Sarai geueth her handmaid Agar as a wife to Abram. 4. who conceiuing despiseth her mystresse, is therfore afflicted, & flyeth away. 7. But is warned by an Angel to returne and humble herselfe, 15. which she doth and beareth Ismael.
1Now Sarai, the wife of Abram, had brought forth no children: but having a handmaid, an Egyptian, named Agar,Ma Sarai, moglie di Abramo, non aveva fatto figliuoli: ma avendo una schiava egiziana per nome Agar,SARAI therfore, the wife of Abram, had brought forth no children: but hauing an handmaid an Aegyptian named Agar,Igitur Sarai, uxor Abram, non genuerat liberos: sed habens ancillam ægyptiam nomine Agar, 2She said to her husband: Behold, the Lord hath restrained me from bearing: go in unto my handmaid, it may be I may have children of her at least. And when he agreed to her request,Disse a suo marito: Ecco che il Signore mi ha fatto sterile, perché io non partorisca: sposa la mia schiava, se a sorte di lei almeno avessi figliuoli. Ed essendosi egli prestato alle preghiere di lei,she said to her husband: Behold, our Lord hath closed me, that I might not beare: Goe in vnto my handmaid, if happely of her at the least I may haue children. And when he agreed to her in this request,dixit marito suo: Ecce, conclusit me Dominus, ne parerem. Ingredere ad ancillam meam, si forte saltem ex illa suscipiam filios. Cumque ille acquiesceret deprecanti, 3She took Agar the Egyptian her handmaid, ten years after they first dwelt in the land of Chanaan, and gave her to her husband to wife.Ella prese Agar egiziana, sua schiava, passati dieci anni, dacché avean principiato ad abitare nella terra di Chanaan: e la diede al marito suo per moglie.she toke Agar the Aegyptian her handmaid tenne yeares after that they first dwelled in the land of Chanaan: and gaue her vnto her husband to wife.tulit Agar ægyptiam ancillam suam post annos decem quam habitare cœperant in terra Chanaan: et dedit eam viro suo uxorem. 4And he went in to her. But she perceiving that she was with child, despised her mistress.Ed egli coabitava con essa. Ma ella vedendo, che avea concepito, prese a farsi beffe della padrona.Who did companie with her, but she perceauing that she was with childe, despised her mistresse.Qui ingressus est ad eam. At illa concepisse se videns, despexit dominam suam. 5And Sarai said to Abram: Thou dost unjustly with me: I gave my handmaid into thy bosom, and she perceiving herself to be with child, despiseth me. The Lord judge between me and thee.E Sarai disse ad Abramo: Tu mi fai ingiustizia: io ti ho data la mia schiava per tua consorte; ed ella vedendo, che ha concepito, mi beffa: il Signore sia giudice tra me, e te;And Sarai said to Abram: Thou doest vniustly against me: I gaue my handmaid into thy bosome, who perceauing herself to be with child, despiseth me. Our Lord iudge betwen me and thee.Dixitque Sarai ad Abram: Inique agis contra me: ego dedi ancillam meam in sinum tuum, quæ videns quod conceperit, despectui me habet: judicet Dominus inter me et te.
6And Abram made answer, and said to her: Behold thy handmaid is in thy own hand, use her as it pleaseth thee. And when Sarai afflicted her, she ran away.Rispose Abramo: Ecco che la tua schiava è in tuo potere: fa' con lei, come meglio ti piace. Siccome adunque Sarai la gastigava, ella se ne fuggì.To whom Abram making answere: Behold, saith he, thy hādmaid is in thine owne hand, vse her as it pleaseth thee. When Sarai therfore did afflict her, she ranne away.Cui respondens Abram: Ecce, ait, ancilla tua in manu tua est, utere ea ut libet. Affligente igitur eam Sarai, fugam iniit. 7And the angel of the Lord having found her, by a fountain of water in the wilderness, which is in the way to Sur in the desert,E l'Angelo del Signore avendola trovata in luogo solitario presso una fontana di acqua, che è nella strada di Sur nel deserto,And an angel of our Lord hauing found her, beside a fountaine of water in the wildernesse, which is in the way to Sur in the desert,Cumque invenisset eam angelus Domini juxta fontem aquæ in solitudine, qui est in via Sur in deserto, 8He said to her: Agar, handmaid of Sarai, whence comest thou? and whither goest thou? And she answered: I flee from the face of Sarai, my mistress.Le disse: Agar serva di Sarai, donde vieni, e dove vai tu? Ed ella rispose: Io fuggo dagli occhi di Sarai mia padrona.he said to her: Agar, the handmaid of Sarai, whence comest thou? and whither goest thou? who answered: From the face of Sarai my mistresse doe I flye.dixit ad illam: Agar ancilla Sarai, unde venis ? et quo vadis ? Quæ respondit: A facie Sarai dominæ meæ ego fugio. 9And the angel of the Lord said to her: Return to thy mistress, and humble thyself under her hand.E l'Angelo del Signore le disse: Torna alla tua padrona, e umiliati sotto la mano di lei.And the angel of our Lord said to her: Returne to thy mistresse, and humble thy selfe vnder her hand.Dixitque ei angelus Domini: Revertere ad dominam tuam, et humiliare sub manu illius. 10And again he said: I will multiply thy seed exceedingly, and it shall not be numbered for multitude.E soggiunse: Io moltiplicherò: grandemente la tua posterità, e non potrà numerarsi per la sua moltitudine.And again: Multiplying, sayth he, wil I multiplie thy seed, and it shal not be numbred for the multitude therof.Et rursum: Multiplicans, inquit, multiplicabo semen tuum, et non numerabitur præ multitudine. 11And again: Behold, said he, thou art with child, and thou shalt bring forth a son: and thou shalt call his name Ismael, because the Lord hath heard thy affliction.E dipoi: Ecco, disse, tu hai concepito, e partorirai un figliuolo, e gli porrai nome Ismaele, perché il Signore ti ha esaudita nella tua afflizione.And againe after that: Behold, saith he, thou art with child, and thou shalt bring forth a sonne: and thou shalt cal his name Ismael, because the Lord hath heard thin affliction.Ac deinceps: Ecce, ait, concepisti, et paries filium: vocabisque nomen ejus Ismaël, eo quod audierit Dominus afflictionem tuam.
12He shall be a wild man: his hand will be against all men, and all men’s hands against him: and he shall pitch his tents over against all his brethren.Egli sarà uom feroce: le mani di lui contro tutti, e le mani di tutti contro di lui: ei pianterà le tende sue dirimpetto a quelle di tutti i suoi fratelli.He shal be a wild man: his hand shal be against al men, and al mens hands against him: and ouer against al his bretheren shal he pitch his tents.Hic erit ferus homo: manus ejus contra omnes, et manus omnium contra eum: et e regione universorum fratrum suorum figet tabernacula. 13And she called the name of the Lord that spoke unto her: Thou the God who hast seen me. For she said: Verily, here have I seen the hinder parts of him that seeth me.Ed ella invocò il nome del Signore, che le parlava: Tu, Dio, che mi hai veduta. Imperocché ella disse: Certo che io ho veduto il tergo di lui, che mi ha veduta.And she called the name of our Lord that spake vnto her: Thou the God which hast sene me. For she said: verily here haue I sene the backe partes of him that hath sene me.Vocavit autem nomen Domini qui loquebatur ad eam: Tu Deus qui vidisti me. Dixit enim: Profecto hic vidi posteriora videntis me. 14Therefore she called that well, the well of him that liveth and seeth me. The same is between Cades and Barad.Per questo chiamò quel pozzo il pozzo di lui, che vive, e mi ha veduta. Egli è tra Cades, e Barad.Therfore she called that wel, the Wel of him that liueth and seeth me. The same is betwen Cadesse, and Barad.Propterea appellavit puteum illum Puteum viventis et videntis me. Ipse est inter Cades et Barad. 15And Agar brought forth a son to Abram: who called his name Ismael.E Agar partorì ad Abramo un figliuolo: il quale gli pose nome Ismaele.And Agar brought forth a sonne to Abram: who called his name Ismael.Peperitque Agar Abræ filium: qui vocavit nomen ejus Ismaël. 16Abram was four score and six years old when Agar brought him forth Ismael.Ottanta sei anni avea Abramo, quando Agar partorì a lui Ismaele.Eightie and sixe yeares old was Abram when Agar brought him forth Ismael.Octoginta et sex annorum erat Abram quando peperit ei Agar Ismaëlem.
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Menochius
May have. Hebrew, "may be built up," a metaphorical expression: so God is said to have built up houses for the Egyptian midwives, Exodus 1:21. (Menochius)
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Year of the World 2093, Year before Christ 1911.
Haydock
Ten years after she was 65; which shews that she might reasonably conclude she would now have no children herself; and as she knew God had promised Abram a son, she thought he might follow the custom of those times, and have him by a second wife. Abram shewed no eagerness on this matter, but only yielded to his wife's petition, deprecanti, being well aware of the inconveniences of polygamy, which Sarai had soon reason to observe. This is the first time we read of polygamy since the deluge; but it is not mentioned as any thing singular or unlawful. This was a matter in which God could dispense; but it was never left to the disposal of any man. Hence, when Luther and his associates ventured to dispense with the Landgrave of Hesse, to keep two wives at once, he required him to keep it a secret, being ashamed of his own conduct. He still maintained it was a thing indifferent, even in the law of grace, though Christ has so expressly condemned it. See praep 62, 65. The practice, so common of late in this country, of marrying again after a bill of divorce has been passed, is no less contrary to the Catholic doctrine, which allows only a separation of the parties from bed and board, in cases of adultery; but never of a second marriage, while both the parties are living. (1 Corinthians vii.; St. Augustine de Adult. Conj. I., City of God 16:25, 38; and other fathers.) (Haydock)
Worthington
It was never lawful for one woman to have two husbands. (Worthington)
To wife. Plurality of wives, though contrary to the primitive institution of marriage, Genesis 2:24, was by Divine dispensation allowed to the patriarchs; which allowance seems to have continued during the time of the law of Moses. But Christ our Lord reduced marriage to its primitive institution, St. Matthew xix.
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Despiseth. Few bear prosperity in a proper manner!
Menochius
And thee. Sarai thinks it is the duty of her husband to restrain the insolence of Agar. She commits her cause to God, and does not seek revenge. (Menochius)
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Haydock
Afflicted her, as she now resented even a moderate correction. (Haydock)
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Calmet
In the desert; omitted in Hebrew being a repetition of in the wilderness. (Calmet)
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Haydock
Humble thyself. The angel, in God's name, does not blame Sarai; but gives Agar to understand that the fault was wholly on her side. (Haydock)
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Calmet
Ismael, means "God hath heard" the groans and distress of Agar. (Calmet)
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Wild. Hebrew: like a wild ass, not to be tamed or subdued. The Saracens or Arabs, have almost all along maintained their independence.
Calmet
Over against, ready to fight, without any dread of any one. (Calmet)
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Calmet
Thou the God. She had imagined before that she was talking to some man; but perceiving, at parting, that it was some superior being, she invoked him thus. ---The hinder parts, as Moses did afterwards, Exodus xxxiii, to let us know, that we cannot fully comprehend the nature of an angel, much less of God. Hebrew may be: "what! have I seen (do I live) after He has seen me." The Hebrews generally supposed, that death would presently overtake the person who had seen the Lord or his angel. (Judges 6:22; Exodus xxxii.[xxxiii.?] 20.) (Calmet)
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Agar being returned home, and having obtained pardon.
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To wife.... Plurality of wives, though contrary to the primitive institution of marriage, Gen. 2.24, was by divine dispensation allowed to the patriarchs: which allowance seems to have continued during the time of the law of Moses. But Christ our Lord reduced marriage to its primitive institution. Matt. 19.
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3. To vvife] The Manichees did calumniat holie Abraham, and other Patriarches Manichees, condemned pluralitie of wiues in the Patriarches. Luther alloweth. it in Christians. Other Protestants in some case. S. Aug. li. 22. c. 47. cont. Faust. Luther propsit. 62. 65. et 66. triarches for hauing manie wiues, condemning them of incontinencie and adulterie for the same. Luther in the contrarie extreme held it not vnlawful, but indifferent, now in the law of grace, for a man to haue more wiues then one at once. And some English Protestants hold, that for adulterie, the innocent partie may marie an other, the first liuing. But the Catholique doctrin distinguishing times and causes, sheweth how pluralitie of wiues was lawful sometimes, and at other times, especially since Christ, altogether vnlawful, and vndispensable. The summe of which veritie is this. By the first institution of Mariage in the state of innocencie, and law of nature, and by the law of Christ, it is vnlawful for anie man to haue more wiues, and for anie woman to haue more husbands, then one. In the one part of which Law notwithstanding S. Aug. de bono coniugali. ca. 17. God sometimes dispensed. For there be two kindes of preceptes Two sortes of preceptsin the law of nature. pertaining to the law of nature. One sorte are as first principles of the law of nature, in which God neuer dispēseth, much lesse anie man. As that one woman may not haue more husbands then one, because the same would rather hinder procreation, and so were directly against the fruict of mariage. The other sorte are as conclusions drowne from the first principles, in which God sometimes dispenseth, but neuer anie man. As in this present example: seeing it is against natural procreation that one woman should haue manie husbands, it is conuenient also, there being ordinarily as manie men as wemen in the world, that euerie man likwise should be restrained to one wife, for so procreation may rather be increased, then if some men haue manie wiues, and others by that occasion haue none at al, except in some special case. As after the floud, when there was searsetie of people, God dispensed with such men as indeede were like to make greatter procreation by pluralitie of wiues. VVhich appeareth sufficiently by that Sarai perswaded her owne husband, to marie an Pluralitie of wiues sometimes allowed. other wife, and he a true seruant of God agreed therto, not as a new thing but as a lawful practise of those times. And Moyses here and in other places stil Deut. 21. speaketh of it, as of a custome knowne to the people for lawful. If a man (saith he) haue tvvo vviues, one beloued and the other hated, and they haue children by him, and the sonne of the hated be first borne, he can not preferre the sonne of the beloued. wherby is clere that two wiues were then lawful, and the children of both legitimate, and that the first borne must be preferred, without respect of first or last mariage. Yet this dispensation either ceased before Christs time, the cause ceasing, when the world was replenished; or at least our Sauiour tooke By the law of Christ in no case lawful. it away, restoring Matrimonie to the first institution of two in one flesh. who Math. 19. Gen. 2. pleaseth to see the Doctors that vnderstand, and expound the Scriptures to this effect, may read S. Augustin li. 22. c. 30. &. 47. con. Faust. Manich. li. 16. c. 25. & 38. ciuit. & li. 1 de adulter. coniugijs. S. Christom ho. 56. in Gen. S. Amb. li. de Abraham. c. 4. Also S. Chrisost. S. Hierom. and S. Bede in. 19. Mathei.
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Some obey whilest they are rude, or in low state, but hauīg got a litle knowlege, or aduancement disdaine their aduancers. S. Gregorie. li. 21. in 1. Reg. 3.
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.18.2
… and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the things which the Sober Mind desires and execrates, On the Confusion of Tongues, On Flight and Discovery, On Assembly for the sake of Instruction,
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sant'Ireneo di Lione † 202 d.C. Against Heresies 1.18.3
… In a word, whatever they find in the Scriptures capable of being referred to the number eight , they declare to fulfil the mystery of the Ogdoad. With respect, again, to the Decad, they maintain that it is indicated by those ten nations which God promised to Abraham for a possession. The arrangement also made by Sarah when, after ten years, she gave
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.5
5. Again, we are not responsible for what is said of Abraham, that in his irrational craving to have children, and not believing God, who promised that his wife Sara should have a son, he defiled himself with a mistress, with the knowledge of his wife, which only made it worse;
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.28
… For women, if they had no children of their own, used to adopt children born of their husbands by their hand-maids, and even oblige their husbands to give them children in this way; as Sarah, Rachel, and Leah.
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sant'Agostino d'Ippona † 430 d.C. City of God 16.34
… For both are called both the wives and the concubines of Abraham; but Sarah is never called a concubine (but only a wife). For when Hagar is given to Abraham, it is written. “And Sarai, Abram’s wife, took Hagar the Egyptian, her handmaid, after Abraham had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.”
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sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.10
… In the first place, in that ye have divided the Church. Mightier the sword of the tongue than the sword of steel. Agar, Sarah’s maid, was proud, and she was afflicted by her mistress for her pride. That was discipline, not punishment. Accordingly, when she had gone away from her mistress, what said the angel to her? “Return to thy mistress.”
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san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
… Sarah herself bade the patriarch take Hagar. She herself directed it, no one compelled her, nor did the husband attempt it; no, although he had dragged on so long a period childless, yet he chose never to become a father, rather than to grieve his wife. And yet even after all this, what said Sarah? “The Lord judge between me and thee.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.6
6. Did not Sarah, when she had the power, choose rather to afflict the insolent bondwoman? And truly she did not cruelly hate her whom she had formerly by an act of her own kindness made a mother; but she put a wholesome restraint upon her pride.
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.18.2
… and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the things which the Sober Mind desires and execrates, On the Confusion of Tongues, On Flight and Discovery,
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
… Would he not also have stretched forth his hand, saying as it were, “What meanest thou? I had no desire to have anything to do with the woman; it was all thine own doing; and dost thou turn again and accuse me?”—But no, he says nothing of the sort;—but what? “Behold, thy maid is in thy hand; do to her that which is good in thine eyes.” (
sant'Agostino d'Ippona † 430 d.C. City of God 16.25
… a slavish lover, but a free begetter of children, and that in using Hagar he had guarded the chastity of Sarah his wife, and had gratified her will and not his own,—had received her without seeking, had gone in to her without being attached, had impregnated without loving her,—for he says, “Behold thy maid is in thy hands: do to her as it pleaseth thee;”
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 2
… For Hagar also suffered persecution at the hands of Sarah;
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sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.23
… And the angel of the Lord said unto her, I will multiply thy seed exceedingly, and it shall not be numbered for multitude, and again, And she called the Name of the Lord that spake with her, Thou art God, Who hast seen me
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 11.13
… Let Hagar know herself, and yield her neck: for when, after being humiliated, she departed from her mistress, an angel met her, and said to her, “What is the matter with thee, Hagar, Sarah’s handmaid?” When she complained of her mistress, what did she hear from the angel? “Return to thy mistress.”
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sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 8
The son of Hagar who was wild, kicked at Isaac.
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 13.27
27. In the twenty-third year, let the ass praise Him, that gave its foal for Him to ride on, that loosed the bonds, that opened the mouth of the dumb, that opened also the mouth of the wild asses
san Girolamo † 420 d.C. The Letters of St. Jerome 126.2
… Long did I remain silent knowing that it was a time to weep. This year I began again and had written three books of commentary when a sudden incursion of those barbarians of whom your Virgil speaks as the “far-wandering men of Barce” (and to whom may be applied what holy scripture says of Ishmael: “he shall dwell over against all his brethren”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 165.2
… Moreover when I had, in the course of this year, prepared three books of the Commentary , a sudden furious invasion of the barbarous tribes mentioned by your Virgil as “the widely roaming Barcæi,” and by sacred Scripture in the words concerning Ishmael, “He shall dwell in the presence of his brethren,”
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sant'Agostino d'Ippona † 430 d.C. The Confessions 5.2
… And how have they injured Thee? Or in what have they disgraced Thy government, which is just and perfect from heaven even to the lowest parts of the earth. For whither fled they when they fled from Thy presence? Or where dost Thou not find them? But they fled that they might not see Thee seeing them, and blinded might stumble against Thee;
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CONCLUSIT ME DOMINUS. Nota hebraismum: aperire vulvam est foecundare, dare prolem; e contrario concludere vulvam, vel feminam, est facere sterilem, conceptu et prole privare. Ingredere ad ancillam meam, — quasi maritus ad conjugem tuam, quam per hunc ingressum, puta per copulam maritalem, tibi matrimonio jungis. Carpit hic Calvinus Saram quasi lenam, et Abram quasi adulterum ancillae suae Agar. Verum utrumque excusat S. Chrysostomus, Augustinus, Ambrosius, Josephus, Hieronymus et alii. Abram enim Agar non habuit quasi concubinam, sed eam duxit hic in uxorem secundariam; tum enim licita erat polygamia; nec ad eam libido, sed spes et desiderium prolis et posteritatis tam Saram, quam Abram incitabat. Pulchre S. Augustinus, lib. XVI De Civit. cap. XXV de Abram: «O virum, inquit, viriliter feminis utentem, conjuge temperanter, ancilla obtemperanter, nulla intemperanter!» Addit Josephus, Saram a Deo admonitam suasisse Abrahae nuptias Agar. Idem insinuat S. Augustinus, lib. X Contra Faustum, cap. XXXII. Ubi nota primo, fidem et pietatem Sarae, quod suae ipsius dignitatis oblita, hoc agit ut Dei promissio de prole et stirpe Abrahae impleatur. Secundo, ejus prudentiam, quod marito uxorem dat non extraneam, sed ancillam, ut vel sic natos ex ea Agar filios sibi adscribere posset. Tertio, ejus humilitatem, quod sponte juri suo cedit, ancillamque sibi praetulit: qua de causa meruit a Deo exaltari per conceptum Isaac. Quarto, ejus dilectionem erga maritum, ut ejus stirpi consulat. Quinto, ejus castitatem, quod, cum videt se concipere non posse, virum ultra non appetit. Una tantum re Sara imperfectior fuit Abramo, quod in prole habenda nimis festinarit, uti facere solent mulieres. Abram enim et quivis vere fidelis exspectat, etiamsi moram fecerit Dominus. Quare et punita fuit hac ipsa in re, cum scilicet Agar pariens, eam, licet dominam, despexit. Notent hoc parentes, qui nimio desiderio filios quaerunt: per eos enim punientur, cum filii tales evadent, ut parentibus non nisi molestias et miserias creent, ut optent subinde eos non esse natos. CUMQUE ILLE ACQUIESCERET DEPRECANTI. Nota hic castitatem Abrahae, qui non nisi precibus Sarae, idque aegre, impelli potuit ad nuptias Agar. SUSCIPIAM FILIOS. Hebr. est aedificabor, id est, domum meam aedificabo. Alii verbum hebr. deductum volunt a בן, filius, vertuntque, filiabor ex ea.
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S. Chrysostomus putat Agar a Pharaone Abrahae in Aegypto peregrinanti, cap. XII, vers. 16, donatam fuisse. Addit Philo eam ab Abramo et Sara, tum verbo, tum sanctae vitae exemplo (addunt Hebraei, et miraculo, quo Deus ob raptam Saram flagellavit Pharaonis aulam, cap. XII, vers. 16), ad veram fidem, verique Dei cultum esse conversam: rursum, Abram ab ea abstinuisse, postquam vidit illam concepisse. QUAM HABITARE, — ex quo habitare coeperant.
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INIQUE AGIS CONTRA ME. Hebraice, injuria mea (quae mihi ab ancilla mea irrogatur) super te est, id est tibi imputanda est: eo quod Agar ancillam meam, contra me insolescentem non castigas, sed toleras. Ita S. Chrysostomus. JUDICET DOMINUS INTER ME ET TE. De mea causa et tua, num videlicet aequum sit, me hanc injuriam pati, et te illam dissimulare. Vide hic quam infida et fallacia sint hominum consilia, ut non nobis, sed Deo fidere discamus. Primo, Sara sperabat semen promissum ex Agar, sed fallitur. Secundo, putabat per conjugium magis Agar sibi devincire; at mox sensit eam contumacem. Ita ancillae et servi, si exaltentur, in dominos insurgunt. Proverb. XXIX, 21: «Qui delicate a pueritia nutrit servum suum, postea sentiet eum contumacem;» et cap. XXX, vers. 21: «Per tria movetur terra, et quartum non potest sustinere: per servum, cum regnaverit; per stultum, cum saturatus fuerit cibo: per odiosam mulierem, cum in matrimonio fuerit assumpta; et per ancillam, cum fuerit haeres dominae suae.» Tertio, per hanc superbiam matris praeostensa fuit ferocia filii nascituri, quem Sara sui filii Isaaci persecutorem experta est. Ecce quam male cadunt praepropera et nimis humana consilia. Sic Ezechias ostendendo thesauros suos, amicitiam Babyloniorum ambiebat; verum per hos eos ipsos ad invadendum regnum ejus excitavit. Ita quotidie maxime eos adversarios experimur, quos nimis commendavimus, vel promovimus.
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«Ecce, ait, ancilla tua in manu tua est,» — q. d. Non mihi imputa alienam, imo tuam culpam. Servus si esset, ego compescerem, ancillam tuam tu tracta pro meritis: fori tui est, non mei. «Scio quem tibi debeam honorem: Unum tantum est cui studeo, ut tu moerore careas et turbatione, ac in omni sis honore,» ait S. Chrysostomus, hom. 38. Qui et addit morale dogma: «Hoc est verum, ait, contubernium, hoc mariti officium, quando non magna diligentia ad mulieris spectat verba, sed imbecillitati sexus veniae nonnihil concedit, hoc unum satagens, ut e medio tollatur tristitia, et pax atque concordia constringantur arctius.» Et inferius: «Ut et illa ad virum suum habeat conversionem, et vir ab externis ac forensibus negotiis et turbationibus ad eam quasi ad portum confugiat, et omnigenam inveniat consolationem. In adjutorium enim data est,» etc. Dices: Polygamia est contra jus naturae, ergo nullus, ne Deus quidem in ea dispensare, eamque concedere potest. Negant antecedens Durandus in IV, dist. 33, et Abulensis in cap. XIX Matth. Hi enim volunt polygamiam tantum vetitam esse lege positiva Christi in Evangelio, Matth. XIX, 6. Verum omnes alii docent polygamiam illicitam esse jure non tantum positivo, sed etiam naturali. Unde S. Ambrosius, lib. I De Abraham, cap. IV, eam vocat adulterium, sed ob mysterium illo aevo permissum. Respondeo ergo negando consequentiam: Deus enim potest dispensare in lege naturae, praesertim si ea sit secundaria, qualis est ea quae vetat polygamiam. Polygamia in se est vetita, nisi ab altiori potestate, puta divina, permittatur: tum enim est licita; tantum enim in se est mala et vetita, quia nonnihil repugnat paci familiae et bonae educationi prolium, ad quam tenentur parentes: verum Deus hac obligatione parentes liberare, eamque alio modo et majore bono (v.g. propagatione verae fidei) compensare potest. Deus ergo dispensando in lege naturae, v.g. monogamiae, non tam legem, quam legis objectum et materiam tollit et immutat. Sic cum jussit Osee ducere fornicariam, ex fornicaria effecit conjugem Osee. Sic cum jussit ut Hebraei spoliarent Aegyptios, Aegyptiorum bona dedit Hebraeis, ac proinde nec actus Osee fornicatio, nec Hebraeorum furtum fuit: quia Deus Osee dederat jus in corpus ejus, quae prius fuerat fornicaria; Hebraeis vero dederat jus in bona Aegyptiorum. Sicut ergo Deus donavit Hebraeis bona Aegyptiorum, ita condonavit et remisit Abrahae, aliisque ea aetate obligationem ad procurandam tantam pacem familiae, tamque commodam prolium educationem, ad quantam natura incitat parentes, et quanta esse solet in monogamia; ac consequenter permisit eis Deus polygamiam, in qua paulo incommodior est prolium educatio, pauloque minor pax familiae. Potest enim Deus et prolem, et totam familiam, non tantum negligere, sed et turbare atque dispergere, imo perdere et occidere; idque tam per alios homines, etiam parentes, quam per seipsum. Est enim ipse summus omnium ipsiusque naturae dominus. Adde: Polygamia, si eam petat primaria uxor, uti hic petiit Sara, idque ad gentis et verae fidei ac religionis conservationem ac propagationem, annuente Deo, non est contra jus naturae, uti passim docent Doctores cum D. Thoma. AFFLIGENTE IGITUR EAM SARAI, — cum Sara puniret et coerceret ejus insolentiam.
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Misit Deus hunc angelum ad Agar, permotus precibus Agar, ait Josephus; vel potius, ob merita et in gratiam Abrahae amici sui, ut ejus proli, puta Ismaeli consuleret. Fons, id est puteus, ut patet vers. 14. Scriptura enim puteum vocat fontem, quia in puteis est fons et scaturigo aquarum. Qui est. Qui, scilicet fons in ea parte deserti, qua ex Chanaan per Sur itur in Aegyptum: in Aegyptum enim, utpote patriam suam, fugiens contendit Agar. Hoc desertum Syri vocant Agaram ab Agar: unde prodierunt Agareni, qui et Ismaelitae, ab Ismael, et Saraceni vocantur, non a Sara uxore Abrahae, ut vulgus putat ex S. Hieronymo: sic enim Sarani dicendi essent; sed a Saraca urbe Arabiae, inquit Stephanus: ita et Covarruvias, tom. II Var. resol. lib. IV, cap. IX.
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Agar, ancilla Sarai, unde venis? Quaerit angelus, non quod nesciat, sed ut confessionem peccati eliciat, q. d. Quomodo e tam bona et felici domo Abrahae, in hoc vagum et miserum exilium te conjecisti? Sic Deus ait Adae: Adam, ubi es? et Caino: Quid fecisti?
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Humiliare sub manu illius, illius potestati et correctioni te subde. Haec in Scriptura prima est visio angeli. Nota hic angelorum opus et officium esse homines quasi servos, tum ad Deum, tum ad dominos suos reducere. Rursum, sanum hoc consilium angeli, Humiliare sub manu illius, dandum est ancillis et servis immorigeris et fugitivis. Tropologice, Agar animam peccatricem et paenitentem, Sara Ecclesiam, Abram Christum significat: huic illa reconciliatur per humilem confessionem. Vide Ferum hic.
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Multiplicans multiplicabo. Plurimum multiplicabo tuos posteros ex Ismael, eo quod ipse sit filius Abrahae. Ita videmus etiamnum Ismaelitas, sive Saracenos, non tantum Arabiam, Aegyptum, Mauritaniam, Numidiam, Turciam, Persiam, Armeniam, sed et Indias, totumque pene Orientem ingenti numero pervasisse et occupasse.
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Vocabis nomen ejus Ismael, eo quod audierit Deus afflictionem tuam. Ismael ergo idem est quod exauditio Dei, vel ad verbum, audivit Deus. Ismael ergo idem est quod schama el, id est exaudivit Deus, scilicet orationem tuam, quam fudisti cum affligereris. Notat recte Abulensis et Pererius, quinque, aut potius sex viris illustribus, praenuntiatum esse nomen a Deo ante eorum nativitatem. Primus est Ismael hic. Secundus est Isaac, Gen. XVII, 19. Tertius est Salomon, I Paralip. XXII, 9. Quartus est Josias, III Reg. XIII, 2. Quintus est Joannes Baptista, Luc. I, 60. Sextus est Jesus Christus, Matth. I, 21. Afflictionem tuam. Rabbini, quos sequitur Abulensis, tradunt quod Agar partim in poenam contemptae dominae suae, partim ex labore itineris, foetum in utero extinxerit, hancque intelligi hic afflictionem Agar; sed quia acquievit angelo suadenti reditum et humiliationem sub domina sua, hac de causa Deus vivificarit foetum ex utero extinctum, et hoc esse quod ait angelus: Ecce concepisti, vel, ut ipsi vertunt, concipies, q. d. Nuper concepisti ex Abram, sed nunc rursum concepisti ex Deo foetum tuum mortuum vivificante; ideoque vocabis nomen prolis Ismael, quia Deus exaudivit preces afflictionis tuae, foetum resuscitando. Verum haec sunt figmenta Judaeorum; afflictionem ergo hic intelligit famem, sitim, labores, anxietates aliasque aerumnas fugae et itineris.
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Hic erit ferus homo. Hebraice, hic erit pere, puta onager, ut vertit Chaldaeus, id est, instar onagri ferus, durus, intractabilis, solivagus, et incertis sedibus errans, jugique impatiens. Nam, ut ait Job, cap. XI, vers. 12: Vir vanus in superbiam erigitur, et tanquam pullum onagri, se liberum natum putat. Nota: Angelus haec praedicit non tantum de Ismael, sed de posteris ejus: quales illos etiam hodie videmus et experimur. Vide Ammianum Marcellinum, lib. XIV De Moribus Saracenorum. Manus ejus contra omnes, et manus omnium contra eum, q. d. Posteri Ismael omnes impugnabunt, et ab omnibus impugnabuntur. Nam in circuitu deserti Pharan, in quo habitavit Ismael, multae gentes habitabant, quae contra Ismael ejusque posteros pugnare solebant. Et e regione universorum fratrum suorum figet tabernacula, q. d. Ismael erit audax et impavidus; erit enim ipse non pars unius gentis, sed per se separatim unam gentem constituet (idque in gratiam Abrahae, cujus ipse est filius), quae secure ex adverso fratrum suorum, et quorumlibet hominum habitare audeat. Nota: Fratres Ismael fuerunt Isaac, aliique filii Abrahae, nati ex Cetura; ex horum adverso habitavit Ismael in deserto Pharan, Genes. cap. XXI. Figet tabernacula. Ita etiamnum Nomades aliique Ismaelitae permulti, non in domibus, sed in papilionibus habitant. Haec sunt tabernacula Cedar, de quibus Cant. cap. I, vers. 5. Hebraice: ad faciem omnium fratrum suorum habitabit, id est, fratribus suis ab Oriente. Hebraei enim, cum situm regionis describere volunt, faciem ad Orientem convertere solent.
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Vocavit nomen Domini. Invocavit nomen Domini, dicens id quod sequitur. Tu Deus, qui vidisti me. Nota: Agar angelum vocat Deum, quia Dei personam repraesentabat, uti vicerex repraesentat regem. Tu ergo, o Deus, id est, o angele vice Dei, vidisti, id est respexisti me, meamque afflictionem, mei curam et providentiam egisti in horribili hoc deserto. Agit enim hic Agar gratias Deo pro ejus paterna erga se visitatione, providentia et tutela. Ita Cajetanus, Lipomanus et alii. Secundo, Vatablus vertit, tu es Deus visionis, quia scilicet vides omnia, adeoque me etiam vagam et profugam in deserto, ubi nemo alius me videt aut curat. Unde Chaldaeus vertit, tu es Deus videns omnia. Vidi posteriora videntis me, puta Dei, vel potius angeli Deum repraesentantis, q. d. His oculis aspexi Deum, aut potius angelum, a tergo mihi obversum, cum me alloqueretur. Nota: Deus, aut potius angelus Deum repraesentans, Agar aeque ac Mosi, Exodi XXXIII, 23, non ostendit faciem, sed tergum tantum ostendit in corpore a se assumpto: idque ut significaret faciem, id est claram Dei cognitionem et visionem, non tantum essentiae divinae, sed et gloriae corporis a Deo assumpti, quae majestati Dei aliquatenus respondeat, et in facie de more maxime resplendeat, non posse capi ab oculo mortali. Rursum, quia Agar hic imperfecte Deum cognoscebat et diligebat, utpote quae obedientiam herae suae fugiebat, Deum quoque fugiebat; ideoque necdum reversa, necdum plene conversa, Deo quasi tergum ostendit: hinc vicissim ei Deus non faciem, sed tergum suum ostendit. Hoc ergo Deus egit foris in oculis corporalibus Agar, quod apud illam agebatur in oculis cordis. Eadem de causa, teste S. Gregorio, homil. 23 in Evang., Christus, gloriosus licet, quasi peregrinus tamen apparuit duobus discipulis in Emmaus, et quasi hortulanus Magdalenae. Allegorice, Agar est Synagoga Judaeorum, Sara est Ecclesia Christianorum, cui illa insultans expellitur. Vide Rupertum, lib. V, cap. XXV. Aliter, imo contrarie, puta negative, haec vertunt et explicant Vatablus et Cajetanus hoc modo, q. d. Vidine illum abeuntem qui vidit me, sive apparuit mihi? non vidi. Unde cognovi esse angelum Domini; nam quamdiu colloquebatur mecum, videbam illum: mox ita disparuit, ut videre non potuerim; quem abeuntem videre potuissem, si homo fuisset. Vere ergo cognovi Dominum misisse ad me angelum suum, qui me consolaretur. Quasi Agar hic a subita disparitione colligat angelum esse Domini. Verum Septuaginta, Chaldaei, Noster et alii passim haec non negative, sed affirmative vertunt.
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Appellavit ipsa Agar, vel quisquis hoc nomen dedit fonti, sive puteo.
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Peperitque, postquam angeli consilium secuta, domum reversa, Abrahae et Sarae, humiliando se, reconciliata est.
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v. 4 « Igitur Sarai, uxor Abram , non genuerat liberos ». Cum iahvista , inquit Di//m. post Schrader, iam 11,30 sterilitatis Sarai meminerit, elohista autem eandem tacere nequeat, ergo haec sententia tribuenda est elohistae. Contra quos merito urget De/., non sine causa eundem auctorem iterato sterilitatis Sarai meminisse, quod ea sc. in Chanaanitide, uti prius in Chaldaea, perseveraverit. Et Chrys. explicat, emphatice his moneri lectorem, post tot etiam numerosi seminis promissiones Sarai sterilem permansisse. Perperam vero idem S. D. Abrae et Sarai in hoc facto Agar insignem celebrat pietatem, sapientiam etc. Quod Abrae 15,6 et alibi fides laudetur, non sequitur eam fidem nunquam defecisse aut semper perfectam exstitisse; multo minus Sarai fidem per omnia ab interprete extolli necesse est. Gratuito Jos. suggerit, egisse Sarai « praecipiente Deo » : sentiebat quippe ille, eam secus non posse plane excusari. Igitur Sarai divina consilia censebat humana prudentia iuvari oportere et, quod nullum ex se prodire semen animadvertebat, iudicabat illud altera adscita uxore esse procurandum. Abram uxori suggerenti obsecutus est: Non erant haec perfectae fidei neque Deus ea probavit , repudiato postea Ismaele. Vere Cai. : « Annotabis », inquit, « quod non dicitur (v. 2) : audivit vocem Dei, sed : vocem uxoris. Nulla Dei consultatio, nulla Dei apparitio seu allocutio scribitur, sed Sarai interpellatio ». « Sed habens ancillam Aegyptiam nomine Agar »,
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v. 2 « dixit marito suo : Ecce , conclusit me Dominus , ne parerem » ; sibi sterilitatem imputabat, non marito (CÀrys.). Hanc ancillam coniicit EpAr. inter alia dona 19,16 fuisse a Pharaone dono datam. Aegyptiam fuisse etiam illud confirmat, quod 21,21 filio uxorem Aegyptiam adiunxerit. Ceterum ancilla ad Sarai pertinebat, necnisi hac consentiente Abram ad eam ingredi poterat; ob eandem causam poterat Sarai liberos ex Agar gignendos quodammodo considerare ut suos. « Ingredere ad ancillam meam , si forte saltem ez illa suscipiam filios ». Cum ipsa vox 3a. filtus a 22 aedificare derivetur, hinc 22:15:35 n33N *'»tN pulchre simul significat si forte aedificer ex ipsa, ek si forte filios nanciscar ex ipsa. Similiter egere Rachel et Lia. 30,3. 9. Merito Cai. ex Sarai modo agendi infert legitimam tum omnino habitam esse polygamiam : « non enim Sarai ausa fuisset alteram proponere uxorem, nisi communi more vidisset huiusmodi bigamiam probatam ». « Cumque ille acquiesceret deprecanti »,
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v. 3 « tulit Agar Aegyp- (iam ancillam suam post annos decem, quam habitare coeperant in terra Chanaan », ergo anno octogesimo quinto aetatis Abram (cf. v. 16 et 12,4), « et dedit eam viro suo uxorem ».
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v. & « Qui ingressus est ad eam. At illa concepisse se videns despexit dominam suam ». Merito de polygamia Amór. : « huiusmodi intemperantia », inquit, « solvit caritatem coniugii... Simul ut de domino conceperit ancilla, spernit dominam suam tamquam ditior partu; domina se despici dolet, maritum auctorem iniuriarum suarum arguit ».
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v. 5 « Dixitque Sarai ad Abram : Inique agis contra me ». Heber. : Iniquitas mea super te. Nomen non est intefigendum active « mea iracundia » (Mar.), sed passive « iniquitas, quam patior » (Caí.), quo recidit Syr., Ps. Ion., Targ. Hier. « oppressio mea ». Haec autem non « ex te » (Ps. Ion.) provenit, neque « in manu tua » est (Targ. Hier.), sed « in te recidit » (Malv.) seu potius recidat, « tibi imputanda » (Menoch.). Quamnam vero iniquitatem passa sit Sarai, sequentia edicunt : « Ego dedi ancillam meam in sinum tuum, quae videns, quod conceperit , despectut me habet ». Ego ita studui tuum ex defectu prolis moerorem solari, ut etiam ancillam tibi concesserim : et ecce ab hac nunc despicior. At, quomodo id Abramo imputetur? An, quod is supponatur ancillae petulantiam fovisse aut certe non reprehendisse? Fortasse verius Sarai sibi conscia, se nihil quo marito placeret intentatum reliquisse, iam prosperum rei successum ab ipso uno exspectat eumque, si quid minus commode acciderit, accusat. Impotentis haec sunt mulieris verba, quae facili ope potuit praevidere discordias necessario futuras, ubi semel ancilla florens et foecunda ad torum dominae senis et sterilis admitteretur. « Judicet Dominus inter me et te ». « Verba sunt indignantis et querentis Sarai, e£. minarum quoddam genus insinuant » (Caím.). Suam causam Deo reservat (Bonfr.; cf. 1 Reg. 24,16), certa utique se ab eo absolutum iri. Se prius nominat quam maritum, non quia « obliviscitur solitum honorem exhibere marito » (Ca/.), sed quia actione accusatrix ante accusatum est audienda.
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v. 6 « Cu? respondens Abram : Ecce , ast , ancilla tua in manu tua est. Utere ea, ut libet ». YWinc patet, absurde Ps. Ion. Agar fingere esse à Sarai manumissam, antequam Abramo traderetur uxor. Intactum manserat herae in ancillam ius (Calm.); tamen ancilla in uxorem assumpta herus quoque aliquod in eam nactus fuerat ius, ut Sarai iam non ausa sit ancillae poenam infligere. Nunc Abram suo iuri cedit, plenum herae in ancillam ius agnoscit (cf. EpAr.). Quibus ab eo iuste utique et quoad Sarai benigne statutis, tamen rursum panditur misera secundae uxoris apud polygamistas conditio, qua et tantum infra primam uxorem demittatur, et tam iniquo vinculo communi marito devinciatur. Unde piget Abram hac in re alte laudare atque vel eius « ingens virtutis studium magnique animi excessum » cum CArys. celebrare, vel cum Aug. exclamare : « O virum viriliter utentem feminis, coniuge temperanter, ancilla obtemperanter, nulla intemperanter! » « Affligente igitur eam Sarai, fugam iniit ». Non aequo nimium afflixisse, infert Per. e verbis angeli
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v. 8 « dixit ad illam » : Mulier Aegyptia Aegyptum versus fugit (Hier.). Nomine Sur intelligi murum a Pharaonibus exstructum ad nomadas Asiae ab ingressu Aegypti arcendos, ostenderunt G. Ebers (Aegypten I. 78 sqq.) et H. Brugsch (Dictionnaire géographique de l'ancienne Égypte, Leipzig 1879 p. 49 sqq.). Cf. quae diximus ad 1 Reg. 15, 7. — Pro Sur Chald. h. 1. et 25, 18; Ex. 15, 22 et Ps. Ion. h. 1. habent wart, quae vox, cum primitus cingulum designet, commode potuit ad significationem muri transferri, quam etiam habet vox TU. Sed Targ. Hier. h. 1., et cum ipso Ps. Ion. 25, 18; Ex. 15, 22, pro Sur scribunt Nyon, quod cum ipsi et Chald. 16, 14 habeant pro loco secus non nominato "23, reapse videtur Chaluza aliud nomen fuisse pro Barad, loco sito inter Cades et murum Sur. xYYon videtur sonare armatus, munitus, aptum arcis nomen. Syr. pro Sur ubique habet "2, quod item murum designat. — Situs fontis accuratius describitur v. 14, ut fucrit « inter Cades et Barad ». De Cades vide 14, 7; pro quo Syr. Targumim scribunt np. « Agar, ancilla Sarai, unde venis et quo vadis? » Ipsa appellatione ei in memoriam revocat servilem conditionem, « ut sciat, licet millies ad domini torum fuisset admissa, tamen dominam se debere agnoscere Saram » (CArys.). « Quae respondit : A facie Sarai dominae meae ego fugio ».
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v. 9 « humiliare sub manu illius »; audacior illatio. Quidquid egit Sarai, Deus providit, ne foetus in utero Agar detrimentum caperet. v. 1 « Cumque invenisset eam angelus Domini tuxta fontem aquae in solitudine, qui est in via, Sur [in deserto] », v. 9 « Dixitque ei angelus Domini : Revertere ad dominam tuam et humiliare sub manu illius ». Durus est hic sermo, quare illico gloriosa promissione conditur : habebit quippe humiliatio praemium. Et nota, Hebraeum ter v. 9. 10. 11. solemni formula et dixit ei angelus Domini ordiri. Ad primum quidem alloquium potuit Agar, quis loqueretur, ignorare; non item, quando idem se multiplicaturum esse semen, quod solius Dei est, promittebat, sexum infantis atque fata praenuntiabat, nomen pro auctoritate imponebat. Cf. Ca. —
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v. 10 « Et rursum » : « Revertente te ac humiliante te » (Caz.), « multiplicans, inquit, mulliplicabo semen tuum, et non numerabitur prae multitudine ». Semen ancillae semen est patriarchae : ipse igitur hac promissione honoratur, et promissio ipsi 12,2; 13,16; 15,5 facta etiam ad eum, qui non est promissionis filius, quadamtenus extenditur (CArys.).
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v. 11 « Ac deinceps : Ecce, ait, concepisti el paries filtum vocabisque nomen eius Ismael, eo quod audierit Dominus afflictionem tuam », seu humiliationem : sc. Hebr. eadem radice atque v. 9 utitur, quod imitati sunt LXX vaewao nct — caxswocs. Huic post Adamum primo nomen divinitus imponitur.
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v. 19. « H?c erit ferus homo ». nw N*2, ubi « noster interpres ad sonum hebraicae vocis allusit » (MenocA.), sc. ferus — wb. Hebraeum ad verbum vertitur onager homo , quod Targumim sat apte explicuere onager inter homznes. A& quorsum onagro Ismael comparatur? Sane secundum ea, quae eius bestiae sunt maxime propria, ut sit fera (Vulg.; LXX x0owo;; Áq. &Qvc), ut hominum consortium abhorreat (Symm. £puyoc; Theod. xeyopiopívog à0poz ov). Ceterum imago sequentibus explicatur. « Manus etus contra omnes, et manus omnium contra eum , el e regione universorum fratrum suorum figet tabernacula. ». « Significat autem semen eius habitaturum in eremo, i. e. Sarracenos vagos incertisque sedibus, qui universas gentes, quibus desertum ex latere iungitur, incursant et impugnantur ab omnibus » (Hzer.). Quid sibi vult *35 Dv? Discordant auctores. Cai. : non longe, sed prope fratres incolet. E contra Vat. : non eandem regionem incolet, sed erit separatus. Bonfr. : iuxta. Sa : audacter figet tabernacula ante facies fratrum, neminem timens. Del. : ad oricntem. Sed hoc ultimum falsum esse ostendit 25, 18: « Habitavit autem ab Hevila usque Sur, quae respicit Aegyptum introeuntibus Assyrios, et coram cunctis fratribus suis » — non « obiit » (Vulg.), sed — « habitavit » (LYX Chald. Syr.). Ergo dum Ismael habitabat ab Hevila usque Sur, implebatur iam prophetia nostra, eum fixurum esse tabernacula *35 oy fratrum suorum : atqui tum non incolebat ad orientem reliquorum Abrahamidarum, sed ad meridiem. Optime vocem explicat Syr. ín finibus seu ultra fines : habebit proprios fines, non erit unus cum íratribus populus, neque tamen longe ab ipsis incolet. Suavi modo docetur Agar, Ismaelitas fore gentem a populo electo distinctam.
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v. 13 « Vocavit autem » — seu invocavit (Bonfr.) : in idem recidit, nam invocando vocavit — « nomen Domini, qui loquebatur ad eam : Tu Deus, qui vidisti me ». 'N ON nnw. Masor. Vulg. LXX *w? interpretati sunt participium cum suffixo : Tu es Deus videns me. Potest idem interpretari substantivum (cf. 1 Reg. 16, 12; "Iob. 33, 21) : Tu es Deus videndi seu videns, sc. videns omnia (Chald.) et meam quoque afflictionem. Eundem sensun planius exhibet Sam. legens 'N* pro *N* : Tu es Deus videns. Aliter explicat *x* (Tu es Deus videndi; Del. « O du Sehens-Gott! ») Syr. : Tu esDeus in visione, i. e. tues Deus, qui videri. potest. Et hic sensus optime quadrat cum sequentibus, quae ostendunt Agar cum popularibus existimasse, neminem impune Deum videre posse, sed eo conspecto illico consumi. i potius somnium. Sed LXX Chald. ignorabant vocem potuitque ea facillime oriri ex repetito et corrupto Qa3n. — Sam. etiam hic pro *N^ habet ^w. — Quam facile in vocibus *«4 '3HiN 'TY'N' aliqua depravatio inesse possit, vel inde colligas quod, demptis duabus literis 1 et ^, omnia repetitione constent trium literarum ^, N, *, Textus, uti iacet, non potest verti : Profecto, vidi post visionem meam, i. e. postquam apparuit mihi (Chald.); debebat quippe scribi *r'w" (Del.), et valde coacte voci vidi tribuitur sensus adhuc video, ergo superstes sum. Syr. : Profecto vidi, postquam vidit me — nullum praebet sensum. Sed oportebit vertere cum Vulg. : Profecto, vidi posteriora videntis me. Tamen illud de « posterioribus » h. l1. valde claudicat; et num Agar reapse non viderat angeli faciem? Praeterea , admissa hac interpretatione, illud in verbis Agar implicite ad summum continetur, quod teste v. 14 mentem mulieris ceteris vividius perculit, sc. se post visum Deum adhuc vivere. Iam adverte, LXX pro *4rN videri legisse *9N (ivóntov), eandemque vocem évóztoy eos in sequentibus scribere pro m5. Supponamus igitur, eos illud vere testari, eiusdem radicis formas utrique textui primitus infuisse, eam fuisse radicem ;1*r, tum licebit cum Welih. (Prol. 339) corrigere *r1N'" pro 'nnrN, et textus erit hic : àN' *'nN *nwwa man, - Verene vidi et videndo vixi?
16:14
v. 1& « Propterea appellavit puteum illum Puteum viventis et videntis me. Ipse est inter Cades et Barad ». C£. quae diximus ad v. 7; cf. etiam 24,62. Verbum est masc., ergo : appellavit quis, seu appellatus est (Malv.); 5 sequentem textum introducit, uti Is. 8,1. *x*? n utique verti potest viventis, qui videt me : sed, cur Deus h. l. praecise ut vivens celebretur, non comparet. Si *w*5N vertitur Deus videndi, tum aequo iure ^N* *r vertere licebit vivus videndo vel vita videndo ; intelligitur ergo puteus, apud quem Agar vita sospite vidit Deum.
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v. 15 « Peperitque Agar Abrae filium, qui vocavit nomen eius Ismael ».
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v. 16 « Octoginta et sex annorum erat Abram, quando peperit ei Agar Ismaelem ». | Cap. XVII. Monet CÀrys. , auno aetatis septuagesimo quinto primam Abrae futuri seminis factam esse promissionem ; octogesimo sexto natum Ismaelem, qui non esset futurus filius promissionis; nonagesimo nono iteratam promissionem eft circumcisionis signum concessum; centesimo tandem nato 1saac promissionem impletam; hanc vero gratiam ideo tamdiu esse dilatam, quo Abrae fides et patientia exerceretur Deique potentia claresceret.
16:2
La p., per il fatto che non si oppone al fine primario del matrimonio, può esistere per esplicita dispensa divina come è avvenuto nel Vecchio Testamento (cf. Gen. 16, 2; 21, 12; Deut. 21, 15). Intorno al tempo, in cui questa dispensa ha avuto inizio, non si hanno nella Bibbia dati definiti e sicuri; l'opinione comune è che fino al diluvio ebbe vigore, …
16:3
… Oltre al mōhar, lo sposo offriva altri doni (cf. Gen. 24, 53; 34, 12). Anche la sposa portava una dote, di cui conservava la proprietà (ibid. 24, 53; cf. codice di Hammurabi, §§ 142, 149, 150, 156, 162, 163, 172, 173). Se nella dote era compresa una schiava come concubina del marito (cf. Gen. 16, 3; 24, 59, 61; 29, 24, 29), la padrona conservava il proprio diritto su di essa (ibid. 16, 6; cf. codice di Hammurabi, §§ 144, 146, 147).
16:6
… La cosa era conforme al diritto babilonese (che era il diritto del paese d'origine di Abramo); ne fa fede il codice di Hammurapi, che contempla espressamente il caso (artt. 144-47). Agar, appena divenuta madre, s'inorgogli contro la sua padrona; e questa la « umili » (Gen. 16, 6), ossia la rimise nella condizione di semplice schiava, come è previsto nell'art. 146 del detto codice di Hammurapi. …
… proprietà (ibid. 24, 53; cf. codice di Hammurabi, §§ 142, 149, 150, 156, 162, 163, 172, 173). Se nella dote era compresa una schiava come concubina del marito (cf. Gen. 16, 3; 24, 59, 61; 29, 24, 29), la padrona conservava il proprio diritto su di essa (ibid. 16, 6; cf. codice di Hammurabi, §§ 144, 146, 147).
16:7
… Appaiono, tra l'altro, ad Agar (Gen. 16, 7), ad Abramo (Gen. 18, 1-2; 22, 1-18), a Lot (Gen. 19, 1), a Giacobbe (Gen. 28, 12). Nel Vecchio Testamento non si parla esplicitamente della creazione degli a., ma essa è implicita …
PHARAN. - Deserto dell'Arabia Petrea, chiamato oggi Badjet et-Tih. È formato da un largo spiano confinante ad est con la vallata 'Arabah, che si estende dal sud del Mar Morto al Golfo Elanitico; a ovest con il deserto di Sur o Etham (Gen. 16, 7); a sud con il Gebel et-Tih; a nord con il deserto di Sin e con le montagne degli Amorre, o confini meridionali del paese di Canaan. …
Sulla via di S. Pangalo del Signore trovò Agar fuggitiva (Gen. 16, 7); vi passò Abramo nel discendere in Egitto (ibid. 20, 1). Il nome ritorna nell'espressione « da Hevila sino a S. di fronte all'Egitto » o « sulla frontiera d'Egitto » (I Sam. 15, 7; …
16:10
come messaggero divino (di Jahweh o di Elohim) e insieme parla e opera come Dio. Fa delle promesse come lo stesso Jahweh (Gen. 16, 10-13; 21, 17-19; 22, 11-17), si identifica con Dio (Gen. 31, 11-13; 48, 15-16; Ex. 3, 2-4, 10 [Act. 7, 31-35]; Iud. 2, 1-4; 6, 11-24; 13, 6-23; Zach. 3, 1-6). Alla fine del « …
16:12
Figlio illegittimo di Galaad, scacciato dai fratelli legittimi, si rifugiò nella regione di Tob, alle sorgenti del Giordano; ivi, nella dura vita del razzatore, solo contro tutti (Gen. 16, 12), riuscì ad imporre il suo coraggio e la sua valentia (come David nel deserto di Giuda e di Zeph), e divenne capo di una grossa banda di gente, come lui, fuggita o scacciata dal proprio clan. …
16:14
… Già celebre al tempo del patriarca Abramo (Gen. 14, 7; 16, 14; 20, 1), C. divenne il luogo d'accampamento degli Israeliti, all'uscita dall'Egitto, per lo spazio di 38 anni (Num. 20, 1; Deut. 1, 46; 2, 14); di là partirono i dodici esploratori …
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.