Angels intertained as ghests by Abraham 10. tel when Sara shal beare a sonne, wherat she laughing, they cōfirme that they had said. 16. They also fortel the destruction of Sodom. 22. for which Abraham prayed six times.
1And the Lord appeared to him in the vale of Mambre as he was sitting at the door of his tent, in the very heat of the day.E il Signore apparve ad Abramo nella valle di Mambre, mentr'ei sedeva all'ingresso del suo padiglione nel maggior caldo del giorno.ANd God appeared to him in the vale of mambre as he sat in the dore of his tent, in the verie heat of the day.Apparuit autem ei Dominus in convalle Mambre sedenti in ostio tabernaculi sui in ipso fervore diei. 2And when he had lifted up his eyes, there appeared to him three men standing near to him: and as soon as he saw them, he ran to meet them from the door of his tent, and adored down to the ground.E avendo egli alzati gli occhi, gli comparvero tre uomini, che gli stavano dappresso; e veduti che gli ebbe, corse loro incontro dall'ingresso del padiglione, e adorò fino a terra.And when he had lifted vp his eyes, there appeared to him three men standing nere vnto him: whom after he had sene, he ranne to meete them from the dore of his tent, and adored to the ground.Cumque elevasset oculos, apparuerunt ei tres viri stantes prope eum: quos cum vidisset, cucurrit in occursum eorum de ostio tabernaculi, et adoravit in terram. 3And he said: Lord, if I have found favour in thy sight, pass not away from thy servant.E disse: Signore, se io ho trovato grazia dinanzi a te, non lasciar indietro il tuo servo:And He said Lord, if I haue found grace in thy sight, goe not past thy seruant:Et dixit: Domine, si inveni gratiam in oculis tuis, ne transeas servum tuum: 4But I will fetch a little water, and wash ye your feet, and rest ye under the tree.Ma io porterò un po' di acqua, e lavate i vostri piedi, e riposatevi sotto quest'albero.but I wil fetch a little water, and wash ye your feete, and rest ye vnder the tree.sed afferam pauxillum aquæ, et lavate pedes vestros, et requiescite sub arbore. 5And I will set a morsel of bread, and strengthen ye your heart, afterwards you shall pass on: for therefore are you come aside to your servant. And they said: Do as thou hast spoken.E vi presenterò un pezzo di pane, affinché ristoriate le vostre forze, e poi ve n'anderete: imperocché per questo siete venuti verso il vostro servo. E quelli dissero: Fa', come hai detto.And I wil fet a morsel of bread, and strengthen your hart, afterward you shal passe: for therfore are you come aside to your seruāt. Who said: Do as thou hast spoken.Ponamque buccellam panis, et confortate cor vestrum: postea transibitis: idcirco enim declinastis ad servum vestrum. Qui dixerunt: Fac ut locutus es.
6Abraham made haste into the tent to Sara, and said to her: Make haste, temper together three measures of flour, and make cakes upon the hearth.Andò in fretta Abramo da Sara, e le disse: Fa' presto, impasta tre sati di fior di farina, e fanne delle schiacciate da cuocer sotto la cenere.Abraham made hast into the tent to Sara, and said to her: Make hast, temper togeather three measures of floure, and make harth cakes.Festinavit Abraham in tabernaculum ad Saram, dixitque ei: Accelera, tria sata similæ commisce, et fac subcinericios panes. 7And he himself ran to the herd, and took from thence a calf, very tender and very good, and gave it to a young man, who made haste and boiled it.Ed egli corse all'armento, e ne tolse un vitello il più tenero, e grasso, e lo diede ad un servo, il quale ben tosto lo ebbe cotto.But him selfe ranne to the heard, and tooke from thence a calfe verie tender and verie good, and gaue it to a young man: who made hast and boiled it.Ipse vero ad armentum cucurrit, et tulit inde vitulum tenerrimum et optimum, deditque puero: qui festinavit et coxit illum. 8He took also butter and milk, and the calf which he had boiled, and set before them: but he stood by them under the tree.Prese anche del burro, e del latte, e il vitello cotto, e ne imbandì loro la mensa: ed egli se ne stava in piè presso di loro sotto l'albero.He tooke also butter and mylke, and the calfe which he had boyled, and set before them: but him selfe did stand beside them vnder the tree.Tulit quoque butyrum et lac, et vitulum quem coxerat, et posuit coram eis: ipse vero stabat juxta eos sub arbore. 9And when they had eaten, they said to him: Where is Sara thy wife? He answered: Lo she is in the tent.E quelli mangiato che ebbero, dissero a lui: Dov'è Sara tua moglie? Egli rispose: Ella è qui nel padiglione.And when they had eaten, they said to him: Where is Sara thy wife? He answered: Loe she is in the tent.Cumque comedissent, dixerunt ad eum: Ubi est Sara uxor tua ? Ille respondit: Ecce in tabernaculo est. 10And he said to him: I will return and come to thee at this time, life accompanying, and Sara, thy wife, shall have a son. Which when Sara heard, she laughed behind the door of the tent.E a lui disse (uno di quelli): Tornerò nuovamente a te di questa stagione, vivendo tu; e Sara tua moglie avrà un figliuolo. La qual cosa avendo udita Sara di dentro alla porta del padiglione, rise.To whom he said: Returning I wil come to thee at this time, life accompaning, and Sara thy wife shal haue a sonne. Which when Sara heard, she laughed behind the dore of the tent.Cui dixit: Revertens veniam ad te tempore isto, vita comite, et habebit filium Sara uxor tua. Quo audito, Sara risit post ostium tabernaculi.
11Now they were both old, and far advanced in years, and it had ceased to be with Sara after the manner of women.Imperocché ambedue erano vecchi, e d'età avanzata, e Sara non aveva più i corsi ordinarii delle donne.And they were both aged, and farre entred in yeares, and it ceased to be with Sara after the maner of wemen.Erant autem ambo senes, provectæque ætatis, et desierant Saræ fieri muliebria. 12And she laughed secretly, saying: After I am grown old, and my lord is an old man, shall I give myself to pleasure?Or ella rise in suo segreto dicendo: Dopo che io sono vecchia, e il mio signore è cadente, ridiverrò io giovinetta?Who laughed secreatly saying: After I am waxen old, & my Lord is an old one, shal I geue my selfe to pleasure?Quæ risit occulte dicens: Postquam consenui, et dominus meus vetulus est, voluptati operam dabo ? 13And the Lord said to Abraham: Why did Sara laugh, saying: Shall I, who am an old woman, bear a child indeed?Ma il Signore disse ad Abramo: Perché mai ha riso Sara, dicendo: Son io per partorire da vecchia?And our Lord said to Abraham: Why did Sara laugh, saying: Shal I an old woman beare a child in deed?Dixit autem Dominus ad Abraham: Quare risit Sara, dicens: Num vere paritura sum anus ? 14Is there any thing hard to God? According to appointment I will return to thee at this same time, life accompanying, and Sara shall have a son.V'ha egli cosa difficile a Dio? Tornerò a te secondo la promessa fatta in questa stagione, vivendo tu, e Sara avrà un figliuolo.Is there any thing hard to God? According to appointment I wil returne to thee this verie selfe same time, life accompaynig, and Sara shal haue a sonne.Numquid Deo quidquam est difficile ? juxta condictum revertar ad te hoc eodem tempore, vita comite, et habebit Sara filium. 15Sara denied, saying: I did not laugh: for she was afraid. But the Lord said: Nay; but thou didst laugh.Negò Sara, e piena di paura disse: Non ho riso. Ma il Signore: Non è così, disse: perocché tu hai riso.Sara denied, saying: I laughed not: being much afraid. But our Lord: It is not so, saith he: but thou didst laugh.Negabit Sara, dicens: Non risi, timore perterrita. Dominus autem: Non est, inquit, ita: sed risisti. 16And when the men rose up from thence, they turned their eyes towards Sodom: and Abraham walked with them, bringing them on the way.Essendosi adunque alzati da quel luogo quegli uomini, volsero gli sguardi verso Sodoma: e Abramo andava con loro, accommiatandoli.When the men therfore were risen vp from thence, they turned their eyes against Sodome: and Abraham did goe with them, bringing them on the way.Cum ergo surrexissent inde viri, direxerunt oculos contra Sodomam: et Abraham simul gradiebatur, deducens eos.
17And the Lord said: Can I hide from Abraham what I am about to do:E il Signore disse: Potrò io tener nascosto ad Abramo quel che sono per fare?And our Lord said: Can I conceale from Abraham the things which I wil doe:Dixitque Dominus: Num celare potero Abraham quæ gesturus sum: 18Seeing he shall become a great and mighty nation, and in him all the nations of the earth shall be blessed?Mentr'egli debbe esser capo di una nazione grande, e fortissima, e dovendo in lui avere BENEDIZIONE tutte le nazioni della terra?wheras he shal be into a nation great, and verie strong, and in him are TO BE BLESSED al the nations of the earth?cum futurus sit in gentem magnam, ac robustissimam, et benedicendæ sint in illo omnes nationes terræ ? 19For I know that he will command his children, and his household after him, to keep the way of the Lord, and do judgment and justice: that for Abraham’s sake, the Lord may bring to effect all the things he hath spoken unto him.Imperocché io so, che egli ordinerà a' suoi figliuoli, e dopo di sé alla sua famiglia, che seguano le vie del Signore, e osservino la rettitudine e la giustizia; affinché il Signore ponga ad effetto tutto quello che ha detto a lui.For I know that he wil commande his children, and his house after him that they kepe the way of the Lord, and doe iudgement and iustice: that for Abrahams sake the Lord may bring to effect al the things that he hath spoken vnto him. Therfore said our Lord.Scio enim quod præcepturus sit filiis suis, et domui suæ post se ut custodiant viam Domini, et faciant judicium et justitiam: ut adducat Dominus propter Abraham omnia quæ locutus est ad eum. 20And the Lord said: The cry of Sodom and Gomorrha is multiplied, and their sin is become exceedingly grievous.Disse adunque il Signore: Il grido di Sodoma e di Gomorrha è cresciuto, e i loro peccati si sono aggravati formisura.The crye of Sodome, and Gomorre is multiplied, and their sinne is aggrauated excedingly.Dixit itaque Dominus: Clamor Sodomorum et Gomorrhæ multiplicatus est, et peccatum eorum aggravatum est nimis. 21I will go down and see whether they have done according to the cry that is come to me; or whether it be not so, that I may know.Andrò, e vedrò, se le opere loro agguaglino il grido, che ne è giunto fino a me: o, se così non è, per saperlo.I wil descend, and see whether they haue in acte accomplished the crye that is come to me: or whether it be not so, that I may know.Descendam, et videbo utrum clamorem qui venit ad me, opere compleverint; an non est ita, ut sciam. 22And they turned themselves from thence, and went their way to Sodom: but Abraham as yet stood before the Lord.E si partiron di là, e s'incamminarono a Sodoma: ma Abramo stava tuttora dinanzi al Signore.And they turned them selues from thence, and went their way to Sodome: but Abraham as yet stood before our Lord.Converteruntque se inde, et abierunt Sodomam: Abraham vero adhuc stabat coram Domino.
23And drawing nigh, he said: Wilt thou destroy the just with the wicked?E avvicinandosi disse: Manderai tu in perdizione il giusto insieme coll'empio?And approching he said: what! wilt thou destroy the iust with the wicked?Et appropinquans ait: Numquid perdes justum cum impio ? 24If there be fifty just men in the city, shall they perish withal? and wilt thou not spare that place for the sake of the fifty just, if they be therein?Se vi saranno cinquanta giusti in quella città; periranno eglino insieme? e non perdonerai tu a quel luogo per amor di cinquanta giusti, quando vi siano?If there shalbe fiftie iust persons in the citie, shal they perish withal? and wilt thou spare that place for fiftie iust, if they be therin?si fuerint quinquaginta justi in civitate, peribunt simul ? et non parces loco illi propter quinquaginta justos, si fuerint in eo ? 25Far be it from thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked; this is not beseeming thee: thou who judgest all the earth, wilt not make this judgment.Lungi da te il fare tal cosa, e che tu uccida il giusto coll'empio, e il giusto vada del pari coll'empio: questa cosa non è da te; tu che giudichi tutta la terra non farai simil giudizio.Be it farre from thee, that thou doe this thing, and that thou kil the iust with the wicked, and that the iust be in like case as the wicked, this is not beseeming thee: which iudgest al the earth, no thou wilt not do this iudgement.Absit a te ut rem hanc facias, et occidas justum cum impio, fiatque justus sicut impius, non est hoc tuum: qui judicas omnem terram, nequaquam facies judicium hoc. 26And the Lord said to him: If I find in Sodom fifty just within the city, I will spare the whole place for their sake.E il Signore dissegli: Se io troverò in mezzo alla città di Sodoma cinquanta giusti, io perdonerò a tutto il luogo per amore di essi.And our Lord said to him: If I shal find in Sodome fiftie iust persons within the citie, I wil spare the whole place for their sake.Dixitque Dominus ad eum: Si invenero Sodomis quinquaginta justos in medio civitatis, dimittam omni loco propter eos. 27And Abraham answered, and said: Seeing I have once begun, I will speak to my Lord, whereas I am dust and ashes.E Abramo rispose, e disse: Dacché ho cominciato una volta, parlerò al Signore mio, benché io sia polvere, e cenere.And Abraham answered, and said: Because I haue once begunne, I wil speake to my Lord, wheras I am dust and ashes.Respondensque Abraham, ait: Quia semel cœpi, loquar ad Dominum meum, cum sim pulvis et cinis.
28What if there be five less than fifty just persons? wilt thou for five and forty destroy the whole city: And he said: I will not destroy it, if I find five and forty.E se vi saranno cinque giusti meno di cinquanta, distruggerai tu la città, perché sono solamente quarantacinque? E quegli disse: Non la distruggerò, se ve ne troverò quarantacinque.What if there shal be fiue lesse then fiftie iust persons? wilt thou for fortie fiue destroy the whole citie? And he said: I wil not destroy it, if I shal finde fiue and fourtie.Quid si minus quinquaginta justis quinque fuerint ? delebis, propter quadraginta quinque, universam urbem ? Et ait: Non delebo, si invenero ibi quadraginta quinque. 29And again he said to him: But if forty be found there, what wilt thou do? He said: I will not destroy it for the sake of forty.E Abramo ripigliò, e disse a lui: E se quaranta vi si troveranno, che farai tu? Quegli disse: Non gastigherò per amor de' quaranta.And againe he said vnto him: But if fourtie shalbe found there, what wilt thou doe? He said: I wil not strike it for fourties sake.Rursumque locutus est ad eum: Sin autem quadraginta ibi inventi fuerint, quid facies ? Ait: Non percutiam propter quadraginta. 30Lord, saith he, be not angry, I beseech thee, if I speak: What if thirty shall be found there? He answered: I will not do it, if I find thirty there.Non adirarti, disse, o Signore, del mio parlare. Che sarà egli quando vi se ne trovino trenta? Rispose: Non farò altro, se ve ne troverò trenta.Lord, saith he, be not angrie I besech thee, if I speake: what if thirtie shal be founde there? He answered: I wil not doe it, if I shal find thirtie there.Ne quæso, inquit, indigneris, Domine, si loquar: quid si ibi inventi fuerint triginta ? Respondit: Non faciam, si invenero ibi triginta. 31Seeing, saith he, I have once begun, I will speak to my Lord: What if twenty be found there? He said: I will not destroy it for the sake of twenty.Dacché una volta ho principiato, disse egli, parlerò al mio Signore. E se ve ne fosser trovati una ventina? Rispose: Per amor de' venti non manderò lo sterminio.Because, saith he, I haue once begunne, I wil speake to my Lord: What if twentie shalbe founde there? He said: I wil not destroy it for twenties sake.Quia semel, ait, cœpi loquar ad Dominum meum: quid si ibi inventi fuerint viginti ? Ait: Non interficiam propter viginti. 32I beseech thee, saith he, be not angry, Lord, if I speak yet once more: What if ten shall be found there? And he said: I will not destroy it for the sake of ten.Di grazia, diss'egli, non adirarti, o Signore, se io dirò ancora una parola. E se dieci colà si trovassero? E quegli disse: Per amore de' dieci non la distruggerò.I beseech thee, saith he, be not angrie Lord, if I speake yet once more: What if tenne shalbe found there? And he said: I wil not destroy it for tennes sake.Obsecro, inquit, ne irascaris, Domine, si loquar adhuc semel: quid si inventi fuerint ibi decem ? Et dixit: Non delebo propter decem.
33And the Lord departed, after he had left speaking to Abraham: and Abraham returned to his place.E andossene il Signore quando Abramo finì di parlare; ed egli tornossene a casa sua.And our Lord departed after that he ceased to speake vnto Abraham: and Abraham returned into his place.Abiitque Dominus, postquam cessavit loqui ad Abraham: et ille reversus est in locum suum.
18:1
Year of the World 2107, Year before Christ 1897.; Hebrews xiii.
Sitting, etc., that he might lose no opportunity of exercising hospitality.
18:2
Haydock
Men in outward appearance, but angels indeed. (Hebrews 13:2; St. Augustine, City of God XVI. ch. XXIX 29.) Some have supposed, that one of them was the Son of God, whom Abraham adored, and who bears throughout the chief authority. Tres vidit et unum adoravit. He saw three and adored one, as we read in the Church office. In the former supposition, which is generally adopted, this adoration was only a civil ceremony, if Abraham considered them as mere men; or it might be mixed with a degree of religious, though inferior veneration, if he imagined they were angels; or in fine, he adored God in his representatives. (Haydock)
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Menochius
Wash ye, or let your feet be washed by me, or by my servants, laventur. (Menochius)
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Calmet
Therefore, Providence has directed you hither. Abraham promises but little, and gives much, in the true spirit of generous hospitality. (Calmet)
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Measures, or one epha; that is, three pecks and three pints, English corn measure.
Flour, of the finest quality, similae.
Hearth, as being soonest ready.
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Haydock
Himself. These rich and truly noble people, do not esteem it beneath them to wait on strangers. They provide abundance, but no dainties. (Haydock)
18:9
18:10
Haydock
Time, or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form. (Haydock)
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Laughed, as if the promise were incredible.
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Indeed. This was the import of Sara's words. By thus revealing what was secretly done in the tent, he shewed himself to be more than man.
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Hard. So Gabriel says to the blessed Virgin Mary: there is nothing impossible to God, Luke 1:37.
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Haydock
Afraid; which does not entirely clear her of sin: for though she might innocently laugh, if she thought the person who spoke was only a man, yet she ought not to have told an untruth; and if she reflected, that he had disclosed what she supposed no one knew, and thereby manifested his superiority over man, her denial was still more inexcusable. But she was taken, as it were, by surprise; and therefore the Lord reproves her very gently. (Haydock)
18:21
I will go down, etc. The Lord here accommodates his discourse to the way of speaking and acting amongst men: for he knoweth all things, and needeth not to go any where for information.
Note here, that two of the three angels went away immediately for Sodom; whilst the third, who represented the Lord, remained with Abraham.
18:25
Calmet
With the wicked. God frequently suffers the just to be here the most afflicted; designing to reward them abundantly hereafter. But this was not so common in the days of Abraham and Job. (Calmet)
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Haydock
Ten. Abraham's chief solicitude was for Lot; though, out of modesty, he does not mention him; trusting, however, in the divine goodness, that he would be preserved, unless he had forfeited his justice, he proceeds no farther. God thus challenges Jerusalem to produce one virtuous man, and the city shall be saved for his sake, Jeremias 5:1. (Haydock)
18:21
I will go down, etc.... The Lord here accommodates his discourse to the way of speaking and acting amongst men; for he knoweth all things, and needeth not to go anywhere for information. Note here, that two of the three angels went away immediately for Sodom; whilst the third, who represented the Lord, remained with Abraham.
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Abraham saw three, and adored one. professing three diuine persons and one God. S. Aug. li. 16. c. 29. ciuit.
Concordanza Heb. 13.
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Concordanza Rom. 9.
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Abraham laughing with admiration for ioy was not reprehended, but Sara laughing of diffidence was reprehended, by him that seeth the hart. S. Aug. q. 36. in Gen. & li. 16. c. 31 ciuit.
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what a wall are iust men to their countrie? their faith saueth vs, their iustice defendeth vs from destruction. S. Amb. li. 1. de Abraham. c. 6.
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san Giustino † 165 d.C. Dialogue with Trypho 56
… for he speaks thus: ‘God appeared to him under the oak in Mamre, as he sat at his tent-door at noontide. And lifting up his eyes, he saw, and behold, three men stood before him; and when he saw them, he ran to meet them from the door of his tent; and he bowed himself toward the ground, and said;’ ”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.7.4
4. Therefore have the Jews departed from God, in not receiving His Word, but imagining that they could know the Father [apart] by Himself, without the Word, that is, without the Son; they being ignorant of that God who spake in human shape to Abraham,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.2.7
7. But he, by no means neglectful of the reverence due to the Father, was appointed to teach the knowledge of the Father to them all. For instance, the Lord God, it is said, appeared as a common man to Abraham while he was sitting at the oak of Mambre.
Eusebio di Cesarea † 339 d.C. The Life of Constantine 3.51
Such was the principal sacred edifices erected by the emperor’s command. But having heard that the self-same Saviour who erewhile had appeared on earth had in ages long since past afforded a manifestation of his Divine presence to holy men of Palestine near the oak of Mambre,
sant'Ilario di Poitiers † 367 d.C. De Synodis or On the Councils 1
XIV. “If any man says that the Son did not appear to Abraham
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.16
… believe that God became Man. But though it has been proved possible for Him to be made Man, yet if the Jews still disbelieve, let us hold this forth to them: What strange thing do we announce in saying that God was made Man, when yourselves say that Abraham received the Lord as a guest
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.21
104. This especially was Abraham’s praise,
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.13
80. The heathen king saw in the fire, together with the three Hebrew children, the form of a fourth, like as of an angel, and because he thought that this angel excelled all angels, he judged Him to be the Son of God, Whom he had not read of, but in Whom he believed. Abraham, also, saw Three, and adored One.
san Girolamo † 420 d.C. The Letters of St. Jerome 66.11
11. I hear that you have erected a hospice for strangers at Portus and that you have planted a twig from the tree of Abraham
san Girolamo † 420 d.C. The Letters of St. Jerome 122.1
… so-called because the little faith that Lot possessed, though unable to save greater places, was at least able to preserve smaller ones. For one who had gone so far astray as to live in Gomorrah could not all at once reach the noonland where Abraham, the friend of God, entertained God and His angels.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.18
… no one of whom is said to have stood prominently above the others, no one more than the others to have shone with greater glory, or to have acted more authoritatively?
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.11
… Whereas it is said in like manner in another place, “And the Lord appeared to him in the plains of Mamre, as he sat in the tent door in the heat of the day;” and yet it is added immediately, “And he lift up his eyes and looked, and, lo, three men stood by him:”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.1
… But He first trained him in many ways and called him back, by groans and trembling, by the deluge of water, and the utter destruction of almost the whole race , by confusion and diversity of tongues , by the rule of angels
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san Giustino † 165 d.C. Dialogue with Trypho 126
… And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: ‘And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.’
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… he who was entrusted with the saving of the whole world from the waters, or rather of the Seeds of the world, escaped the Deluge in a small Ark. And Abraham, great Patriarch though he was, was justified by faith, and offered a strange victim, the type of the Great Sacrifice. Yet he saw not God as God, but gave Him food as a man.
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.96
96. Abraham, ready to receive strangers, faithful towards God, devoted in ministering, quick in his service, saw the Trinity in a type;
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 95.8
… “He maketh His angels spirits;” and if we say that they have not bodies, a still greater difficulty meets us in explaining how, if they are without bodily form, it is written that they appeared to the bodily senses of men, accepted offers of hospitality, permitted their feet to be washed, and used the meat and drink which was provided for them.
sant'Agostino d'Ippona † 430 d.C. City of God 16.29
… Yet if they try to establish that one of these three was Christ by the fact that, although he saw three, he addressed the Lord in the singular, as it is written, “And, lo, three men stood by him: and, when he saw them, he ran to meet them from the tent-door, and worshipped toward the ground, and said, Lord, if I have found favor before thee,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.27
… the consequence will be that we must believe that even Sodom was overthrown by means of evil angels, and that Abraham and Lot would seem to have entertained under their roof evil angels;
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.21
104. This especially was Abraham’s praise, for he watched at the door of his tent, that no stranger by any chance might pass by. He carefully kept a lookout, so as to meet the stranger, and anticipate him, and ask him not to pass by, saying: “My lord, if I have found favour in thy sight, pass not by thy servant.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 35
… so that it was both God’s doing and man’s. And she was baptized ( v. 15 ), and receives the Apostles with such earnestness of entreaty; with more than that used by Abraham. And she speaks of no other token than that whereby she was saved (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… no trial of bonds have they, (the hands) which saw Him bound! Thou clothedst Him with a garment, and thou puttest on a garment of salvation: thou wast in prison with Him, and with Him thou findest thyself in the Kingdom, not ashamed, knowing that thou visitedst Him. The Patriarch knew not that he was entertaining Angels, and he did entertain them. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
Thus did Lot, thus Abraham. For he spent the whole day upon it, waiting for this goodly prey, and when he saw it, leaped upon it, and ran to meet them, and worshipped upon the ground, and said, “My Lord, if now I have found favor in Thy sight, pass not away from Thy servant.” (
18:4
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.pref.15
… Good is the mystery of humility, because while washing the pollutions of others I wash away my own. But all were not able to exhaust this mystery. Abraham was, indeed, willing to wash feet,
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 59
… or appear to men in sleep, and make communications through dreams, as we read in the Gospel, “Behold, the angel of the Lord appeared unto him in a dream, saying”? For these methods of communication seem to imply that the angels have not tangible bodies, and make it a very difficult question to solve how the patriarchs washed their feet,
Pseudo-Clement The Clementine Homilies 20.7
… For were not angels, who are free from old age, and of a fiery substance, changed into flesh,—those, for instance, who received the hospitality of Abraham, whose feet men washed, as if they were the feet of men of like substance?
18:5
san Gregorio Nazianzeno † 389 d.C. Letters on the Apollinarian Controversy 101
… If it was in order that God, otherwise incomprehensible, might be comprehended, and might converse with men through His Flesh as through a veil, their mask and the drama which they represent is a pretty one, not to say that it was open to Him to converse with us in other ways, as of old, in the burning bush and in the appearance of a man.
18:6
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 158.6
… This is not, however, an unanswerable objection, for the angels, who are like our souls invisible, have at times desired to appear in bodily forms and be seen, and (whatever might be the form of body worthy to be assumed by these spirits) they have appeared, for example, to Abraham
18:7
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 35
Yea, the patriarch himself we admire for this, that in his own person he ran to the herd, and snatched up the calf,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… But that thou mayest not make this thy pretext, there is a common apartment, that of the Church; throw thy money into that, and then thou hast received them: since (Abraham) there had the reward of those things also which were done by his servants. “He gave the calf to a young man, and he hasted to dress it.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 19
… Hear at least how Christ proclaimeth her. For, saith He, “there were many widows in the days of Elias, and to none of them was the prophet sent but to her.” ( Luke iv. 25, 26 .) Shall I say something great and startling? This woman gave more to hospitality, than our father Abraham. For she “ran” not “unto the herd,” as he, (
18:10
san Giustino † 165 d.C. Dialogue with Trypho 56
“How then,” said I, “does the one of the three, who was in the tent, and who said, ‘I shall return to thee hereafter, and Sarah shall have a son,’
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.25
… There was nothing in outward appearance to distinguish them, but by the eye of faith, the vision of the soul, he knew his Lord. Then the Scripture goes on, And He said unto him, I will certainly return unto thee at this time hereafter, and Sarah thy wife shall have a son
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.71
… But Basil’s offering was no slight one, when he offered himself to God, without any equivalent being given in his stead, (for how could that have been possible?) so that his sacrifice was consummated. Isaac was promised even before his birth,
18:11
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
This then is marriage when it takes place according to Christ, spiritual marriage, and spiritual birth, not of blood, nor of travail, nor of the will of the flesh. Such was the birth of Christ, not of blood, nor of travail. Such also was that of Isaac. Hear how the Scripture saith, “And it ceased to be with Sarah after the manner of women.” (
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 22
… Hence arises discord, the seed-plot of divorce. Or suppose you find me a house where these things are unknown, which is a rara avis indeed! yet even there the very management of the household, the education of the children, the wants of the husband, the correction of the servants, cannot fail to call away the mind from the thought of God.
18:12
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… But our antagonist studiously avoids attacking these positions, and maintains that our Lord received these names from Himself, in the same way as, if one sought for the true interpretation of the name “Isaac,” whether it means laughter
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 6
… Therefore also with regard to Paul, that he wept, that he did so three years night and day, both he hath said of himself, and others say this of him; but that he laughed, neither hath he said himself anywhere, neither hath so much as one other of the saints, either concerning him, or any other like him; but this is said of Sarah only,
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
… ( Gen. xiv. 14 .) How the whole house was harmoniously knit together, how the whole was full of piety and fulfilled the Apostolic injunction. She also “reverenced her husband”; for hear her own words, “It hath not yet happened unto me even until now, and my lord is old also.” (
18:13
san Giustino † 165 d.C. Dialogue with Trypho 56
Then I replied, “You are aware, then, that the Scripture says, ‘And the Lord said to Abraham, Why did Sarah laugh, saying, Shall I truly conceive? for I am old. Is anything impossible with God? At the time appointed shall I return to thee according to the time of life, and Sarah shall have a son.’
san Giustino † 165 d.C. Dialogue with Trypho 126
… and when he saw them, he ran to meet them.’ After a little, one of them promises a son to Abraham: ‘Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, and I am old? Is anything impossible with God? At the time appointed I will return, according to the time of life, and Sarah shall have a son. And they went away from Abraham.’
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.10
… at one time, indeed, speaking with Abraham, when about to eat with him; at another time with Noah, giving to him the dimensions [of the ark]; at another; inquiring after Adam; at another, bringing down judgment upon the Sodomites; and again, when He becomes visible,
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.28
… it had previously proclaimed the One as Lord and God by the words, And the Lord said unto Abraham, Wherefore did Sarah laugh, saying, Shall I then bear a child? But I am grown old. Is anything from God impossible? At this season I will return to thee hereafter, and Sarah shall have a son
18:14
Tertulliano † 220 d.C. Against Praxeas 10
… Therefore, they argue, it was not difficult for God to make Himself both a Father and a Son, contrary to the condition of things among men. For a barren woman to have a child against nature was no difficulty with God; nor was it for a virgin to conceive. Of course nothing is “too hard for the Lord.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 21.4
… and when I saw these things in them, I overthrew them . And consider and see that, from the time that Sodom was overthrown until Jerusalem was built, there were eight hundred and ninety-six years. From the time that Abraham was informed by God through the Angel that at this time next year I will return to thee, and Sarah thy wife shall have a son ,
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 4
It is not merely that the Church was barren like Sarah, or became a mother of many children like her, but she bore them in the way Sarah did. As it was not nature but the promise of God which rendered Sarah a mother, [for the word of God which said, “At the time appointed I will return unto thee, and Sarah shall have a son,” (
18:15
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
… 11 ) “By faith also Sarah herself,” he says. Here he began [speaking] in a way to put them to shame, in case, that is, they should show themselves more faint-hearted than a woman. But possibly some one might say, How “by faith,” when she laughed? Nay, while her laughter indeed was from unbelief, her fear [was] from Faith, for to say, “I laughed not” (
sant'Agostino d'Ippona † 430 d.C. On Lying 5
… But whether this alone be a lie, is another question. Meanwhile, taking this kind of lie, in which all agree, let us inquire, whether it be sometimes useful to utter a falsehood with will to deceive. They who think it is, advance testimonies to their opinion, by alleging the case of Sarah,
18:16
san Giustino † 165 d.C. Dialogue with Trypho 56
… At the time appointed shall I return to thee according to the time of life, and Sarah shall have a son.’ And after a little interval: ‘And the men rose up from thence, and looked towards Sodom and Gomorrah; and Abraham went with them, to bring them on the way. And the Lord said, I will not conceal from Abraham, my servant, what I do.’
san Giustino † 165 d.C. Dialogue with Trypho 126
… ‘Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, and I am old? Is anything impossible with God? At the time appointed I will return, according to the time of life, and Sarah shall have a son. And they went away from Abraham.’ Again he speaks of them thus: ‘And the men rose up from thence, and looked toward Sodom.’
18:17
san Giustino † 165 d.C. Dialogue with Trypho 126
… At the time appointed I will return, according to the time of life, and Sarah shall have a son. And they went away from Abraham.’ Again he speaks of them thus: ‘And the men rose up from thence, and looked toward Sodom.’ Then to Abraham He who was and is again speaks: ‘I will not hide from Abraham, my servant, what I intend to do.’ ”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.25
… Then the Scripture goes on, And He said unto him, I will certainly return unto thee at this time hereafter, and Sarah thy wife shall have a son ; and afterwards the Lord said to Him, I will not conceal from Abraham My servant the things that I will do
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
For being a wise physician and full of resources, He knows how to bring about contraries the one by the other. And as here by His freely-offered coming, so there by His peremptory putting off and denial, He unfolds the woman’s faith. So likewise He doth in Abraham’s case, saying, “I will by no means hide from Abraham my servant;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… an excuse) in his nature by saying, “I am dust and ashes” ( Gen. xviii. 27 ): and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, “I will hide not from Abraham My servant that thing which I am about to do” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 80
… xxviii. 18 ), and, “Go ye and make disciples of all nations.” What then, had He not authority over His own works? Did He make them, and had He not authority over them after having made them? Yet He is seen doing all in times of old, punishing some as sinners, (for, “Surely I will not hide,” it saith, “from My servant Abraham, that which I am about to do”—
18:18
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.4.12
… The prophecy was in the following words: “And in thee shall all the tribes of the earth be blessed.” And again, “He shall become a nation great and numerous; and in him shall all the nations of the earth be blessed.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… And Noah’s glory was that he was pleasing to God; he who was entrusted with the saving of the whole world from the waters, or rather of the Seeds of the world, escaped the Deluge in a small Ark. And Abraham, great Patriarch though he was, was justified by faith,
sant'Agostino d'Ippona † 430 d.C. City of God 10.8
I should seem tedious were I to recount all the ancient miracles, which were wrought in attestation of God’s promises which He made to Abraham thousands of years ago, that in his seed all the nations of the earth should be blessed.
sant'Agostino d'Ippona † 430 d.C. City of God 16.29
… to the Hebrews, where in praising hospitality it is said, “For thereby some have entertained angels unawares.” By these three men, then, when a son Isaac was again promised to Abraham by Sarah, such a divine oracle was also given that it was said, “Abraham shall become a great and numerous nation, and all the nations of the earth shall be blessed in him.”
18:19
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word ἐπιστεύθησαν ? (they were trusted.) It means, that they had the Law put into their hands because He held them
18:20
san Giustino † 165 d.C. Dialogue with Trypho 56
… I will go down now, and see whether they have done altogether according to their cry which has come unto me; and if not, that I may know. And the men turned away thence, and went to Sodom. But Abraham was standing before the Lord; and Abraham drew near, and said, Wilt Thou destroy the righteous with the wicked?’ ”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.25
… and afterwards the Lord said to Him, I will not conceal from Abraham My servant the things that I will do ; and again, Moreover the Lord said, The cry of Sodom and Gomorrah is filled up, and their sins are exceeding great
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.63
… It is not because of the infirmity of ignorance that He does not know, but because it is not yet the time to speak, or the divine Plan to act. Thus He says to Abraham, The cry of Sodom and Gomorrah is full, and their sin is very grievous. Therefore I will go down now, and see if they have done altogether according to the cry of it: and if not, I will know
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 74
And the Father too will be found to be saying such things. For He Himself likewise saith, “Adam, where art thou?” and, “The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know.”
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 80
… You have an instance in the prophet Isaiah, in the case of the evil vineyard: “He looked for judgment, but behold oppression; for righteousness, but behold a cry.” Whence also the expression in Genesis: “The cry of Sodom and Gomorrah is great,”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 120
Now the God of all said to the patriarch Abraham about Sodom and Gomorrah: “Because the cry of Sodom and Gomorrah is very great and because their sin is very grievous; I will go down now and see whether they have done altogether according to the cry of it which is come unto me; and if not, I will know.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.31
… Hence it is written, They have declared their sin as Sodom, neither have they hidden it ( Isai. iii. 9 ). For, had Sodom hidden her sin, she would still have sinned, but, in fear. But she had utterly lost the curb of fear, in that she did not even seek darkness for her sin. Whence also again it is written, The cry of Sodom and Gomorrah is multiplied (
18:21
Tertulliano † 220 d.C. The Five Books Against Marcion 2.25
… This, then, will prove to be the ignorance of our God, which was simulated on this account, that delinquent man should not be unaware of what he ought to do. Coming down to the case of Sodom and Gomorrha, he says: “I will go down now, and see whether they have done altogether according to the cry of it which is come unto me; and if not, I will know.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.28
… However, since Christ’s enemies do not yield even to these considerations, I wish, though knowing that they have a heart harder than Pharaoh, to ask them again concerning this. In Paradise God asks, ‘Adam, where art Thou ’ and He inquires of Cain also, ‘Where is Abel thy brother
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.17
213. But you ask, why did He not refuse His disciples as one who knew, but would not say; and, why did He state instead that neither the angels nor the Son knew? I too will ask you why God says in Genesis: “I will go down now, and see whether they have done altogether according to the cry that is come unto Me. And if not, that I may know.”
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 2
… But thou sayest, “He gives not to the poor, he does not govern well.” Whence knowest thou this? Blame not, before thou art informed. Be afraid of the great account. Many judgments are formed upon mere opinion. Imitate thy Lord, who said, “I will go down now, and see whether they have done altogether according to the cry of it, and if not, I will know.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
[2.] And why say I that the Son did this, when the Father also who took not the flesh doeth the same thing? For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. For the, “Adam, where art thou?” ( Gen. iii. 9 ), and, “That I may know whether they have done altogether according to the cry of it” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
… ii. 18 ) are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, “The Lord looked down from heaven, and beheld all the sons of men” ( Ps. xiv. 2 ), that is, accurately acquainted Himself with all things; and again, “I will go down, and see whether they do altogether according to the cry of them” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 11.8
… And this frequent closing and opening in the holy Books are as it were the eyelids of God; which question, that is, which try the “sons of men;” who are neither wearied with the obscurity of the matter, but exercised; nor puffed up by knowledge, but confirmed.
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —But your opponent would retort that even in the Old Testament the divine Scripture says many things œconomically, as for instance, “Adam heard the voice of the Lord God walking,” and “I will go down now and see whether they have done altogether according to the cry of it which has come to me; and if not I will know,”
Pseudo-Clement The Clementine Homilies 3.39
… In like manner also, he who made him, because he sees not in all places, says with reference to the overthrow of Sodom, ‘Come, and let us go down, and see whether they do according to their cry which comes to me; or if not, that I may know.’
18:22
san Giustino † 165 d.C. Dialogue with Trypho 127
“These and other such sayings are recorded by the lawgiver and by the prophets; and I suppose that I have stated sufficiently, that wherever God says, ‘God went up from Abraham,’
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.4
… For many heretics have said that the God of the Old Testament is one, and the God of the New Testament is another. But as the Father is one Who both spake of old, as we read, to the fathers by the prophets, and to us in the last days by His Son; “and as the Son is one, Who according to the tenour of the Old Testament was offended by Adam, seen by Abraham,
18:23
san Gregorio Taumaturgo † 270 d.C. Canonical Epistle 2
… Wherefore it seemed good to excommunicate such persons, lest the wrath (of God) should come upon the whole people, and upon those first of all who are set over them in office, and yet fail to make inquiry. For I am afraid, as the Scripture says, lest the impious work the destruction of the righteous along with his own.
san Girolamo † 420 d.C. The Letters of St. Jerome 108.11
… For thus did he typify the redemption which the sinner finds for his old sins in the waters of baptism. On the next day soon after sunrise she stood upon the brow of Capharbarucha, that is, “the house of blessing,” the point to which Abraham pursued the Lord when he made intercession with Him.
san Girolamo † 420 d.C. Against Jovinianus 2.10
… The attack of the Assyrians was repulsed, and the might of Sennacherib utterly crushed, by the tears and sackcloth of King Hezekiah, and by his humbling himself with fasting. So also the city of Nineveh by fasting excited compassion and turned aside the threatening wrath of the Lord. And
18:25
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.2.7
… And he, immediately falling down, although he saw a man with his eyes, nevertheless worshiped him as God, and sacrificed to him as Lord, and confessed that he was not ignorant of his identity when he uttered the words, “Lord, the judge of all the earth, wilt thou not execute righteous judgment?”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.25
… Then after long discourse, which for the sake of brevity shall be omitted, Abraham, distressed at the destruction which awaited the innocent as well as the guilty, said, In no wise wilt Thou, Who judgest the earth, execute this judgment. And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.27
… He Who remains behind is Lord and God. And not only Lord and God, but also Judge, for Abraham stood before the Lord and said, In no wise shalt Thou do this things, to slay the righteous with the wicked, for then the righteous shall be as the wicked. In no wise wilt Thou Who judgest the whole earth, execute this judgment
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 5.16
… you will not deny that He Who rains from the Lord is the righteous Judge, for Abraham, the Father of the Gentiles—but not of the unbelieving Gentiles—speaks thus: In no wise shalt Thou do this thing, to slay the righteous with the wicked, for then shall the righteous be as the wicked. In no wise shalt Thou, Who judgest the earth, execute this judgment
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.11
… When did any display wealth which he possessed not? Therefore Abraham and Isaac and Jacob must subsist, that God may be the God of those who have being; for He said not, “I was their God,” but I am . And that there is a judgment, Abraham shews in saying to the Lord, He who judgeth all the earth, shall He not execute judgment
18:27
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 17
… I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.”
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Magnesians: Shorter and Longer Versions 12
… thou mayest be justified;” and again, “When ye shall have done all things that are commanded you, say, We are unprofitable servants;” “for that which is highly esteemed among men is abomination in the sight of God.” For says [the Scripture], “God be merciful to me a sinner.” Therefore those great ones, Abraham and Job, styled themselves “dust and ashes”
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… the belief that He is greater and more sublime than any token by which He may be known. On this account, indeed, after the ecstasy which fell upon him, and after his sublime meditations, falling back on his human weakness, “I am,” saith he, “but dust and ashes
sant'Ambrogio † 397 d.C. Concerning Repentance 2.1.4
4. And the Apostle teaches us how to dung it, saying: “I count all things but dung, that I may gain Christ,” and he, through evil report and good report, attained to pleasing Christ. For he had read that Abraham, when confessing himself to be but dust and ashes,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 25
… And this is no small part of true wisdom, to be able to perceive our own desert. For he best knows himself, who accounts himself to be nothing. Thus we see that both David and Abraham, when they were come up to the highest pitch of virtue, then best fulfilled this; and would call themselves, the one, “earth and ashes,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 62
Let us then become lowly, that we may be high. For most utterly doth arrogance abase. This abased Pharaoh. For, “I know not,” he saith, “the Lord,” and he became inferior to flies and frogs, and the locusts, and after that with his very arms and horses was he drowned in the sea. In direct opposition to him, Abraham saith, “I am dust and ashes,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 69
Not however that therefore we have from this an excuse, in that we are proud when living in the midst of men. For surely Abraham, when amidst Canaanites, said, “I am but dust and ashes;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… so great was the zeal he showed for them, as, if he himself had been on the point of perishing. For this reason he comes once, twice, thrice, aye and many times to God, and finds a refuge (i.e. an excuse) in his nature by saying, “I am dust and ashes” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 1
… Yea, and with God also. For the commandments of God are to be at peace with men: and thus our whole life is made prosperous, through peace one with another. For no man can injure God: His nature is imperishable, and above all suffering. Nothing makes the Christian so admirable as lowliness of mind. Hear, for instance, Abraham saying, (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 23
… “wherein they glory;” which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do, as the patriarch Abraham did, saying, “But I am earth and ashes.” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 1.6
7. Still suffer me to speak before Thy mercy—me, “dust and ashes.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.5
… for although no “man knoweth the things of a man, save the spirit of man which is in him,” yet is there something of man which “the spirit of man which is in him” itself knoweth not. But Thou, Lord, who hast made him, knowest him wholly. I indeed, though in Thy sight I despise myself, and reckon “myself but dust and ashes,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.25
… When Abraham speaketh to his God, and wisheth the burning of Sodom to be disclosed to him, he saith, “I am but earth and ashes.”
18:33
san Giustino † 165 d.C. Dialogue with Trypho 56
… Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 5
… stood before me,” I would not receive their supplication for these men.” Yea, if it be Ezekiel who entreats, he will be told, “Though Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor daughters.” Though the patriarch Abraham be supplicating for them that are most incurably diseased, and change not, God will leave him and go His way,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, “I will hide not from Abraham My servant that thing which I am about to do” ( ib. 17 ), that we might learn how loving to man the righteous is. And he would not have left off beseeching, unless God had left off first (so he takes
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.11
… For so Scripture goes on to say, “And the Lord went His way, as soon as He left communing with Abraham; and Abraham returned to his place.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.12
… The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.
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1. APPARUIT AUTEM EI DOMINUS — in specie trium virorum, uti sequitur; tres enim (viri de quibus vers. seq.) repraesentabant Dominum, uti mox dicam. In memoriam hujus apparitionis angelorum Abrahae factae juxta quercum Mambre, quotannis eodem convenire solebant Judaei, Gentiles et Christiani, ibique quisque suo ritu festa et sacrificia peragere. Verum Constantinus imperator, sublatis impiis Judaeorum et Gentilium ritibus, jussit locum purgari, ibique erecto templo ad Christiana sacra tantum deputari et consecrari, uti narrat Sozomenes, lib. II, cap. III. SEDENTI IN IPSO FERVORE DIEI. — Hinc videtur quod Abraham more suo soleret sub meridiem et prandium ad ostium sedere, et exspectare peregrinos et hospites, qui in fervore diei solent ad hospitia divertere; unde cum expandit sagenam suae hospitalitatis, non tantum homines, sed et angelos latenter suscepit: hoc est enim quod ait Apostolus, Hebr. XIII, 2: "Hospitalitatis nolite oblivisci; per hanc enim latuerunt quidam, angelis hospitio receptis." Vide de laude hospitalitatis ibi dicta, et S. Chrysostomum hic hom. 41; S. Ambrosium, lib. I De Abraham, cap. V, et S. Augustinum, sermonibus 68 et 70 De Tempore. Audi S. Ambrosium: "Qui scis, inquit, an Deum suscipias, cum hospitem putas? Abraham dum peregrinantibus defert hospitium, Deum atque angelos ejus suscipit hospitio: quamvis et cum hospitem suscipis, Deum suscipis. Sic enim scriptum in Evangelio legis, dicente Domino Jesu: Hospes eram, et collegistis me; quod enim uni horum minimorum fecistis, mihi fecistis. Unius horae hospitio vidua illa quae suscepit Eliam, et exiguo cibo, perpetuum toto tempore famis invenit alimentum, et mercedem accepit mirabilem, ut nunquam farina de hydria deficeret. Eliseus quoque, defuncti pignoris resuscitatione donata, hospitii resolvit pensionem." Haec et plura Ambrosius. Rursum notat hic S. Ambrosius: "Disce, ait, quam impiger esse debeas, ut possis praevenire hospitem, ne quis praeveniat, et te boni muneris defraudet copia." Et S. Chrysostomus hic: "Currit, ait, et volat senex; vidit enim praedam quam venabatur: non vocavit famulos; quasi diceret: Magnus thesaurus est, magna negotiatio, per meipsum hanc mercem inferre debeo, ne elabatur tantum lucrum." Et rursum: "Vide liberalitatem Abrahae: vitulum mactavit, et fermentavit farinam. Audi et alacritatem: per seipsum et per uxorem hoc facit; considera etiam, quam alienus est a fastu: adorat et obsecrat. Omnia illa habere oportet hospitio excipientem, alacritatem, festivitatem, liberalitatem. Audiant viri, audiant mulieres. Viri quidem, ut sic suas contubernales erudiant, ut si quando spirituale lucrum incidat, non per famulos hoc perficiatur, sed per seipsos faciant omnia; mulieres autem, ut accelerent juvare viros in tam bonis operibus per seipsas; imitentur sacram vetulam in tanta senecta laborem libenter suscipientem, et famularum opera perficientem." Nimirum in domo justi nemo otiosus est: quisque hospitalitati similive pio operi primus manus admovere satagit. Sane S. Carolus Borromaeus cum amplam haberet familiam, ita cuique per totum diem suas partiebatur operas, easque utiles et pias, ut nemo vel quadrantem horae per diem haberet liberum et non occupatum. Id mihi Romae narrarunt qui cum eo diu vixerunt. Hac de causa familia ejus tota erat quieta, ordinata, sancta, fructuans instar apum. Hoc imitentur Principes et praelati; otium enim perdit familias, praesertim aulicas. Et S. Hieronymus, epist. 26 ad Pammachium: "Ipse (Abraham) pedes lavit, ipse pinguem vitulum portavit humeris de armento, stetit ut servus peregrinis prandentibus, et Sarae manibus coctos cibos jejunaturus apposuit."
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TRES VIRI. — Concilium Sirmiense, Can. 14, vult medium horum trium fuisse Filium Dei; sed fuit hoc conciliabulum Arianorum, uti fuse docet Baronius, anno Christi 357. Nota ergo primo, hos tres viros fuisse angelos, qui corpus humanum ex aere formarunt et assumpserunt, ut cum Abrahamo loquerentur. Paulus enim Hebr. cap. XIII, vers. 2, et Moses cap. seq., vers. 1, vocat eos angelos. Ita S. Augustinus, lib. XVI De Civit. XXIX, et alii passim. Hebraei et Lyranus putant unum ex his tribus fuisse missum ad nuntiandum partum Sarae; secundum, ad evertendum Sodomam; tertium, ad liberandum Lot ex Sodoma. Verum non unus, sed duo missi sunt simul, tam ad evertendum Sodomam, quam ad liberandum ex ea Lot, ut patet cap. XIX, vers. 1, 10 et 16. Ita Abulensis. Secundo, unus trium, scilicet medius, caeteris apparebat illustrior, quia erat superior angelus; unde ipse solus fere hic loquitur, vocaturque Dominus. Hebraei apud Lyranum et Tostatum putant hunc medium fuisse Michaelem, qui a dextris habuerit Gabrielem, a sinistris Raphaelem; quos duos deinde misit ad evertendum Sodomam, et ad Lot ex ea educendum, de quo cap. seq. Hinc unum hunc medium, quasi duobus aliis illustriorem, Abraham alloquitur, audit et adorat. Unde allegorice Eucherius, lib. II in Genes. cap. XXVII: "In tribus, inquit, viris, qui venerunt ad Abraham, Domini Christi praenuntiabatur adventus, cum quo duo angeli comitabantur, quos plerique Mosen et Eliam accipiunt; unum priscae legis latorem, qui per eamdem legem adventum Domini indicavit; alium qui in fine mundi venturus est, denuntiaturus secundum adventum Christi, atque ejus Evangelium praedicaturus." Tertio, Abraham in primo horum trium occursu, putavit omnes tres esse homines, scilicet communes suos hospites; Apostolus enim ad Hebr. XIII, ait eum latenter et ignoranter suscepisse angelos, quia scilicet putabat eos esse homines, non angelos: unde omnibus tribus quasi hominibus pedes lavat, epulum et reliqua, quae hospitibus necessaria sunt, sedulo parat et curat. Ita S. Chrysostomus et Ambrosius. Dices, quomodo ergo hic dicitur eos adorasse? Respondeo, "adoravit eos," id est, prosternens se in terram, civilem et Orientalibus consuetam reverentiam eis exhibuit. Simili modo adoravit filios Seth, cap. XXIII, vers. 7. Ubi adverte, quanta non tantum charitate, sed et reverentia hospites excipere solitus sit Abraham. Ab Abrahamo didicit Apollonius Abbas, ut habetur in Vitis Patrum, hanc reverentiam: ipse enim fratres peregre venientes excipiebat, adorans eos, et usque ad terram se prosternens, et surgens osculabatur, et fratres monebat, ut adventantes fratres quasi Dominum susciperent: "Nam, aiebat, et adorari fratres adventantes, propterea traditio nostra habet, ut certum sit, in adventu eorum Christi adventum haberi;" et Abrahami exemplum subjicit. Hac Patrum traditione imbutus S. Benedictus praecipit: "Omnibus venientibus, sive discedentibus hospitibus, inclinato capite, vel prostrato omni corpore in terra, Christus in eis adoretur, qui et suscipitur." Quarto, Abraham cum hisce tribus agendo, sensim ex splendore, sermone, majestate aliisque signis, atque ex Dei instinctu agnovit eos non esse homines, sed angelos, legatos Dei, imo Dei vicem et personam gerere, maxime medium qui in persona Dei loquitur, vocaturque semper "Jehova," quod est nomen proprium Dei, cui debetur latria. Simili modo legatus regis dupliciter honorari potest, primo, ut legatus, secundo, ut rex, cujus personam induit et repraesentat, sic ut non tam legatus, quam rex in legato censeatur coli et honorari, sicuti Sancti repraesentantur et coluntur in sua imagine: est enim legatus viva sui regis imago. Quinto, hi tres symbolice significabant sanctam Trinitatem, et medius significabat essentiam divinam, tribus personis communem. Ita S. Ambrosius, Eusebius, Cyrillus; unde Abraham tres vidit, et unum adoravit, ut canit Ecclesia. Hinc sequitur, quod Abraham hos angelos, ut angelos Deique legatos primo adorarit dulia, secundo, agnoscens eos repraesentare Deum et SS. Trinitatem in eis repraesentatam, adorarit latria, ut docet S. Augustinus; qui enim hic apparet et loquitur cum Abrahamo, semper vocatur "Jehova," quod est nomen proprium Dei, cui debetur latria.
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LAVENTUR. — Sinite ut mei, vel potius ego ipse (ut insinuat S. Augustinus, serm. 70 De Tempore, et S. Hieronymus, epist. 26 ad Pammachium) vobis pedes lavem. Abraham a medio, quem primo allocutus est, ad duos laterales se suumque sermonem convertit, uti solemus facere, dum cum pluribus agimus. Nota hic Abrahami et priscorum morem lavandi pedes hospitibus, tum ad sordes, tum ad lassitudinem tollendam, de quo dixi I Tim. V, vers. 10. Vide et Guilielmum Hamerum hic, et fuse Jacobum Gretserum in Pedilavio. Quaeres hic, quales pedes, et quale corpus assumant angeli, et quo modo? Respondeo primo, angeli non possunt sibi unire aliquod corpus substantialiter, sive unione hypostatica, quia hoc solius est divinae virtutis; secundo, possunt angeli corpora assumere, sibi ea accidentaliter uniendo, eaque movendo ac si essent viva. Tertio, etsi angeli possint cadavera recens defuncta ita assumere et movere, ac si vere viverent, uti subinde faciunt daemones; communiter tamen sibi corpus effingunt ex circumstante aere, admixtis crassioribus exhalationibus, quibusdam obscurioribus, quibusdam lucidioribus, sic ut utrasque ita inter se commisceant et condensent, ut solida corpora verosque colores et figuras membrorum humanorum referant, ita ut oculis veritas discerni nequeat. Id ex eo patet, quod haec corpora disparentibus angelis, mox in aerem et vaporem resolvantur. Ita Vasquez I part., Quaest. CLXXXIV. Hinc sequitur primo, in hujusmodi corporibus non esse veros colores, sed apparentes, quales in nubibus cernimus; secundo, angelum in tali corpore non posse exercere operationes ullas vitales, communes animantibus, quales sunt videre, comedere, audire, sentire, loqui: quia ad has, ut sint vitales, requiritur corpus vivum et animatum, angelus autem non potest corpus animare, potest tamen hujusmodi operationes ita imitari, ut non possint a nobis deprehendi esse falsae, fictae vel adumbratae. Tertio, talia corpora non esse vere densa et solida, sicuti alia corpora: sed talia apparere resistente angelo. Infert hinc Vasquez haec corpora non habere veram mollitiem, aut duritiem; et consequenter secundo, nos palpando posse sentire ea non esse vera humana corpora, idque probat ex illo Joan. XX: "Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere." Sed hic locus non convincit, ut ibi dixi. Sicut ergo caetera corporis accidentia, ita et mollitiem ac duritiem corporis humani, magis minusque in hac illave parte resistendo, in tali corpore exhibere potest angelus, ita ut ab homine internosci nequeat; sicut enim manum, brachium, digitum possumus modo rigidum, modo mollem et flexilem exhibere, prout anima per spiritus nervos et musculos vult, aut non vult resistere; et sicut echinus, sive porcellus hortensis, quem vulgo hericium vocamus, suos aculeos potest instar spinarum exserere aut remittere: ita potest et angelus. Id ita esse patet: nam angeli permiserunt se palpari, cum Abraham eis hic lavit pedes, ut patet vers. 5; et cum manum Lot apprehenderunt, eumque eduxerunt ex Sodomis, cap. XIX, vers. 16.
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BUCCELLAM PANIS. — Modeste ad panem tantum invitat, cum splendidum eis paret convivium, ut patet ex sequentibus; frugale tamen, more illius aevi; nec enim hic legis perdices, capones, cervos, etc. Simile est, cap. XXXI, vers. 34, et alibi. Ita Plato Aristippi luxum in emendis piscibus reprehendit. Phocion filium suum Phocum, qui plura solito obsonia coemerat, objurgans, ita comminatus est ei, si plura quam secundum naturam comederet, vel ingurgitaret, ipsum condignas poenas luiturum. C. Fannii Consulis lege introductum est, ne quid apud Romanos voluerum, praeter unam gallinam, quae altilis non esset, apponeretur; et singulis coenis domesticis denos asses praefinivit: testis est Macrobius et Gellius. Cicero Q. Crasso, et Q. Scaevolae non meram elegantiam, sed multa parcimonia mixtam laudi dedit: "Crassus, ait, erat parcissimus elegantium, Scaevola parcorum elegantissimus." M. Cato vinum in praetura et consulatu, idem quod et operae, bibebat: epulas ad coenam ex foro triginta comparabat assibus, idque se facere aiebat reipublicae causa, quo corpus suum esset ad perferendam militiam robustum. Idcirco — ut scilicet honoretis me, utendo mea hospitalitate; vel, ut alii, q. d. Dei providentia factum est, ut hac hora prandii per me iter haberetis, quo possetis meam hospitalitatem experiri, itaque non tam vobis quam mihi, qui hospitibus et hospitalitate mire delector et pascor, gratificari.
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TRIA SATA. — "Satum," vel, ut Hebraei loquuntur, saa, genus est mensurae aridorum, aequalis bato, qui est liquidorum; noster Interpres alibi modium vertit; cum ergo tres modii, sive tria sata facerent unum ephi vel epha, ut patet Ruth II, 17, uti decem ephi faciebant unum corum, qui continet triginta modios, ut patet Ezech. XLV, 11, hinc sequitur satum fuisse tertiam partem ephi, et trigesimum cori. Porro hic modius, sive satum Hebraeorum continebat tres modios Atticos, ut colligitur ex Josepho lib. XV Antiq. cap. XI. Italicum vero modium unum cum medio continebat, teste S. Hieronymo in Matthaei cap. XIII, et Josepho IX Antiq. cap. IV. Subcinericios panes. — Qui lati et plani, absque fermentatione, extra clibanum statim sub cinere coquuntur: ut scilicet hac ratione illico succurramus fami hospitum. Nota: Hebraei olim, uti etiamnum faciunt Saraceni et Mauritani pene omnes, qui Hebraeis uti lingua, ita habitu et ritibus sunt similes, quotidie in fictili vase et concha farinam subigebant, indeque panem in dies singulos coquebant, vel in clibanis, vel in craticula, vel in sartagine tecta, undique carbonibus et cinere circumdata: tum ut recentior esset panis, tum ut ex tempore parabilis et ad manum esset — cum hospites adventabant. Unde crebra est mentio in Scripturis panis subcinericii, quem Hebraei vocant ugga, quasi dicant ustulatum. Tropologice, de officio Abrahae et Sarae, id est spiritus et carnis in rebus et promissis divinis, disserit S. Gregorius, lib. IX Moralium cap. LI: "Sara, ait, promissiones Dei audiens ridet, sed ridens corripitur, correpta autem protinus foecundatur: quia cum cura carnis sui confidentiam habere desierit, contra spem ex divina promissione accipit, quod habituram se ex humana ratione dubitavit; unde et bene Isaac, id est risus dicitur, quia cum supernae spei fiduciam concipit, quid mens nostra aliud quam gaudium parit? Curandum itaque est, ne aut necessitatis metas cura carnis transeat, aut in eo quod moderate exequitur, de se praesumat," etc.
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STABAT JUXTA EOS, — ut ministrans et incitans tres suos hospites ad bene prandendum. SUB ARBORE. — S. Augustinus, sermone 66 De Temp.: "Arborem, ait, incolebat Abraham, sub qua constitutum erat qualecumque effugium, angustum quidem homini, sed sufficiens majestati. Dignum enim Deo palatium fides devota pingebat, in quo fuisset majestas divina pransura."
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Cumque comedissent. — Non vera, nec vitalis fuit haec angelorum comestio, quia non fiebat ab anima informante, sed assistente corpori aerio ab eis assumpto; trajecerunt ergo angeli cibum intra corpus a se assumptum, ibique eum resolverunt in aerem, perinde ac sol humorem terrae in vaporem resolvit et consumit, nec in se convertit. Ita Theodoretus. Vide dicta vers. 4. Secus est de Christo, qui post resurrectionem suam cum Apostolis vere comedit, sed simili modo atque angeli hi, cibum a se comestum in aerem resolvit; nec enim corpus gloriosum cibo alitur. Ita S. Thomas I part., Quaest. LI, art. 2, ad 5.
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Cui (Abrahamo) DIXIT — unus pro tribus, puta medius caeteris illustrior, qui ad hoc maxime erat missus; nam duo reliqui postea Sodomam iverunt ad eam perdendam, ut patet vers. 22. VENIAM AD TE TEMPORE ISTO, — proximo anno, hoc eodem die et hora, ut habent Septuaginta; ergo eum rediisse ad Abrahamum certum est: id enim hic promittit, licet id eum reipsa praestitisse, in sequentibus non narretur. VITA COMITE. — Vivente te, et Sara vigente et gaudente; hebr. est, secundum tempus hoc vitae, id est, ut Chaldaeus vertit, in tempore isto quo vos eritis vivi; non enim loquuntur de sua (cum sint angeli, de quorum perenni vita nullum potest esse dubium), sed de Abrahae et Sarae vita et incolumitate, eamque hic utrique spondent, ac cum ea prolem, quasi dicant: Vivetis tum, et filium habebitis. Quare non recte Abulensis sic explicat, "vita comite," id est, si vita tam vobis quam mihi superstes fuerit, quasi angelus de vita sua dubie loquatur, ut homo, qui de vita sua futura dubius est; certo enim promittit hic angelus se rediturum ad Abraham et Saram, certoque eis promittit prolem, ac consequenter certam utrique vitam spondet; omne ergo tam prolis, quam vitae dubium excludit.
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Fieri muliebria, — fluere menstrua, quae ad conceptionem sunt necessaria.
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RISIT OCCULTE. — Hebraice, chaldaice et graece est, risit intra se: risit quasi rem impossibilem, scilicet anum et sterilem parituram. Ita S. Augustinus hic Quaest. 36. Est enim risus species confutationis, ait Plato in Gorgia. Hinc et ejus risum reprehendit angelus, quasi ex dubitatione vel diffidentia profectum, cum ait: "Numquid Deo est quidquam difficile?" S. Ambrosius tamen risum hunc Sarae fuisse putat indicium futuri mysterii potius, quam incredulitatis argumentum: "Risit enim, inquit, adhuc nesciens quid rideret, quod publicam esset in Isaac paritura laetitiam." Sed prius quod dixi, verius est. Dominus meus, — maritus meus Abraham. Instar Sarae, uxores bonae revereantur maritos, eosque vocent dominos, uti monet S. Petrus epist. I, cap. III, vers. 5 et 6.
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Dixit autem Dominus, — puta angelus ille medius Dominum repraesentans, uti dixi vers. 2. Hoc dicto angelus pandens occultum risum Sarae, ostendit se non hominem, sed angelum, vel Deum esse. Unde pro eo quod sequitur: "Numquid Deo quidquam est difficile?" Chaldaeus vertit, numquid occultabitur a facie Domini verbum? utrovis enim modo verti potest Hebraeum פלא pala.
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Viri — tres illi angeli, vers. 2.
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Dominus — medius angelus, illustrior, personam Dei repraesentans. NUMQUID CELARE POTERO — Hebraice hamecasse, «numquid celabo?» amor et familiaritas mea non fert ut amicum meum Abrahamum, ita mihi charum, celem haec secreta mea, praesertim quia scio ipsum intellecto hoc meo decreto de excidio Sodomorum, pro iis oraturum. Volo ergo hac revelatione illi dare materiam charitatis et orationis, simulque ostendere quantum ipsius precibus tribuam, atque ex adverso volui patefacere quanta fuerit perversitas et corruptio Sodomorum, utpote in qua nequidem decem justi inventi sunt, adeo ut pro iis ulterius rogare ausus non fuerit Abraham.
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Cum futurus sit. — Est argumentum a majori, q. d. Tam insigni tantae posteritatis et benedictionis beneficio decoravi Abrahamum, ergo par est ut tantillum beneficium, puta revelationem secreti mei, ei non denegem. ROBUSTISSIMAM. — Hebraice atsum, id est osseam, ut vertit Aquila, id est fortem (instar ossis), ut vertit Symmachus, hoc est multum, ut vertunt Septuaginta: fortitudo enim populi maxime consistit in ejus multitudine.
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SCIO ENIM. — Haec est secunda ratio movens Deum, ut secreta sua detegat Abrahamo, quod scilicet per ea, puta per punitionem Sodomorum, velit Abrahamum suos posteros erudire, ut ab eorum peccatis caveant, ne similiter puniantur. UT FACIANT JUDICIUM ET JUSTITIAM — ut recte et juste vivant: «judicium» enim significat id quod judicio Dei et sapientum rectum, justum et sanctum est. Ita Vatablus. UT ADDUCAT DOMINUS PROPTER ABRAHAM. — Potest quoque ex Hebraeo verti, super Abraham. Loquitur hic Deus de se in tertia persona. Sensus enim est: Ut ego impleam ea quae Abrahae promisi, ut scilicet ea exhibeam posteris ejus.
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CLAMOR SODOMORUM. — Est prosopopoeia, q. d. Peccata Sodomae ita enormia erant et impudentia (hoc enim significat clamor, ait S. Augustinus), ut publice et ubique in omnium ore versentur, adeoque fama (ut vertit Vatablus) eorum in coelum per angelos sparsa, ad me pervaserit: imo ipsamet eorum peccata, quasi accusatores in coelum ad me conscenderunt, clamantque contra eos.
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DESCENDAM, ET VIDEBO. — Descendit Deus per duos hosce angelos, Deum pariter repraesentantes; quos tertius, puta medius, angelus illustrior, misit in Sodomam. Ex hoc loco Concilium Lateranense I, cap. VIII, monet judices, ne facile accusationibus credant, sed eas lente et mature instar Dei examinent et inquirant, antequam reum condemnent; nam, ut ait Seneca, lib. II De Ira: «Veritatem dies aperit, potestque poena dilata exigi, exacta revocari non potest.» Idem cuique faciendum, ne facile accusatoribus, vel detractoribus credat. Est enim pusilli animi cito irasci, et credere rumoribus. Saepe enim sinistro rumori malignitas dat initium, credulitas incrementum. «Deus,» ait Philo De Confusione linguarum, «dicitur ad visendum descendere, qui omnia priusquam fiant providet die esse manifestissime, ut doceamur, ne quis homo de absentibus et futuris, et incertis putet se posse conjecturam facere; sed prius maxime prospicere debet: visus enim certus potius quam fallax auditus testis adhibendus est.» Et S. Gregorius, lib. XIX Moral. cap. XXIII, exponens illa verba Job, cap. XXIX, vers. 16: «Et causam quam nesciebam diligentissime investigabam,» sic ait: «Deus cum omnia illi nuda et aperta sint, mala Sodomorum punivit non audita, sed visa.» Hinc S. Chrysostomus commendat Praelatis ne aliquid definiant propter solos vulgi rumores: «Noli,» inquit, «ex suspicione tua judicare, antequam discas utrum res ita se habeat; neque aliquem culpa; sed potius Deum imitare, qui ait Gen. XVIII: Descendam, et videbo.» Notus est Theodosii imperatoris lapsus in praecipitatam sententiam et caede Thessalonicensium, cujus eum moniti S. Ambrosii postea adeo poenituit; et Davidis circa Miphiboset, II Reg. XVI, 4, collato cum II Reg. XIX, 27. Loquitur et agit hic Deus more nostrorum judicum, qui cominus de facto inquirunt, remque inspiciunt, ut dixi. Nam Deus ante experientiam omnia novit ab aeterno. Nota: Hanc experientiam sumpsit Deus, cap. sequenti vers. 5, cum se per duos hosce angelos Sodomitis duorum virorum specie objecit, qui statim ab eis ad stuprum appetiti sunt. Nota secundo, multa fuisse peccata Sodomae, sed praecipua fuerunt, otium, gula, superbia, inhospitalitas, crudelitas, Dei contemptus, et ex hisce nata tam portentosa libido, Ezech. XVI, 49, uti dixi cap. XIII, vers. 13.
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CONVERTERUNTQUE SE. — Ex hoc loco, et ex cap. sequent., vers. 1, apparet duos angelos ab Abrahamo discessisse Sodomam, tertium vero cum eo adhuc mansisse; unde de eo subdit Moyses (ait Chaldaeus) «coram Domino»; eum enim orat Abraham usque ad finem capitis, ut Sodomae parcat; unde finita oratione et colloquio, tertius ille ab Abrahamo abiit et disparuit, ut patet vers. 33.
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QUI JUDICAS OMNEM TERRAM — qui justissimus es judex, norma justitiae, et judex judicum terrae.
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IN MEDIO CIVITATIS — in ipsa civitate; hoc enim significat hic hebraismus. Per hanc civitatem sive metropolim, puta Sodomam, totam Pentapolim intellige; unde si Deus in tota Pentapoli decem justos invenisset, toti Pentapoli pepercisset. Ita Abulensis. «Unde,» inquit S. Ambrosius, «discimus quantus murus sit patriae vir justus, quemadmodum non debeamus invidere viris sanctis, nec temere derogare. Illorum enim fides nos servat, illorum justitia ab excidio defendit; Sodoma quoque si habuisset viros decem justos, potuit non perire.»
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COEPI. — Incipere in Scriptura saepe significat desiderare, optare, gestire, conari, parare, moliri; hoc enim est hebraeum hoalti. Unde Hebraea ad verbum habent: «Cupio, vel gestio loqui ad Dominum, tametsi sim pulvis et cinis,» scilicet vilissimus et abjectissimus. Ita Vatablus. Agnosce ergo, o homo, o princeps, praesertim coram Deo in oratione, quod sis pulvis et cinis: nosce teipsum. S. Augustinus, lib. XIII De Civit., cap. VIII, narrat Alcibiadem summo loco natum, cum ex sermone Socratis seipsum agnovisset, nihilque inter se et bajulum quemvis interesse, illacrymasse, petiisseque sibi virtutem tradi. «Scito,» inquit Auctor libri De Spiritu et anima apud S. Augustinum, cap. LI, «quoniam homo es, cujus conceptio culpa, nasci miseria, vivere poena, necesse mori; attende ergo sollicite quid agas, vel quid agere debeas;» et S. Bernardus in Carm.: «Unde superbit homo, cujus conceptio culpa, Nasci poena, labor vita, necesse mori?» Praeclare S. Aegidius, comes S. Francisci: «Humilitas,» inquit, «est instar fulminis, quod ferit quidem, sed nulla post se relinquit vestigia; ita sane humilitas omne peccatum dissipat, et tamen ut homo in oculis suis sit nihil, efficit.» Hac Abraham Deo charus et amicus evasit; nam, ut aiebat S. Ludovicus Episcopus Tolosanus: «Nihil tam gratum Deo, quam si vitae merito magni, humilitate simus infimi, cum tanto quis Deo sit pretiosior, quanto propter eum sibi est vilior.»
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NON DELEBO PROPTER DECEM. — Hic Deus injecit Abrahae timorem et verecundiam, ne ultra progrederetur in sua petitione ad quatuor, qui revera tantum erant in Sodomis, scilicet Lot, ejus uxor et duae filiae, inquit S. Chrysostomus: qui enim omnes quasi nocentes caelesti igne in Sodomis conflagrarunt. Fecit hoc Deus, ne si minus offerret et ipse abnueret, Abrahamum contristaret; decreverat enim omnino quatuor has civitates perdere; jam enim completa erat peccatorum Sodomae mensura, imo supereffluebat. Dices: Cur saltem non permisit Deus Abraham descendere ad octo vel quinque, ut propter octo vel quinque justos peteret parci Pentapoli? Respondet Abulensis, quia in Pentapoli facile erant septem vel octo justi; si enim in Sodoma erant quatuor justi, in singulis reliquis urbibus facile fuisset invenire unum justum; cumque eae essent quatuor, universim fuissent octo justi in Pentapoli. Si objicias: Ergone quatuor hi justi cum impiis in Pentapoli conflagrarunt? Respondet Abulensis, minime, quia uti Lot cum uxore et filiabus ex Sodomis, ita reliqui quatuor hi justi ex suis urbibus, totaque Pentapoli, vel monitu angelorum, vel Dei instinctu ante ejus excidium excesserunt. Verum hoc est conjectare et divinare. Cum ergo omnes Pentapolitae, excepto Lot cum suis, et exceptis incolis urbis Segor, caelesti igne, quasi subito fulmine sint afflati et consumpti, liquet omnes pariter fuisse impios. Respondeo ergo Abraham infra decem non descendisse, tum quia dixerat, vers. praecedenti, hanc suam petitionem fore ultimam: cum enim toties minuendo descendisset, non ausus fuit saepius descendere, ne Deo esset importunus, illique fastidium aut iram moveret; tum quia continuo a quadraginta usque ad decem, per denarios descenderat Abraham. Pari ergo modo et congruentia, hinc a decem ad unum vel nullum descendere debuisset. Tum denique, quia putabat facile decem justos in Pentapoli inveniendos esse. Sed cur Abraham non meminit Lot nepotis sui, cur eum communi clade eripi non postulavit? An ut rem claram id Moyses praetermisit? an quod justum norat, liberandum confidebat? Moraliter docet hic S. Chrysostomus, homil. 42, quanto in pretio haberi debeant justi, etiamsi exterius viles et pauperes, cum propter eos Deus urbibus et provinciis sceleratis parcat: illi enim sunt bases et columnae reipublicae. Talis fuit David, de quo ait Deus Ezechiae: «Protegam urbem hanc, et salvabo eam propter David servum meum,» IV Reg. XIX, 34. Talis erat Elias, qui melotem tantum habuit, et purpura vestitus Achab illius melote indigebat. Melote hujus caelum clausit, pluviarumque descensum stitit. Et lingua Prophetae frenum fuit caelo: purpura autem amictus, et diademate circumibat quaerens Prophetam. Hinc de eo et similibus ait Paulus: «Circuierunt in melotis, in pellibus caprinis, egentes, angustiati, afflicti, quibus dignus non erat mundus,» Hebr. XI, 37. «Ut dubitari non debeat ipsorum meritis adhuc stare mundum,» ait Ruffinus, Praef. in lib. II De Vitis Patrum.
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ABIITQUE DOMINUS. — Unus hic angelus finito colloquio cum Abraham, disparuit; reliqui vero duo perrexerunt in Sodomam, ut patet cap. seq., vers. 1.
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v. 1 « Apparuit autem ei Dominus zn convalle Mamóre », apud quercetum Mambre, cf. 13,18; 15,13, « sedent? in ostio tabernaculi sui in ipso fervore diei », tempore meridiano, cf. 1 Reg. 11,11; 2 Reg. 54,5 : « non iam in usu noctis, non in aliqua spirituali solummodo visione, sed lumine huius solis, in aspectu oculorum » (Rup.). Cf. simili ratione 19,1 Lot sedentem in foribus Sodomae vespere eiusdem diei.
Arg. — Continuantur acía Lot, quae fuerant usque ad 13,11 et cap. 1& producta. Neque tamen haec a fide Abraham sunt aliena sed ei, velut luci umbra, adaptantur. Ut sc. fide praefulget Abraham, ita Lot totus mundanus est et fide exigua. Nulla Dei vocatione inductus, sed soli ubertate illectus apud Sodomitas sedem fixerat. Eorum cap. 14 stragi commiscebatur, nunc communi cum illis excidio vix non absorbetur. Igitur Dominus duobus comitantibus angelis iisdem, qui postea Lot e ruina essent servaturi, specie viatoris Abrahae apparet et, iterata filii e Sara nascituri promissione et tempore partus accuratius praenuntiato, consilium delendae Sodomae pandit, concessa Abrahae supplicanti, si decem iusti reperiantur, urbis salute. Mox angeli illi duo Sodomam ingressi civiumque pravitatem ipsi experti, Lotum educunt, concessa eius precibus urbis Segor incolumitate. Qui ne tum quidem Abrahae recordatus et in loco exsecrabili moratus, e filiabus prolem nanciscitur incestuosam , Moabitas et Ammonitas. Pericopen sat lubentes iahvistae concedunt, eidem sc. narratori, cui actorum Abrahae summam attribuunt. De 19,99 vide infra. Cap. XVIII. Haec apparitio brevi post praecedentem accidit (Fup.), ut patet conferenti 17,21 cum 18,10; certe Sara nondum conceperat, quod eius risu probatur.
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v. 2 « Cumque elevasset oculos, apparuerunt ei tres viri stantes prope eum ». Y5y :ipso sedente, stantes illi erant super eum (cf. 1 Reg. 22,6 et Di//m.), ut ipsi ad eos esset suspiciendum. Stabant modeste exspectantes , ut invitarentur (De/.). Non describuntur « ex improviso apparuisse » (Hwgo), sed ex improviso esse conspecti &b eo, qui oculos ante demissos habuisset : E! elevavit oculos suos et aspexit, et ecce tres viri (Hebr.). Abraham eos primum utique homines esse putavit atque ut tales hospitio excepit (CArys.), ob hospitalitatem laudatus ab Amór., Chrys. aliisque. Trium unum postea Abraham Dominum esse agnovit : cur autem adiuncti alii duo? Quia hi duo angeli (Aug.; cf. 19,1) Sodomam erant mittendi, neque enim Dominus reprobam illam civitatem invisurus erat atque suo adventu honoraturus. « Quos cum vidisset , cucurrit in occursum eorum de ostio tabernaculi et adoravit in terram », qui modus erat salutandi consuetus.
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v. 3 « Et dixit : Domine, si inveni gratiam in oculis tuis, ne transeas servum tuum ». Licet iam Targumzm iudicaverint, Abraham h. 1. Deum agnovisse, et licet item Masor. ^XiN, punetaverint, non vero YN, tamen consentiunt interpretes, vocem ad unum hospitem humanum referri : domne mz. Non referri ad Deum perspexerat Sam. , sine sufficienti tamen ratione alloquium ad tres dirigens : domni mei... ves- (ris... transeatis. Ad unum dirigitur alloquium ideo sane, quod unus appareret ceteris illustrior (Chrys., Ca?.) ; non tamen semper ad unum, quia quae dicebantur reapse pro tribus dicebantur. Tres v. 5 invitationem tribus oblatam acceptant (contra LXX), tres v. 9 de uxore urbane quaerunt (item contra LXX), postea inde a v. 10 unus loquitur, qui illico v. 13 sqq. Dominus appellatur et sine dubio tum etiam Dominus agnosci coeptus est. In his omnibus demum observa, quam fuerit Abraham homo cultus, urbanus, minime vero rudis pastor. v. kh « Sed afferam » — Hebr. afferatur, sc. à servis — « pauzillum aquae, et lavate pedes vestros et requiescite sub arbore » innixi cubitibus, cf. Am. 6,4. Utrum Gen. 27,19; Iud. 19,6 demonstret (Kn.), fuisse etiam moris epulis assidere, quin cubitibus inniterentur, minime liquet.
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v. 5 « Ponamque buccellam panis », — quaecunque offert Abraham, minima esse urbane praetendit; loquitur de buccella panis, opimum producturus prandium — « et confortate cor vestrum. Postea transibitis. Idcirco enim declinastis ad servum vestrum ». Calm. : «Ideo hae hora prandendi venistis ad me, ut me tanto honore excipiendi vos hospitio et convivio dignaremini ». Verum hoc fere dissonat ab exquisita ceteroqui Abrahae .urbanitate. Quare praeplacet Bon/r. : Ideo enim, ut reficeremini à me, inscii quidem ipsi sed providente Deo, ad mea tentoria declinastis. « Qui direrunt : Fac, ut locutus es ».
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v. 6 « Festinavit Abraham in tabernaculum ad Saram dixitque ei : Accelera, tria sata similae commáisce, et fac subcinericios panes ». "ND, hic apud LXX pqétpov, alias otov, tertia pars unius epha, creditur aequare 13: 13 lit. (Schrader ap. Riehm); certe tria sata abundantem pro tribus viris efficiunt refectionem : verum Hebraeos hospitibus amplam cibi copiam proposuisse, collige inter alia ex Iud. 6, 19; 1 Reg. 9, 24. — nap est farina tenuis cuiusvis generis (cf. Num. 5, 15), eademque é$t significatio noD (cf. Ex. 29, 2) : utramque vocem simul LXX reddunt oz(494Aco;, quod tenuem tritici farinam designat. — Hanc depsere iubetur Sara atque efficere T3 , qui sunt panes tenues et rotundi (cf. Ex. 12, 39) subceinericii.
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v. 7 « Ipse vero ad armentum cucurrit, et tulit ande vitulum tenerrimum et optimum », 1. e. pinguem, « deditque puero , qui festinavit et coxit illum ». v. 8« Tulit quoque butyrum », seu potius lac coagula- Hi nomadum in oriente etiamnum mores. Assurgit vir, ubi hospitem appropinquantem cernit; quodsi is sit dignior, occurrit venienti, coram illo prosternitur eumque humanissime invitat. Lavantur pedes. Pinsitur a mulieribus panis, quod citissime fit : farina sc. aqua conspergitur, pinsitur, lapidibus calidis imponitur, cineribus contegitur. Pro clariore hospite agnus mactatur aut hoedus, pro clarissimo vitulus. Carnes coctae butyro liquefacto pro iure condiuntur. Post carnes offertur lac. Qui vero hospites excipit, nunquam cum illis epulo accumbit, sed reverenter adstat. Cf. Vigourouz, La Bible I. 440 sqq. Post epulum ad colloquium proceditur.
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v. 9 « Cumque comedissent, dixerunt ad. eum : Ubi est Sara uxor tua? Ille respondit : Ecce tn tabernaculo est ». v. 40 « Cut dixit » : — abhinc iam unus loquitur, quem ex dictis mox Dominum agnoscit Abraham — « Hevertens veniam ad te tempore isto, vita comite , et habebit filium Sara uxor tua. ». Reversus concipi potest Dominus, quando 21,1 Saram « visitavit », non utique per visionem. | fuerit vita comitata; haec autem &v0pozoná0w;, quomodo et caetera ». Sed is sensus omnino esse non potest. Ceterum Vulg. Syr. videntur aliquid legisse. quod Hebr. ignorat : mn nNTA Dn72. ELLXX : zazk tbv zatgbv voUrov sl; Ópas, QYTYT2D niNSA T2. Fortasse expressio similis fuit eius, ad quam provocavere Sa, Calm. 4 Reg. 4, 16: an ny» mma 1*5. « in tempore isto et in hac eadem hora, si vila comes fuerit, habebis in utero filium ». Verum, qualiscunque tandem Gen. 18, 10 lectio fuerit, cum duos habeamus textus, qui expressionem ;1'1 y2 adhibent quoad infantem in utero habendum, probabilior apparet expositio Ariae Montani (ap. Bonfr.) : « quo tempore foctus erit vitalis »; seu potius tempus vitae intelligendum est illud, quod a natura exigitur ad foetum conceptum ad maturitatem perducendum. Del., Dillm. vertunt : tempore hoc reviviscente, i. c. post annum. Sed 1*1 non est reviviscere, neque Hebraeis ostendi potest usitatus fuisse ille tropus de tempore reviviscente.
18:10
« Quo audito Sara risit post ostium tabernaculi ». Vulg. risum anticipat ex v. 19. — Heór. Et Sara audiens ad ostium tabernaculi, et ipsum erat a tergo ipsius, sc. loquentis. Sed Sam. LXX : et. ipsa etc.
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v. 11 « Erant autem ambo senes provectaeque aetatis, et desierant. Sarae fieri muliebria ».
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v. 19 « Quae risit occulte dicens : Postquam consenui et dominus meus vetulus est, voluptati operam dabo? »
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v. 13 « Dixit autem Dominus ad Abraham : Quare risit Sara dicens : Num vere paritura sum. anus? » Unica ratio esse posset, quod id Deo esset effectu impossibile.
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v. 14 « Numquid Deo quidquam est difficile? Iuxta condictum » tempus « revertar ad te hoc eodem tempore vita comite, et habebit Sara filium ». Cf. v. 10. Concedunt Saram risisse culpabiliter non tam quod viro illi loquenti non crederet, nam eum esse Dominum fortasse nondum satis perspectum habebat : sed e cap. 17 narratis debebat scire, se (ilium esse habituram. Cf. Est.
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v. 15 « Negavit Sara dicens : Non risi, timore perterrita. Dominus autem : Non est, inquit, ita, sed risisti ». Ambr. : « Sicut visitatio Domin1 timentibus exhibetur, ita etiam impiis poena peccati reponitur ».
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v. 16 « Cum ergo surrezissent inde verit, direxerunt oculos contra Sodomam ; et Abraham simul gradieba- (ur. deducens eos ».
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v. 17 « Dixitque Dominus : Num celare potero Abraham » — LXX Syr. addunt servum meum : « hoc postulat lex amicitiae, ut secreta communicentur » (Menoch.) — « quae gesturus sum? » « Mira exordientis dignatio, qua Deus hominis et excitare attentionem et captare quodammodo curat benevolentiam ! Quippe qui ab eiusdem auditoris sui quibusdam laudibus suum sic inchoat sermonem » (Rup.). « Num convenit, fas est, ut celem? » (Bonfr.). His attentio Abrahae sollieitatur, quo postea ad intercedendum sit pronior. Iam sequitur prima non celandi ratio v. 18 : « cum » certissime (Hebr.) « futurus sit in. gentem magnam ac vobustissimam, et benedicendae sint tn illo omnes nationes terrae? » « Majora haec promisi Abrahamo : cur, quod minus est, secretum hoc tegam? » (Menoch.). Iam alia introducitur ratio communicandi secreti , illis verbis Sc?o enim, seu potius Scio enim eum (Hebr.), perspectum illum habeo (cf. Am. 3,2; Os. 13,5), sc. eum etiam intrinsece esse dignum, cui tale secretum communicem : ea enim est ipse virtute, ut non solum perseveraturus sit ipse in meo obsequio, sed posteros item suos in eodem sit confirmaturus. Idque perspectum habeo non solum ex infallibili divinae praescientiae, quo futura praegnosco, iudicio, sed simul e prudenti illa neque fallenda aestimatione, quam ex intime perspecta eius virtute de eiusdem virtutis maturitate et stabilitate habeo.
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v. 19 « Sczo enim, quod praecepturus sit filiis suis et domui suae post se, ut custodiant viam Domini », i. e. verum Dei cultum (Menoch.), « et faciant iudicium et sustitiam », mandata Dei custodiant. Sequens incisum caret copula ideoque prioribus aptius subordinatur; in memoriam revocat promissiones Abrahae factas (numerosae posteritatis, regum ex ipso nascendorum etc.) tamquam fidelis obsequii mercedem : « w«£adducat Domnus propter Abraham [omnia] quae locutus est ad eum ». oy verüt Vulg. propter; si vertas super (LXX), erit Abraham intelligendum do patriarcha eiusque posteritate. — Kn., premens significationem "VN T5, ea, intentione quod, 1**ny'i explicat : eum cognovi (germ. : ich habe seine Bekanntschaft. gemacht ; gall. : j'ai fait sa connaissance), eum intime mihi adiunxi. Malim equidem illam coniunctionem accipere sensu nonnihil latiore eo respectu quod, quam verbum y"? premere tam violenter.
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v. 90 « Dixit taque Dominus : Clamor Sodomorum et Gomorrhae multiplicatus est, et peccatum eorum aggravatum est nimis ». Clamor non intelligitur ab ipsis veluti peccatis profectus (Bonfr., Menoch.), secus enim non posset illico dici : « Videbo, utrum clamorem, qui venit ad me, opere compleverint ». Neque intelligitur profectus ab iis hominibus (CÀrys.), qui peccatis illis nefandis opprimebantur et iniuria afficiebantur (cf. Gen. 4,10); quodsi enim supponatur ibi fuisse numerus virorum violenter oppressorum , hi sane iusti habendi erant autcerte minus rei. Ergointelligatur oportet clamor deSodoma (Dillm.); neque subtilius inquiri oportet, à quibus hic clamor seu haec accusatio profecta esse supponatur. Neque tamen sola accusatio ad Deum pervenit, sed illa item peccata exsistere, imo eorum pondus auctum esse vehementer, apud Deum constat : illud unum superest definiendum, an peccatores mensuram a Deo praestitutam impleverint. Haec omnia, uti patet, dicuntur &áv0pezouopouoz : si Deus specie hominis se videndum praebet, non est cur non etiam humano more inspiciat, consideret, imo dubitet.
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v. 21 « Descendam et videbo, utrum clamorem , qui venit ad me , opere compleverint ; an non est 1ta, ut sciam ». Hebr. : clamorem , qui venit ad me , an fecerint consummationem , i.e. omnino. Facere consummationem alias significat destruere rem (ler. 4,27 etc.), hic complere mensuram : Deus sc. praedefinivit certam peccatorum mensuram, ante quam completam poenam exitialem non infligit, cf. 15,16. Quod Deus humano more fingat, se in causam penitius velle inquirere, id etiam ideo facit, ut Abrshamum moneat intercessioni adhuc esse locum (CÀrys.). Exemplum autem illustre dat iudicibus, quam accurate debeant in causas reorum inquirere (Ephr.), et hominibus generatim , quam studiose debeant a iudiciis temerariis cavere (Amór.). Secundum puncetationem Masor. ultimum incisum ita construe : aut, si non (compleverint) , discam. Yta illa duo verba videbo et sciam (aut discam) coordinantur.
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v. 22 « Converteruntque se inde et abierunt Sodomam ». Ex 19,1, ubi « duo angeli » etiam articulum habent, licet inferre duos hic reapse ab Abraham secessisse (Caim.). « Abraham vero adhuc stabat coram Domino ». Pulchre Vat. : « Primum dicit Moses viros ulterius progressos esse, significans sermone finito valedixisse Abrahae, ut domum rediret. Deinde subiicit, Abraham stetisse coram Domino, ut solent qui dimissi non statim abeunt; eo quod aliquid adhuc dicendum vel agendum restet ».
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v. 23 « Et appropinquans ait : Numquid perdes iustum cum impio? »
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v. 9& « Si fuerint quinquaginta iusti in civitate » Sodoma, — pro hac sola explicite rogat (cf. v. 26 et Per.), quia de Lot est maxime sollicitus; sed si caput Pentapoleos salvum fuisset, salvae mansissent el reliquae urbes — « peribunt simul? » Hebr. : numquid perdes? sc. aut civitatem, aut illos iustos. « Et non parces loco illi propter quinquaginta 1ustos , si fuerint in eo? »
18:25
v. 95 « Absit a te, ut rem hanc facias et occidas iustum cum impo fiatque z2ustus sicut impius ». Nititur praecludere exceptionem, paucos iustos plurimis impiis admixtos iuste communi eum illis ruina obrui (Caz.). « Non est hoc. tuum : qui iudicas omnem terram , nequaquam factes iudicium hoc ». Hebr. nervosius : Iudez totius terrae non faciet iudicium? « Nonne par est et aequum, ut tu, qui iudex es universae terrae, recte iudices? Ne. sc., Domine Deus, male audias apud impios'et infideles » (Va£.). « Unde discimus, quantus murus sit patriae vir iustus, quemadmodum non debeamus invidere viris sanctis nec temere derogare. Illorum etenim nos fides servat, illorum iustitia ab excidio defendit. Sodoma quoque, si habuisset viros decem iustos, potuit non perire » (Amóbr.).
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v. 26 « Dixitque Dominus ad eum : S4 invenero Sodomis quinquag?nta 1ustos in. medio civitatis, dimittam omni loco propter eos ». v. 9/1 « Respondensque Abraham ait : Quia semel coepi, loquar ad Doiminum meum , cum sim pulvis et cinis ». « Scio quidem me pulverem esse et cinerem ; sed sicut hocscio et manifeste scio, ita neque illud ignoro, multam esse tuae clementiae magnitudinem » (Chrys.). Nota consonantiam vocum ^3N* 327, et cf. Iob. 30,19.
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v. 28 « Quid si minus quinquaginta tustis quinquefuerint? Delebis propter quadrag inta quinque universam urbem? » « tamquam absonum sit, propter defectum quinque delere tantam multitudinem » (Cai.). « Et ait : Non delebo, 8t invenero ibi quadraginta quinque ».
18:29
v. 299 « Rursumque locutus est ad eum : Sin autem quadraginta 1bi inventi fuerint, (guid factes|? » « Hactenus usus fuerat rationibus tamquam ad persuadendum : modo non audet rationem aliquam adiungere » (Ca?.). Praeterea manet prior ratio, propter defectum quinque non videri delendam tantam multitudinem. « Ait: Non percutiam propler quadraginta ». Porro « quia paratum invenit ad misericordiam , non iam paulatim diminuit neque quinque iustos detrahit, sed decem » (Chrys.).
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v. 30 « Ne, quaeso , inquit, indigneris Domine, si loquar : Quid , si ibi inventi fuerint triginta? Respondit : Non faciam, si invenero ibi triginta ».
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v. 94 « Quia semel , ait, coepi, loquar ad Dominum meum : Quid , si ibi inventi fuerint viginti? Ait : Non interficiam propter viginti ».
18:32
v. 32 « Obsecro , inquit, ne irascaris, Domine, si loquar adhuc semel : Quid sd inventi fuerint ibi decem? Et dixit : Non delebo propter decem ».
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v. 33 « Abittque Domnus , postquam cessavit loqui ad Abraham », praecidens opportunitatem continuandarum precum. Ex verbis 19, 29 « recordatus Abrahae » minime sequitur, quod vult Es/., Abraham multis adhuc precibus exorasse pro Lot. Cuius salutem Deus non rogatus concessit. « Et tlle reversus est in locum suum ». Cap. XIX. Pulchre Ephr. verbis 18,21 « Descendam et videbo » insistens suggerit, duos angelos Sodomain venisse ad tentandos cives, qui si in hospitum iura non tam foede deliquissent, fortasse poenam nondum tulissent, quod aliquid deesse plenae scelerum mensurae (cf. 15,16) videretur. Quare supponit angelos illos pulcherrima forma se spectandos praebuisse. Tentabatur porro simul Lot, eiusque in hospites obsequium factum est salutis occasio. Cf. Hebr. 13,2 : « Et hospitalitatis nolite oblivisci, per hanc enim latuerunt quidam angelis hospitio receptis ».
18:1
… Appaiono, tra l'altro, ad Agar (Gen. 16, 7), ad Abramo (Gen. 18, 1-2; 22, 1-18), a Lot (Gen. 19, 1), a Giacobbe (Gen. 28, 12). Nel Vecchio Testamento non si parla esplicitamente della creazione degli a., ma essa è implicita nel fatto che l'unico Dio …
Come termine geografico, in opposizione alla « montagna » har, alla « pianura bassa » sēphēlāh e alla « depressione » 'ārabhāh, designa la regione ora piana ora montuosa, monotona, solcata da ampi letti di corsi d'acqua quasi sempre asciutti, da Hebron sino a Cadesbarne, oggi 'Ajn Qudeis (cf. Gen. 18, 1; Num. 13, 20). In seguito, passò a significare il sud della Palestina (Gen. 12, 9; 13, 1; Ios. 15, 8; 18, 5).
18:3
… Se ne vedano le più importanti manifestazioni in: Gen. 18, 3-8: Abramo; ibid. 19, 2-3: Lot; Ex. 2, 19-20: Mosè; Ios. 6, 23: Rahab; Iudc. 19: levita di Ephraim; Job 31, 31-32, ecc. L'o. consisteva nel far pernottare il forestiero sotto la propria …
18:5
… Altre preciazioni: p. es., che un versetto (Ier. 21, 7) ha 42 parole e 160 lettere; che in quattro versetti (Gen. 18, 5; 24, 55; Num. 12, 14; Ps. 36, 7) c'è un wāw aggiunto per colpa degli scribi del quale non bisogna tener conto; ecc.
18:8
… Hánith). - 1. Antichissima città della Siria, in relazione con i porti di Arado (Arvad) e Simira (Gen. 18, 8), segnalata nella lista di Tuthmosia III ed occupata dagli Hittiti, come testimoniano le numerose iscrizioni.
18:10
… 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 del riso incredulo della madre (Gen. 18, 10 sgg.), quanto per il riso giocondo che la sua nascita arrecava alla famiglia (ibid. 21, 1-7).
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.). …
18:14
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.). …
18:16
di Abramo dalle alture di Hebron (Gen. 18, 16) perché fosse risparmiato Lot dalla distruzione, la vista del fumo che si alzava dalla città « sulla quale piove zolfo e fuoco dal cielo » (ibid. 19, 24) si adattano meglio alla parte meridionale. …
18:18
… Tutte le profezie messianiche portano questa impronta (veggasi, ad es., Gen. 12, 3; 18, 18; 22, 18; Ps. 2, 8; 21, 26-29; Is. 2, 2; 60, 4 sg.; Ier. 3, 17; Dan. 2, 44; Mal. 1, 15). Nel Nuovo Testamento i testi che affermano il carattere universalista della Chiesa, …
… Vi si stabilì Abramo elevandovi un altare (Gen. 13, 18), dove seppe della prigionia del nipote Lot (Gen. 14, 13), che cercò subito di liberare, e dove ebbe la promessa del figlio Isacco (ibid. 18, 18) mediante l'apparizione dei tre angeli. …
… 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. …
18:20
… alla valle di Siddim (ibid. 14, 10): Sodoma, Gomorra, Adama, Seboim e Segor (ibid. 14, 1); a causa dell'empietà dei loro abitanti, furono completamente distrutte dalla giustizia divina, ad eccezione di Segor, dove si era rifugiato Lot (ibid. 13, 13; 18, 20; 19, 45).
18:22
vivi è anche dogma di fede proposto dal magistero ordinario e largamente attestato dalla Scrittura sia del Vecchio Testamento (ad es., Gen. 18, 22-32; 20, 7: Abramo intercede per Sodoma e intercederà per Abimelec; Ex. 32, 11-14; Num. 14, 13-20: Mosè intercede per il popolo; I Sam. 7, 8 sg.; Samuele; Job. 42, 8: Giobbe), sia del …
18:23
1. Dati della Scrittura. - La solidarietà già appare nel Vecchio Testamento: la salvezza di Sodoma dipende da dieci giusti (Gen. 18, 23-33); la vittoria del popolo ebreo contro gli Amaleciti a Raphidim è
18:25
… Inoltre il monoteismo si riscontra già nei tempi patriarcali in maniera chiarissima (Gen. 18, 25; 24, 3; Deut. 4, 35; 39; 6, 4). Oggi si insiste meno sulle varie denominazioni locali (come «Dio di Bethel» in Gen. 31, 13 ecc.), sfruttate quali segni di un preteso politeismo; esse …
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.