God renewing his promises to Abram, 5. changeth his name, 10. and commandeth Circuncision. 15. changeth also his wiues name, promiseth a sonne of her. 20. Likewise that Ismael shal prosper. 23. and the same day Abraham circuncised himselfe, and Ismael, and al the men of his house.
1And after he began to be ninety and nine years old, the Lord appeared to him: and said unto him: I am the Almighty God: walk before me, and be perfect.Ma quando egli era entrato nel nonagesimo nono anno, gli apparve il Signore, e gli disse: Io il Dio onnipotente: cammina alla presenza mia, e sii perfetto.ANd after that he beganne to be nyntie and nyne yeares old, our Lord appeared vnto him: and said vnto him: I am the God almightie: walke before me, and be perfect.Postquam vero nonaginta et novem annorum esse cœperat, apparuit ei Dominus, dixitque ad eum: Ego Deus omnipotens: ambula coram me, et esto perfectus. 2And I will make my covenant between me and thee: and I will multiply thee exceedingly.E io fermerò la mia alleanza tra me, e te, e ti moltiplicherò grandemente oltre modo.And I wil make my couenant betwen me and thee: and I wil multiplie thee exceadingly.Ponamque fœdus meum inter me et te, et multiplicabo te vehementer nimis. 3Abram fell flat on his face.Si gettò Abramo boccone per terra.Abram fel flat on his face.Cecidit Abram pronus in faciem. 4And God said to him: I am, and my covenant is with thee, and thou shalt be a father of many nations.E dissegli Dio: Io sono, e il patto mio (sarà) con te, e sarai padre di molte genti.And God said to him: I am, and my couenant is with thee, & thou shalt be a father of manie nations.Dixitque ei Deus: Ego sum, et pactum meum tecum, erisque pater multarum gentium. 5Neither shall thy name be called any more Abram: but thou shalt be called Abraham: because I have made thee a father of many nations.E non sarai più chiamato col nome di Abramo; ma sarai detto Abrahamo: perocché io ti ho destinato padre di molte genti.Neyther shal thy name be called any more Abram: but thou shalt be called Abraham: because a father of many nations I haue made thee.Nec ultra vocabitur nomen tuum Abram, sed appellaberis Abraham: quia patrem multarum gentium constitui te. 6And I will make thee increase exceedingly, and I will make nations of thee, and kings shall come out of thee.E ti farò crescere formisura, e ti farò padre di popoli, e da te usciranno de' regi.And I wil make thee encrease excedingly, and I wil make thee into nations, and kinges shal come forth of thee.Faciamque te crescere vehementissime, et ponam te in gentibus, regesque ex te egredientur. 7And I will establish my covenant between me and thee, and between thy seed after thee in their generations, by a perpetual covenant: to be a God to thee, and to thy seed after thee.E io fermerò il mio patto fra me, e te: e col seme tuo dopo di te nelle tue generazioni con sempiterna alleanza: ond'io sia Dio tuo, e del seme tuo dopo di te.And I wil establish my couenant betwen me and thee, and betwen thy seede after thee in their generations by a perpetual couenant: to be thy God, and thy sedes after thee.Et statuam pactum meum inter me et te, et inter semen tuum post te in generationibus suis, fœdere sempiterno: ut sim Deus tuus, et seminis tui post te.
8And I will give to thee, and to thy seed, the land of thy sojournment, all the land of Chanaan, for a perpetual possession, and I will be their God.E darò a te, e al seme tuo la terra, dove tu sei pellegrino, tutta la terra di Chanaan in eterno dominio, e io sarò lor Dio.And I wil geue to thee, and to thy seed the land of thy peregrination, al the land of Chanaan for a perpetual possession, and I wil be their God.Daboque tibi et semini tuo terram peregrinationis tuæ, omnem terram Chanaan in possessionem æternam, eroque Deus eorum. 9Again God said to Abraham: And thou therefore shalt keep my covenant, and thy seed after thee in their generations.E di nuovo disse Dio ad Abramo: Tu adunque osserverai il mio patto, e dopo di te il tuo seme nelle sue generazioni.Againe God said to Abraham: And thou therfore shalt keepe my couenant, and thy seed after thee in their generations.Dixit iterum Deus ad Abraham: Et tu ergo custodies pactum meum, et semen tuum post te in generationibus suis. 10This is my covenant which you shall observe between me and you, and thy seed after thee: All the male-kind of you shall be circumcised.Questo è il mio patto, che osserverete tra me e voi; tu, e il seme tuo dopo di te: tutti i vostri maschi saran circoncisi.This is my couenant which you shal obserue betwen me and you, and thy seede after thee: Al the malekind of you shal be circumcised:Hoc est pactum meum quod observabitis inter me et vos, et semen tuum post te: circumcidetur ex vobis omne masculinum: 11And you shall circumcise the flesh of your foreskin, that it may be for a sign of the covenant between me and you.E voi circonciderete la vostra carne in segno dell'alleanza tra me e voi.and you shal circumcise the flesh of your prepuce, that it may be for a signe of the couenant betwen me and you.et circumcidetis carnem præputii vestri, ut sit in signum fœderis inter me et vos. 12An infant of eight days old shall be circumcised among you, every manchild in your generations: he that is born in the house, as well as the bought servant, shall be circumcised, and whosoever is not of your stock:Tutti i bambini maschi di otto giorni saranno circoncisi tra di voi da una generazione all'altra: il servo, o sia nato, o l'abbiate comperato da qualunque uomo non della vostra stirpe, sarà circonciso.An infant of eight daies shalbe circumcised among you, al malekind in your generations: aswel the homebred shal be circumcised, as the bought seruant of whosoeuer he is, not of your stocke:Infans octo dierum circumcidetur in vobis, omne masculinum in generationibus vestris: tam vernaculus, quam emptitius circumcidetur, et quicumque non fuerit de stirpe vestra:
13And my covenant shall be in your flesh for a perpetual covenant.E questo segno del mio patto sarà nella vostra carne per eterna alleanza.and my couenant shal be in your flesh for a perpetual couenant.eritque pactum meum in carne vestra in fœdus æternum. 14The male whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he hath broken my covenant.Se un maschio non sarà stato circonciso, una tal anima sarà recisa dal ceto del popol suo: perocché ha violato il mio patto.The male, whose flesh of his prepuce shal not be circumcised, that soule shalbe destroied out of his people: because he hath broken my couenant.Masculus, cujus præputii caro circumcisa non fuerit, delebitur anima illa de populo suo: quia pactum meum irritum fecit. 15God said also to Abraham: Sarai thy wife thou shalt not call Sarai, but Sara.E Dio disse ancora ad Abramo: Non chiamerai più la tua moglie col nome di Sarai, ma sì di Sara.God said also to Abraham: Sarai thy wife thou shalt not cal Sarai, but Sara.Dixit quoque Deus ad Abraham: Sarai uxorem tuam non vocabis Sarai, sed Saram. 16And I will bless her, and of her I will give thee a son, whom I will bless, and he shall become nations, and kings of people shall spring from him.E io la benedirò, e di lei darò a te un figliuolo, a cui io darò benedizione: ed ei sarà capo di nazioni, e da lui usciranno regi di popoli.And I wil blesse her, and of her I wil giue thee a sonne, whom I wil blesse, and he shalbe into nations, and kings of peoples shal spring of him.Et benedicam ei, et ex illa dabo tibi filium cui benedicturus sum: eritque in nationes, et reges populorum orientur ex eo. 17Abraham fell upon his face, and laughed, saying in his heart: Shall a son, thinkest thou, be born to him that is a hundred years old? and shall Sara that is ninety years old bring forth?Abramo si gettò boccone per terra, e rise, dicendo in cuor suo: Possibile, che nasca un figliuolo a un uomo di cento anni? e che Sara partorisca a novanta?Abraham fel vpon his face, & laughed, saying in his hart: Shal trowest thou to him that is an hundred yeare old a sonne be borne? and Sara that is nyntie yeares old shal she beare?Cecidit Abraham in faciem suam, et risit, dicens in corde suo: Putasne centenario nascetur filius ? et Sara nonagenaria pariet ? 18And he said to God: O that Ismael may live before thee.E disse a lui: Di grazia, viva Ismaele dinanzi a te.And he said to God: I would that Ismael may liue before thee.Dixitque ad Deum: Utinam Ismaël vivat coram te.
19And God said to Abraham: Sara thy wife shall bear thee a son, and thou shalt call his name Isaac, and I will establish my covenant with him for a perpetual covenant, and with his seed after him.E disse Dio ad Abramo: Sara tua moglie ti partorirà un figliuolo, e gli porrai nome Isaac; e fermerò con lui il mio patto per un'alleanza sempiterna, e col seme di lui dopo di esso.And God said to Abraham: Sara thy wife shal beare thee a sonne, and thou shalt cal his name Isaac, and I wil establish my couenant to him for a perpetual couenant, and to his seed after him.Et ait Deus ad Abraham: Sara uxor tua pariet tibi filium, vocabisque nomen ejus Isaac, et constituam pactum meum illi in fœdus sempiternum, et semini ejus post eum. 20And as for Ismael I have also heard thee. Behold, I will bless him, and increase, and multiply him exceedingly: he shall beget twelve chiefs, and I will make him a great nation.Ti ho anche esaudito riguardo a Ismaele, e lo amplificherò, e moltiplicherò grandemente: ei genererà dodici condottieri, e farollo crescere in una nazione grande.Concerning Ismael also I haue heard thee. behold, I wil blesse him, and encrease, and multiplie him exceadingly: twelue dukes shal he beget, and I wil make him into a great nation.Super Ismaël quoque exaudivi te: ecce, benedicam ei, et augebo, et multiplicabo eum valde: duodecim duces generabit, et faciam illum in gentem magnam. 21But my covenant I will establish with Isaac, whom Sara shall bring forth to thee at this time in the next year.Ma il mio patto lo stabilirò con Isacco, cui partorirà a te Sara in questo tempo l'anno vegnente.But my couenant I wil establish with Isaac, whom Sara shal bring forth to thee at this time an other yeare.Pactum vero meum statuam ad Isaac, quem pariet tibi Sara tempore isto in anno altero. 22And when he had left off speaking with him, God went up from Abraham.E finito che ebbe di parlare con lui, si tolse Dio dalla vista di Abramo.And when he had leaft of speaking with him, God ascended from Abraham.Cumque finitus esset sermo loquentis cum eo, ascendit Deus ab Abraham. 23And Abraham took Ismael his son, and all that were born in his house: and all whom he had bought, every male among the men of his house: and he circumcised the flesh of their foreskin forthwith the very same day, as God had commanded him.Abramo adunque prese Ismaele suo figliuolo, e tutti i servi nati nella sua casa: e tutti quelli che avea comperati, tutti quanti i maschi di sua casa, e li circoncise immediatamente lo stesso giorno, conforme Dio gli avea ordinato.And Abraham tooke Ismael his sonne, and al the homebred of his house: and al whom he had bought, al the males of al the men of his house: and he circumcised the flesh of their prepuce forth with the very same day, as God had commanded him.Tulit autem Abraham Ismaël filium suum, et omnes vernaculos domus suæ, universosque quos emerat, cunctos mares ex omnibus viris domus suæ: et circumcidit carnem præputii eorum statim in ipsa die, sicut præceperat ei Deus.
24Abraham was ninety and nine years old, when he circumcised the flesh of his foreskin.Abramo avea novantanove anni, quando si circoncise.Abraham was nyntie and nyne yeares old, when he circumcised the flesh of his prepuce.Abraham nonaginta et novem erat annorum quando circumcidit carnem præputii sui. 25And Ismael his son was full thirteen years old at the time of his circumcision.E il figliuolo Ismaele avea compito tredici anni al tempo della sua circoncisione.And Ismael his sonne was ful thirtene yeares old at the time of his circumcision.Et Ismaël filius tredecim annos impleverat tempore circumcisionis suæ. 26The self-same day was Abraham circumcised and Ismael his son.Nello stesso giorno fu circonciso Abramo, e Ismaele suo figliuolo.The selfsame day was Abraham circumcised and Ismael his sonne.Eadem die circumcisus est Abraham et Ismaël filius ejus: 27And all the men of his house, as well they that were born in his house, as the bought servants and strangers, were circumcised with him.E tutti gli uomini di quella casa, tanto quei che in essa eran nati, come quei che erano stati comperati, e gli stranieri furono circoncisi ad un tempo.And al the men of his house, as wel the home bred as the bought seruantes and strangers were circumcised togeather.et omnes viri domus illius, tam vernaculi, quam emptitii et alienigenæ pariter circumcisi sunt.
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Du Hamel
I am unchangeable, and faithful to my promises, the only God. (Du Hamel)
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Challoner
Abraham. Abram, in the Hebrew, signifies a high father; but Abraham, the father of the multitude: Sarai signifies my Lady, but Sara absolutely Lady. (Challoner)
Calmet
God thus receives them as it were into his own family. (Calmet)
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Perpetual; that shall last as long as they remain obedient. (Menochius) (Ver. 9.)
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You shall, either by yourselves, or by the ministry of others, with respect to infants. That part of the body was chosen, because the effects of sin first appeared there; and because a part of the Hebrews' creed was, that Christ should be born of the family of Abraham.
Tirinus
A sign that Abraham had agreed to the covenant with God, and to be a memorial of his faith and justice, Romans 4:2; to distinguish also the faithful from infidels; to purge away original sin in male children, eight days old; and to be a figure of baptism. (Menochius) (Tirinus)
Calmet
God always appoints some sign of his covenants, as Jesus Christ instituted the holy sacrament of his body and blood, under exterior appearances, to assure us of his new alliance with Christians. (Calmet)
Calmet
The sacraments of the old law caused grace, only by means of faith in the Redeemer, of which they were signs. (St. Augustine, de Nupt. 2:chap. ult.[last Genesis]) In this sense, the holy fathers assert, that circumcision remitted original sin to those who could receive it; though some think, it was only a bare sign or distinctive mark of the Jews. (Calmet)
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Menochius
Days, when he will be able to bear the pain without danger. This might be deferred for a just reason, as it was in the desert, Josue 5:6. In this case people might be saved, as younger children and all females might, by the application of the remedies used in the law of nature, sacrifice, the faith of parents, etc. (Menochius)
Calmet
Of your stock, and, being arrived at years of discretion, is desirous of enjoying your privileges. Some think, that slaves had no choice left; but servants, and people who had a mind to live in the country, were not bound to submit to this rite against their will. It is even more probable, that none were under this obligation, except Abraham and his posterity by Isaac. His other children adopted it in part, but not with the exactitude of the Jews. (Calmet)
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Calmet
Circumcised. Septuagint adds, "on the eighth day," with the Samaritan and many Latin copies. (Calmet)
Worthington
Destroyed, etc. lose the privileges of the Hebrews, or be put to death, when he grows up and does not supply this defect. St. Augustine reading on the eighth day, concluded that as a child of that age, could not, with reason, be put to death for an offense, in which he could have no share, the destruction here threatened is that of the soul, for transgressing, in Adam, the original covenant, and dying in that state unclean, must be excluded from heaven, as people are now who die unbaptized. This difficult passage may, however, be explained as if the threat regarded the negligent parents. "He who shall not circumcise...shall be destroyed." Syriac, or, as the Hebrew may be rendered, "the male that doth not," etc.; in which case, he becomes guilty of a transgression, when he is arrived at the years sufficient to understand his duty, and does not fulfil it. (Worthington)
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Menochius
Sara, princess of all the nations of the faithful, not simply of one family. (Menochius)
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Bless, and enable her to have a son, who shall also have many children.
Calmet
Whom. This is referred to Sara, in Hebrew and Chaldean; but to Isaac, in the Syriac. The blessing, at any rate, reverts to the mother; who was a figure of the blessed Virgin Mary, and of the Church; both persecuted with their children; both, in the end, triumphant. (Galatians 4:23.) (Calmet)
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Laughed for joy and admiration at such unexpected news. "He rejoiced," says the Chaldean, the faith of Abraham is never called into question. (Romans 4:19.)
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Menochius
Before thee, under thy protection, and in a virtuous manner. (Menochius)
Haydock
He seems to be satisfied, though God should not bless him with any more children, provided this one may live worthy of God. (Haydock)
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Isaac, "laughter," alluding to the exultation of Abraham, more than to the laughter of Sara, which deserved some reprehension, Genesis 21:6.
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Calmet
Nation of Arabs, who are still divided into twelve tribes. See Genesis 25:13. (Calmet)
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Haydock
His house. All were kept in such good order by their master, that none was found unwilling to submit, if indeed it was left to their choice. (Haydock)
Menochius
Abraham loses no time in complying with God's commands. (Menochius)
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Calmet
Full thirteen, or beginning his fourteenth year, at which age the Arabs and Mahometans still generally circumcise; but without any order from God. (Calmet)
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He is perfect in this life, that sincerly & diligently tendeth towards perfection of the next life. And this God here commanded to Abraham, & Christ to al Christians. Math. 5. S. Aug. li. de perfect. cont. Caelest. See Gen. 6. v. 9
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5. Manie nations] Abram signifying Hiegh or Noble father, changed into Changing of names is mystical. S. Aug. li. 16 c. 28 & 39. ciuit. S. Hierom. Tradit. Hebraicis. Abraham, which signifieth Father of manie (nations) and Sarai signifying My Princes, changed into Sara, which absolutly signifieth Princesse, importe great Mysteries intended by God. For by this changing of names was declared and confirmed, that Abraham by the issue that he should haue of Sara, should be the father of manie nations, which S. Paul expresly applieth to his spiritual children. those especially that should beleue in Christ, of the Gentiles prefigured by Isaac borne of the freevvoman, by the promise, as the Iewes were prefigured Gal. 4. Isa. 54. by Ismael borne of the bondvvoman according to the flesh, concluding with the Abraham natural father of foure nations: spiritual father of al that do beleue in Christ. Rom. 4, 11. The Church of Christ euer consisteth of many nations. prophet Esai, that Manie are the children of the desolate, that before vvas barren. For albeit Abraham was natural father of foure nations, The Ismaelites, Madianites, Idumeans, and the Israelites, yet he was spiritual father of manie more, to wit, of al nations that beleue in Christ from his owne time to the •d of the world, of which some are Iewes, but the greatest part Gentiles. as the same Apostle sheweth. Rom. 4. Gal. 4. Ephes. 3. Collos. 1. and in other places. wherby is clere, that the Church of Christ doth alwayes consist of manie nations, not as Donatistes and Protestants absurdly say, sometimes of few inuisible or vnknowen persons, for so Abraham should sometimes be father of few or no nations, which derogateth either from Gods omnipotencie if he could not, or from his fidelitie if he should not maintaine his promise, made to Abraham for euer.
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10. shal be circumscised] The Sacrament of Circumcision here first instituted, Circumcision a figure of Baptisme. about 400. yeares before the Law of Moyses, is a perfect figure of Baptisme, resembling it in foure things. First by both these Sacraments the faithful are distinguished from infidels. Secondly proffession of faith is made in them both, either by those that receiue the same, if they be of discretion, or by others for them, if they be infants. Thirdly by both these Sacraments entrance is made into the Church, and to the participation of other Sacraments and spiritual rites. Fourrhly both these Sacraments induce subiection to the iurisdiction, and lawes of the Church. But Baptisme doth farie excel Circumcision Baptisme excelleth Circumcision. in that it is more easie, or lesse painful, more vniuersal, for it pertaineth to al nations, and both sexes; and especially in vertue and efficacie, for Baptisme as an instrumental cause remitteth sinne and iustifieth, Circumcision was only a signe that grace was geuen, & sinne remitted. Againe Baptisme imprinteth a character in the soule, the other leaueth a marck only in the flesh. Finally Baptisme openeth the gate of heauen, in vertue of Christs passion now past, which circumcision could not before Christ suffered death. Of which both resemblance and difference S. Augustin treateth in manie places, especially li. 3. de doct. christ c. 9. Epist. 118. and Ianuarium. li: 19. c. 13. cont. Faust & in Psal. 73. where he also maketh like comparison betwen other Sacraments of the old and new Testament.
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Circumcision and name receiued the eight day signified the association of Saints in heauen after the seuen dayes trauel of this world. Ser. de circum. apud S. Cyprian.
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14. Shal be destroyed] Here occurre two difficulties about the true sense of Two difficulties. this hard place. First whether this punishment belonged to them only, by whose fault circumcision was omitted; or to infants also that should be circumcised and were not. Secondly whether temporal punishment, or eternal. was here threatned sor transgression of this precept. Touching the first doubt, it semeth probable, that this punishment pertained only to those, by whose To whom the punishment pertained whē circumcision was omitted. negligence themselues, or others of their charge, were not circumcised: for that the reason why such a one is punished is aleaged, Because he hath broken Gods couenant. VVhich is only in their powre to kepe or breake, that are of discretion, and not in the powre of infants. The indifferencie also of the Hebrew and Greeke text fauoreth this sense, for where according to the Latin we read, The male vvhose flesh of prepuce is not circumcised, The Hebrew and Greke may be translated, The male that doth not circumcise the flesh of his prepuce, which can not be ment of an infant of eight dayes old. This exposition is likewise confirmed by example, Exodi. 4. where Moyses was in danger to be slaine by an Angel, because his sonne was not circumcised. Neuertheles S. Augustin (li. 3. c. 18. cont. Inlian. li. 16. c. 27. ciuit. and in other places) proueth that this commination pertained also to infants. whose iudgement is confirmed by the 70. Interpreters adding for explication these wordes, the eight day. which necessarily include infants, as subiect to this punishment. not for that they could transgresse this precept, or commit a new sinne, but for lack of circumcision. The reason wherof is, for that God now determined this only remedie for original sinne, in the male sex of Abrahams seede, in place of sacrifice, or other profession of faith vsed before, and that in case it could conueniently be applied for otherwise the former remedies were stil aualable.
Concerning the other difficultie manie ancient fathers expound these wordes, shal be destroyed out of his people, of only temporal punishment; either what punishment was threatned. death, as the like phrase signifieth, Exodi. 12. VVhosoeuer shal eate leuened bread, his soul shal perish out of Israel; or temporal separation from the people of God, as Num. 19. Euerie one that toucheth the dead corse, shal perish out of Israel. But S. Augustin (li. 3. c. 18. cont. Iulian. li 5. hypog. & alibi) S. Gregorie (li. 4. Moral. c. 2. &. 3.) S. Prosper (li. de promiss. Dei. p. 1. c. 14.) S. Beda (li. 2. in Lucam. c. 8) and S. Bernard (ser. 3. de circum) vnderstand this threatning not only of temporal punishment, but also of eternal separation from God, and the Circumcision instituted to distinguish the people of God and for remedie of original sinne in some persons, but not in al. societie of Saints. And that also infants are so secluded only for lack of this remedie, as now children which dye without Baptisme, cōmitting no new fault are depriued of the vision of God, for their original sinne not remitted. VVherupon is geathered that albeit Circumcision was principally instituted to distinguish the people of God, which should come of Abrahams seede, from other nations, yet it was also for remission of original sinne: not in al, but in those to whom God appointed this particular remedie.
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Abraham laughed not doubting but reioycing. S. Ambro. li. de Abraham c. 4. S. Aug. li. 16 c. 26. de ciuit.
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Temporal blessings were common to Ismael, but spiritual pertained properly to Isaac and Israel, & their successessors.
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Conformitie in Religion conserueth peace in euery familie. Tho. Anglus in hunc locum.
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.18.3
3. In addition to these is the work On those whose Names have been changed and why they have been changed,
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.5
… But however, the names of God are many and are venerable, as He delivered His names to Moses, saying to him:— I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob. This is My Name for ever, and this is My memorial unto generations . And He called His name Ahiyah ashar Ahiyah, El Shaddai and Adonai Sabaoth .
san Girolamo † 420 d.C. Against the Pelagians 3.6
C. Why then in Holy Scripture are we stimulated to aim at perfect righteousness? For example: “Blessed are the pure in heart, for they shall see God,” and “Blessed are the undefiled in the way, who walk in the law of the Lord.” And God says to Abraham,
sant'Agostino d'Ippona † 430 d.C. City of God 16.26
… be well-pleasing in my sight, and be without complaint, and I will make my covenant between me and thee, and will fill thee exceedingly.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.11
25. Can there be any one who will say that the Lord appeared to Moses by an angel, but to Abraham by Himself? Let us not answer this question from Stephen, but from the book itself, whence Stephen took his narrative. For, pray, because it is written, “And the Lord God said unto Abraham;” and a little after, “And the Lord God appeared unto Abraham;”
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sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 22
… Of these ages the first is from the beginning of the human race, that is, from Adam, who was the first man that was made, down to Noah, who constructed the ark at the time of the flood. Then the second extends from that period on to Abraham, who was called the father indeed of all nations
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.16
… for instead of that expression which is in Latin between Me and you, the Greek hath, in the midst of Me and you. So also of the sign of Circumcision, when God speaketh to Abraham, He saith, “There shall be a testament between Me and thee and all thy seed:”
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san Barnaba † 61 d.C. The Epistle of Barnabas 13
… If then, still further, the same thing was intimated through Abraham, we reach the perfection of our knowledge. What, then, says He to Abraham? “Because thou hast believed, it is imputed to thee for righteousness: behold, I have made thee the father of those nations who believe in the Lord while in [a state of] uncircumcision.”
Tertulliano † 220 d.C. On Monogamy 6
… You have the apostle: learn (of him), together with the Galatians. In like manner, too, if you have involved yourself in digamy, you are not the son of that Abraham whose “faith” preceded in monogamy. For albeit it is subsequently that he is called “a father of many nations,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 5.5
… Being faithful in these things, he was sealed for righteousness, and received circumcision as a seal of the faith which he had while he was in uncircumcision , having received a promise that he should be the father of many nations
sant'Agostino d'Ippona † 430 d.C. City of God 16.28
… And I will give thee a son of Sarah; and I will bless him, and he shall become nations, and kings of nations shall be of him,”
sant'Agostino d'Ippona † 430 d.C. City of God 20.23
… Thus it was said to Abraham, “I have set thee as the father of many nations,” though in another place it was said to him, “In thy seed shall all nations be blessed.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 4.24
… If you are not, then, in fun, and do not wish to make childish mistakes, you must understand by “Abraham’s bosom” that remote and separate abode of rest and peace in which Abraham now is; and that what was said to Abraham did not merely refer to him personally, but had reference to his appointment as the father of many nations,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 1.19
… Therefore God’s predestination of good is, as I have said, the preparation of grace; which grace is the effect of that predestination. Therefore when God promised to Abraham in his seed the faith of the nations, saying, “I have established thee a father of many nations,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 72.4
4. But as arising out of this occasion, this must not be passed over, which may haply of itself perplex some of you; with what design is it, that when this Jacob’s grandfather Abraham’s name was changed (for he too was first called Abram, and God changed his name, and said, “Thou shall not be called Abram, but Abraham”
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Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 9
… For as well the ancient prophecies as the Gospels testify Him to be the son of Abraham and the son of David. Genesis itself anticipates Him, when it says: “To thee will I give it, and to thy seed.”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 5
But what were “the covenants of the promise?” “To thee and to thy seed,” saith He, “will I give this land,” (
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.16.1
… For it declares: “God said unto Abraham, Every male among you shall be circumcised; and ye shall circumcise the flesh of your foreskins, as a token of the covenant between Me and you.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 16.6
… places circumcision among the rites pleasing to God, and commands every male to be circumcised in the foreskin of his flesh, and declares that this is a necessary sign of the covenant which God made with Abraham, and that every male not circumcised would be cut off from his tribe, and from his part in the inheritance promised to Abraham and to his seed.
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 32.3
3. To return to what I said of your not accepting everything in the Old Testament. You do not admit carnal circumcision, though that is what is written;
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 4.24
… Yet the apostle says of Abraham himself, that "he received the sign of circumcision, a seal of the righteousness of the faith," having already believed in his heart, so that "it was counted unto him for righteousness." Why, therefore, was it commanded him that he should circumcise every male child in order on the eighth day,
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sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 2.35
… Abraham himself, indeed, received the sign of circumcision, a seal of the righteousness of faith. And he received it with this accompanying injunction: All the male infants of his household were from that very time to be circumcised, while fresh from their mother’s womb, on the eighth day from their birth;
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 30.4
4. “I have done one work, and ye all marvel.” And immediately He subjoined: “Moses therefore gave unto you circumcision.” It was well done that ye received circumcision from Moses. “Not that it is of Moses, but of the fathers;” since it was Abraham that first received circumcision from the Lord.
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.25
The Circumcision was given to Abraham before the law, after the blessings, after the promise, as a sign separating him and his offspring and his household from the Gentiles with whom he lived
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san Gregorio Taumaturgo † 270 d.C. Four Homilies 2
… Israel in remembrance of His mercy, and of the covenant which He established with Abraham and with his seed for ever.” Thou seest how the holy Virgin has surpassed even the perfection of the patriarchs, and how she confirms the covenant which was made with Abraham by God, when He said, “This is the covenant which I shall establish between me and thee.”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 1.18.3
3. Further, they declare that the arrangement made with respect to the ark in the Deluge, by means of which eight persons were saved, most clearly indicates the Ogdoad which brings salvation. David also shows forth the same, as holding the eighth place in point of age among his brethren. Moreover, that circumcision which took place on the eighth day,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.23
… and yet God, Who gave the law, was not wroth with him but shewed Himself to him on Choreb as a reward for his virtue. And what will they say about Daniel? Did he not spend three weeks without food ? And again, did not all Israel circumcise the child on the Sabbath, if it happened to be the eighth day after birth
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Origene † 254 d.C. Origen De Principiis iv.1.17
… The declaration of Scripture now is, “The uncircumcised male, i.e., who shall not have been circumcised, shall be cut off from his people.”
Origene † 254 d.C. Origen De Principiis iv.1-2.17
… Now the Scripture says: “Every male that is uncircumcised, who shall not be circumcised on the eighth day, shall be cut off from among his people.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
… And what was the health procured by circumcision? “Every soul,” It saith, “that is not circumcised, shall be utterly destroyed.” (
sant'Agostino d'Ippona † 430 d.C. City of God 16.27
When it is said, “The male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people, because he hath broken my covenant,”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 32.5
… or that every man is accursed who does not raise up seed in Israel, for that would include all of both sexes devoted to God; or that whoever is not circumcised in the flesh of his foreskin will be cut off from among his people,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 2.35
… so that even they who were not yet able with the heart to believe unto righteousness, should nevertheless receive the seal of the righteousness of faith. And this command was imposed with so fearful a sanction, that God said: “That soul shall be cut off from his people, whose flesh of his foreskin is not circumcised on the eighth day.”
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 2.24
… For thus ran the commandment of God concerning the circumcision of infants: “The uncircumcised man-child, whose flesh of his foreskin is not circumcised on the eighth day, his soul shall be cut off from his people; because he hath broken my covenant.”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.7.1
… and having learned, by an announcement [made to him], that the Son of God would be a man among men, by whose advent his seed should be as the stars of heaven, he desired to see that day, so that he might himself also embrace Christ; and, seeing it through the spirit of prophecy, he rejoiced.
san Girolamo † 420 d.C. Against the Pelagians 1.28
xvii. 17, xviii. 12 . Abraham and Sarah laughing at the promise.
sant'Agostino d'Ippona † 430 d.C. City of God 16.32
After these things Sarah died, in the 127th year of her life, and the 137th of her husband for he was ten years older than she, as he himself says, when a son is promised to him by her: “Shall a son be born to me that am an hundred years old? and shall Sarah, that is ninety years old, bear?”
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sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.24
… and I will establish My covenant with him for an everlasting covenant, and with his seed after him. And as far Ishmael, behold. I have heard thee and have blessed him, and will multiply him exceedingly; twelve nations shall he beget, and I will make him a great nation
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 45.11
… and a lawgiver from his thighs”? Did not Abraham himself (to whom was promised the seed in which “all the nations of the earth were to be blessed”), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name;
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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.”
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APPARUIT DOMINUS, — puta angelus vice Dei, Deumque repraesentans in corpore assumpto, ut patet vers. 17 et 22. Ita Cajetanus et alii; idque ad hoc, ne putaret Abram promissionem seminis sibi cap. XV factam, per Ismael esse completam, sed complendam esse in Isaac.
EGO DEUS OMNIPOTENS. — Hebr. אל שדי el Saddai, q. d. Ego sum Deus fortis et liberalis. Nota: Saddai componitur ex ש schin articulo relativo, et די dai, id est sufficientia (ex hoc hebraeo dai, vel de, aliqui deducunt Graecum Ζεύς et Θεός, ac Latinum Deus, licet alii Deum a dando, sicut Jovem a juvando dici putent), q. d. Cui est omnis sufficientia, abundantia, copia, plenitudo, cornucopia; qui est sufficientissimus, abundantissimus, copiosissimus, adeo ut non tantum per se bonis omnibus abundet, sed etiam aliis omnem sufficientiam et abundantiam tribuat. Nam, ut ait Joannes cap. I, de Filio Dei: «De plenitudine ejus nos omnes accepimus.» Unde ad Saddai alludit Apostolus I Timoth. cap. VI, cum ait: «Neque sperare in incerto divitiarum, sed in Deo vivo, qui praestat nobis omnia abunde ad fruendum.» Hinc et R. Saadias: «Deus, ait, dicitur Saddai, quod ipsius cura, providentia, sapientia, bonitate cuncta existant, vivant, omnesque omnium creaturarum necessitates complet.» Quare Aquila, Symmachus et Theodotion, teste Hieronymo, epist. 136, ad Marcellam, et in Ezech. cap. X, vers. 5, Saddai vertunt robustum, et sufficientem ad omnia perpetranda, ut sit idem quod αὐτάρκης, παντοκράτωρ, id est sibi sufficiens et omnipotens, uti Noster vertere solet. Secundo, Saddai, ut cum aliis locis, tum Genes. cap. XLIX, vers. 25, ex Hebraeo colligitur, deducitur a שד schad, id est uber, mamma: quasi dicas mammeus; ex Deo enim, quasi ubere bonis omnibus distento, affluenter bona omnia sugimus. Saddai ergo significat, quod Deus dulcis sit ut mamma et lac; quodque omnia eo charitatis affectu et amore nutriat, quo mater infantem uberibus applicando fovet, lacteque alit ac nutrit; atque uti a רחם rechem, id est matrice, Deus vocatur רחום rachum, id est misericordissimus, ita ab שד schad, id est ubere, vocatur Saddai, id est uberrimus, quasi dicas, divina ubertas. Dicitur ergo Deus Saddai, quod sit munificus, efficax, omnipotens; quod ipsius cura, providentia, sapientia, bonitate cuncta existant, vivant. Unde Saddai explicans Paulus Actor. cap. XVII: «Deus, ait, non est indigens aliquo, cum ipse det omnibus vitam, et inspirationem, et omnia,» etc. Sic Plato inter haec tria, ἔνδεια, αὐτάρκεια, ὑπέρχυσις, inopia, sufficientia, effusio, distinguens, solam effusionem bonitatis Deo tribuit: sicut enim crater aliquis vino plenus et superplenus effluit et superfluit, ita et Deus Deique bonitas. Platonem reprehendit Nazianzenus, orat. 4. De Filio, sed hactenus tantum quod hoc crateris exemplo, effusionem quamdam non voluntariam, nec liberam, sed naturalem et necessariam, Deo tribuere videatur: alioqui ipse Nazianzenus, orat. De Pascha, hanc effusionem in Deo admittit. Dicit ergo Deus Abrahae: Ego sum Deus saddai, sufficientissimus, copiosissimus, ditissimus, munificentissimus, qui te ditare bonisque omnibus cumulare possum et volo. Ambula ergo coram me, ut capax sis harum opum, utque dignus sis iis bonis, quae tibi promisi. Pari modo dixit Deus Jacobo Genes. cap. XXXV, vers. 11: «Ego Deus omnipotens (hebraice saddai), ideoque ex me cresce et multiplicare.» Et Isaac ad Jacob, Gen. cap. XXVIII, vers. 3: «Deus, inquit, omnipotens (hebr. saddai) benedicat tibi, et crescere te faciat atque multiplicet.» Et hoc est quod Deus dixit Moysi Exod. cap. VI: «Ego Dominus, qui apparui Abraham, Isaac et Jacob in Deo omnipotente (instar Dei saddai, tanquam Deus saddai, ut habent hebraea), et nomen Adonai non indicavi eis.» Deus ergo est noster Saddai, qui satiat, qui replet in bonis omne desiderium nostrum: cur ergo, infelix homo, per multa vagaris, requiem quaeris, et non invenis? amas opes, non satiaris, quia non sunt Saddai: amas honores, non expleris, quia non sunt Saddai; amas gratiam et pulchritudinem corporum, non sunt illa tuum Saddai. O cor humanum, cor indignum, cor aerumnas expertum, aerumnis obrutum, quid per vana, exilia, brevia et fallacia bona frustra discurris? illa famem, illa sitim animae tuae satiare non possunt. Ama tuum Saddai: ille solus sinus omnes animae tuae implere potest: ipse solus torrente, imo pelago voluptatum potare te sufficit, quoniam apud ipsum est fons vitae: ipse est rationi plenitudo lucis, voluntati multitudo pacis, memoriae continuatio aeternitatis: ipse suis est, et erit omnia in omnibus. Delectat te gloria? «Gloria et divitiae in domo ejus;» delectat te pulchritudo? «fulgebunt justi sicut sol in regno Patris eorum;» delectat te sapientia? «o altitudo divitiarum sapientiae et scientiae Dei!» delectat te sapor, vina, deliciae? «satiabimur, cum apparuerit gloria tua;» et, «inebriabuntur ab ubertate domus tuae.» Nimirum Deus omnes gloriae, omnes opum, omnes scientiae, omnes gaudii, omnes deliciarum suarum thesauros, imo se totum in electos amicos suos in coelo transfundet. In hoc ergo unico bono tuo, o anima mea, te totam defige. Haec requies est, hoc centrum cordis tui: hoc unicum omnibus votis et studiis prosequere. Dicito ergo cum S. P. N. Ignatio: «Domine, quid volo aut quid velim extra te? Deus cordis mei, et pars mea Deus in aeternum.» Et cum S. Ludovico: «Divitiae meae Christus, desint caetera. Omnis copia, quae Deus meus non est, mihi inopia est.»
Ambula coram me, — uti servus coram domino, discipulus coram magistro, miles coram duce, filius coram patre, illi per omnia praesto, obsequens, fidelis, ut illi sincere, accurate, perfecte serviat, obediat, placeat. Unde Septuaginta vertunt, complace coram me; Chaldaeus, servias coram me. Hoc est quod canit Zacharias: «Serviamus illi in sanctitate et justitia coram ipso omnibus diebus nostris.» Sic fecit Henoch cap. v, vers. 22, et Noe cap. vi, vers. 6. Felix qui Deum semper praesentem cogitat, reveretur, et quasi coram praesente ubique ambulat, suaque omnia agit et operatur. Audiant Christiani Gentilem Senecam, epist. 10: «Sic vive, inquit, cum hominibus, tanquam Deus videat; sic loquere cum Deo, tanquam homines audiant.» Audiant Salomonem Prov. cap. III, vers. 6: «In omnibus viis tuis cogita illum, et ipse diriget gressus tuos;» et Tobiam ad filium, cap. IV, vers. 6: «Omnibus diebus vitae tuae in mente habeto Deum;» et Michaeam, cap. vi, vers. 8: «Indicabo tibi, o homo, quid sit bonum, et quid Dominus requirat a te: utique facere judicium, et diligere misericordiam, et sollicitum ambulare cum Deo tuo.» Nota hic tres gradus et status Abrahami cuique in exemplum virtutis proponi. A capite enim XII hucusque Abram descriptus fuit ut incipiens: hic vero usque ad cap. XXII describitur ut proficiens. Denique a cap. XXII, usque ad XXV describitur ut perfectus. Proficienti ergo hoc primum datur praesentiae Dei praeceptum: «Ambula coram me.»
Porro hujus praesentiae Dei fructus primus est fuga peccati: «Memento Dei, et non peccabis,» ait S. Ignatius ad Heronem, et Clemens Alexandrinus, lib. III Paedagogi, cap. v: «Hac solum ratione fit ut quis nunquam labatur, si Deum sibi ipsi semper adesse existimat.» Scortum sollicitabat S. Ephrem ad scelus; ille in speciem annuit, modo id fieret in foro: cumque scortum diceret, hoc fore infame et pudendum; tum Ephrem: Quanto magis pudere debet te coram Deo, qui omnia etiam occultissima intuetur? Quo responso perculsa meretrix, veniam petiit, et monasticam vitam amplexa est. Ita Susanna mori maluit, «quam peccare in conspectu Domini.» Ita et sanctus ille qui Thaidem convertit. Secundus fructus est victoria tentationum, periculorum et inimicorum. Psal. cap. XXIV, vers. 4: «Etsi ambulavero in medio umbrae mortis, non timebo mala, quoniam tu mecum es.» Ita Machabaei, «Dominum orantes cordibus,» prostraverunt Nicanorem cum 35 millibus, «praesentia Dei magnifice delectati,» lib. II Machab. XV, 16. Tertius. «Semper Dei memineris, et coelum mens tua evadet,» ait S. Ephrem. Ita Jacob, videns Dominum cum angelis in scala, ait: «Non est hic aliud nisi domus Dei, et porta coeli.» Quartus. Talis est quasi angelus; angeli enim semper vident faciem patris. Talis fuit Elias: «Vivit, ait, Dominus, in cujus conspectu sto,» lib. III Reg. cap. XVII, vers. 1. Quintus. Talis mire excitatur ad amorem Dei, semperque laetatur, quia Dei praesentia fruitur. Ita David Psal. cap. XV: «Providebam Dominum in conspectu meo semper;» ac subdit: «Propter hoc laetatum est cor meum, et exultavit lingua mea;» nam, ut ait S. Paulus: «Qui adhaeret Domino, unus spiritus est.» Sextus. Haec Dei praesentia fugat iram, concupiscentiam, distractiones, hominemque facit perfectum. Ita S. Dositheus, ut habetur in ejus Vita, ex hoc S. Dorothei praecepto: «Cogita semper Deum tibi praesentem, et te coram illo stare,» ex dissoluto milite monachus perfectus evasit.
Esto perfectus. — Conare perfecte legem et voluntatem meam implere, atque opera tua omnia et singula perfecte facere, sic ut in iis nihil desit, nihil carpi possit; teque omnibus virtutibus perfice. Unde Septuaginta vertunt γίνου ἄμεμπτος, esto irreprehensibilis. Mercedem subjungit, dicens: Nota: Perfectionem Deus non exegit ab Abrahamo juvene, sed sene, cum prope esset, ut nasceretur Isaac: in signum, quo tempore Christi Deus exigeret perfectionem a fidelibus. Religio enim Christiana non est aliud, quam disciplina, officium et conatus ad summam perfectionem. Media ad eximiam etiam Religiosorum perfectionem suggerit sanctus quidam doctor, scilicet: primo, ambulare jugiter coram Deo; secundo, in omnibus, tam tristibus, quam laetis, conformare se voluntati Dei, ac dicere: Fiat voluntas tua; sit nomen Domini benedictum. Tertio, vis cito esse perfectus: recipe te in fundum animae tuae, ac inibi diligenter scrutare quid te maxime inhibeat et detineat, ne purus sis et liber, ac agilis ad obsequium Dei, omnemque virtutem, et hunc laqueum, hunc lapidem qui te detinet, radicitus reseca, et in profundum maris demerge: alioqui fac quod vis, omnia erunt frustra. Haec mortificatio dura est, et viva quaedam mors, quae carnem quasi ab ossibus abradit: sed necessaria, et usu ipso fit facilis. Quarto, natura nostra fallacissima est, ac mille angulis et versutiis praedita, in quibus seipsam fovet ac retinet: quae nisi funditus extirpentur, parum proficies; inter haec maximum est, quod etiam Sanctos tenet, etiam subinde monachos, velle videri, velle ut alii ad eos se convertant, ut ipsis deferant honorem, etc. Hoc plane abnegandum est, ut funditus venias ad illud Joannis Baptistae: «Non sum dignus solvere corrigiam calceamenti ejus.» Hinc quinto, abstrahe te saltem mente ab omnibus hominibus. Sexto, expedi te ab omnibus rebus, quae si tibi acciderent, affectus adhaesionem, et curas nimias ac sollicitudines adveherent: a quibuscumque intro receptis imaginibus mundum et liberum te serva. Septimo, animum tuum fige in Deo, quasi in scopo; caetera, ut jejunia, vigilias, paupertatem huc refer, tantumque ex iis assume, quantum tibi ad finem hunc utile est. Octavo, sic te in omnibus Deo resigna, ut si quis vasto jactetur pelago, ac pallio resideat: talis enim quid agat, nisi ut Deo se totum resignet? sic et tu facito. Nono, disce contemnere omnia, et contemni ab omnibus, ut cum S. Paulo fias purgamentum mundi, et peripsema omnium.
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Ponam foedus meum inter me et te. — Si videlicet perfecte coram me ambulaveris, amicitiam et foedus peculiare tecum sanciam et colam, ut ego peculiari cura te tuosque prae aliis hominibus ac gentibus protegam, dirigam et promoveam, vocerque Deus Abrahae: tu vicissim peculiari fide, obedientia et cultu mihi servias; hujusque foederis symbolum et signum dabo circumcisionem, vers. 10.
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Cecidit, — adorans et gratias agens Deo.
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Ego sum. — Ego sum qui sum; sum aeternus, sum immutabilis, sum constans et fidelis in promissis, ideoque pactum meum, quod tecum hisce verbis sancio, erit immutabile et irrevocabile. S. Hieronymus, Epistola ad Marcellam, notat Deum tantum esse; quia non novit fuisse, nec fore; cujus essentia est esse, et cui nostrum esse comparatum non est, de quo plura Exodi cap. III et VI.
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Nec ultra vocabitur nomen tuum Abram, sed appellaberis Abraham. — Abram hebraice dicitur quasi ab ram, id est, pater excelsus, qui excelsa cogitat, in excelsis, v. g. in coelestibus habitat, excelsa et divina molitur et agitat. Nunc Deus Abram vocat Abraham quasi אב רם המון ab ram amon, id est, pater magnae et excelsae multitudinis, seu pater multorum excelsorum; quia, ut sequitur, «constitui te patrem multarum gentium,» puta Judaeorum et Gentilium. Quia ergo Abraham hactenus suo nomine bene usus fuit, beneque ipsi vita excelsa respondit: nunc aliud hic suscipere meretur, quo alios quoque multos excelsos faciat. Si et nos respondeamus nomini nostro, quod a Christo accepimus, dabit nobis aliud novum, quod os Domini nominabit, Isai. cap. LXII, vers. 2; Apoc. III, 12. Nomen ergo Abraham est quasi columna, in qua Deus promissionem posteritatis, et seminis fidelis electique, inscripsit ad aeternitatem, ait S. Chrysostomus hic. Vide laudes Abrahae decantatas ab Ecclesiastico, cap. XLIV, vers. 20. Nota ex Apostolo Rom. cap. IX, vers. 5, 6, 7, posteros Abrahae litteraliter hic accipi naturales et carnales, puta Judaeos, qui in duodecim tribus, quasi 12 gentes fuerunt divisi. Allegorice vero et potissimum hic accipi spirituales Abrahae filios, puta fideles, qui fidem et pietatem Abrahae imitantur; quales primo fuerunt Judaei: deinde sub Christo pauci Judaei et Gentes omnes: hi enim proprie vocantur multae Gentes, et inter has multi fuerunt excelsi, puta Apostoli, Martyres, Doctores, Virgines, etc. Miscet ergo hic Deus promissiones spirituales cum carnalibus, uti dixi Roman. IX, 6. Abraham ergo est pater omnium excelsorum, puta coelicolarum, videlicet 144 millium signatorum ex Judaeis, et turbae magnae signatae ex Gentibus, quam dinumerare nemo poterat, Apoc. VII, 9. Notant Hebraei, S. Hieronymus, Lipomanus et alii, ad Abram addi litteram he, ut fiat Abraham, eamdem addi quoque Sarai, ut fiat Sarah, quae littera he praecipua est in nomine tetragrammato Dei: bis enim in eo ponitur, quasi per hoc indicet Deus Messiam, qui Deus est, Deique filius, puta Jesum Christum, ex Abraham et Sarah nasciturum. Addit Pererius he significare quinque, puta quintum millenarium annorum mundi, cujus initio ex Abraham et Sarah natus est Christus. Verum verius est Christum natum esse sub finem quarti millenarii. Notat secundo, Philo lib. De Gigantibus, Abram dictum esse patrem excelsum, quia erat astrologus, quia alta et coelestia scrutabatur; postea vero dictum esse Abraham, quasi אב בר המון ab bar hamon, id est, pater electus magni soni vel vocis, sive pater electae consonantiae: ea autem est intellectus, vox et vita probi viri: hic enim est electus et purgatus, atque pater vocis et consonantiae, qua Dei laudes personamus, eique in omni vita factis dictisque nostris consonamus. Ex Abram ergo factus est Abraham, id est, ex astrologo divinus, ex homine coeli homo Dei: ita Philo. Sed haec symbolica et mystica sunt. Nota tertio, hic memoria lapsum videri Chrysostomum, dum ait Abram significare transitorem, itaque vocatum esse a parentibus, eo quod praesagirent ejus transitum ex Ur Chaldaeorum in Chanaan: confundit enim Chrysostomus nomen Abram cum nomine Hebraeus, quod transitorem significat; aut certe putat Abram a parentibus vocatum esse Hebraeum, quod non est verisimile.
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Regesque ex te egredientur. — Puta reges Israel et Juda ex Jacob: ex Esau reges Idumaeorum et Amalecitarum; quin et Ismael, aliique ex Cetura geniti suos habuere reges.
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Et statuam. — Hebraice הקימותי hakimoti, stare faciam, stabiliam, confirmabo pactum quod jam tecum ineo, uti dixi vers. 4. Foedere sempiterno. — Foedus hoc aeternum fuit, non absolute, sed respective in semine carnali, puta Judaeis. Duravit enim tam diu, quamdiu duravit Judaeorum Ecclesia et respublica. Sed in semine spirituali, puta fidelibus, absolute aeternum est.
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Ut sim Deus tuus, et seminis tui post te, — q. d. Ea lege et conditione pactum tecum et cum tuis, o Abram, ineo, ut scilicet sim tuus tuorumque Deus, nimirum ut a vobis solus adorer et colar, utque a me solo pendeatis; ego vicissim vos quasi peculium meum amem, curem, protegam et benedicam. Ita Vatablus et alii.
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Custodies, — custodi. Ita S. Augustinus.
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Hoc est pactum, — hoc est signum pacti jam tecum initi, patet ex sequent. Unde Apostolus, Rom. IV, 11, loquens de Abram: «Signum, inquit, accepit circumcisionis signaculum justitiae fidei, quae est in praeputio, ut sit pater omnium credentium per praeputium (praeputiatorum, puta Gentilium).» Nota breviter hic usum et causas hujus signi, puta circumcisionis; primo enim erat hoc signum memorativum pacti hic a Deo cum Abraham initi, ut Judaei dum circumcidebantur, vel circumcisos se cogitabant, recordarentur se jam transisse in foedus hoc cum Deo initum, adeoque esse se populum Deo dicatum et consecratum. Sicut ergo daemon, qui est simia Dei, suis sagis in fronte stigma imprimit, quo notantur, significanturque esse sui juris, suae oves, suum peculium, sua mancipia: ita multo magis Deus omnium Dominus voluit Abrahae et Judaeis hoc stigma circumcisionis in carne sensibiliter, intime et indelebiliter incidere, ut significaretur eos transisse in jus Dei, esseque Dei populum et peculium. Secundo, circumcisio erat signum repraesentativum fidei Abrahae, et justitiae per eam adeptae, uti ait Apostolus verbis paulo ante citatis. Tertio, erat hoc signum distinctivum fidelium ab infidelibus, puta Judaeorum a Gentilibus. Quarto, erat hoc signum demonstrativum et purgativum peccati originalis, uti docent Patres: circumcidebatur enim membrum genitale, quo peccatum originale transfunditur; de qua re vide S. Thomam, Suarez et Scholasticos. Quinto, erat praefigurativum baptismi: tam enim baptismus quam circumcisio, primum est Sacramentum et initiativum verae religionis et fidei, ejusque est publica professio et obligatio; ac consequenter est adoptio et ascriptio in Ecclesiam Dei, ejusque jura et praemia. Hac de causa novum nomen in circumcisione, uti jam in baptismo, circumciso imponi solebat: uti hic Abram circumcidendus, pro Abram vocatus est Abraham; quia per circumcisionem, in nomen, gentem et religionem novam, puta Judaicam, asciscebantur. Sic et Romani puellis octavo die a nativitate, pueris nono die nomen imponebant; cujus rei causam dat Plutarchus, Quaest. 102 in Quaest. Rom. Circumcidetur ex vobis omne masculinum. — Abraham ex vi hujus legis, tenebatur circumcidere suam familiam, ac consequenter et Ismaelem et Isaacum. Similiter tenebatur postea Isaac circumcidere Jacobum et Esau. Quando vero Ismael et Esau separati sunt a familia Abrahae et Isaaci, non amplius obligati fuerunt circumcidere suas proles; Jacob autem ad id obligatus fuit, quia ex omnibus ejus filiis collecta fuit familia Abrahae (puta populus Dei, ex quo Christus erat nasciturus), quae ad legem obligabatur. Idumaci tamen, Saraceni, Ammonitae et alii quoque populi receperunt circumcisionem, non ut Sacramentum legis veteris, cum intentione profitendi legem Mosaicam (sic enim ad eam fuissent obligati), sed tantum ex humana quadam consuetudine, ad imitationem suorum parentum, ideoque lege Mosaica non fuerunt obligati. Adde, valde probabile est, quod docet Sebastianus Episcopus Oxomensis, et ex eo Franciscus Suarez, III part., Quaest. LXX, dist. XXIX, sect. 2, scilicet circumcisionem, quatenus ipsa fuit remedium, quo remittebatur peccatum originale, et professio fidei de Christo venturo, potuisse esse in usu omnium gentium; potuerunt enim ipsae hoc signum eligere inter alia, quod sine dubio validum erat ad talem effectum, si ea intentione fieret, quamvis non fieret cum intentione profitendi judaismum, seque illi populo adjungendi. Itaque tales circumcisione expiabantur a peccato originali, non vero obligabantur ad legem Mosaicam. Omne masculinum. — Fallitur ergo Strabo, lib. XVII, qui etiam feminas putat circumcisas fuisse: circumcisio enim data est vel maxime ad hoc, ut ea, quasi signo, distingueretur populus Abrahamiticus ab aliis gentibus; haec autem populi distinctio petitur a maribus, non a feminis.
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Circumcidetis carnem praeputii. — Quaeres, cur in hoc membro praeputii instituta sit a Deo circumcisio? Respondeo primo, quia in hoc membro Adam primo inobedientiae suae effectum, et carnis rebellionem sensit. Secundo, quia hoc membro generamur, et transfunditur peccatum originale, quod circumcisione curatur. Tertio, ut significaretur Christus redemptor, et novi foederis institutor generandus ex Abrahae semine. Allegorice, circumcisio typus fuit baptismi et poenitentiae; tropologice, mortificationis luxuriae omniumque vitiorum; anagogice, resurrectionis, quae fiet octavo die, id est octavo mundi aetate et saeculo, in qua circumcidetur omnis carnis naturaeque corruptio. Vide Rupertum et Origenem, homil. 3. Vide et Barradium De Circumcisione Christi.
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«Infans octo dierum.» — Nota, non potuisse praeveniri octavum diem, quia ante illum infans nimis tener est, et incertum est an sit vitalis futurus, ut ex Galeno docet Franciscus Valesius, Sacrae Philosophiae cap. XVIII. Nota: Si infans ante octavum diem periculum vitae adiret, poterat aeque ut feminae salvari, remediis et ritibus legis naturae. Nota secundo: Justa de causa poterat circumcisio differri post octavum diem, ut dilata est in deserto per 40 annos, ob continuam peregrinationem, Josue V, 6. Ita Theodoretus et Josephus. «Circumcidetur.» — Censent aliqui, ut S. Augustinus, S. Bernardus et Magister Sententiarum, Judaeos solitos esse circumcidi cultro lapideo; tali enim usus est Moses, Exodi IV, et Josue cap. V. Verum nihil tale hic praecipitur: imo S. Justinus Contra Tryphonem testatur sua aetate Judaeos non lapideo, sed ferreo cultro usos esse in circumcisione. Ita S. Thomas, vel potius Thomas Anglicus, Lyranus, Tostatus et alii. «Tam vernaculus, quam emptitius circumcidetur, et quicumque (servus vester) non fuerit de stirpe vestra.» — Hebraea clarius haec transponendo exprimunt hoc modo: «Omnis servus domi natus et emptitius, qui non est de semine tuo, circumcidendo circumcidetur.» Est hic triplex expositio et sententia. Prima Cajetani, Lipomani, Lyrani et S. Ambrosii, qui putant omnes qui erant de familia Abrahae, etiam servos, quin et famulos liberos, hic obligari ad circumcisionem. Secunda est Pererii, Soti, Alensis, Bonaventurae, Ruperti, nullum adultum servum hic obligari ad se, vel suas proles circumcidendum, nisi ipse sponte in id consentiat. In hanc inclinat Suarez, III part., Quaest. LXX, art. 2, dist. XXIX, sect. 2, q. d. «Servus emptitius circumcidetur,» id est, circumcidi poterit, si videlicet velit ad vestrum populum transire, et fieri judaeus. Tertia sententia, et S. Scripturae conformior, est Abulensis, qui censet, non famulos liberos, non mercenarios; sed servos, sive mancipia Hebraeorum, etiamsi essent alienigenae, coactos fuisse circumcidi, sive vernae essent, id est, domi heri nati; sive emptitii, sub quibus et bello captos accipe: est enim omnium par ratio. Nec id mirum: est enim, ait Aristoteles, lib. V Ethicorum, servus possessio domini; et, ut Hebraea hic habent, servus est pretium aut possessio pecuniae domini, quasi qui pecunia emptus, possideatur a domino instar pecuniae. Secundo, quia to circumcidetur praeceptum significat, quod elides, si subaudias, «si velit:» fertur enim hic lex de circumcisione. Accedit, quod in Hebraeo est, himmol yimmol, circumcidendo circumcidetur, q. d. omnino circumcidetur. Et ita hoc Dei praeceptum videtur intellexisse Abraham, ut satis liquet vers. 23, ubi dicitur Abraham circumcidisse Ismael et servos omnes, «sicut praeceperat ei Deus;» ergo circumcisio servis non permissa, sed praecepta fuit. Sicut enim Deus eam imposuit Abrahae et posteris ejus, ita et servis eorum: hi enim herorum suorum sunt mancipia; praesertim, quia circumcisio et judaismus servis tunc erat utilis et honorifica: per eam enim aggregabantur familiae Abrahae et populo Dei. Tertio, quia alioqui non fuisset distinctio inter servum et mercenarium, quam tamen ponit Deus, Exodi XII, 44; nam et mercenarii, si volebant, poterant circumcidi, itaque comedere phase. Distinctio ergo fuit haec, quod servi tenebantur circumcidi, non mercenarii. Ratio legis erat, ut familia Abrahae tota esset Deo dicata, utque cultus Dei, fides et salus ita ad plures propagaretur, si non amore et sponte, certe metu et coactione. Erat enim illa aetas et lex, non filiorum, sed servorum. Denique si Abraham ejusque posteri queri non poterant, hoc onus sibi a Deo imponi, quid de eo queri poterant Abrahae mancipia?
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«Delebitur anima illa de populo suo.» — Hebraei sic exponunt, q. d. Si quis Judaeorum circumcisus non fuerit, morietur ante annum quinquagesimum, et sine liberis; id ita fieri somnium tradunt, imo fabulantur ipsi. Secundo, Diodorus et Cajetanus volunt hic sermonem esse de adulto tantum, eumque juberi hic occidi per judices, si circumcisionem sui, vel suorum negligat. Verum ex antecedentibus, maxime vers. 12, patet Deum hic omnibus incircumcisis, etiam infantibus poenam mortis intentare. Tertio, Vatablus sic exponit: «Delebitur anima,» id est, homo ille non censebitur in populo meo, non censebitur filius Abrahae, nec haeres Chanaan aliarumque mearum promissionum. Rursus, non erit particeps passionis Christi, quae circumcisione fuit figurata, ac consequenter non nanciscetur circumcisionem cordis spiritualem, quae fit per gratiam, nec erit haeres regni coelestis, cujus typus erat Chanaan, quia scilicet remanet in peccato originali, quod circumcisione tollendum erat. Ita S. Augustinus et Rupertus. Quarto, optimus et plenissimus erit sensus, si secundam et tertiam expositionem jungas hoc modo, q. d. Quicumque, etiam infans, circumcisus non fuerit, cum ad adultam aetatem venerit, per judices morte punietur; quia circumcisionem neglexit, non in infantia, sed in adolescentia. Tunc enim, utpote rationis compos, debebat negligentiam parentum supplere, et curare se circumcidi. Hunc esse sensum patet ex eo quod sequitur: «Quia pactum meum irritum fecit,» id est, violavit: hoc autem nemo facit in infantia, sed in adolescentia, cum rationis est compos. Secundo, quia pro delebitur, hebraice est nichreta, id est exscindetur; jam exscindi de populo, idem est quod occidi: simili enim modo violator sabbati jubetur exscindi de populo, id est, occidi a judicibus, Num. XV, 31, in hebraeo. Ita Pererius. Nec dubium est quin ex hac lege Judaei adultos negligentes circumcisionem morte mulctarint. Rursum, spiritualiter hic per mortem corporalem significatur et intentatur mors spiritualis animae, et aeterna damnatio, illi qui circumcisionem vel infans non susceperit (infanti enim mors animae infligi potest a Deo, non vero mors corporis a judice), vel adultus neglexerit: quod scilicet hac de causa exscindatur a familia Abrahae, a populo et Ecclesia Dei, ac consequenter ab haereditate coelesti. Unde Septuaginta habent: «Infans qui octavo die non fuerit circumcisus, delebitur de populo suo.» Verum «octavo die» non habent Hebraea nec Latina, videturque ab aliquo insertum. Alidit enim priorem sensum. «Quia pactum meum irritum fecit» — proprie in adolescentia, ut dixi. Secundo, in infantia improprie et passive, q. d. Quia pactum meum in eo irritum fuit et violatum in infantia; non sua, sed parentum culpa, vel etiam casu, ut per hebraismum hiphil ponatur pro cal. Ita S. Augustinus (quem sequitur Rupertus), lib. XVI De Civit. cap. XXVII, qui tamen juxta Septuaginta legens to octavo die, pactum hic intelligit illud, quod iniit Deus cum Adamo, de non comedendo pomo vetito, quod quia Adam violavit, hinc cum suis posteris periit, et incurrit debitum mortis aeternae: hanc vero mortem actu incurrerunt, quotquot hoc Adae peccatum circumcisione non expiarunt. Verum ex praecedenti patet haec intelligenda esse de pacto inito, non cum Adamo, sed cum Abrahamo, vers. 10, cujus signum erat circumcisio.
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«Non vocabis Sarai, sed Saram.» — «Sarai» idem est, quod princeps vel domina mea, puta domus meae; «Sara» vero absolute significat principem et dominam, q. d. Sarai hactenus unius mariti et familiae fuit domina; jam vero erit Sara, id est, absolute princeps et domina, quia erit mater gentium plurium, imo cunctarum per Isaac, quem pariet. Ex Isaac enim nascetur Christus, qui erit pater omnium gentium fidelium et Christianarum: harum ergo avia, mater, domina et princeps erit Sara. Ita S. Hieronymus, Ambrosius et alii. Nota: Tam Hebraeis, quam Graecis et Latinis moris erat, ut uxor virum dominum, et vicissim viri uxores vocarent dominas, itaque mutuum honorem et amorem testarentur et foverent. Sic Sara Abrahamum vocabat dominum suum, et ipse vicissim eam vocabat Saram, id est dominam. Nota secundo, «Sarai» additur littera he, ut fiat Sarah; causam dixi vers. 5. Allegorice, Sara, ait S. Ambrosius, typus est Ecclesiae, quae filios suos gentesque omnes regit prudentissime.
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«Benedicam ei» — eam sterilem et anum, supra naturam, per miraculum faciam foecundam, ut pariat Isaacum. «Reges» — quos nominavi, vers. 6.
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«Cecidit Abraham, etc., et risit, dicens: Putasne centenario nascetur filius?» — Non dubitat Abraham de Dei promissione, ut vult S. Chrysostomus et Hieronymus, nam ejus fidem commendat Moses, cap. XV, vers. 6, et Paulus, Rom. IV, 19. Sed verba haec ejus sunt animi exultantis, gratulabundi, et ad tantum, tamque novum et inauditum beneficium obstupescentis. Unde Abraham non ex incredulitate, uti aliqui volunt, sed ex ima demissione et reverentia, quasi se indignum agnoscens, ut sibi ex Sara nascatur Isaac, non pro Isaaco nascituro, sed pro Ismaele jam nato orat, dicens: «Utinam Ismael vivat coram te.» Ita S. Ambrosius, Augustinus, Rupertus. «Risus Abrahae, ait S. Augustinus, lib. XVI De Civit. cap. XXIX, exultatio est gratulantis, non irrisio diffidentis.» Addunt Cajetanus et Pererius Abrahamum dubitasse, non de potentia Dei, aut veritate promissionis divinae, sed an haec promissio litteraliter ut sonat, an parabolice, symbolice, vel aenigmatice intelligi deberet. Verum nil tale, imo contrarium potius insinuat tam Moses hic, quam Paulus, Rom. IV, 19. «Putasne centenario nascetur filius?» — Quaeres an Abraham, quia centenarius, fuerit impotens ad generandum absolute, an tantum respective? Aliqui censent eum absolute fuisse impotentem respectu cujuslibet feminae, ac consequenter per miraculum fuisse ei absolute restitutum vigorem et potentiam omnem generandi. Probant, quia hac de causa Apostolus, Rom. IV, 19, absolute vocat corpus Abrahae emortuum; itaque eo loco explicui. Verum, re profundius considerata, probabilius mihi videtur Abraham non absolute, sed respective tantum fuisse impotentem ad generandum, scilicet respectu Sarae uxoris suae, utpote quae erat nonagenaria, et cui jam menstrua fluere desierant: ex tali enim Abraham centenarius suscitare prolem non poterat; poterat tamen ex juniore: nam post mortem Sarae, cum ipse 137 esset annorum, sex proles genuit ex Cetura, utpote quae adolescentula, vivida erat et foecunda: ad hanc enim satis vigoris et potentiae habebat adhuc in illo senio, non vero ad Saram, unde per miraculum id a Deo hic accipit. Id ita esse probatur primo, quia Abraham post generationem Isaac vivit 75 annis; ergo cum genuit Isaac, vigor vitae, et consequenter potentia generandi in eo non fuit plane emortua. Secundo, homines ea aetate vivebant ad ducentos annos, sicut Thare, pater Abrahae, vixit 203 annos; ergo non fuerunt decrepiti et impotentes ad generandum anno centesimo; alioqui per dimidium vitae et aetatis fuissent decrepiti: quod insolitum est, et praeter naturam. Tertio, quia Jacob Abrahae nepos, qui in majoribus fuit laboribus pascendi greges, quam Abraham, genuit Benjamin anno aetatis 107, uti ostendam cap. XXXV, vers. 18; ergo Abraham potuit generare anno 100. Ad argumentum respondeo, Apostolum vocare Abrahae corpus emortuum, non absolute, sed respective, scilicet respectu Sarae suae conjugis, unde subdit: «Et emortuam vulvam Sarae.» Nam to et, copulatim et junctim cum to corpus suum emortuum, explicandum est; certum enim est Abrahae corpus non fuisse plane emortuum, nam vixit adhuc 75 annos. Alludit ergo Apostolus ad hunc locum, idemque dicit quod hic dicitur: Abraham enim centenarius, et Sara nonagenaria, ita habebant corpus emortuum, ut ex sese invicem non possent generare; ex alia tamen juvencula posset Abraham. Ita S. Augustinus, Eucherius et alii. Nota: Deus probavit et exacuit fidem, spem et longanimitatem Abrahae, differens prolem promissam, utpote rem ingentem, per 25 annos; illam enim promisit Abrahae, cum ipse 75 esset annorum, cap. XII, vers. 3: hic vero eam praestat, cum ipse esset centum annorum, cum naturaliter res videretur esse desperata.
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«Utinam Ismael vivat coram te.» — Abulensis dupliciter haec explicat: primo, admirative, q. d. O Domine, ex quo tantum bonum vis mihi facere, ut des Isaacum, vivat etiam obsecro coram te Ismael meus; secundo, Abraham, inquit, videns quod Deus ei volebat dare alium filium, puta Isaacum, in quo complendae erant benedictiones, timuit quod vellet occidere, vel abbreviare dies Ismaelis; ideo rogavit pro eo, dicens: Utinam vivat Ismael. Verum, uti paulo ante dixi, verius est Abraham ex summa humilitate et reverentia non ausum orare pro Isaaco, orasse pro Ismaele, q. d. Utinam saltem Ismaelem in vita conserves, eique benedicas, uti, vers. 16, benedixisti Isaaco quem mihi nasciturum promittis. Vivat, inquam, Ismael meus coram te, ut scilicet tibi placeat, tuisque mandatis obediat. Ita S. Ambrosius et Vatablus. Quare cum Deus idipsum annuat et concedat Abrahae, vers. 20, hinc probabiliter colligunt Hebraei Ismaelem poenitentiam egisse, Deo placuisse, recte et juste vixisse, esseque salvatum. Unde et cap. XXI, 20, Deus dicitur fuisse cum eo; et cap. XXV, vers. 17, post mortem dicitur Ismael appositus ad populum suum. Alii tamen, ut Lipomanus et Pererius, de Ismaelis salute dubitant; sic et Cajetanus, qui ita scribit: «Ismael primus inter homines sortitus est nomen a Deo; et cum hac tam nova, ac non parva gratia, nihil scitur an bonus, an malus fuerit.»
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Hebraice additur abal, «imo» vel «quin etiam,» q. d. Non tantum tibi vivet superstes Ismael, sed etiam Sara gignet tibi Isaacum. Isaac. — Isaac significat risum, a radice tsachaq, id est risit: ita dictus est Isaac, ob risum et gaudium Abrahae, cum audit a Deo eum sibi nasciturum, vers. 17. Postea Sara pariter ridens, et gaudens de nato hoc sibi filio, hoc nomen jam datum iterat et confirmat, cap. XXI, vers. 6, dicens: «Risum fecit mihi Deus; quicumque audierit, corridebit mihi.» Allegorice, Isaac fuit typus Christi, qui fuit risus et gaudium universae terrae, ait Rupertus. «Constituam pactum meum illi.» — Pacti quod tecum inivi, haeres erit Isaac, ac consequenter quaecumque hoc pacto promisi, Isaaco et posteris ejus cedent, non Ismaeli: qualia sunt, quod dabo tibi tuisque terram Chanaan; quod ero tibi tuisque Deus, et ipsi mihi erunt populus; quod in semine tuo (Christo) benedicentur omnes gentes.
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«Cum Isaac» — id est, cum Isaac. Ita Hebraea et Chaldaea. «Tempore isto» — sub hoc anni tempus. «Anno altero» — proxime sequenti.
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«Ascendit Deus ab Abraham.» — Angelus Deum repraesentans subtraxit se oculis Abrahae, et in coelum rediit. Ita fecit et angelus apparens Manue, Judic. XIII, 20.
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«Statim in ipsa die.» — Nota hic promptam et celerem obedientiam Abrahae, totiusque familiae in circumcidendo se: qualis herus, tales servi; erant autem facile quadringenti. «Verus obediens, inquit Abulensis, moras nescit; nec diu in agendo deliberat, cum mandatum fuerit, sicut nec verus moralis, nihil agendo moratur, postquam consiliatum fuerit, ut ait Aristoteles, lib. VI Ethic. cap. de eubulia. Eumdem locum habet obedientia et eubulia, quia sicut post consilium perfectum nihil manet, nisi operari: ita proposito mandato obedienti solum operatio sequitur.» Et S. Bernardus, serm. De Virtute obedientiae: «Fidelis obediens, inquit, nescit moras, fugit crastinum; ignorat tarditatem, praeripit praecipientem; parat oculos visui, aures auditui, linguam voci, manus operi, itineri pedes; totum se colligit, ut imperantis compleat voluntatem.» Et S. Benedictus in Regulis: «Perfecta obedientia sua imperfecta relinquit.» Et David, Psalm. XVII, vers. 45: «In auditu auris obedivit mihi.» Ita Petrus, Andreas, Joannes, Jacobus, vocati a Christo, continuo relictis omnibus secuti sunt eum. Ita faciunt angeli, de quibus ait Psaltes: «Qui facit angelos suos spiritus, et ministros suos flammam ignis.» Ita faciunt stellae, quae «vocatae dixerunt: Adsumus;» et fulmina, de quibus Jobo ait Deus, cap. XXXVIII, vers. 35: «Numquid mittes fulgura, et ibunt; et revertentia dicent tibi: Adsumus?» Audi Ethnicos. Cyrus apud Xenophontem, lib. IV, laudat Chrysantem militem, qui in praelio gladium hosti jam incussurus, cum audiret receptui cani, ictum non intulit; et rogatus, cur hosti pepercisset, respondit: «Quia melius est imperatori parere, quam hostem interficere.» Audi Cleanthem Philosophum apud Senecam, epist. 106: «Duc me, parens, celsique dominator poli, Quocumque placuit: nulla parendi mora est; Adsum impiger.»
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«Tredecim.» — Hinc Saraceni, exemplo patris sui Ismaelis, circumcidunt se anno aetatis suae 13, ait Josephus, lib. I, cap. XII. Sed in hoc non servant legem Dei, quae jubet quemque octavo die circumcidi, vers. 12. Mysticum sensum hujus capitis pete a Ruperto, lib. V, a cap. XXVIII ad XXXVIII.
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v. 1 « Postquam vero nonaginta et novem annorum esse [coeperat], apparuit ei Dominus dixitque ad eum : Ego Deus omnipotens, ambula coram me » — i. e. , ut recte explieant Targumim : servi coram me ; u& servo quippe Abrae incedendum est in conspectu Domini — « et esto perfectus » in eo servitio, esto sine macula (Syr.). Cf. 6,9. —
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v. 2 « Ponamque foedus meum inter me et — le, et multiplicabo te vehementer nimis ». En servitii futura merces, Foedus iam ante sancitum « dabo exsecutioni » (Cai.). Hebr. : in multo multumn : nova eaque maxime emphatica expressione seminis incrementum praeuuntiatur. Simul duplici signo et promissio confirmatur et Abram cum suis intimius ad Deum pertinere demonstratur, mutato sc. eius et uxoris nomine et circumcisione imposita (Calm.). De nomine "1v 5N, quod v. 1 primum recurrit, quoque potissimum nomine Deus se patriarchis manifestabat (Ex. 6,3), diximus in latroductione p. ^ sqq.
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v. 9 « Cecidit Abram pronus in faciem ».
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v. & « Dixitque ei Deus : Ego sum, et pactum meum tecum ». Hebr. Ego, vox absolute ponitur, uti v. 9 vox tw (Ca?.); ecce pactum meum tecum. Primum, quid ipse ex pacto praestaturus sit, exponit; dein, quid Abrae praestandum. : « Erisque pater multarum gentium ». Nova expressione a" on, tumultus populorum, eadem atque prius promissio inculeatur. Neque tamen ideo necesse est filios Ismael, Ceturae et Esau h. l. intelligere, sed gentem electam sive carne sive spiritu ex Abram progignendam.
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v. 5 « Nec ultra vocabitur nomen tuum Abram, sed. appellaberis Abraham, quia patrem multarum gentium constitui te ». Q^AN, pater excelsus, seu pater est excelsus ; est idem nomen atque ID'1*AN, correspondetque assyrum Aburamu apud Schrader ad 3 Reg. 16,34. Q'3N, «si res secundum etymologiam perpendatur, non videtur esse nisi aitera, fortasse antiquior, fortasse magis aramaica eiusdem nominis pronuntiatio » (Dillm.). At res hic non secundum etymologiae canones est definienda, sed Deus voluit hanc nominis formam memoriale esse numerosae Abrahae promissae prolis. Neque hic cum Del. fingenda aliqua radix Dn. multitudo. Sed v. 4 sq. ideo selecta videtur rarior vox Tn (secus np 28,3; 35, 11; 48, 4), quod dempta terminatione T! reapse extremam nominis QT'àN partem exprimat. Ergo secundum hanc, minime quidem etymologicam, rationem QY3N — wan aw. CI. p. 395. E
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v. 6 « Faciamque te crescere vehementissime », — eadem fere verba atque v. 2 — « et ponam te tn gentibus », seu potius in gentes, « regesque ex te egredientur ». Promissio fit rursum distinetior.
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v. 1 « Et statuam pactum meum nter me et te, et inter semen tuum post te in generationibus suis », per omnes generationes, « foedere sempiterno, ut sim Deus tuus et seminis tui post te ». « Hoc erat pactum, sc. ut colerent ipsum tamquam Deum, Deusque illis benefaceret; seu, quod eodem recidit, ipse illorum esset Deus, et illi eius populus » (Sa).
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v. 8 « Daboque tibi et semini tuo terram peregrinationis tuae, omnem terram Chanaan, tn possessionem aeternam ; eroque Deus eorum ».
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v. 9 « Dixit iterum Deus ad Abraham : Et tu ergo » — opponitur voci ego v. h — « custodies pactum meum, et semen tuum post te in. generationibus suis ». Pactum hic generaliter intelligitur omne id, cuius observatione Israelitae erunt populus Dei, uti ipse erit eorum Deus. Generaliter item v. 10 intelligitur, sed illico explicatio ad unicum caput restringitur signi externi, cuius revelandi causa Deus se Abrahae manifestabat. Non est ratio v. 10 cum O/shausen emendandi rmx nw n2. « In foederibus solemni ritu celebratis nunquam deest perpetuum quoddam monumentum ad aeternam rei memoriam consecratum. Cum Deus foedus iniret cum Noe, pignus et rei monumentum posuit iridem. In privatis foederibus eadem monumenta ad perennandam memoriam non defuerunt : lacob et Laban struem lapidum erexerunt etc. » (Caím.).
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v. 10 « Hoc est pactum meum , quod observabitis inter me et vos, et semen tuum post te : Circeumcidetur ex vobis omne masculinum »,
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v. 41 « et circumcidetis carnem praeputü vestri, ut sit in signum foederis inter me et vos ». Id sane imprimis effectura erat cireumcisio, « ut patriarchae semen impermixtum maneret, quo promissiones in eis compleri possent » (Chrys.). Secundum Per. fuit ecircumeisio signum commemorativum foederis; repraesentativum, sc. « signaculum iustitiae fidei » (Rom. 4,11); distinctivum Iudaeorum a reliquis gentibus; figurativum regenerationis in Christo futurae. Post adultos sequuntur infantes Hebraei seu potius fi£zz (Hebr.)
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v. 12 : « Infans octo dierum » (cf. Lev. 19,3; Gen. 21,5; Luc. 1,59; 2,21; Phil. 3,5) « circumcidetur in vobis, omne masculinum in generationibus vestris ». Dein non Hebraei : « (am vernaculus quam emptitius circumcidetur »,i. e. tam qui inter ipsos (cf. 15,14) natus quam qui pretio emptus est servus, « let] quicunque non fuerit de stirpe vestra ». v. 13 apud reliquos textus plus habet, quam apud Vulg., et intime cum extrema v. 12 parte conneetitur : Certisstme ctrcumcidetur vernaculus tuus et emptitius tuus; « eritque pactum meum ?n carne vestra in foe- . dus aeternum ». Nullus inter Hebraeos incireumceisus toleretur, ne servus quidem.
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v. 1& « Masculus, cuius praeputii caro circumcisa non fuerit, delebitur anima illa de populo suo, quia pactum meum irritum fecit ». « Verbum enim Domini contempsit et praeceptum illius fecit irritum » (Num. 15,31). Perspexitiam Hugo , expressionibus delebitur etc. duplicem posse esse sensum : « vel interficietur, vel expelletur a populo »; nam, quod sentiebat Awg. exprimi animae perditionem, eo excluditur, eiusmodi in V. T. comminationes legales non esse nisi de rebus temporalibus (Bonf».). Igitur praecipi interinendum, cum Cai. censuere multi appellantque Ex. 19,15. 19; Lev. 7,20. 21. 25. 27; 23,29; Num. 9,13; 15,30 etc. Contra quos dici potest, hos textus a Iudaeis reapse non esse intellectos de morte infligenda, exceptis iis qui additum haberent n:v ny5 ( Dzllm.). Aut quis demonstrabit, Iudaeos supremo supplicio adiudicandos censuisse eos, qui diebus azymorum fermentatum comedissent, aut polluti carnes sacrificales gustassent, aut diem propitiationis aut Phase non observassent etc.? Praeplacet igitur sententia Vat. : « homo ille non erit particeps promissionum ac beneficiorum meorum », primum omnium religiosorum, quod de incircumcisis patet et in reliquis excommunicationem veluti quamdam inducebat ; dein item temporalium, quae in V. T. annexae erant observationi legis. Rup. : « Non connumerabitur inter populos, quorum te patrem constitui ». Ceterum de hac re plura dicemus in Commentario in Lev.
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v. 15 « Dixit quoque Deus ad Abraham : Sarai uxorem tuam non vocabis Sarai, sed Saram ». Yllud sonat dominam meam, hoc dominam absolute.
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v. 16 « Et benedicam ei et ex 1lla dabo tibi filium, cui benedicturus sum, eritque in nationes et reges populorum orientur ez eo ». Hebr. Sam, Targumim suffixa habent feminina, ut Sara dicatur nactura esse benedictionem, futura in nationes et reges genitura. Alias semper haec eadem de Abraham praedicantur.
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v. 17 « Cecidit Abraham in faciem suam, et risit, dicens in corde suo : Putasne centenario nascetur filius, et Sara nonagenariía pariet? » Hac prima vice promissio etiam ad Saram extenditur. confirmatur. Primum ad illa Abrahae cogitata Deus v. 19 respondens veritati prioris affirmationis secundum Zebr. magis etiam insistit : « Vere Sara pariet » (Per.); quae asseveratio suggerit, aliquod Abrahae menti inhaesisse dubium. Secundo, 48, 12. 14 Sara iisdem fere verbis utique dubium exprimit et ob expressum dubium reprehenditur. Tertia sententia est Cai., adfuisse dubium in mente Abrahae de divini eloquii non veritate quidem, sed sensu. Persuasum ipse videtur habuisse, semen promissum ipsum esse Ismaelem; de prole e Sara suscipienda ne cogitasse quidem videtur. Auditis iam verbis de prole e Sara gignenda, suam et uxoris provectam aetatem recogitabat, non quo divino fidem negaret asserto, sed quo sibi persuaderet illud non sensu obvio, sed alio quodam adhuc recondito intelligi oportere. Dices, huic quoque dubio aliquid videri inesse incredulitatis. Fuerit in his Abrahae fides minus, quam in aliis quibusdam, perfecta et alacris; at non id Apostoli verbis cogimur defendere, toto nonagesimo nono vitae anno continuo Abraham perfectissimam fidem exercuisse. Sufficit defendere, eum tum insignem exercuisse fidem, quando eo vitae anno cum Sara coniugalem actum peregit (Rom. 4, 19).
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v. 18 « Dixitque ad Deum : Utinam Ismael vivat » — Chald. permaneat — « coram te ». Cum verba v. 17 Abraham dixerit « in corde suo », his v. 18 aliquomodo illud exprimere vult, quod v. 17 in mente habebat, vel certe aliquod eius corollarium enuntiat. Verba varie explicant pro variis de v. 17 sententiis. Cai. : « Hinc clare patet, quod non sperabat se habiturum filium ex Sara, et propterea convertit se ad supplieandum pro Ismaele, ut acceptus esset, ut benediceretur et multiplicaretur a Deo ». — Bonfr. : « Sunt verba humiliantis et indignum se reputantis tanto beneficio, quasi dicat : Magno beneficio me auctum putabam, quod Ismaelem ex ancilla suscepissem, et nunc, quod maximum ausus fuissem sperare et abs te petere, erat ut ei vitam concederes, quod et peto; at nunc mihi insuper promittis filium ex Sara, quod nunquam speravi nec ausus fui petere ».
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v. 19 « Et att Deus ad Abraham » : Vere « Sara uzor tua pariet tibi filium vocabisque nomen eius lsaac, et constituam pactum meum illi in. foedus sempiternum, et semini eius post eum ». Haud multum ab hoc textu dissonant LXX Cha/d. Deus id, quod Abrahae tantam fecerat admirationem, distincte repetit, quo perspiciat verba sensu obvio intelligi oportere. [am eius etiam de Ismaele sollicitudini satisfacit
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v. 90 : « Super Ismael quoque exaudivi te. Ecce, benedicam ei et augebo et multiplicabo eum valde; duodecim duces generabit » , cf. 25,13 sqq., « et faciam illum in gentem magnam ». « Quamvis effecero Ismaelem tam magnum, foedus tamen meum non cum ipso, sed cum Isaac firmabitur » (Ca?.). v. 91« Pactum vero meum statuam ad Isaac, quem pariet tibi Sara tempore isto in anno altero ».
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v. 22 « Cumque finitus esset sermo loquentis cum eo, ascendit Deus ab Abraham ». Ergo veniens descenderat , inquit De/. * hinc aliquam saltem earum apparitionum ideam nobis efformare possumus; cf. 35,13. Vulg. subjectum prioris parlis versus videtur intellexisse Abraham ; sed planius intellige Deum : cumque cessasset loqui cum eo (Hebr.).
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v. 93 « Tulit autem Abraham Ismael filium suum, et omnes vernaculos domus suae, universosque quos emerat, cunctos mares ex omnibus viris domus suae, el circumcidit carnem praeputii eorum statim in ?psa die , sicut praeceperat ei Deus ».
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v. 9& « Abraham nonaginta et novem eral annorum, quando circumcidit carnem. praeputit sui »,
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v. 95 « et Ismael filius tredecim annos impleverat tempore circumcistonis suae ».
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v. 26 « Eadem die circumcisus est Abraham et Ismael filius etus »,
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v. 91 « et omnes viri domus illius, tam vernaculi quam emptitii et alienigenae, pariter circumcisi sunt ». Hebr. emptitii de alienigenis. Haec tam accurate narrantur, quod circumcisio pro posteris Abrahae fuerit res tanti momenti : docentur igitur mares omnes esse statim circumcisi, memoriae traduntur anni aetatis, quibus Abraham et Ismael eum ritum subiere.
17:1
… 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. …
… diverranno partecipi con lui e per mezzo di lui: « Iapheth abiti nelle tende di Sem » (Gen. 9, 25 sgg.; cf. Rom. 1, 16; 11, 13-27). Tra i Semiti sceglie la stirpe di Abramo, che sarà « fonte di benedizione per tutte le genti » (Gen. 12, 1-3; cf. 13, 14-17; 17, 1-9; 18, 18 sg.; 22, 16 sgg.) e stringe con essa solenne patto (ibid. 15, 8-21; 17), per la cui realizzazione impegna la sua onnipotenza. …
… di Dio (II Cor. 6, 16), e Dio stesso, tempio dei suoi eletti (Apoc. 21, 22-27). La memoria assidua della p. di Dio essendo, come si vede, esercizio vivo della speranza, si ritrova in vari modi al principio di ogni genere di perfezione spirituale (Gen. 17, 1), sia nel sincero orrore, dolore ed allontanamento dal peccato (Is. 1, 15-16), sia nel progresso costante delle virtù (Io. 15, 4-5), sia nella conformità unitiva e nella pace imperturbabile …
1. Scrittura. — Sono sufficienti alcune testimonianze più caratteristiche della Scrittura: nel Vecchio Testamento: la vocazione e le promesse fatte ad Abramo (Gen. 12, 1-3; 15, 1-21; 17, 1-22), la R. del roveto ardente e del Sinai (Ex. 3, 1-17; 19, 1 sgg.; 24, 1), la vocazione e l'insegnamento dei profeti (1 Reg. 3, 1-21; Is. 1, 2; 2, 1; Jer. 1, 4-19). Nel Nuovo Testamento …
17:2
… Ad 86 anni, A. ebbe così Ismaele (Gen. 16). Quando ebbe 99 anni, in una importante apparizione, Dio precisò ulteriormente i termini del patto interceduto tra lui ed A. Il Signore ripeté la promessa di numerosissima discendenza (Gen. 17, 2, 4-6) e di una terra (v. 8), mentre A. si dovette impegnare ad adorare Jahweh come unico vero Dio (v. 7), a mantenersi fedele alla norma di perfezione da lui stabilita (v. 1) e ad …
17:5
… Reg. 15, 11, 24; al plurale è frequente: Gen. 15, 15; Num. 14, 18; ecc.), onde 'abbôthêm' « i nostri podrì » (Eccli. 44, 1) frequente nelle preghiere dei giudei (cf. Berachoth, IX, 1), equivale a « Israele ». 2) Capostipite d'un popolo (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), iniziatore d'un mestiere o arte (Gen. 4, 20 sg.). 3) Crestore (Iob 38, 28; cf. Jer. 2, 27), quindi Dio (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefattore …
… A. non sarà più 'Abhrām (il nome si trova attestato in Mesopotamia all'inizio del II millennio sotto le forme A-ba-am-ra-ma, A-ba-ra-ma, A-ba-am-ram e probabilmente significa « È grande quanto al padre » cioè di nobili natali), ma 'Abhrāhām che la Bibbia (Gen. 17, 5) interpreta « Padre di una folla di popoli » per l'assonanza tra la finale -hām e l'ebraico hamōn « folla ». Sara, fino allora detta Sarai (assir. Sa-ra-ai) ha il nome mutato nella …
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Con la c. invalse l'uso di imporre il nome al neonato (cf. Lc. 1, 59; 2, 21), come già ad Abramo Dio aveva imposto un nuovo nome nell'istituzione del rito (Gen. 17, 5).
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… lui solo predisse il modo della morte (Io. 21, 18). Più importante, in un ambiente orientale ed ebraico, fu il gesto compiuto al primo incontro: il cambiamento del nome (Io. 1, 42). Negli unici casi che la storia ebraica conosceva, quelli di Abramo (Gen. 17, 5) e di Giacobbe (Gen. 32, 29), aveva significato il conferimento di una solenne missione. …
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CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… che dopo la temporanea sospensione la legge tornava definitivamente in vigore nell'atto stesso che per Israele, con l'entrata nella terra promessa, si iniziava una nuova èra: e come l'istituzione del patto era stata celebrata con una solenne prima c. (Gen. 17, 9-14, 23-27), così la sua realizzazione venne sanzionata con una nuova generale c. In quell'occasione Dio disse a Giosuè: «oggi ho tolto da voi l'obbrobrio dell'Egitto» (Ios. 5, 9): parole …
… sacrifici dei neonati (Gen. 22, 1-18). La circoncisione non esisteva tra i Semiti e Abramo l'ha forse derivata dagli Egiziani, fin dal primo soggiorno nel loro paese (Gen. 12); ma essa diventava il segno della loro alleanza con il solo vero Dio (Gen. 17, 9-14 [v. CIRCONCISIONE]). …
17:10
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… La sua istituzione si ricollega al patto d'alleanza tra Dio e Abramo con tutta la sua discendenza (Gen. 17, 10-14). A suggello della alleanza fu prescritta da Dio la c., da compiersi l'8º giorno su tutti i neonati maschi, compresi gli schiavi nati in casa o acquistati, anche se d'altra razza: …
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SARA (EBR. ŠĀRAH = PRINCIPESSA « SETTANTA ΣΈ222 »)
… Ma il Signore riconfermò che da S. sarebbe nato il figlio erede delle promesse (Gen. 17, 15 sgg.); ed in quell'occasione ordinò ad Abramo di cambiare il nome suo e quello di sua moglie, che prima si chiamava Šāraj (probabilmente forma antiquata e meno chiara del nome Šārah). …
17:16
… Già Abramo aveva avuto un figlio, Ismael (v.), da Agar schiava di Sara (Gen. 16). Ma il Signore preannunziò che un altro sarebbe stato l'erede ed il seme benedetto, il figlio che gli avrebbe partorito la donna libera, Sara (Gen. 17, 16-21; 18, 10-14). Difatti al tempo predetto Sara nonagenaria diede alla luce un figlio, che fu circonciso l'ottavo giorno ed ebbe nome Isacco (Jiṣbāq = «egli ride»), non tanto in ricordo …
17:17
… Visto però che avrebbe allora avuto ca. 140 anni, mentre lo scrittore sacro riferisce lo stupore per la sua fecondità a 100 anni (ibid. 17, 17), e che poco tempo rimarrebbe per la nascita e lo sviluppo dei figli, alcuni ritengono che l'unione con C. abbia preceduto la morte di Sara.
figli (Gen. 17, 17) senza un miracolo (ibid. 18, 14); già si ritengono vecchi ed avanzati di età (ibid. 18, 10-13). Abramo a 175 è sazio di anni (ibid. 27, 7 sg.). …
17:22
… Sarebbero discendenti di Adamo allo stesso modo che Cristo è presentato come figlio di Adamo e di Dio (Lc. 3, 23-38). I discendenti dei preadmiti sarebbero i gentili, gli americani, gli australiani, i groenlandesi, i vernacoli di Abramo (Gen. 17, 22. 27). Ai preadmiti Dio avrebbe dato solo la legge naturale ma senza sanzione e relativa imputabilità; ad Adamo la legge positiva con la relativa sanzione. …
17:23
I. fu il primo ad essere circonciso, insieme con il padre, nell'istituzione del rito della circoncisione (v.): aveva allora 13 anni (Gen. 17, 23 sg.). …
17:25
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
diato dal popolo eletto (17, 14). Il rito fu compiuto la prima volta da Abramo su ex stesso all'età di 99 anni, sul figlio Ismaele di 13 anni e su tutti i suoi servi (Gen. 17, 25-31); quando nacque Isacco, fu circonciso l'8º giorno (21, 4). La pratica si generalizzò nel popolo d'Israele, che per tal modo, nel suo soggiorno in Egitto ebbe il vantaggio di trovarsi …
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.