country once belonging to Sodom and Gomorrah, to Admah and Zeboim, she beheld the balsam vines of Engedi and Zoar. By Zoar I mean that “heifer of three years old” which was formerly called Bela
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sant'Agostino d'Ippona † 430 d.C. The Confessions 3.2
… Surely all men desire to rejoice? Or, as man wishes to be miserable, is he, nevertheless, glad to be merciful, which, because it cannot exist without passion, for this cause alone are passions loved? This also is from that vein of friendship. But whither does it go? Whither does it flow? Wherefore runs it into that torrent of pitch,
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
II. In their eyes the following is only too ready to hand “The Lord created me at the beginning of His ways with a view to His works.”
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san Girolamo † 420 d.C. The Letters of St. Jerome 66.11
… Abraham was rich in gold and silver and cattle, in substance and in raiment: his household was so large that on an emergency he could bring a picked body of young men into the field, and could pursue as far as Dan and then slay four kings who had already put five kings to flight.
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san Barnaba † 61 d.C. The Epistle of Barnabas 9
… Learn then, my children, concerning all things richly, that Abraham, the first who enjoined circumcision, looking forward in spirit to Jesus, practised that rite, having received the mysteries of the three letters. For [the Scripture] saith, “And Abraham circumcised ten, and eight, and three hundred men of his household.”
sant'Atanasio di Alessandria † 373 d.C. Defence Against the Arians (Apologia Contra Arianos) 2
… And yet these persons who were proscribed by the whole world, and branded in every Church, are said now to have been admitted to communion again; which I think even you ought to hear with indignation. Who then are the parties who dishonour a council? Are not they who have set at nought the votes of the Three hundred
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.7
… How do the three hundred men with Gideon, who bravely lapped, compare with the thousands who were put to flight? Or the servants of Abraham, who scarcely exceeded them in number, with the many kings and the army of tens of thousands whom, few as they were, they overtook and defeated?
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.24
… And after the victory was gained he refused his share of the spoil, which he himself had really won. Also, when a son was promised him, though he thought of the lost vigour of his body, now as good as dead, and the barrenness of his wife, and his own great age, he believed God, though it was against the law of nature.
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.pref.3
3. Your sacred Majesty, being about to go forth to war, requires of me a book, expounding the Faith, since your Majesty knows that victories are gained more by faith in the commander, than by valour in the soldiers. For Abraham led into battle three hundred and eighteen men,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 35
Yea, the patriarch himself we admire for this, that in his own person he ran to the herd, and snatched up the calf, and that, when he had three hundred and eighteen servants born in his house.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… “He gave the calf to a young man, and he hasted to dress it.” ( Gen. xviii. 7 .) So well trained were his servants also! They ran, and murmured not as ours do: for he had made them pious. He drew them out to war, and they murmured not: so well disciplined were they. (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
Consider Abraham, and Sarah, and Isaac, and the three hundred and eighteen born in his house. (
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 16
… For Terah begat Abraham and Nahor and Aram: and Aram begat Lot. Again we read, “And Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother’s son.” But if you still doubt whether a nephew can be called a son, let me give you an instance.
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 4.12
… which contains the perfect truth, and both confutes and overthrows the whole swarm of heretics. For it was not of their own will, but by Divine appointment that so great a number of bishops was collected against the madness of Arius, as equaled that of those by whose assistance blessed Abraham through faith destroyed so many thousand of his enemies.
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.15
74. How much grander it was for Abraham to have recovered his captured son-in-law by his victorious arms,
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Tertulliano † 220 d.C. An Answer to the Jews 2
… For whence was Noah “found righteous,” if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted “a friend of God,” if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named “priest of the most high God,”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 62.4
4. Also in the priest Melchizedek we see prefigured the sacrament of the sacrifice of the Lord, according to what divine Scripture testifies, and says, “And Melchizedek, king of Salem, brought forth bread and wine.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.17
… Because from the rising of the sun, even unto the going down of the same, my name is glorified among the Gentiles; and in every place odours of incense are offered to my name, and a pure sacrifice, because great is my name among the nations, saith the Lord.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.3.17
17. But this Melchizedec is introduced in the Holy Scriptures as a priest of the most high God,
san Gregorio di Nissa † 395 d.C. Against Eunomius 1-2.39
… Why, even of men we cannot say absolutely that any one was not, and then was born. Levi, many generations before his own birth in the flesh, was tithed by Melchisedech; so the Apostle says, “Levi also, who receiveth tithes, payed tithes (in Abraham),”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.11
88. Let no man, therefore, when he beholds an order of human establishment, contend that in it resides the claim of Divinity;
san Girolamo † 420 d.C. The Letters of St. Jerome 46.2
… Here, too, it was that the angel grasped his sword, and while he laid waste the whole of the ungodly city, marked out the temple of the Lord in the threshing floor of Ornan, king of the Jebusites. Thus early was it made plain that Christ’s church would grow up, not in Israel, but among the Gentiles. Turn back to Genesis,
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 4.21
… In the same way we see the sacrament of the Lord’s supper prefigured in the case of Melchizedek the priest, according to the testimony of the Holy Scriptures, where it says: ‘And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed Abraham.’
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 2.33
Of this flesh and blood Melchizedek also, when he blessed Abram himself,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.13
With bread and wine Melchisedek, the priest of the most high God, received Abraham on his return from the slaughter of the Gentiles
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sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 12.4
… For through the Lord Christ all things were created; and therefore it is His proper name that He should be the Creator. Does not both the reality and the title of His creative power belong to Him? Melchisedec is our witness, thus declaring God to be Creator of heaven and earth: Blessed be Abraham of God most high, Who created heaven and earth
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Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 8.23
… How was Abraham taught to abstain from the spoils of the enemy which were offered to him, that he might not receive any recompense for his toil, or to pay to the priest Melchizedec the tithes which are ordered by the law of Moses?
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san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 1
[5.] And if you please, let us try each by examples. For tell me, what was there ever more exalted than Abraham? And yet it was he that said, “I am but dust and ashes;” it was he who said, ( Gen. xiii. 8 ) “Let there be no strife between me and thee.” But this man, so humble, (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 21
… 1 .), and immediately he went forth. He was not bound to his house, (or surely he would never have gone forth,) nor to his love of familiar friends, nor to anything else whatever. But what? glory and money he despised above all others. For when he had put an end to war by turning the enemy to flight, and was requested to take the spoil, he rejected it. (
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.5.5
… nor, again, was the Lord’s Father, for he had learned from the Word of the Lord, and believed Him; wherefore it was accounted to him by the Lord for righteousness. For faith towards God justifies a man; and therefore he said, “I will stretch forth my hand to the most high God, who made the heaven and the earth.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 21.4
… and with an oath by the Divine name he exclaimed: “I lift up my hand to the Lord Most High, who made heaven and earth, that I will not take from a thread to a shoe’s latchet of all that is thine.”
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san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 34
… and along with his son he gave up also himself and all his house, when he hastened to snatch his brother’s son out of danger; and this he did not for lucre’s sake, but of mere humanity. When, for instance, they who were saved by him would put the spoils at his disposal, he rejected all, even to “a thread and a shoe-latchet.” (
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 28
… Seest thou how intense a strictness [is here], in that he not only keeps himself clear of that receiving, but so modulates those also who are sent by him that he may not give so much as a slight pretence to those who were desirous of attacking him. For this is far greater than that which the Patriarch did. (
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AMRAPHEL, REX SENNAAR, — rex Babylonis, uti dixi cap. XI, vers. 2. Hic ergo Amraphel videtur tertius aut quartus fuisse a Nemrod, primo rege et tyranno Babylonis. Rursum, hic Amraphel fuit primus et praecipuus hujus belli dux. Dices: Quomodo ergo Josephus hoc bellum vocat bellum et exercitum Assyriorum? Respondeo: Sub Assyriis Babylonios intelligit, jam enim una eademque erat monarchia Assyriorum et Babyloniorum: omnes enim hi reges subditi fuerunt regi Assyriorum, scilicet Nino monarchae. Videtur ergo Ninus, translata monarchia ex Babylone in Ninivem, alium regem vel viceregem in Babylone constituisse, cujus hic Amraphel fuerit successor. Nota: Hoc bellum videtur contigisse quinque circiter annis post egressum Abrahae de Haran in Chanaan, qui contigit anno Abrahae 75, Gen. XII, 4. Nam gesta Abrahae, a cap. XII hucusque, facile quinque annos exposcunt; uti et quinque annos exposcunt, quae ab hoc cap. narrantur usque ad cap. XVI, scilicet usque ad nativitatem Ismaelis, quae contigit anno decimo a vocatione Abrahae, ut patet cap. XVI, vers. 3. Contigit ergo hoc bellum sub annum Abrahae 80, qui fuit Nini junioris trigesimus. Nam Abram natus est anno 43 Nini senioris, qui universim regnavit annos 52. Novennis ergo erat Abram, cum mortuus est Ninus senior. Huic Nino successit uxor Semiramis, quae regnavit 42 annis. Huic deinde successit filius Ninus junior, qui regnavit annis 38; ejus ergo annus 80 Abrahae incidit in 29 vel 30 Nini junioris. ET ARIOCH, REX PONTI. — Hebraei, Chaldaeus et Septuaginta habent, rex Ellasar. Forte haec est urbs Coelesyriae, quae a Stephano vocatur Ellas, alio nomine Pontus dicta, uti vertit hic noster Interpres. Aliter Tostatus et Pererius, qui per Pontum hic Hellespontum intelligunt: ut Arioch hic fuerit rex Hellesponti, indeque aliis regibus hic nominatis in auxilium venerit. Verum hi nimis remote hunc Arioch in Pentapolim accersunt. CHODORLAHOMOR, REX ELAM, — rex Persarum, qui ab Elam filio Sem prognati, dicti sunt Elamitae et Elymaei. Ita Diodorus. Hic Chodorlahomor videtur fuisse fax belli: alios enim reges accendit in Pentapolitas, ut eos olim a se subjugatos, et jam rebellantes, rursum sub jugum suum mitteret. ET THADAL, REX GENTIUM, — rex Galilaeae superioris, quae dicta est Gentium, eo quod a vicinis gentibus, Arabibus et Aegyptiis, teste Strabone, lib. XVI, propter fertilitatem et mercimoniorum ob insignes portus opportunitatem, incoleretur; ideoque postmodum a Judaeis, illi Galilaeae nomen indentibus, dicta est Galilaea Gentium. Ita Andreas Masius in Josue cap. XII, vers. 9. Aliter Lyranus et Tostatus hic gentes accipiunt, scilicet errones et profugos ex variis gentibus, quibus asylum in suo regno dederit hic Thadal.
BALAE, IPSA EST SEGOR. — Quae prius dicebatur Bala, postea dicta est Segor, id est parva: postquam scilicet Lot illi quasi parvae veniam a Deo impetravit, ut in eam se reciperet, ne communi Pentapolis incendio conflagraret, ut patet cap. XIX, vers. 22. Symbolice S. Ambrosius, lib. II De Abraham, cap. VII: 'Quinque reges, ait, quinque sensus corporis nostri sunt, visus, odoratus, gustus, tactus, auditus. Quatuor reges, illecebrae corporales atque mundanae sunt: quoniam et caro hominis, ut mundus, quatuor constat elementis. Merito reges dicuntur, quia habet suum culpa dominatum, habet regnum grande. Sensus igitur nostri facile delectationibus saecularibus se dedunt, et quadam earum potestate capiuntur. Corporales enim delectationes et illecebras hujus saeculi non vincit, nisi mens quae fuerit spiritualis, adhaerens Deo et se totam a terrenis separans. Deflexio (hoc enim significat hebraice Lot) omnis his capitur.'
IN VALLEM SILVESTREM, QUAE NUNC EST MARE SALIS, — in vallem pulchram, et instar nemoris arboribus consitam, quae post conflagrationem Sodomae versa est in lacum asphaltitem, ideoque dicta est mare salsum. Pentapolis enim, post conflagrationem, aquis iis salsis a Deo est obruta, ut nullum animal ibi vivere possit, unde et vocatur mare hoc Mortuum.
RECESSERUNT. — Hebraice maradu, rebellarunt, jugum excusserunt.
PERCUSSERUNTQUE RAPHAIM. — Narrat hic obiter Moses, quod Chodorlahomor cum suis, antequam bellum suis rebellibus Pentapolitis inferret, prius vastarit quatuor gentes eis vicinas, ne rebellibus opem ferre possent: puta Zuzim, Emim, Chorraeos et Raphaim. Raphaim videntur fuisse gigantes, posteri Rapha gigantis, et habitasse in terra Basan, quae idcirco dicta est terra gigantum, Deuteron. III, 13. Putant Rabbini Raphaim dici ab Orpha, nuru Noemi, Ruth. cap. I; ab Orpha enim natum esse Goliath gigantem, quem occidit David. Idem sensit Prudentius in Hamartigenia, dum loquens de Orpha, ait illam contempta Noemi, maluisse 'semiferi stirpem nutrire Goliae.' Verum haec est fabula, nam Orpha per ain, Rapha sine ain scribitur: ain autem nunquam ex themate excidit. Secundo, Forerius in Isaiae XXVI, 14, putat 'Raphaim' dici a rapha, id est mederi, sanare: gigantes enim erant homines sani, firmi, torosi. Tertio, alii 'Raphaim' deducunt a rapha, id est dissolvere, quia gigantes suo tantum aspectu vasto et horribili vires ac nervos hominum dissolvebant. Quarto, Pineda in Job XXVI, 5, et Sanchez in Isaiae XXVI, 14, putant 'Raphaim' dici a Rapha, patre Goliath, qui quatuor filios gigantes genuit, II Reg. XXI; inde quivis gigantes dicti sunt 'Raphaim.' Sic Enakim dicti sunt gigantes a primo eorum parente Enac. Verum obstat quod Moses hebraice scribens vocet eos 'Raphaim:' ergo diu ante Davidem et Goliath gigantes vocabantur 'Raphaim,' tempore Mosis et Josue; nam in libro Josue saepius fit mentio 'Raphaim.' Videntur ergo 'Raphaim' dicti et orti a parente suo Rapha, qui Mose fuit antiquior. Responderi posset Mosen non vocasse eos 'Raphaim,' sed 'Nephilim,' aut 'Enakim;' sed compilatorem Pentateuchi usitato tum nomine vocasse eos 'Raphaim,' sicut Gen. XIV, 14, urbs Dan, quae tempore Mosis Lesem, postea vero a Danitis occupata vocata est Dan. Verum rursum obstat quod compilator hic Pentateuchi fuerit Josue vel alius ei coaevus, qui longe praecessit tempora Davidis et Goliath. Accedit quod Enakim fuerint tempore Mosis, ut patet Deuter. I, 28. Constat autem eos tunc ita vocatos a patre suo Enac, qui Mosen praecessit: ergo idem dicendum est de 'Raphaim.' IN ASTAROTHCARNAIM. — Hebraice est, in Astaroth Carnaim, id est Astaroth cum duobus cornibus, sive bicornem. Haec fuit regia Og regis Basan, Jos. xii, et urbs trans Jordanem, sic dicta ab idolo Astarte bicorni, quod ibi colebatur. Erat autem Astarte dea vel deus Sidoniorum, teste Scriptura III Reg. XI, 5. Astarte autem idem est quod Luna; Luna autem bicornis est quando crescit vel decrescit. Ita Pererius.
ET CHORRAEOS. — Vox Choraei significat troglodytas, id est sub terra in speluncis et cavernis habitantes. Verum hic proprium est nomen gentis habitantis in monte Seir, puta in Idumaea, quam postmodum expulit Esau.
FONTEM MISPHAT, IPSA EST CADES. — Id est fontem judicii; ita dictum, vel quia ibi Deus judicavit et punivit Pentapolitas, vel quia ibi Deus judicavit Mosen et Aaron. Numer. XXVII, 14: ibi enim Moses cum Aaron percussit petram, et eruperunt aquae. Cades est in confinio Idumaeae et deserto Sin. OMNEM REGIONEM AMALECITARUM. — Dices: Nondum natus erat Amalec, qui fuit nepos Esau, hic cap. XXXVI, 12. Respondeo: Moses per anticipationem vocat hanc regionem 'Amalecitarum,' quia postea ab Amalecitis possessa fuit. Sicut et hic Cades, quae tum ita non vocabatur, per anticipationem ita vocatur. ASASONTHAMAR. — Haec est Engaddi, ut patet II Paral. XX, 2, sic dicta ab asason, id est praecisio, et thamar, id est palma: quia ibi erant palmeta in quibus incidendis et recidendis Amorrhaei occupabantur. ASASONTHAMAR, q. d. Urbs palmarum. Fuit haec Amorrhaeorum urbs, postea Engaddi dicta. Ita ex S. Hieronymo, Eucherio, Chaldaeo Adrichemius. Caetera nomina propria sunt locorum. Vide hic morem Dei, qui solet impios per impios punire: sunt enim impii virga et flagellum Dei. Sic Judaeos punivit per Chaldaeos, Chaldaeos per Persas, Persas per Graecos, Graecos per Romanos, Romanos per Gothos. ASTAROTHCARNAIM. Astaroth vel Astarte fuit dea Syrorum et Palaestinorum, quam Graeci et Latini Dianam et Junonem vocarunt; unde et S. Augustinus hic, Quaest. 16, asserit lingua Punica, quae ex Hebraea descendit, Junonem vocari Astartem. Jam Diana haec est luna, diciturque Astaroth Carnaim, id est bicornis. Dicta ergo videtur haec urbs Astarothcarnaim, a Dianae idolo quod in ea colebatur. Dianam enim, eo quod eadem esset luna, solere pingi et fingi cum lunula bicorni in fronte, docent veteres statuae et numismata. Ita Delrio. Aliter R. Nehemannus: putat enim ipse hanc Astartem dici Carnaim, id est bicornem, eo quod sita esset urbs haec cum suo Astartis idolo in bicorni, seu bicolli monte. Secundo et certius, Pererius putat, idem esse Misphat et Meribe: fons enim Misphat idem est cum aquis Meriba, id est contradictionis, Numer. xx, 13. Dicitur ergo hic fons Misphat, id est judicii, vel Meriba, id est litis, jurgii, murmuris et contradictionis, quia ibi Judaei ob defectum aquae murmurarunt contra Dominum, et cum eo quasi lite et judicio expostularunt. Verum quia Deus hanc litem miraculo vicit et diremit, dum miraculose ex petra dedit aquas, itaque sanctificatus fuit in eis: hinc fons hic et locus postea dictus est Cades, id est sancta, ut patet Num. xx, 13. Fons hic situs est contra Petram Arabiae. Vide Adrichomium.
Vallis autem Silvestris habebat puteos multos bituminis. Addit hoc Moses, ut significet regem Sodomae cum suis hunc locum ad conflictum elegisse, eo consilio et dolo, ut hostes Babylonii horum locorum ignari, utpote peregrini, in hos puteos pugnando corruerent; sed Dei judicio secus factum est, scilicet ut ipsimet Sodomitae victi et perculsi, in hosce puteos suos caderent. Cecideruntque ibi. Non ipsi reges Sodomae et Gomorrhae (hi enim fugerunt et evaserunt, ut patet vers. 17), sed eorum milites partim gladio ceciderunt, partim ex trepidatione et praecipitatione fugiendo in puteos bituminis corruerunt. Ita Abulensis. Permisit Deus hic Pentapolitas succumbere, ut hac plaga et castigatione eos ad mentem et frugem reduceret; sed frustra: ideoque paulo post eos igne caelesti subvertit.
Nec non et Lot. Permisit Deus Lot in Sodomis capi, ut castigaret ejus praeproperam et sensualem electionem, qua inter impiissimos Sodomitas, illectus loci fertilitate, habitare praeelegerat. Fuit tamen haec Lot captivitas injusta, ideoque justo bello liberavit eum Abram. Esto enim Chodorlahomor Pentapolitas rebellantes justo bello invasisset, Lot tamen, utpote exterum et peregrinum, tangere non poterat. Adde Chodorlahomor Pentapolitas magis ambitione et libidine dominandi, ut videtur, quam justo aliquo titulo sibi subjugasse: totum ergo ejus hoc bellum injustum fuisse videtur, ac proinde juste eum Abram persecutus est, et cecidit.
Abram Hebraeo. Hic primo invenitur cognomen Hebraei. Quaeres, unde dicti sint Hebraei? Respondeo primo, ab Heber, qui fuit atavus Abrae. Hebraei ergo dicti sunt posteri Heber: non omnes, sed ii tantum qui per Abram, Isaac et Jacob descendentes, divisis in Babel linguis, primigeniam linguam Hebraeam ab avo suo Heber, cum vera unius Dei fide, religione et pietate traxerunt et conservarunt: hi enim vocantur filii Heber, puta Hebraei, cap. x, vers. 21. Ita S. Hieronymus, Acacius, Josephus, Eusebius, Cajetanus, Tostatus, Eugubinus, et S. Augustinus, lib. II Retract. xiv, ubi retractat id quod dixerat lib. I De Consensu Evang., cap. xiv, scilicet Hebraeos ab Abram, quasi Abraeos dictos esse: hoc enim non esse verum, patet ex hoc loco, ubi ipsemet Abram vocatur Hebraeus: rursum ex eo quod Abram per aleph, Hebraeus vero per ain scribatur. Secundo, Hebraeus dicitur a radice abar, id est transivit, quasi dicas, transiens, transamnanus, transeuphrateus, uti nos vocamus transmarinos, transalpinos, transmosanos, quia scilicet Abram et Hebraei ex Chaldaea oriundi, transierunt Euphratem, ut habitarent in Palaestina: unde primus Abram hic post transitum Euphratem, habitans in Chanaan vocatur Hebraeus. Hinc et Septuaginta et Aquila hic pro Hebraeo vertunt perates, id est transitori, vel, ut vertit S. Augustinus hic, Quaest. 29, transfluviali. Ita Theodoretus, S. Chrysostomus, Origenes, Diodorus, Rupertus, Burgensis hic, et Ribera in 1 Jonae. Addit Theodoretus Hebraeum dici ab Euphrate, scilicet transito: 'Hebra enim,' ait, 'Syrorum lingua, idem est quod Euphrates.' Unde et utrobique pene eaedem sunt litterae, ut Hebraeus idem sit quod Euphrataeus: forte Mesopotamii ob continuum transitum, fluvium suum Euphratem vocarunt Hebra, id est transitum: sicut Judaei Jordanem in suo trajectu vocarunt bet abara, id est domum sive locum transitus, Joan. I, 28. Qui ergo primo ab Heber dicti sunt Hebraei, iidem postea a transitu Euphratis dicti pariter sunt Hebraei, id est transitores, transamnani; utrumque enim in Hebraeos competit. Nota, in hoc bello primo Abram vocatur Hebraeus, ut significetur Abram non Sodomita, non Palaestinus, non Syrus, sed Hebraeus, sua hac victoria praeludere Hebraeis, qui sub Josue pari modo victores et gloriosi futuri erant, in eadem Chananaea, eamque totam sibi a Deo promissam erant bello subacturi: unde Chananaaeae possessionem hic quasi inchoat, primusque in ea victor et triumphans pedem figit Abram.
Numeravit expeditos. Hebraice est iarek chanichav, id est, expedivit initiatos, vel instructos suos, quos scilicet jam ferrum armaque tractare docuerat, ut peregre inter impios et infideles habitans, contra eorum injurias, iis justo bello se tueri posset. Habebat enim jus belli, tanquam princeps independens familiae suae numerosae, et ab aliis populis segregatae a Deo constitutus. Vernaculos suos, servos domi suae natos. Ita Hebraea. Usque Dan. Urbs haec tempore Abrahae et Mosis vocabatur Lais vel Lesem; et ita scripsit Moses: sed qui haec diaria Mosis digessit, pro Lais substituit nomen Dan, quo post Mosen vocata est, Josue xix, 47. Alii putant Mosen spiritu prophetico vocasse eam Dan, quia ita vocandam praevidebat; sed prius est verius. Trecentos decem et octo. Ut scias (ait S. Ambrosius, lib. De Abraham, cap. III) non quantitatem numeri, sed meritum electionis expressum: eos enim adsciscit Abram, quos numero fidelium dignos judicavit, qui in Domini nostri Jesu Christi passionem crederent. T enim, quod Graecis 300 significat, signum est crucis; I et H, quae significant 10 et 8, initium sunt et abbreviatio graeci nominis Jesu, si IHT inscribas hoc modo iis; tantum enim deest littera S, ut sit plenum nomen Jesus. Magis ergo merito fidei vicit Abram, quam numeroso exercitu. Ita S. Ambrosius, Eucherius et Rupertus, lib. V, cap. xv. Ubi adverte. Contigit haec Abrahae victoria juxta Dan, ut patet vers. 14, quae postea a Philippo Tetrarcha, in gratiam Caesaris Tiberii, dicta est Caesarea Philippi, ubi Petrus obscuram et symbolicam hanc Abrahae fidei confessionem clare expressit, dicens: 'Tu es Christus Filius Dei vivi;' Matthaei xvi. Rursum idem S. Ambrosius, lib. I De Fide ad Gratianum, et Liberius Papa in epistola ad Orientales, et Rupertus hic putant hisce 318 Abrahae patris credentium militibus, praesignificatos fuisse 318 Patres, fidei pugiles, qui in victrice Nicaea infidelem Arium vicerunt et damnarunt. Verum haec omnia symbolice sunt accipienda, et aenigmatice. Moses enim haec scripsit hebraice, non graece: sed potuit Spiritus Sanctus haec ita attemperare, ut etiam in lingua et Ecclesia Graeca (quae futura erat florentissima, in quam proinde haec Hebraea transferri volebat) sua continerent mysteria.
Et divisis sociis irruit super eos nocte. Veri Abram unam turmam duxit: socios tres, puta Aner, Escol et Mambre, in tres, ut videtur, turmas divisit, ut omnes effugii vias hosti clauderet, utque a quatuor partibus eos adoriens percelleret, opinantes a magno exercitu se undique cingi, itaque omnes somno vinoque sepultos opprimeret. Nota hic Abrahae bellicam fortitudinem, prudentiam, vigilantiam, fidem, justitiam, rursum charitatem, amicitiam, liberalitatem tum erga Lot, tum erga suos socios et amicos. Sic Leonidas, rex Lacedaemonum, cum trecentis in castra Xerxis, quae numerosissima erant, irrumpens, non ante caedendi finem fecit, quam fessus occumberet, qui ad suos: 'Prandete, ait, Commilitones, quasi apud inferos coenaturi.' Vide hic quam facile Deus dejiciat omnem mundi potentiam, quamque per paucos, aeque ac per multos salvare possit.
Egressus rex Sodomorum, vel ex montibus, vel ex urbe Sodoma, in quam, licet ab hoste jam ante direptam, fuga elapsus evaserat. In occursum ejus, ut Abrahae de victoria congratularetur, eisque gratias ageret, et ab eo suos cives ab hoste liberatos repeteret. In Valle Save, quae est Vallis Regis. Quia haec vallis postea dicta est vallis regis Melchisedech, ut habent Septuaginta, forte ex eo quod circa hanc vallem Melchisedech occurrerit Abrahae victori, eique benedixerit, ac sacrificium Deo obtulerit. Aut certe haec vallis dicta est regis, id est, ampla et regia; unde Josephus eam vocat campum regium. Hinc dicitur vallis Save, id est plana: dicitur etiam vallis illustris ob amoenitatem, quia juxta Jordanem sita est, porrigiturque usque ad mare Mortuum. Ita Borchardus.
At vero Melchisedech. Videtur Abram ex Dan, et convalle Save, sive illustri, domum rediens in Hebron, sive ad convallem Mambre, nonnihil deflexisse versus Salem ad Melchisedech, ut regem tam pium et tam celebrem viseret, utque per eum pro victoria adepta gratias Deo ageret et sacrificaret. Melchisedech, intelligens adventare Abram, occurrit ei. Quaeres, quis fuerit hic Melchisedech? Primo, haeretici Melchisedechiani docuerunt Melchisedech esse Spiritum Sanctum: hic enim est Melchisedech, id est, rex justitiae; sed haec est haeresis. Secundo, Origenes et Didymus putarunt Melchisedech fuisse angelum. Tertio, Hebraei, teste S. Hieronymo hic in Quaest., volunt Melchisedech fuisse Sem filium Noe: vixit enim Sem usque ad tempora Abrahae et Melchisedech. Dico primo, de fide est Melchisedech fuisse verum et merum hominem. Fuit enim rex Salem et sacerdos, qui occurrit et benedixit Abrahae, uti hic dicitur. Ita Epiphanius, haeres. 56; Cyrillus, et alii passim. Dico secundo, probabilius est Melchisedech non fuisse Sem, sed aliquem e regulis Chananaeorum, qui inter impios Chananaeos pius et sanctus vixit. Ita Theodoretus, Eusebius et passim veteres, quia Sem genealogia texitur in Genesi: Melchisedech autem est sine genealogia, ut ait Apostolus, Hebr. vii. Secundo, quia Sem cum posteris occupavit Orientem; Cham vero cum suis occupavit terram Chanaan, in qua erat Salem, cujus rex fuit Melchisedech: erat ergo ipse Chamaeus et Chananaeus, non autem Sem aut Semita. Vide dicta ad Hebraeos, vii, 7. Dico tertio, Melchisedech idem est quod rex justitiae; a justitia ergo et sanctitate huic regi inditum et appropriatum est hoc nomen Melchisedech: non ergo hoc nomen fuit commune regum Jerusalem, uti vult Cajetanus, quemadmodum Aegyptis regibus commune fuit nomen Pharao, et postea Ptolomaeus; atque Palaestinis regibus tempore Abrahae commune nomen erat Abimelech. Sed huic personae et regi proprium fuit hoc nomen Melchisedech; fuit enim ipse typus Christi justi et sancti Sanctorum. Unde tradit S. Ignatius, epist. ad Philadelphiam, et Suidas, Melchisedech et regem et pontificem et virginem tota vita permansisse. Dico quarto, Melchisedech fuit typus Christi: primo, in nomine et nominis etymo: uterque enim fuit rex justitiae; secundo, in officio et statu: uterque enim fuit rex Salem, id est pacis; tertio, in generatione: uterque enim fuit sine patre et matre, ad Hebraeos vii, 2; quarto, in aetate et duratione: uterque enim quasi aeternus inducitur in Scriptura; quinto, in pontificatu; sexto, in sacerdotio Eucharistico. Vide dicta ad Hebraeos, vii, 16 et seq. Rex Salem. Censet S. Hieronymus, epistola 126 ad Evagrium, hanc Salem non esse Jerusalem, sed aliam urbem sitam juxta Scythopolim, ubi Joannes baptizabat, Joan. iii, 23, in qua, ait Hieronymus, etiamnum ostenditur palatium Melchisedech, sed errore vulgi, uti videtur. Forte Jeroboam ejusque posteri, ut hoc suum palatium celebrarent, dixerunt illud fuisse palatium Melchisedech. Nam communiter Patres docent Melchisedech fuisse regem Salem, id est Jerusalem: ita Irenaeus, Eusebius Caesariensis, et Emissenus, Apollinarius, Josephus, Chaldaeus, Procopius, Abulensis, Andreas Masius, Isidorus, et ex iis Ribera in Hebr. vii, estque haec traditio Hebraeorum. Jerusalem enim prius dicta est Jebus, et Salem, ut patet Psalm. lxxv, 3, in Hebraeo. Imo Josephus, lib. VII Belli, cap. xviii, et ex eo Hegesippus et Isidorus, tradunt Jerusalem conditam esse a Melchisedech. Proferens panem et vinum. Proferens (hebraice hotsi, id est protulit) panem et vinum, non ad cibum militum, vel ad epulum victoriale, ut volunt Calvinus et Kemnitius: jam enim ex praeda saturi erant milites, ut patet vers. 24; sed ad sacrificium pacificum, in gratiarum actionem pro victoria Abrahae a Deo concessa offerendum. Patet id, primo, ex eo quod subditur: 'Erat enim sacerdos,' q. d. Protulit panem et vinum ad sacrificium, quia erat sacerdos, cujus proprium munus est sacrificare; secundo, quia Psal. cix, Hebr. vii, et alibi celebre est sacerdotium, ac consequenter sacrificium Melchisedech. Jam vero nusquam alibi sacrificium Melchisedech, ejusque ritus et modus exprimitur nisi hic; ergo protulit hic panem et vinum ad hoc, ut ea Deo ex more suo offerret in sacrificium. Solitus ergo erat Melchisedech Deo panem et vinum offerre. Tertio, quia veteres Rabbini, quos citat et sequitur Galatinus, lib. X De Arcanis catholicae veritatis, Genebrardus in Chronologia, in Melchisedech, vertunt, obtulit panem et vinum. Hebraei enim verbo hotsi in sacrificiis utuntur, ut patet Judic. cap. vi, vers. 18. Quarto, quia Apostolus, Hebr. cap. vii, sacrificium Melchisedech opponit Aaronico, dicitque Christum sacerdotem esse secundum ordinem non Aaron, sed Melchisedech: Aaronici autem sacerdotes offerebant omnis generis animalia: ergo Melchisedech non haec, nec victimam cruentam, sed incruentam, puta panem et vinum, obtulit. Quinto, est haec communis sententia Patrum, Irenaei, Cypriani, Augustini, Hieronymi, Theodoreti, Eusebii, Ambrosii et aliorum, quos citat Bellarminus, lib. I De Missa, cap. vi. Hinc patet Missam esse sacrificium, Christumque non tantum in cruce, sed etiam in ultima coena sacrificasse, adeoque Eucharistiam non tantum esse Sacramentum, sed et sacrificium: tam enim David, quam Apostolus, dicunt Christum esse sacerdotem, secundum ordinem non Aaron, sed Melchisedech: atqui talis non fuit in cruce, quia in cruce cruentum obtulit sacrificium, quod proinde potius fuit secundum ordinem Aaron, quam Melchisedech; ergo talis fuit in ultima coena, cum scilicet Eucharistiam sub specie panis et vini instar Melchisedech Deo obtulit. Ita passim docent omnes Patres, quos citat Bellarminus loco jam citato. Nota: Melchisedech prius panem et vinum Deo obtulit in sacrificium, scilicet partem panis cremando, partem vini libando, id est, effundendo Deo in gratiarum actionem pro victoria Abrahae; deinde reliquam panis et vini partem in milites Abrahae libandam, id est, participandam et comedendam distribuit: hoc enim moris erat in sacrificio pacifico. Ita pariter Christus in ultima coena obtulit panem et vinum, consecrando illa, et transsubstantiando in sacrificium Eucharisticum, eaque deinde Apostolis libanda distribuit, et similiter offerenda et libanda praecepit. Erat enim sacerdos. Hebraice vehu cohen, et ipse sacerdos, id est, quia erat ipse sacerdos: dat enim causam, cur protulerit panem et vinum, scilicet, quia ex iis parabat sacrificium: haec enim ad praecedentia in hoc versu pertinere, non autem ad sequentem vers. 19, uti volunt Novantes, patet ex textu Hebraeo, Graeco, Chaldaeo et Latino, qui omnes haec in eodem versu jungunt praecedentibus, scilicet vers. 18, non autem sequentibus vers. 19. Falluntur ergo Novantes, qui Melchisedech sacerdotem hic vocari putant eo tantum nomine, quod benedixerit Abrahae, uti sequitur. Sic saepe hebraeum vau, id est et, sumitur pro rationali ki, id est quia, nam, enim; ut Ps. xciv, vers. 5: 'Ipsius est mare, et (id est quia, ut vertit S. Hieronymus) ipse fecit illud.' Isaiae lxiv, 5: 'Tu iratus es, et (quia) peccavimus.' Lucae capite I, vers. 42: 'Benedicta tu in mulieribus, et (quia) benedictus fructus ventris tui,' et alibi saepe. Sacerdos. Novantes vertunt, princeps; sic enim sumitur hebraice cohen, II Reg. viii, 18, ubi filii David vocantur sacerdotes, id est principes. Verum proprie cohen non nisi sacerdotem significat, abusive vero et rare significat principem. Hic vero significare sacerdotem patet, primo, tum ex antecedentibus, tum ex sequentibus: non enim principis, sed sacerdotis est tam sacrificare, quam benedicere; secundo, quia ita vertunt Septuaginta, Chaldaeus, Philo, Josephus et Rabbini; tertio, quia sequitur, 'Dei altissimi;' erat ergo sacerdos: non enim recte quis dicitur Princeps Dei altissimi, sed recte quis dicitur Sacerdos Dei Altissimi; quarto, quia ita vertit S. Paulus, Hebr. vii, 1, cum ait: 'Hic enim Melchisedech, rex Salem, Sacerdos Dei summi.' Notat S. Dionysius, cap. viii Caelest. Hierarch., Melchisedech dici sacerdotem Dei altissimi, non tantum eo quod illi ipse serviret, sed quod et alios ad ejus fidem cultumque converteret ac promoveret.
Benedixit ei. Puta Melchisedech Abramo, tanquam major juniori benedixit. Erat enim Melchisedech typus Christi, sacerdotis aeterni, cum Abram ad suos Levitas temporarium tantum sacerdotium transmiserit. Benedixit autem, dicens: 'Benedictus Abram Deo excelso,' id est a Deo, vel apud Deum excelsum, q. d. Benedicatur Abram, et bonis cumuletur a Deo excelso, prout ipse coepit ei benedicere, dum ipsi hanc victoriam tam illustrem contulit. Ita Lipomanus, qui hic notat tres actiones sacerdotales Melchisedech: prima est, quod panem et vinum obtulerit; secunda, quod Abramo victori benedixerit; tertia, quod ab eo decimas acceperit. 'Qui creavit.' Hebraice est kone, id est possessor, qui possedit, vel qui comparavit: sed ideo Deus est possessor coeli et terrae, quia eorumdem est creator, eaque creationis titulo sibi comparavit, suaque fecit. Sic vers. 22, dicitur Deus possessor (id est creator, ideoque possessor) coeli et terrae. Sic Psal. cxxxviii, 13, dicitur, 'possedisti (id est formasti, et formando possedisti) renes meos.'
Dedit ei decimas. Puta Abram Melchisedecho, ut patet ad Hebr. vii, vers. 4. Ita Josephus et alii passim. Falluntur ergo Hebraei nonnulli, qui e contrario volunt Melchisedech dedisse decimas Abramo: quorum haec est ratio. Ille dedit decimas qui praecessit, quique benedixit Abramo; atqui hic est Melchisedech: ergo Melchisedech dedit decimas. Verum falsa est major propositio. Hebraeis enim crebra est enallage personae; ipsi enim saepe ab una persona ad aliam tacito nomine transeunt, eamque ex dialogismo, vel aliis circumstantiis subintelligendam relinquunt. Tropologice S. Ambrosius hic: 'Qui vincit, ait, non debet arrogare sibi victoriam, sed deferre Deo. Hoc Abraham docet, qui triumpho humilior factus est, non superbior: sacrificium denique obtulit, decimas dedit.' Decimas. Unum de decem, inquit Chaldaeus. Vide hic quam fides et ratio naturalis inclinent ad dandas Deo decimas, etiamsi eas absolute non praecipiant; et hoc sensu decimae dici possunt esse juris naturae, cum absolute sint juris positivi, scilicet divini in lege veteri, humani in lege nova. Abrahae avi exemplum secutus est Jacob, cap. xxviii, vers. 22. Ita et Gentiles quodam religionis impulsu, saepe in bello de manubiis decimas voverunt et reddiderunt. Id a Posthumio factum est, obtenta belli Latini victoria, nec non ab aliis Romanorum ducibus, uti narrat Dionysius Halicarnassius, lib. VI, Livius et alii. Xenophon quoque in Cyro, lib. V: 'Hic etiam,' inquit, 'pecuniam de captivis collectam partiti, eamque quam decimae nomine aut Apollini, aut Ephesiae Dianae voverant, consecrandam Praetores acceperunt.' Idem in Agesilao: 'Hostium,' ait, 'ita fruitus agro est, ut duobus annis centum talenta et amplius Deo apud Delphos decimam dedicaret.' Notat Chrysostomus, orat. 4 Contra Judaeos, Melchisedech praefigurasse sacerdotes novae legis; Abram, qui ei decimas dedit, adumbrasse laicos. Ex omnibus spoliis, quae Babyloniis in bello ademerat.
'Da mihi animas,' homines: ita Septuaginta, q. d. Redde mihi cives et subditos meos captivos, quos cum Lot hostibus excussisti; caeteram praedam tibi serva. Nota, quid valeat unius viri virtus et gratia apud Deum: scilicet, Deus in unius justi Lot gratiam, tot impios Pentapolitas liberavit, ut famulum suum Abram magnificaret.
'Levo manum meam.' q. d. Levans manum in coelum, quasi ad Deum, quem testem et vindicem invoco, juro: hac enim caeremonia veteres jurabant, levando scilicet manum in coelum. 'Possessorem coeli et terrae.' Hinc Philo, libro De Cherubim, docet Deum solum habere dominium rerum omnium; homines vero earumdem tantum habere usum et fructum.
'A filo subtegminis usque ad corrigiam caligae,' id est, nec vilissimum, nec minimum quid accipiam. Est adagium. Vox subtegminis non est in Hebraeo, sed a nostro Interprete addita est explicationis causa. Subtegmen est filum quod sub stamine texitur, vel quod stamini intexitur: in textrina enim sibi respondent quasi correlativa, stamen et subtegmen. Porro caliga est genus calceamenti militaris, unde milites caligati dicti sunt, et Caius imperator dictus est Caligula. Sic Actor. xii, 8, dicitur: 'Calcea te caligas tuas,' quasi calceos tuos. 'Non accipiam ex omnibus quae tua sunt' -- quae sunt Pentapolitanorum, quaeque ab hoste recuperavi: nam ex bonis hostium non negat Abram se partem suam accepturum. Nota hic continentiam Abrahae, quae eum vere divitem fecit, ut posset dicere illud Senecae: 'Meae sunt divitiae, tu divitiarum es: quia divitiae sapienti in servitute, stulto in imperio sunt.' Noluit ergo quidquam accipere, primo, ut omnes viderent eum non propter lucrum pugnasse, sed ex charitate, ad liberandos captivos. Quam paucos hodie sic bellantes invenies? Secundo, quia illa bona pauperibus erepta erant: maluit ergo ea ipsis restitui, quam illis ditari; tertio, quia noluit esse obnoxius regi ea offerenti; quarto, ut gloriam victoriae non sibi, sed Deo attribueret; quinto, ut insignem animum, terrena omnia parvipendentem, impiis ostenderet, seque majus quiddam habere quam opes, in quibus infideles omnem spem collocant, q. d. Habeo Deum, qui plus potest, quam omnia mundi bona. Unde S. Ambrosius, libro II De Abraham, capite viii: 'Perfectae, ait, mentis est,' inquit, 'nihil de terrenis, nihil de corporalibus illecebris assumere. Ideo Abraham dicit: Nihil sumam ab omnibus tuis. Quasi contagium declinat intemperantiae, quasi labem refugit corporalium sensuum, delectationes mundi rejicit, quaerens quae supra mundum sunt: hoc est extendere manus ad Dominum. Manus, operaria virtus est animae. Angustae mentes invitentur promissis, erigantur speratis mercedibus.' Aliter Pererius: 'Quae tua sunt,' inquit, id est, quae tua fuerunt, sed jam mea sunt; nam capta bello justo, cujuscumque illa fuerint, fiunt victoris, lege non naturali, sed positiva multarum gentium, quam in Hispania servari docent Abulensis et Covarruvias: eamdem in Belgio obtinere nonnulli dicunt, ut nimirum praeda ab hoste abacta, et hosti rursum excussa cedat excussori, modo illa spatio 24 horarum fuerit in manu hostium. Verum haec, ut dixi, sunt juris positivi, non naturae, quod sequitur hic Abram.
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v. 4 « Factum est autem in illo tempore, ut Amraphel rez Sennaar », de qua regione diximus ad 10,10 (Cha/d. Babel; Ps. Ion. et Targ. Hier. ova:32, de quo infra), « e£ Arzoch rez Ponti » — sed reliqui E/lassar (Syr. "o5 et Ps. Ion. et Targ. Hier. »c5»n sunt corrupta; de rege autem hoc et urbe dicebamus supra) —, « e£ Chodorlahomor rez Elamitarum , et Thadal rez gentium », LXX Oapyá, Syr. yn,
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v. 9 « inirent bellum contra Bara regem Sodomorum , et contra Bersa regem Gomorrhae , et contra Sennaab regem Adamae », ubi De/. Par. p. 29 comparat nomen Ammonitae cuiusdam Sanibu, « et contra Semeber regem Seboim , contraque regem Balae, psa est Segor ». Habuit sane primitus traditio nomen etiam regis Balae, quod iam in omnibus textibus desideratur. Cuius fortasse vestigium habes in LXX pro Bala legentibus BzA&x : contra Balac regem Balae. Nominum perquam similium alterum facile excidere potuit. | esse atque Ámarmuballit, patrem eiusdem Chamurrabi. Incerta sunt haec. Gens Q4 torsit interpretes. Symm. Ilau2vXlae nihil tandem est quam ingeniosa translatio (Drus.). Syr. w53:« Gelae occurrunt apud Plinium et Geli apud Ptolemaeum, tenentes in Media loca Parthis finitima » (Calm.); ergo fere Scythae. Assyrologi suggerunt Guti vol Gutium. Planissima sane est explicatio Ges., intelligendam esse vocem uti 10, 5, ergo de Iaphetidis quibusdam. | Illud Ponti pro Elassar mutuatus est Hier. à Symm., qui tamen illud nomen inseruit loco inopportuno, debebat quippe inseri non loco Elassar, sed loco Sennaar. Reapse apud Targumim D'"315 seu, abiecta terminatione graeca, 319 est nomen aliquod regionis circa Babylonem, quod praeter alios textus clare docet Gen. 10, 10, ubi Ps. Ion. scribit « Ctesiphon in regione Babel », Targ. Hier. vero « Ctesiphon in regione Pontos ». Constat igitur de eius nominis veritate; videndum porro, utrum eiusdem antiquiora aliqua vestigia compareant. liuc placet trahere Berosi urbem IIavzt6i6Aa, e qua patriarchas antediluvianos repetit eos, quicunque Laranchaei non exstiterunt. Quam quidem urbem non pauci cum Sippara seu Q'11ED composuere, quod haec forma hebraica a 12D liber videretur derivanda, itemque forma graeca a Bl6Xoc. Utraque derivatio est fictitia. Nomen babylonium Sipar nihil habet cum 5D commune, sed explicandum est ex lingua non semitica. Gratuito praeterea supponitur Iavz6(6Ao vel IIaut:6(612, quae lectio pluribus praeplacet, e graeca lingua explicari oportere, cum reliqua a Beroso tradita nomina minime e graeca sed e babylonica lingua explanentur. Sit ergo Ilavt:6:661a — Pont-Babel, et habemus in. unum compacta antiquum illud nomen 191152 et, quasi explicationis gratia adscriptum, usitatissimum nomen 523. Babelem item exprimi crediderim illo Sanchuniatonis effato, quo eum, qui primus omnium exstiterit, moy sedem habuisse aífirmat in Biblo, quam ego non Phoenices urbem Biblum seu rectius Gebal interpretor, sed Babelem, quam primam sui generis sedem fuisse vel Phoenices indubie norant. Agit idem Sanchuniaton de bello inter Uranum et Cronos, huiusque nepotem recenset Pontum, qui avo fortiter opitulatus sit in abavo vincendo. Eum coniicerem eundem esse atque Phuth seu Punt (cf. quae diximus ad 10, 6), atque illud antiquum nomen Q5 inde fortasse originem duxit, quod Phuthitae Nemrodo adiutores exstiterint in Cuschitarum imperio in Sennaar stabiliendo. v. 4 sq. 9. 17 Chodorlahomor reliquis regibus anteponitur, et certe primus dignitate. erat inter illos, v. 9 etiam 'Thadal regibus Sennaar et Elassar anteponitur : cur ergo v. 1 hi duo recensentur primi? Adverte Hebr. et Targumim legere : Et factum est in diebus Amraphel, Arioch, Chodorlahomor et Thadal. Ergo solum nomen Amraphel praeponitur narrationi ad determinandum tempus; postea in eodem versu brevitatis causa non repetitur, licet utique Amraphel cum tribus aliis regibus ad bellum prodierit. Manet tamen dubium, cur horum trium rex Elassar primus recenseatur, qui testimonio tam s. textus quàm monumentorum primus fuisse haud videtur. Syr. nomina omnia copulis iungit, atque ita nectit cum voce ín diebus. Tandem Sam. LXX ita habent : Et factum est in diebus Amraphel et Arioch : Chodorlahomor et Thadal etc. Haec lectio servat primatum Chodorlahomor et Thadal: tempus definit per dies regum Sennaar et Elassar, in quorum finibus Abraham fortasse fuerat versatus, a quibus dure fortasse fuerat tractatus. Sed horum duorum nomina postea in eodem vergu non repetuntur, brevitatis causa. E Civitatum v. 2 recensitarum quatuor priores tantum postmodum. interiere Gen. 19; Deut. 99,93; Iud. 7. Aliis locis solae Sodoma et Gomorrha recensentur (Is. 1,9 sq. etc.), quae inter reliquas principatum obtinuisse videntur; Os. 11,8 vero solae Adama et Seboim recensentur. De civitatum situ tenenda opinio Ca/m., fuisse Sodomam fere in extremitate meridional Maris Mortui, et Segor nonnihil ab eodem distare meridiem versus (cf. Deut. 34,3). Disputatio est de solo situ Segor, cum reliquae interierint. Voluit quidem RHobznson, fuisse Segor in ea peninsula, quae a litore orientali in Mare protenditur. Contra quem demonstravit Wetzstetn (cf. Dillm.) Segor abfuisse fere horae itinere a mari, meridiem versus qua vergit ad orientem , ubi nunc est Chirbet-es-Safia. Jos. (Bell. Iud. IV. 8,4), cuius aevo Segor exstabat, eam urbem collocat in extremitate meridionali Maris Mortui. — Tentavere iam Ps. Ion. et Targ. Hier., e& post ipsos H?tzig , nomina regum e lingua hebraea explicare; item Vulg. Theod. (si in hoc praeferatur lectio 4»:0v) et Ps. Ion. vallem Siddim vertere « hortis amoenis censitam » seu « silvestrem » (cf. Hier. et F?eld.), Ag. Chald. « campestrem », LXX Symm. Theod. (xcv) « salsam »; sed perquam dubium est, ea nomina derivanda esse e lingua semitica, cum secundum 10,9 quatuor Pentapoleos urbes certe non fuerint Chananaeae. Cf. Motais, Déluge p. 324 sqq. Syr. habet « vallem Sodom », tamen reliqui textus omnes habent v, non D.
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v. 3 « Omnes hi convenerunt in vallem silvestrem » , — Siddim — « quae nunc est mare salis ». Quaeritur, referaturne omnes hi ad solos quinque reges v. 2 an praeterea etiam ad quatuor v. 1 reges; solutio plurimum dependet a sensu verbi *33n, erant coniuncti. Aq. interpretabatur sensu hostili, conftictati sunt, ergo referebat ad v. 1 et 2. Sed vox sensum hostilem non habet. Peius etiam Del., Dillm. : iunctim profecti sunt contra etc. Vocis 9N vertendae contra nulla est ratio, et perquam ambigue omnes hi referretur ad solos v. 1 reges, nam reges v. 2 utique non proficiscebantur contra eam vallem, in qua ipsi regnabant. LXX verbum reddidere sensu amico cuvegóvnaav, utique ad solos v. ? reges referentes; atque in eundem sensum commode trahitur significatio neutra, quam voci tribuunt Vulg. Chald. Syr. e Theod. : convenerunt in. Quae utique posset applicari regibus tam v. 1 quam v. 2, melius tamen solis re- . gibus v. 2, qui iidem sunt unicum subiectum sequentis verbi 172y. Qui postquam v. 3 narrati sunt convenisse, v. 4-7 refertur conveniendi occasio, v. 8 ipsum conveniendi factum repetitur, qui modus est narrandi Hebraeorum. Vat. : coniunxerunt (supple) copias; . Sed verbum hebr. est intransitivum.
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v. & « Duodeceim enim annis servierant Chodorlahomor, et tertiodecimo anno recesserunt ab eo ».
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v. 5 « Igitur quartodecimo anno venit Chodorlahomor et reges, qui erant cum eo, percusseruntque Raphaim in Astharoth. Carnaim , et Zuzim cum eis, et Emim in Save Cariathaim »,
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v. 6 « et Chorraeos in. montibus Seir, usque ad campestria Pharan, quae est in solitudine ». Quo itinere processerint , universim facile perspicitur. E Mesopotomia per Damascum, qua etiam redierunt, via quae transit per Edrei peragrati sunt Basan , Moabitiden, tandem montes Seir ad meridiem Maris Mortui versus Sinum Aelaniticum sitos. Unde patet primo intuitu expeditionem non fuisse directam contra Chananaeos, sive quod hi ante subacti in obsequio perseverarent , sive quod eos subigere tum temporis non esset in votis. Ex omnibus gentibus recensitis, Chananaeis 10,16 accensentur soli v. 7 Amorrhaei : sed ii, historia profana teste, fere ubique Taurum inter et Aegyptum reperiebantur aliisque gentibus plurimum erant permixti. Praeter hos nulla e gentibus v. 5-8 recensitis in elencho Gen. 10 reperitur. Non imprudenter auctores aliqui coniecere, omnes illas gentes, ut etiam Enacim, Cinaeos, Hevaeos (Deut. 2,93; los. 13,4; O"Y, non am), invicem exstitisse affines. Quod inde confirmatur, quia eae fere omnes affirmantur fuisse giganteae staturae. Cf. Deut. 1 et 2, et Motais : Déluge p. 320 sqq. Raphaim, a Rapha progenitore (2 Reg. 21, 16. 18. 20) nomen nacti, incolebant potissimum Basan (Ios. 12, 4; 13, 12). Astharoth Carnaim (falso inter duas voces inserunt copulam LXX Syr.), ab Astharte bicorni dicta, vel brevius Astharoth postea sedes fuit regis Og Deut. 1, 4; Ios, 9, 10; 12, 4; 13, 12. 31. Quam alii putant eo loco fuisse, ubi nunc est Tell Aschtere, alii ubi Bostra Auranitidis. Si via, quae Damasco ducit Meccam, pervenisti ad locum Mzerib ad orientem Maris Tiberiadis situm, habes Tell Aschtere ad occidentem, et Bostram ad orientem. — Sicut LXX Syr. Targumim Rephaim vertebant gigantes, ita Zuzim vertunt robustos; Emim Targumim reddunt horrendos; alii suggerunt, ut Save vertatur planities, et Chorraei troglodytae. Sed omnia haec sunt nomina propria, quae, antequam explicemus, scire certo oporteret, sintne e lingua semitica derivata, quod vix probatur. — Zuzim hoc solo loco commemorantur. Qi13 ne vertas cum eis, sed in. Ham (Hier.) loco ceteroqui ignoto. Omnium aliarum h. l. gentium sedes nominantur. — Emim ex Deut. 2, 10 sq. discimus eum tractum occupasse, qui postea fuit Moabitis. Ergo ib. fuit Save Cariathaim, sed cf. dicenda ad v. 17. — Chorraei postmodum: ab Edomitis sunt expulsi Deut. 2, 12.22. Inter eos antiquitus erat princeps nomine Seir, cuius Gen. 36, 20 sqq. posteri recensentur, et a quo fortasse mons Seir nomen accepit. Hebr. Q*123, sed reliqui melius "1m. — 5w Vulg. vertit campestria, itemque Targumin; e contra LYX Syr. terebinthus. Melius El Pharan (Vat. post R. Salomo). Videtur esse idem locus, qui alias scribitur 59*x (Deut. 2,8; 4 Reg. 14, 22; 16, 6), nox (Gen. 36, 41), nuu (3 Reg. 9, 26), nomen utique a « magna arbore » derivatum, quod tamen in appellationem propriam transiit: Aila seu Elath, a qua Sinus Aelaniticus nomen habet. Hic locus dicitur esse 120 5v, quod vere explicant Ps. Ion. et Targ. Hier. : « prope regionem deserti ». Alia est in ipso limine deserti Pharan, orientem versus.
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v. " « Heversique sunt et venerunt ad fontem Misphat, 2psa est Cades; et percusserunt omnem regionem Amalecitarum , et Amorrhaeum qui habitabat in Asason Thamar ». Haec est Engaddi (Syr. Targumzm), cf. 2 Par. 20,2, nunc Ain Djiddi ad Mare Mortuum. Postquam igitur reges illi fere itinere recto descendissent Damasco usque ad Sinum Aclaniticum , inde itinere parumper ad occidentem reflexo per fines Amalecitarum et Amorrhaeorum pertüigerunt ad eam Maris Mortui partem, quae a septentrione est Sodomae occidentem versus. Ita primum ii omnes oppressi sunt, qui vasto circa Pentapolitas circulo incolentes defectionis socii videntur fuisse et opem laturi exspectabantur. Videntur reapse Pentapolitae horum omnium habiti esse potentissimi atque ditissimi. Quod item inde colligas, quia tot aliis prostratis non de deditione cogitaverint , sed armis salutem quaesierint. novo vy reliqui verterunt Fontem Iudicii : à quo eventu fons hoc antiquissimum nomen nactus sit, ignoramus. Cades seu Cades Barnea in extremis erat finibus Edom Num. 20, 16. Ibi Moses miraculo (ib. v. 13) aquam elicuit, quae Aqua Contradictionis appellata est, utique diversa a Fonte Iudicii, a quo iam ante locus nomen acceperat. Tertius item fons sacer inde haud longe abest Viventis et Videntis me (Gen. 16, 14). De situ loci diu ambigebatur; videtur is esse in valle, quae Wadi Kadis audit, medio fere itinere a Gaza ad Sinum Aelanilicum. Cf. H. C. Trumbull : Kadesh Barnea etc., New York 1884. — Pro 1*9 LXX Syr. *1v : verum v. 5-7 non principes recen- : sentur, sed fines describuntur. Amalecitae etiam postea ibidem reperiebantur : in Negeb Num. 13, 30 (29); 14, 43. 45 et usque ad Aegyptum 1 Reg. 27, 8. Israelitás ab ingressu terrae sanctae prohibuerunt Ex. 17, 8 sqq., atque ideo Deut. 25, 17 sqq. interimendi praecipiebantur (cf. 1 Reg. 15). In documentis neque aegyptiacis neque assyris nomen Amalecitarum reperitur; unde suspicio oritur, eos aliis nominibus ib. exprimi. — De Amorrhaeis cf. Gen. 10, 16.
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v. 8 « Et egressi sunt rex Sodomorum et rex Gomorrhae rezque Adamae et rex Sebotm necnon et rez Balae, quae est Segor, et. direxerunt aciem contra eos in valle silvestri », 1. e. in valle Siddim;
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v. 9 « scilicet adversus Chodorlahomor regem Elamitarum, et Thadalregem gentium, et Amraphel regem Sennaar, et Arioch regem Ponti : quatuor reges adversus quinque ». Licet tot aliae gentes prostratae erant, erat adhue spes victoriae in numeris (De/Im.); erat item spes ob locorum peritiam, putei quippe bituminis Transeuphratensibus, si fugissent, interitum parassent. Tanto maior postea Abrahae laus ( Kn.), qui solus vicit quatuor reges, quibus quinque haud fuerant pares.
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v. 10 « Valls autem silvestris habebat puteos multos bituminis » (cf. Gen. 11,3). Haec adiiciuntur, quia in illos puteos Pentapolitae haud pauci, postquam se fugae dederant, inciderunt : id enim praeter contextum suadet vox nov, non Gv (ef. Drus., Bonfr.). Certe non « data opera eo se coniecerunt, ut laterent » (Cler.). Norant quidem ipsi puteos plus minus accurate, at in fuga perturbati sunt animis. « Jaque rez Sodomorum et Gomorrhae terga verterunt cecideruntque ibi », non ipsi sed pars exercitus (Caz.), nam rex Sodomorum v. 17 superstes est. Alii plures ceciderunt intelligunt de occisione in ore gladii, et non in puteis : sed tum otiosum est incisum de puteis. « Et qui remanserant, fugerunt ad montem ».
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v. 11 « Tulerunt autem omnem substantiam Sodomorum et Gomorrhae , et universa quae ad cibum pertinent, et abierunt »; v. 19
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v. 18 « Et ecce unus, qui evaserat , nuntiavit Abram Hebraeo » , — LXX zxepázr, Aq. «sgatzv : ita vocabatur Abram, quod de regione Transeuphratensiin Chanaanitiden immigraverat (Or. apud Field; Chrys. et cf. Ios. 25,15); cf. quae diximus 10,92 — « qui habitabat tin convalle Mambre Amorrhaei, fratris Eschol et fratris Aner ». b3ww 5n3 « tovrens botri », prope Hebron (Num. 13,23 sq.; 32,9; Deut. 1,24) potuit utique nomen habere ab hoc viro Eschol, vel utrique ab excellentibus uvis; inde tamen minime colligas, hunc Eschol esse fictitium. Si vere exstitere mulieres Thamar i. e. palma appellatae, non est, cur negetur exstitisse vir, cui ab uva nomen. « HZ enim pepigerant foedus cum Abram ». *oy2, non « possessores foederis Abram » (Kn.), sed « viri foederis Abram » (Chaid.); vocis nativa significatio, uti in similibus expressionibus, attenuatur. Similia patriarcharum foedera vide 21,22 sqq.; 26,28 sqq.; 38,12. Uti Pentapoleos reguli foedere iungebantur, ita alia tribuum aut familiarum capita, una incolentes, foedera inibant, quibus amice se promitterent acturos inter se atque unitis viribus iniuriam repulsuros aut ulturos ; neque admittebantur intra fines, qui eiusmodi foedus inire detrectarentur. Porro ille nuntius ideo maxime videtur Pentapolitarum cladem et captivitatem Lot Abramo renuntiasse, quod confideret, Abram adversam nepotis sortem non aequo animo esse laturum, sed foederatos ad opem illi ferendam esse evocaturum, atque ita Pentapolitarum quoque res fore restituturum, qui ipsi Abram et sociis (cf. v. 23) nequaquam erant foedere iuncti.
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v. 1 « Quod cum audisset. Abram, captum videlicet Lot fratrem suum , numeravit expeditos vernaculos suos trecentos decem et octo ». p" aD" vacuum esse; hiph. evacuare, effundere. Explicat Dillm. : « evacuavit eos, i. e. auctor fuit ut egrederentur festine magnoque numero ». Durior est haec explicatio. Tentantes potius vertere Syr. Targumim armavit. Sed Sam. legit o'1'*, et radix p" vel PP significat tenuem esse; hinc Chald. in hiphil induit significationem accurate contueri, et in pael accurate facere, accurate computare, unde explicatur LXX 7zplüpmoc et Vulg. — "*2nr1 initiatus. Sat feliciter explicat Ps. Ion. Na0po mn « quos assuefecerat ad bellum ». Syr. Chald. iuvenes. — Pro vernaculis habet Hebr. filios domus Suae, sc. servos nativitate, non emptione, quique hoc etiam titulo essent fidiores.
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« Et persecutus est usque Dan ». Cum reges illi praedam et greges secum ducerent per regionem transiordanicam , Abram vero sine ullis sarcinis cis lordanem incederet, haud mirandum eum illos esse assecutum. Si haec Dan intelligatur Dan' Lais, tum Chodorlahomor eiusque socii non recto itinere reversi sunt Damascum, sed ab eo parumper deflexerunt, ut pagum opuleutum (cf. Iud. 18,7) diriperent. . Quod auctores vix non omnes concedunt intelligi Dan Lais (nunc Tell el Kadi), non plane video. Sola nominis communio utique non est argumentum. Intra fines terrae sanctae unicam novimus Dan; at nulla ratio affirmandi non exstitisse alteram, maxime in tractu Galaaditen inter et Damascum, de quo pauca tantummodo comperta habemus. Tell el Kadi quindecim. fere horarum itinere distat Damasco, Hoba v. 15 etiam longius abest. Prope Dan Abram Mesopotamios aggressus est, pedes ipse cum peditum agmine; num revera hi pedites credendi sunt plus quindecim horarum itinere hostes esse insecuti? Gregibus et sarcinis utique breve post tempus politi sunt, cum haec nonnisi lento gressu progrederentur : num eo, quod potissimum intenderant, negotio feliciter perfecto censendi sunt quindecim horis fugientes hostes insecuti esse? — Quodsi tamen placeat locum interpretari Dan Lais, tum dicendum fere erit, redactorem aliquem in locum antiquioris nominis Lais, quod prius traditio habuerit, proleptice substituisse nomen Dan. Tamen redactor hoc capite non consuevit antiquiora nomina eradere, sed iis retentis glossam adderc « ipsa est Segor », « quae est Vallis Regis ». Ergo fere concedendum erit Dan primitus in textu fuisse. Num igitur dices, post Iudicum tempora, quando nomen Lais mutatum fuit in Dan (Ios. 19, 47; Iud. 18, 29), librum Genesis scriptum aut certe hunc textum mutatum esse? Est et alia solutio, quam proponit et ingeniose defendit G. Smith (The book of Moses I. 445 sqq.), eam urbem antiquissimo tempore habuisse nomen Dan ob Adonidis cultum, illud postea mutatum esse in Lais, nomen Lais rursum a Danitis esse mutatum in Dan, nulla iam Adonidis, sed sola patriarchae Dan habita ratione. Ex dictis perspicies, ex ea hoc textu voce Dan nihil certi erui posse quoad compositionem Pentateuchi. Cf. Cornely Introd. II. 1 p. 91. v. 15.« Et divisis sociis irruit super eos nocte ». Hebr. Et divisit se super eos nocte, ipse et servi ecus. Modus hic pugnae etiam alias usuveniebat Iud. 7,16; 1 Reg. 11,11; Iob. 1,17. Adrepebant noctu in varias distributi turmas; in castra undique irrumpebant somno sopita, clamoribus omnia complebant, tentoria evertebant, obvium quemque trucidabant. Hinc strepitu et perturbatione omnia replebantur, ruptis iumentorum vinculis neque ullo amicos ab inimicis discernente signo. Ita pauci non raro fugabant plurimos copiosamque abigebant praedam. « Percussitque eos et persecutus est eos usque Hoba, quae est ad laevam Damasci » prospicienti orientem versus, ergo ad septentrionem. Locus fortasse idem est atque Xo£at Iudith. 15,& sq. Euseb. affirmat locum suo tempore exstitisse , quem Ebionitae incoluerint. Exstat etiamnum vicus Kabun haud procul Damasco, septentrionem versus (K. Furrer, Zeitschrift des deutschen Palaestina-Vereins, VIII. 40,1885).
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v. 16 « Reduzitque omnem substantiam, et Lot fratrem suum cum substantia illius, mulieres quoque et populum ». v. A" « Egressus est autem rex Sodomorum in occursum eius, postquam reversus esta caede Chodorlahomor et regum, qui cum eo erant, in valle. Save, quae est Vallis Regis ». Creditur haec Vallis Jlegis eadem esse atque illa, ubi 2 Reg. 18, 18 Absa-
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v. 18 « At vero Melchisedech rex Salem, proferens panem et vinum, erat enim sacerdos Dei altissimi »,
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v. 19 « benedixit ei et ait » : — Nomen Melchisedech est omnino semiticum et valde affine nominis Adonisedec Ios. 10,1, regis cuiusdam Chananaei Ierusalem. Non tamen inde inferre. fas est, Melchisedech fuisse Chananaeum (Proc.) et Chanaan maledictum h. l. benedicere Abrahae; videntur enim tum Semitae bene multi per Asiam anteriorem vixisse Chamitis permixti potuitque fieri, ut ante lebusaeos Chanaanitas tribus aliqua semitica obtinuerit Ierusalem, utque haec ab his nomen Salem et postea ab illis nomen lebus nacta sit. Potius cum S. Paulo fatendum, nos viri originem penitus ignorare. Reliqui habent : protulit panem et vinum, et ipse erat sacerdos El Elion, et etc. Inseruit Vulg. vocem enim, membrum trahens ad priora, dum LXX voce 9£ illud potius iungunt sequentibus; Masor. trahunt ad priora. N*'3X"^, quod bene norunt versiones, per se non significat obtulit pro sacrificio, sed protulit, attulit; unde cum Lamy concedimus ex sola hac voce non demonstrari sacrificium. Neque sacrificium significat Iud. 6, 18 sq., uti ib. demonstrabamus. Tamen vox aeque de sacrificio atque de alia re afferenda usurpari potest. Voci Los h.l. denegare significationem sacerdos, quod eadem vox 2 Reg. 8,18 latiori sensu sumatur, puerile est atque nc ipsis quidem rationalistis recentioribus placet. Cum ille vir iam dictus sit rez, quid iuvat speciali inserto inciso affirmare eundem etiam fuisse principem (si tamen ita reddere vocem fas sit)? El Elion etiam apud Phoenices nomen erat numinis supremi. Igitur huius textus tres sunt expositiones. Prima tenet, Melchisedechi nullum oblatum referri sacrificium , sed panem et vinum ad refectionem prolatum. Ita Ios., Ca?., Protestantes communiter. Dubitat Caím. « Duo dicit, quae necessario distingui debent », inquit Vat., « ipsum Melchisedech fuisse regem et sacerdotem. Quod esset rex, Abram et eius comites accepit hospitio atque aluit pane et vino. Panis nomine intellige omne cibi genus. Quod autem sacerdos, benedixit iure sacerdotii et decimas ab eo recepit ». Contra hanc expositionem dici potest, eam totam niti in eo, ut incisum e£ ?pse erat sacerdos ad sequentia trahatur, quod fieri potest, sed non debet. Ignorat Masoretharum dislinctiones. Dein, ut recte monet Vat., haec expositio panis nomine debet intelligere omne cibi genus, cum epulum solo pane constans sine carnibus fuisset nimis jieiunum et minime regium. Ergo etiam vini nomine debebit intelligi omne genus potus : aqua, lac etc. Verum id esset contra morem loquendi Hebraeorum. — Ceterum adverte, hanc quoque expositionem intactam servare Melchisedechi typicam rationem atque ad sacrificium N. T. incruentum respectum. Sacerdotium Melchisedech benedicentis Aaroni in lumbis Abrahae typus est sacerdotii Christi sacerdotio mosaico excellentioris. Hinc iure merito salutatur Christus sacerdos secundum ordinem Melchisedech, non vero Aaronis. Melchisedech panem et vinum profereris, licet fortasse non pro epulo sacrificali, aptus est typus Christi panem et vinum proferentis pro actu et epulo sacrificali; neque enim typus et antifypus secundum omnia sibi respondere debent. Altera sententia tenet exprimi sacrificium, et est Catholicorum communiter. Ratio trahendi ad sequentia incisum e/ ?pse erat sacerdos etc. ea sola fingi potest, ut intelligamus, quomodo Melchisedecho in mentem venerit benedicere Abramo : sc. erat Melchisedech sacerdos, cuius officium erat benedicere. At benedicere in toto V. T. nequaquam est solorum sacerdotum : benedicunt parentes, reges, amici, alii. Dein, Abram post tam insignem victoriam Deo obtulisse sacrificium gratiarum actionis, consideratis populorum orientalium et Hebraeorum moribus, ita est indubium, ut id affirmandum esset, etiamsi id nullo textu exprimeretur : ergo, cum hic noster textus facilius de sacrificio exponatur, etiam exponendus est. Porro, si Melchisedech Abramo pro sacerdotali sua dignitate « obviavit » (Hebr. 7,1), sane etiam qua sacerdos sacrificium obtulit et Abram eum, ut offerret, rogavit. Neque credendus. est Abram pro mera sacerdotali benedictione decimas persolvisse, sed pro plene praestito sacerdotali officio. Tertia et verior sententia Per., Bonfr., Menoch. etc. duas priores sententias coniungit. Panis et vinum prolata fuere sacrificii offerendi gratia, quod sacrificium annexum habuit epulum sacrificale. Id quippe semper moris erat in sacrificiis, quae holocausta non erant. — Ceterum, cum typica sacrificii Melchisedech ratio tota nitatur Ps. 109 (110), 4 et Hebr. 7, eam eorum librorum interpretibus evolvendam et Patrum testimonia explicanda permittimus. Placet, quod suggerit Ambr., Melchisedech rogante Abram sacrificium obtulisse gratiarum aclionis, atque Abram pro officio praestito decimas solvisse. Notat Bonfr., ex hoc textu effici decimas vel ante Moysen in usu fuisse. lac. Edess. tandem monet, ob eam etiam causam Melchisedech peculiari Dei providentia inter idololatras immunem esse servatum, quo Abram Dei amicus in eo consolatorem inveniret intelligeretque, intcr gentes quoque reperiri veri Dci cultores. | « Benedictus Abram » sit à « Deo excelso, qui creavit coelum et terram »,
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v. 90 « et benedictus Deus excelsus, quo protegente hostes in manibus tuis sunt ». De expressionibus minus usitatis diximus supra. « Et dedit ez decimas ex omnibus ». Subiectum recte supplet LXX Abram , cf. Hebr. 7,5. : DillIm. putat narrationem de Melchisedech vix cum reliquis cohaerere : verum optime omnia cohaerent. Rex Sodom Abrahae obvius factus in finibus Salem interfuit sacrificio, quod Melchisedech obtulit, gratiarum actionis, imo fortasse eius cum Abram auctor fuit. Ubi Abram solutis decimis generosum et pium in Melchisedech animum manifestavit, rex Sodom tempus opportunum suorum recuperandorum adesse ratus, veritus etiam fortasse ne Abram omnia rogatus nihil concederet , ut saltem homines sibi redderentur petivit.
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v. 21 « Dixit autem rex Sodomorum ad Abram : Da mih: animas, cetera » — pro qua voce textus habet substantiam — « tolle tibi ».
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v. 22 « Qui respondtt ei : Levo manum meam », non orans (Chaid.) sed iurans (Ca?. et cf. Deut. 32,40; Dan. 12,7), « ad Dominum Deum ezcelsum , possessorem coeli et terrae »,
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v. 93 « quod a filo subtegminis usque ad corrigiam caligae non accipiam ex omnibus, quae tua sunt, ne dicas : Ego ditavi Abram ». Secus comparatio fieri consuevit inter extremos terminos, inter minimum et maximum; h. l. maiorum accipiendorum ne mentio quidem habetur, sed comparatio fit inter sola minima : minimorum nullum accipiam, sive illud sit tam exiguum atque filum, sive tam amplum atque corrigia. Cur noluit Abram quidquam a rege Sodom acceptare? Non ex mera generositate , sed quia nolebat cum hominibus scelestis communicare, neque putabat se Dei benedictionem nacturum, Si eorum penes se haberet dona.
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v. 24 « Exceptis his, quae comederunt tuvenes », forte de cibo, qui v. 11 Sodomitis fuerat ablatus; praeterea aequum erat, ut, quo tempore iuvenes toti fuissent in recuperandis Sodomitarum rebus, eodem etiam Sodomitarum expensis alerentur — « et partibus virorum, qui venerunt mecum, Aner, Eschol et Mambre : Pulcher est lusus verborum inter *wy2 decimae, et *vyn ditavi. — Sola Vulg. habet illud subtegminis ; neque tamen illud tamquam arbitrario adiectum condemnare audeo. Vox filo per se est satis clara, neque adiecto subtegminis ullo modo fit clarior : non ergo erat ratio adiiciendae vocis. Aliunde, apud Hebraeos parallelismi studiosos | admirationem aliquam habet hinc unica vox U"n, illinc duae voces ov3 qv. Si supponas vocem subtegminis genuinam, textus primitus erat fere hic : 1y'1 A*y n2 ov; 7T. Vide, quam similia inter se sint *y et *3y, et quam facile vox 35Y excidere potuit. Ergo lectio Vulg. non est plane spernenda. — Y1y53 vox sat rara ; habetur tamen etiam 41, 44. 46; Is. 36,10 etc.
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ADAMA (ebr. 'Admdh). - Città della Pentapoli (v.), nominata accanto a Seboim, al confine di Canaan (Gen. 10, 19). Il suo re Sennaab, in coalizione con gli altri re della Pentapoli, fu sconfitto nella valle di Siddim da Codorlahomor, re di Elam, coadiuvato da altri tre re (Gen. 14, 1-9). A. fu distrutta, con le altre città colpevoli, dal cataclisma che colpì Sodoma e Gomorra, nel cui « cerchio » si trovava (Gen. 19, 24; cf. Deut. 29, 23; Os. 11, 8).
AMRAFEL (Settanta) Ἀμαρράλ). - Re di Sennar, che con Arioch (v.) e Thadal seguì Chodorlahomor (v.) di Elam nella spedizione contro i popoli siro-palestinesi, poi contro la coalizione dei re della Pentapoli che si erano ribellati a Chodorlahomor dopo dodici anni di soggezione (Gen. 14, 1, 9).
1. Uno dei quattro re orientali che invasero Canaan fino alla Pentapoli (v.) e furono ricacciati da Abramo (Gen. 14, 1. 9). La Volgata (dopo Simmaco) lo fa «re del Ponto»; ma il regno di questo nome non esisteva ancora. …
CHODORLAHOMOR (EBR. KĒDHORLĀ'ŌMER)
… Ma, sulla via del ritorno, dopo un veloce inseguimento fino a Lais (Dan), fu sgominato con un attacco di sorpresa da Abramo e si salvò a stento con la fuga, abbandonando ampio bottino nelle mani del nemico (Gen. 14, 1-17).
… Un altro passo storico di Gen. 14, 1, dove si parla che a re di Oriente combattenti contro la Pentapoli del Mar Morto, vinti da Abramo accorso in difesa del nipote Lot, dà il nome di un re di E., Choderlahomor (v.). …
PENTAPOLI (gr. Πεντάπολις). - Le « cinque città » (dette P. in Sap. 10, 6) che sorgevano al tempo di Abramo nella zona del Giordano (Gen. 13, 10) vicino alla valle di Siddim (ibid. 14, 10): Sodoma, Gomorra, Adama, Seboim e Segor (ibid. 14, 1); a causa dell'empietà dei loro abitanti, furono completamente distrutte dalla giustizia divina, ad eccezione di Segor, dove si era rifugiato Lot (ibid. 13, 13; 18, 20; 19, 45).
indicare in senso più generale la Mesopotamia, come Ios. 7, 21, mentre in Gen. 14, 1, 9 e Is. 11, 11 potrebbe anche indicare un'altra Šin'ār al nord della Siria.
… XXI a. C.) ha già vari re. Divenne la capitale del glorioso Impero elamita (cf. Gen. 10, 22; 14, 1) e più tardi del Regno neo-elamita.
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… In seguito mutò nome in Segor (v.), Gen. 14,2.
SEGOR (ebr. Ṣā'ar; gr. Σήγωρ). - Antica città della Palestina, a sud del Mar Morto (Gen. 13, 10; Deut. 34, 3), chiamata dapprima Bala (Bela': Gen. 14, 2-8).
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… Più frequentemente è detto Jâm ham-melah (Volg.: « mare salis » o « salissimum ») in opposizione alle acque dolci del Giordano (Num. 34, 3; Ios. 15, 2; 18, 19). In Gen. 14, 3 questa denominazione se-
… Lo stagno ricoperto soltanto di 5 o 6 metri di acqua può rappresentare la « valle di Siddim » o « Mare salato » (Gen. 14, 3) meglio che la parte nord troppo profonda. …
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… I Moabiti li denominavano Emim (Deut. 2, 10 sg.); nel paese di Ammon Zomzommim o Zuzim (ibid. 2, 20 sg.; già vinti da Chodorlahomor a Ham, Gen. 14, 4); Enacim («dal collo lungo»: Ios. 21, 22 sg., ecc.). …
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… Dove debba porsi Am è difficile dire; ma è improbabile che si tratti di Ham (Gen. 14, 5) a nord del Mar Morto sulla riva sinistra del Giordano. …
ASTAROTH. - Città tra il lago di Gennesaret e l'Aran, antica residenza di Og, re di Basan (Ios. 9, 10; 12, 4). Dopo la conquista di Canaan fu assegnata alla tribù di Manasse (13, 31), poi dichiarata città levitica (I Par. 6, 71). I Refaini sono sconfitti da Codorlahomor ad A. Qarnajim (Gen. 14, 5); nel I Mach. 5, 26 e 43, è menzionata soltanto Qarnajim.
ZUZIM (EBR. ΖΆΖΙΜ; GR. ἝΔΝΗ ὌΡΓΥΡΑ)
ZUZIM (ebr. Ζάζιμ; gr. ἕδνη ὄργυρα). - Tribù autoctona del distretto di Hám nel 'Aglûn, ad est del Giordano, vinta dal re Chodorlahomor (Gen. 14, 5) e appartenente alla razza gigantesca dei Refaiti, i quali nell'epoca presemitica popolarono la Transgiordania (ibid. 14, 5; Deut. 2, 11, 20; Ios. 12, 44; 13, 12) ed alcune zone della …
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Viaggiatori moderni lo descrivono come luogo orribilmente selvaggio, senza vegetazione, con nude collinette di creta, pianure ricoperte di selci nere, larghi tratti di sabbie mobili, interrotte solo qua e là da rare oasi. È menzionato dapprima in Gen. 14, 6, come l'estremo limite sud della spedizione di Chodorlahomor.
1. Altopiano montuoso in territorio edomitico, dal Mar Morto al Golfo Elanitico, in cui abitavano gli Horrei (Gen. 14, 6), in seguito assoggettati dagli Edomiti (Deut. 2, 12.22). È stata recentemente segnalata la lettura del nome di questo luogo in un obelisco di Ramses II: questo testo chiarisce le …
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AMALECITI (EBR. AMALEQ; VOLGATA [COI SETTANTA] AMALEC E AMALECITES)
Bellicosi, gli A. appaiono per la prima volta al tempo della spedizione di Chodorlahomor elamita e di altri tre re orientali, che « venuti in 'En-Mishpat, che è Cades, percossero tutto il territorio degli A. » (Gen. 14, 7). Ai tempi dell'esodo dall'Egitto, in Raphidim (v.), a nord-ovest del Sinai, gli Ebrei, assaliti da orde di A. predoni, li vinsero dopo aspra battaglia in grazia della preghiera …
editi da K. Sethe, 1926; testi di Bruxelles editi da G. Posener, 1940). Alla stessa epoca Abramo li trovò in Palestina (Gen. 14, 7, 13; 48,22), almeno nella zona montagnosa (Num. 13,29), da cui l'invasione hittita, verso il 1600 a. C., ponendo fine alla loro dinastia babilonese, li spinse più a sud, sin verso …
CADES (CADES-BARNE). - Località situata all'estremo limite meridionale della Terra promessa, detta antecedentemente 'En Mišpāš (Gen. 14, 7) o «fonte del giudizio». …
ENGADDI (EBR. 'EN GĀDHI' FONTE DEL CAPRETTO »)
sconfitti da Elam e dai suoi alleati (Gen. 14, 7). Conqui-
4. Località nominata in Ez. 47, 19 (e da restituire anche nel v. 18) e 48, 28 nella descrizione ideale dei confini orientali della Palestina (inoltre nell'ebr. di I Reg. 9,18, kethibh), che si fa corrispondere a una regione presso Cades, nell'attuale 'Arabah, probabilmente ad Assonthanar di Gen. 14,7, presso la punta meridionale del Mar Morto. …
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SIDDIM, VALLE DI (EBR. 'ĒMEQ ŠIDDIM)
SIDDIM, VALLE di (ebr. 'ēmeq Šiddim). - Valle piena di pozzi di bitume (Gen. 14, 10), dove Chodorlahomor con i suoi alleati batté il re di Sodoma (v.) e confederati (ibid. 14, 8-10).
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I. A. NELLA S. SCRITTURA. - Per la determinazione dell'epoca in cui visse A. si era soliti ricorrere al sincronismo con Hammurabi, il re babilonese vissuto intorno al 2000 a. C., che si identificava con 'Amrāphel, re di Shin'ar, contro cui combatté A. (Gen. 14, 9); ma avendo recenti scoperte permesso di fissare la data del regno di Hammurabi tra il 1728 e il 1685 a. C., l'identificazione con 'Amrāphel appare sempre più problematica. …
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PENTAPOLI (gr. Πεντάπολις). - Le « cinque città » (dette P. in Sap. 10, 6) che sorgevano al tempo di Abramo nella zona del Giordano (Gen. 13, 10) vicino alla valle di Siddim (ibid. 14, 10): Sodoma, Gomorra, Adama, Seboim e Segor (ibid. 14, 1); a causa dell'empietà dei loro abitanti, furono completamente distrutte dalla giustizia divina, ad eccezione di Segor, dove si …
SIDDIM, VALLE DI (EBR. 'ĒMEQ ŠIDDIM)
SIDDIM, VALLE di (ebr. 'ēmeq Šiddim). - Valle piena di pozzi di bitume (Gen. 14, 10), dove Chodorlahomor con i suoi alleati batté il re di Sodoma (v.) e confederati (ibid. 14, 8-10).
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ESCHOL ('ESHŌL «GRAPPOLO D'UVA»)
ESCHOL ('eshōl «grappolo d'uva»). - Arameo, fratello di Mambre, uno degli alleati d'Abramo, che lo seguirono nella razzia contro Chodorlahomor, re di Elam (Gen. 14, 13, 24).
… Nipote di Arphaxad, figlio di Sem, progenitore d'Abramo hā-'ibhrī (Gen. 14, 13): Gen. 10, 21. 24 sg.; 11, 14-17; I Par. 1, 18 sg. 25. Inoltre il capo di una famiglia sacerdotale, al tempo di Ioskim (Neh. 13, 20); uno della tribù di Gad (I Par. 5, 13. 5-6); due …
… Vi si stabilì Abramo elevandovi un altare (Gen. 13, 18), dove seppe della prigionia del nipote Lot (Gen. 14, 13), che cercò subito di liberare, e dove ebbe la promessa del figlio Isacco (ibid. 18, 18) mediante l'apparizione dei tre angeli. …
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A 75 anni A., con la moglie Sara e il nipote Lot figlio di Aran (Hārān) suo fratello, già morto, lasciò Haran dirigendosi con le sue ricchezze ed i suoi servi - alcune centinaia di persone (cf. Gen. 14, 14) - verso sud-ovest sulla terra di Canaan che attraversò da nord a sud, spostandosi in varie direzioni. …
1-17). In uno dei mussici di S. Maria Maggiore in Roma, M. in abito sacerdotale, offre pane e vino ad Abramo che torna vincitore (Gen. 14, 14-20; Wilpert, Mosaihen, tav. 8). La stessa scena era rappresentata, nella Genesi di Vienna (f. 4, 8) e in quella di Cotton (f. 21 quasi tutto carbonizzato). …
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… Iud., I, 6, 4). Fu conquistata nel sec. XVI a. C. da Tuthmosis III. Abramo insegui Amraphel e i suoi alleati fino al nord di D.; di D. era il suo intendente Eliezer (Gen. 14, 15; 15, 2).
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Di ritorno dalla spedizione A. si incontrò con Melchisedec (v.), re di Salem e sacerdote del « Dio altissimo », il quale offrì alle truppe esauste e in sacrificio al Signore pane e vino, benedicendo A. che gli offrì la decima parte del bottino (Gen. 14, 17-24). In una nuova teofania A. chiese a Dio che la sua promessa si concretasse in un erede, gli riaffermò la sua illimitata fede « e Dio glielo contò a giustizia », avvalorando la sua …
… Ind., I, 10, 2), al tempo in cui Abramo percorreva da nomade la Palestina (Gen. 14, 17).
… vittoriosa controrazzia contro i re di Mesopotamia, apportando per ristoro a lui e ai suoi 300 combattenti (cf. il Crisostomo: PG 53, 336) pane e vino; benedisse Abramo in nome di 'El-'eljôn e Abramo in cambio gli diede la decima parte di tutto il bottino (Gen. 14, 17-20). I termini adoperati (il verbo jāsā) e la stessa costruzione (ibid. 14, 18 sg.) non permettono di concludere che M. abbia anche offerto del
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ARONNE (EBR. 'AHĀRĀN, DI ETIMOLOGIA INCERTA)
… La «benedizione» in nome di Dio (Num. 6, 23-27) è riservata ad A. e ai suoi figli, quale prerogativa sacerdotale (Gen. 14, 18 sg.; Deut. 10, 8; 21, 5).
… In composizione con 'El ('Elōhim) o con Jahweh figurano specialmente i termini 'elōh = 'Altissimo' (Gen. 14, 18-20, 22; Ps. 46, 3; 77, 56) e Saadaj (Gen. 17, 1; 28, 3; 35, 11; ecc.), tradotto di solito 'Onnipotente', ma il cui significato etimologico è molto discusso. …
… ai suoi 300 combattenti (cf. il Crisostomo: PG 53, 336) pane e vino; benedisse Abramo in nome di 'El-'eljôn e Abramo in cambio gli diede la decima parte di tutto il bottino (Gen. 14, 17-20). I termini adoperati (il verbo jāsā) e la stessa costruzione (ibid. 14, 18 sg.) non permettono di concludere che M. abbia anche offerto del
… In Gen. 14, 18, secondo il testo ebraico, si legge: « Melchisedech, re di Salem, offri pane e vino ed era sacerdote dell'Altissimo e lo (= Abramo) benedisse ». È certo che la parola ebraica hōsī …
… L'Ostia si immette in un sostegno semirotondo (detto lunula o lunetta per la sua forma di mezza luna, chiamata talvolta nella Germania orientale del sud «Melchisedech»; Gen. 14, 18), fissato nella teca per mezzo di una incanalatura. …
… massime nel s. quotidiano, veniva cosparso di altre sostanze aromatiche (cf. M. Löhr, Das Rauchopfer im Alten Testament, Halle 1927). I s. incruenti sono antichi quanto quelli cruenti, come ne fa fede l'esempio di Caino e di Melchisedech (Gen. 4, 3; 14, 18).
SALEM (EBR. ŠÁLÊM, SETTANTA ΣΑΛΗ͂Μ)
SALEM (ebr. Šálêm, Settanta Σαλῆμ). - Città cananea, di cui era re Melchisedech (Gen. 14, 18; Hebr. 7, 1-2) e che corrisponde a Gerusalemme, come mostra il parallelismo con « Sion » in Ps. 75 (76), 3. Il rapporto con il nome Gerusalemme, accad. Urusalim, Uruslim(mu), non …
14:19
Nella S. Scrittura abbiamo le b. di Dio (Gen. 1, 22, 28), dei re (ibid. 14, 19), dei patriarchi, dei genitori (ibid. 9, 26). Nel Vangelo si leggono le b. di Gesù ai cibi, ai suoi ed ai bambini (Mt. 14, 19; Lc. 24, 50; Mc. 10, 16). Gli Apostoli seguirono …
14:20
… La d. cultuale, accanto alla quale esisteva anche una d. regale (I Sam. 8, 15.17), rappresenta un istituto antico (Gen. 14, 20; 28, 22) e si basa sul concetto di offerta rivolta alla divinità come proprietaria del paese (Lev. 25, 23; Deut. 26, 1 sgg.).
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.