Lot receiuing Angels in his house, is abused by the Sodomites. 12. He with his wife (26. who for looking back is turned into a statua of salt) and his two daughters are deliuered. 24. Sodome and Gomorre are burned. 31. Lot lieth vnwitting with both his daughters, begat of them Moab and Ammon, of whom came the Moabites and Ammonites.
1And the two angels came to Sodom in the evening, and Lot was sitting in the gate of the city. And seeing them, he rose up and went to meet them: and worshipped prostrate to the ground.E i due Angeli arrivarono a Sodoma sulla sera, e in tempo che Lot stava sedendo alla porta della città. Ed egli veduti questi, si alzò, e andò loro incontro: e gli adorò prostrato per terra.AND the two angels came to Sodome at euen, and Lot sitting in the gates of the citie. Who when he had sene them, rose vp and went to meete them: and adored prostrate vnto the ground,Veneruntque duo angeli Sodomam vespere, et sedente Lot in foribus civitatis. Qui cum vidisset eos, surrexit, et ivit obviam eis: adoravitque pronus in terram, 2And said: I beseech you, my lords, turn in to the house of your servant, and lodge there: wash your feet, and in the morning you shall go on your way. And they said: No, but we will abide in the street.E disse: Signori, di grazia venite alla casa del vostro servo, e albergatevi: vi laverete i vostri piedi, e alla mattina ve n'andrete al vostro viaggio. Ma quelli dissero: No, noi staremo nella piazza.and said: I besech you, my Lords, turne into the house of your seruant, and lodge there: wash your feet, and in the morning you shal go forth on your way. Who said: No, but we wil abide in the streat.et dixit: Obsecro, domini, declinate in domum pueri vestri, et manete ibi: lavate pedes vestros, et mane proficiscemini in viam vestram. Qui dixerunt: Minime, sed in platea manebimus. 3He pressed them very much to turn in unto him: and when they were come into his house, he made them a feast, and baked unleavened bread, and they ate:Ei però li costrinse ad andarsene a casa sua: ed entrati che furono, fece loro il banchetto, e cosse del pane senza lievito, ed ei mangiarono.He compelled them earnestly to turne in vnto him: and when they were entred into his house, he made them a banquet, and baked vnleauened bread, and they did eate.Compulit illos oppido ut diverterent ad eum: ingressisque domum illius fecit convivium, et coxit azyma, et comederunt. 4But before they went to bed, the men of the city beset the house, both young and old, all the people together.Ma prima ch'essi andassero a dormire, gli uomini della città assediarono la casa, fanciulli, e vecchi, e tutto il popolo insieme.And before they went to bed, the men of the citie beset the house from young to old, al the people togeather.Prius autem quam irent cubitum, viri civitatis vallaverunt domum a puero usque ad senem, omnis populus simul. 5And they called Lot, and said to him: Where are the men that came in to thee at night? bring them out hither, that we may know them:E chiamaron Lot, e gli dissero: Dove sono quegli uomini, che sono entrati in casa tua sul far della notte? mandagli qua fuora, affinché noi li conosciamo.And they called Lot, and said to him: Where are the men that came in to thee at night? bring them forth hither that we may know them.Vocaveruntque Lot, et dixerunt ei: Ubi sunt viri qui introierunt ad te nocte ? educ illos huc, ut cognoscamus eos.
6Lot went out to them, and shut the door after him, and said:Uscì Lot, chiudendo dietro a sé la porta, e disse loro:Lot going forth to them, and shutting the dore after him, said:Egressus ad eos Lot, post tergum occludens ostium, ait: 7Do not so, I beseech you, my brethren, do not commit this evil.Non vogliate di grazia, fratelli miei, non vogliate far questo male.Doe not so, I besech you, my brethren, doe not commit this euil.Nolite, quæso, fratres mei, nolite malum hoc facere. 8I have two daughters who, as yet, have not known man; I will bring them out to you, and abuse you them as it shall please you, so that you do no evil to these men, because they are come in under the shadow of my roof.Ho due figliuole ancor vergini: le condurrò a voi, e abusate di esse, come vi pare, purché non facciate verun male a quegli uomini; perocché son venuti all'ombra del mio tetto.I haue two daughters, which as yet haue not knowen man: I wil bring them forth to you, and abuse you them as it shal please you, so that you do no euil to these men, because they are entred vnder the shadowe of my roofe.Habeo duas filias, quæ necdum cognoverunt virum: educam eas ad vos, et abutimini eis sicut vobis placuerit, dummodo viris istis nihil mali faciatis, quia ingressi sunt sub umbra culminis mei. 9But they said: Get thee back thither. And again: Thou camest in, said they, as a stranger, was it to be a judge? therefore we will afflict thee more than them. And they pressed very violently upon Lot: and they were even at the point of breaking open the doors.Ma quelli dissero: Va' in là. E aggiunsero: Tu sei entrato qua come forestiero; la farai tu da giudice? Noi adunque faremo a te peggio, che a quelli. E facevano strapazzo grandissimo di Lot: ed erano già vicini a rompere la porta.But they said: Get thee backe thither. And againe: Thou camest in, said they, as a stranger, what to be a iudge? Thy selfe therfore we will afflict more then these. And they did violence to Lot exceadingly: and it was euen nowe at the point that they would break the dores.At illi dixerunt: Recede illuc. Et rursus: Ingressus es, inquiunt, ut advena; numquid ut judices ? te ergo ipsum magis quam hos affligemus. Vimque faciebant Lot vehementissime: jamque prope erat ut effringerent fores. 10And behold the men put out their hand, and drew in Lot unto them, and shut the door.Quand'ecco quegli steser la mano, e misero Lot in casa, e chiuser la porta.And behold the men put forth their hand, and drew in Lot vnto them, and shut the dore:Et ecce miserunt manum viri, et introduxerunt ad se Lot, clauseruntque ostium:
11And them, that were without, they struck with blindness from the least to the greatest, so that they could not find the door.E colla cecità punirono que' che eran fuori, dal più piccolo fino al più grande, talmente che non potevano trovar la porta.and them, that were without, they stroke with blyndnes from the least to the greatest, so that they could not find the dore.et eos, qui foris erant, percusserunt cæcitate a minimo usque ad maximum, ita ut ostium invenire non possent. 12And they said to Lot: Hast thou here any of thine? son in law, or sons, or daughters, all that are thine bring them out of this city:E dissero a Lot: Hai tu qui alcuno de' tuoi, o genero, o figliuoli, o figlie? tutti i tuoi menali via da questa città;And they said to Lot: Hast thou here anie of thine? sonne in law, or sonnes, or daughters, al that are thine, bring them out of this citie:Dixerunt autem ad Lot: Habes hic quempiam tuorum ? generum, aut filios, aut filias, omnes, qui tui sunt, educ de urbe hac: 13For we will destroy this place, because their cry is grown loud before the Lord, who hath sent us to destroy them.Imperocché noi distruggeremo questo luogo; perché il loro grido si è alzato vie più fino al Signore, il quale ci ha mandati a sterminarli.for we wil destroy this place, for that their crye is waxen lowde before our Lord, who hath sent vs to destroy them.delebimus enim locum istum, eo quod increverit clamor eorum coram Domino, qui misit nos ut perdamus illos. 14So Lot went out, and spoke to his sons in law that were to have his daughters, and said: Arise: get you out of this place, because the Lord will destroy this city. And he seemed to them to speak as it were in jest.Uscì adunque Lot, e parlò a' suoi generi, che doveano prendere le sue figlie, e disse: Levatevi, partite da questo luogo; perché il Signore distruggerà questa città. E parve loro, che parlasse come per burla.Therfore Lot went forth, and spake to his sonnes in lawe that were to take his daughters, and said: Arise: get you forth out of this place, because our Lord wil destroy this citie. And he semed vnto them to speake as it were in iest.Egressus itaque Lot, locutus est ad generos suos qui accepturi erant filias ejus, et dixit: Surgite, egredimini de loco isto: quia delebit Dominus civitatem hanc. Et visus est eis quasi ludens loqui. 15And when it was morning, the angels pressed him, saying: Arise, take thy wife, and the two daughters that thou hast: lest thou also perish in the wickedness of the city.E fattosi giorno, gli Angeli lo sollecitavano, dicendo: Affrettati; prendi la tua moglie, e le due figliuole, che hai: affinché tu ancor non perisca per le scelleratezze di questa città.And when it was morning, the angels vrged him, saying: Arise, take thy wife, and the two daughters which thou hast: least thou also perish withal in the wickednes of the citie.Cumque esset mane, cogebant eum angeli, dicentes: Surge, tolle uxorem tuam, et duas filias quas habes: ne et tu pariter pereas in scelere civitatis.
16And as he lingered, they took his hand, and the hand of his wife, and of his two daughters, because the Lord spared him.E stando egli a bada, lo preser per mano lui, e la sua moglie, e le sue due figliuole, perché il Signore a lui volea perdonarla.He lingring, they tooke his hand, and the hand of his wife, and of his two daughters, because our Lord spared him.Dissimulante illo, apprehenderunt manum ejus, et manum uxoris, ac duarum filiarum ejus, eo quod parceret Dominus illi. 17And they brought him forth, and set him without the city: and there they spoke to him, saying: Save thy life: look not back, neither stay thou in all the country about: but save thy self in the mountain, lest thou be also consumed.E lo condussero via, e lo miser fuori della città: e quivi parlarono a lui, dicendo: Salva la tua vita: non voltarti indietro, e non ti fermare in tutto il paese circonvicino: ma salvati al monte, affinché tu pure non perisca.And they led him forth, and set him without the citie: and there they spake to him, saying: Saue thy life: looke not backe, neither stay thou in al the countrie about: but saue thy selfe in the mountaine, lest thou also perish withal.Eduxeruntque eum, et posuerunt extra civitatem: ibique locuti sunt ad eum, dicentes: Salva animam tuam: noli respicere post tergum, nec stes in omni circa regione: sed in monte salvum te fac, ne et tu simul pereas. 18And Lot said to them: I beseech thee, my Lord,E Lot disse loro: Di grazia, Signor mio,And Lot said to them: I beseech thee my Lord,Dixitque Lot ad eos: Quæso, domine mi, 19Because thy servant hath found grace before thee, and thou hast magnified thy mercy, which thou hast shewn to me, in saving my life, and I cannot escape to the mountain, lest some evil seize me, and I die.Dacché il tuo servo ha trovato grazia dinanzi a te, e hai fatto a me una misericordia grande, ponendo in sicuro la mia vita, io non posso salvarmi sul monte, perché potrebbe forse venir sciagura sopra di me, e tormi la vita.because thy seruant hath fonnd grace before thee, and thou hast magnified thy mercie, which thou hast wrought with me, in that thou wouldest saue my life, and safe I can not be in the mountaine, lest perhaps the euil catch me, and I dye.quia invenit servus tuus gratiam coram te, et magnificasti misericordiam tuam quam fecisti mecum, ut salvares animam meam, nec possum in monte salvari, ne forte apprehendat me malum, et moriar: 20There is this city here at hand, to which I may flee, it is a little one, and I shall be saved in it: is it not a little one, and my soul shall live?È qui vicina quella città, alla quale posso fuggire; ella è piccola, e ivi troverò salute. Non è ella piccolina, e ivi non sarà sicura la mia vita?There is this citie hereby at hand, wherunto I may flee, a little one, and I shalbe safe in it: is it not a little one, and my life shalbe saued?est civitas hæc juxta, ad quam possum fugere, parva, et salvabor in ea: numquid non modica est, et vivet anima mea ?
21And he said to him: Behold also in this, I have heard thy prayers, not to destroy the city for which thou hast spoken.Ma quegli disse a lui: Ecco che anche in questo io ho esaudite le tue preghiere, onde non distruggerò la città, in favor della quale tu hai parlato.And he said to him: Behold also in this point I haue heard thy prayers, not to ouerthrow the citie for which thou hast spoken.Dixitque ad eum: Ecce etiam in hoc suscepi preces tuas, ut non subvertam urbem pro qua locutus es. 22Make haste, and be saved there: because I cannot do any thing till thou go in thither. Therefore the name of that city was called Segor.Affrettati, e salvati colà: perocché io non potrò far nulla, fino a tanto che tu vi sia entrato. Per questo fu dato a quella città il nome di Segor.Make hast, and be saued there: because I can not doe any thing til thou enter in thither. Therfore the name of that citie was called Segor.Festina, et salvare ibi: quia non potero facere quidquam donec ingrediaris illuc. Idcirco vocatum est nomen urbis illius Segor. 23The sun was risen upon the earth, and Lot entered into Segor.Il sole si levò sopra la terra, e Lot entrò in Segor.The sunne was risen vpon the earth, & Lot entred into Segor.Sol egressus est super terram, et Lot ingressus est Segor. 24And the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven.Il Signore adunque piovve dal Signore sopra Sodoma e Gomorrha zolfo e fuoco dal cielo:Therfore our Lord rained vpon Sodome and Gomorre brimstone & fire from our Lord out of heauen:Igitur Dominus pluit super Sodomam et Gomorrham sulphur et ignem a Domino de cælo: 25And he destroyed these cities, and all the country about, all the inhabitants of the cities, and all things that spring from the earth.E distrusse quelle città, e tutto il paese all'intorno, tutti gli abitatori delle città, e tutto il verde della campagna.and he subuerted these cities, and al the countrie about, al the inhabitants of the cities, and al things that spring of the earth.et subvertit civitates has, et omnem circa regionem, universos habitatores urbium, et cuncta terræ virentia. 26And his wife looking behind her, was turned into a statue of salt.E la moglie di Lot essendosi rivolta indietro, fu cangiata in una statua di sale.And his wife looking behind her, was turned into a statua of salt.Respiciensque uxor ejus post se, versa est in statuam salis. 27And Abraham got up early in the morning, and in the place where he had stood before with the Lord:Ma Abramo portatosi la mattina là, dove prima era stato col Signore,And Abraham getting vp early in the morning, there where before he had stood with our Lord,Abraham autem consurgens mane, ubi steterat prius cum Domino,
28He looked towards Sodom and Gomorrha, and the whole land of that country: and he saw the ashes rise up from the earth as the smoke of a furnace.Volse lo sguardo verso Sodoma e Gomorrha, e verso la terra tutta di quella regione: e vide le faville, che si alzavano da terra, quasi il fumo di una fornace.beheld Sodome & Gomorre, and the whole land of that countrie: and he saw the cinders rise vp from the earth as it were the smoke of a fornace.intuitus est Sodomam et Gomorrham, et universam terram regionis illius: viditque ascendentem favillam de terra quasi fornacis fumum. 29Now when God destroyed the cities of that country, remembering Abraham, he delivered Lot out of the destruction of the cities wherein he had dwelt.Imperocché quando Dio atterrò le città di quella regione, ricordossi egli di Abramo, e liberò Lot dallo sterminio di quelle città, nelle quali questi avea dimorato.For when God subuerted the citties of that countrie, he remenbring Abraham, deliuered Lot out of the subuersion of the cities wherein he had dwelt.Cum enim subverteret Deus civitates regionis illius, recordatus Abrahæ, liberavit Lot de subversione urbium in quibus habitaverat. 30And Lot went up out of Segor, and abode in the mountain, and his two daughters with him (for he was afraid to stay in Segor) and he dwelt in a cave, he and his two daughters with him.E Lot si partì da Segor, e si stette sul monte, e con lui le sue due figliuole (perocché egli non si teneva sicuro in Segor): e abitò in una caverna egli, e le due figliuole con lui.And Lot ascended out of Segor, and abode in the mountaine, his two daughters also with him (for he was afraid to abide in Segor) and he abode in a caue him selfe, and his two daughters with him.Ascenditque Lot de Segor, et mansit in monte, duæ quoque filiæ ejus cum eo (timuerat enim manere in Segor) et mansit in spelunca ipse, et duæ filiæ ejus cum eo. 31And the elder said to the younger: Our father is old, and there is no man left on the earth, to come in unto us after the manner of the whole earth.E la maggiore di esse disse alla minore: Nostro padre è vecchio, e non è rimasto uomo alcuno sopra la terra, che possa esser nostro marito, come si costuma in tutta la terra.And the elder said to the younger: Our father is old, and there is no man left on the earth, that may companie with vs after the maner of the whole earth.Dixitque major ad minorem: Pater noster senex est, et nullus virorum remansit in terra, qui possit ingredi ad nos juxta morem universæ terræ. 32Come, let us make him drunk with wine, and let us lie with him, that we may preserve seed of our father.Vieni, ubbriachiamolo col vino, e dormiamo con lui, affinché serbar possiamo discendenza di nostro padre.Come, let vs make him drunke with wine, and let vs lie with him, that we may preserue seed of our father.Veni, inebriemus eum vino, dormiamusque cum eo, ut servare possimus ex patre nostro semen.
33And they made their father drink wine that night: and the elder went in, and lay with her father: but he perceived not, neither when his daughter lay down, nor when she rose up.Diedero adunque quella notte del vino a bere al padre loro. E la maggiore si accostò a lui, e dormì col padre: ma egli non si accorse, né quando la figlia si pose a letto, né quando si levò.They therfore made their father to drinke wine that night: and the elder went in, and lay with her father: but he perceaued not, neyther when his daughter lay downe, nor when she rose vp.Dederunt itaque patri suo bibere vinum nocte illa. Et ingressa est major, dormivitque cum patre; at ille non sensit, nec quando accubuit filia, nec quando surrexit. 34And the next day the elder said to the younger: Behold I lay last night with my father, let us make him drink wine also to night, and thou shalt lie with him, that we may save seed of our father.E il dì seguente la maggiore disse alla minore: Ecco che ieri io dormii col padre mio: diamogli da bere del vino anche stanotte, e tu dormirai con lui, affin di serbare discendenza del padre nostro.The next day also the elder said to the younger: Behold I lay yesternight with my father, let vs make him drinke wine also this night, and thou shalt lye with him, that we may saue seed of our father.Altera quoque die dixit major ad minorem: Ecce dormivi heri cum patre meo, demus ei bibere vinum etiam hac nocte, et dormies cum eo, ut salvemus semen de patre nostro. 35They made their father drink wine that night also, and the younger daughter went in, and lay with him: and neither then did he perceive when she lay down, nor when she rose up.Dettero anche quella notte a bere del vino al padre loro; e si accostò a lui la figliuola minore, e dormì con lui: e neppure allora si accorse, né quando quella si pose a giacere, né quando si levò.They made their father drinke wine that night also, and the younger daughter went in, and lay with him: and neyther then truly did he perceaue when she lay downe, or when she rose vp.Dederunt etiam et illa nocte patri suo bibere vinum, ingressaque minor filia, dormivit cum eo: et ne tunc quidem sensit quando concubuerit, vel quando illa surrexerit. 36So the two daughters of Lot were with child by their father.Restarono adunque le due figliuole di Lot gravide del loro padre.The two daughters therfore of Lot were with child by their father.Conceperunt ergo duæ filiæ Lot de patre suo. 37And the elder bore a son, and she called his name Moab: he is the father of the Moabites unto this day.E la maggiore partorì un figliuolo, e gli pose nome Moab: questi è il padre dei Moabiti, che sussistono fino al dì d'oggi.And the elder bare a sonne and she called his name Moab: he is, the father of the Moabites euen to this present day.Peperitque major filium, et vocavit nomen ejus Moab: ipse est pater Moabitarum usque in præsentem diem.
38The younger also bore a son, and she called his name Ammon; that is, the son of my people: he is the father of the Ammonites unto this day.La minore ancora partorì un figliuolo, e gli pose nome Ammon, vale a dire figliuolo del popol mio: egli è il padre degli Ammoniti, che sussistono fino al dì d'oggi.The younger also bare a sonne, and she called his name Ammon, that is the sonne of my people: he is the father of the Ammonites euen to this day.Minor quoque peperit filium, et vocavit nomen ejus Ammon, id est, Filius populi mei: ipse est pater Ammonitarum usque hodie.
19:1
Year of the World 2107, Year Before Christ 1897.; Hebrews xiii.
Ground. Thus shewing himself a true relation and imitator of Abraham.
19:2
My lords. He took them to be men.
Haydock
No. They refuse at first, that he may have the merit of pressing them to accept the invitation. (Haydock)
19:4
Menochius
Together. The whole city was corrupt; even the children were taught iniquity, as soon as they came to the years of discretion. (Menochius)
19:5
Know them. They boldly proclaim their infamous design.
19:7
This evil, so contrary to the rights of hospitality, and the law of nature.
19:8
Haydock
Known man. They were neglected, while men were inflamed with desires of each other. See Romans 1:(Haydock)
Menochius
Abuse. Lot tries by every means to divert them from their purpose; being well assured, that they would have nothing to do with his daughters, who were promised to some of the inhabitants. He endeavours to gain time, hoping perhaps that his guests would escape by some back way, while he is talking to the people. (Haydock) ---Some allow that, under so great a perturbation of mind, he consented to an action which could never be allowed, though it was a less evil. (Menochius)
19:9
Thither; from whence thou camest, or into the house. Dost thou pretend to tell us what is wrong? We will treat thee more shamefully. (Menochius) While they are beginning to offer violence.
19:10
Behold, etc. the angels not only secure Lot, but strike the whole people with blindness, so that they could neither find Lot's door nor their own homes. Indeed, if they had been able to get back into their own houses, it would have been but a small consolation to them; since in a few minutes, the whole city was buried in sulphur and flame, Wisdom 19:16.
19:14
Sons-in-law. Perhaps they also were among the crowd, (ver. 4,) and therefore deserved to be abandoned to their incredulity; though, if they would have consented to follow Lot, the angels would have saved them for his sake.
In jest. So little did they suffer God's judgments to disturb them!
19:16
He lingered, intreating the Lord to save the city; and loath, perhaps to lose all his property, for the sake of which he had chosen that abode.
Haydock
Spared him, and his wife and two daughters, for his sake. These four were all that were even tolerably just: for we find them all soon giving signs of their weakness, and of the danger to which even the best are exposed by evil communications. (Haydock)
19:17
Look not back. Flee with all expedition; let no marks of pity for the wretched Sodomites, nor of sorrow for the loss of your property, be seen.
19:18
Menochius
My lord, addressing himself to the angel, who led him and his wife. (Menochius)
19:19
19:22
Challoner
Segor. That is, a little one. (Challoner)
Menochius
In allusion to Lot's words, ver. 20. As it was small, fewer sinners would of course be contained in it. God had resolved to spare it, and therefore inspired Lot to pray for its preservation. (Menochius)
Haydock
Hence we may learn, how great a treasure and safeguard the just man is. (Haydock)
19:23
Risen. It was morning when he left Sodom; (Ver. 15.) so this city must not have been very distant. It was before called Bala, or swallowed up, and afterwards Salissa. Theodoret supposes it was destroyed as soon as Lot had left it; and it seems Lot's daughters thought so, since they concluded all men, except their father, had perished.
19:24
The Lord rained...from the Lord, in a miraculous manner. Sodom and the other cities did not perish by earthquakes and other natural causes only, but by the divine wrath exerting itself in a visible manner. Here is an insinuation of a plurality of persons in God, as the C. of Sirmich declares, C. 14.
And Gomorrha, and the other towns which were not so large, nor perhaps so infamous.
Menochius
Brimstone and fire; to denote the bad odour and violence of their disorders. (Menochius)
19:25
Haydock
All the inhabitants, both the body and soul, Jude ver. 7: even the infants would probably die in original sin, as their parents were unbelievers, and careless of applying the proper remedies. (Haydock)
Menochius
The women imitated the men in pride and dissolute morals, so that all deserved to perish. (Menochius)
Tirinus
All things; so that even now the environs are barren, and the lake dark and smoking. (Tirinus)
19:26
Challoner
And his wife. As a standing memorial to the servants of God to proceed in virtue, and not to look back to vice or its allurements. (Challoner)
His, Lot's wife. The two last verses might be within a parenthesis.
Luke xvii
Remember Lot's wife, our Saviour admonishes us. Having begun a good work, let us not leave it imperfect, and lose our reward. (Luke xvii; Matthew xxiv.)
Haydock
A statue of durable metallic salt, petrified as it were, to be an eternal monument of an incredulous soul, Wisdom 10:7. Some say it still exists. (Haydock)
Menochius
God may have inflicted this temporal punishment on her, and saved her soul. (Menochius)
Tirinus
She looked back, as if she distrusted the words of the angel; but her fault was venial. (Tirinus)
19:29
Lot. Even he owed his safety to the merits of Abraham.
19:31
Haydock
No man. If this had been true, Lot might have had children by them, without any fault. But they ought to have consulted him. (Haydock)
19:35
Menochius
Rose up; being oppressed with grief and wine, which would not excuse him from sin, particularly this second time. (Menochius)
19:37
Haydock
Elder. She first proposes: she is not ashamed to call her child Moab, "from father." The younger is rather more modest, and calls her son Ammon, "my people," not born of the Sodomites. Many reasons might be alleged to extenuate, or even to excuse the conduct of Lot and his daughters, as many of the fathers have done. But the Scripture barely leaves it upon record, without either commendation or blame. (Haydock)
19:22
Segor.... That is, a little one.
19:26
And his wife.... As a standing memorial to the servants of God to proceed in virtue, and not to look back to vice or its allurements.
19:2
Abraham & Lot by hospitalitie met•ted to receiue Angels in steed of mē. Heb. 1•.
19:13
This sinne crieth to heauen for reuenge.
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a litle one
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Lots wife turned into salt, admonisheth the seruants of God to procede in vertue, & not to looke back to vice. Luc. 17. S. Aug. li. 16. c. 30. ciuit.
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Lot neither perfect, nor very wicked was deliuered for Abrahams •••e. S. Aug. •. 45 in Gen.
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Moabites & Ammonites were two distinct nations. perhaps of the 72. See. p. 43.
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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;’
Tertulliano † 220 d.C. An Answer to the Jews 2
… Melchizedek also, “the priest of the most high God,” uncircumcised and inobservant of the Sabbath, was chosen to the priesthood of God. Lot, withal, the brother of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.28
… And when Lot saw them, he rose up to meet them, and he bowed himself with his face toward the ground; and he said, Behold, my lords, turn in to your servant’s house
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.7
… not knowing that better is faith, with no other roof but the sky to cover it, than impiety rolling in wealth, and that three gathered together in the Name of the Lord count for more with God than tens of thousands of those who deny the Godhead. Would you prefer the whole of the Canaanites to Abraham alone? or the men of Sodom to Lot?
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.12
… look not behind thee, neither stay thou in all the plain; escape to the mountain, and there thou shalt be saved, lest thou be consumed. And Lot said unto them, Oh! not so, my lord: be hold now, thy servant hath found grace in thy sight,”
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 , by the burning of cities
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
… 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;” to make thee know that man’s kindly affection, and his care for Sodom. And in the instance of Lot,
sant'Agostino d'Ippona † 430 d.C. City of God 16.29
… For after saying to them in the plural, “Behold, my lords, turn aside into your servant’s house,”
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.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.25
… “We will not enter but will remain in the street,” they were presently forced by his prayers to change their determination, as Scripture subjoins: “And Lot constrained them, and they turned in to him.”
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.21
… Such is the favour in which hospitality stands with God, that not even the draught of cold water shall fail of getting a reward. Thou seest that Abraham, in looking for guests, received God Himself to entertain. Thou seest that Lot received the angels.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.36.4
… And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrah, “an example of the righteous judgment of God,”
Tertulliano † 220 d.C. A Strain of Sodom 1
55 Had brought repose: alternate dawn had chased
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… But the sinner is pardoned not seven times, but seventy times seven. And we may see it by the contrary also (for the punishment of wickedness is to be praised), Cain being avenged seven times, that is, punishment being exacted from him for his fratricide, and Lamech seventy times seven, because he was a murderer after the law and the condemnation.
sant'Agostino d'Ippona † 430 d.C. Against Lying 34
… For it was in precisely the like manner that they sought by interrogating. But that just person was not willing that for the bodies of his guests his soul should be spotted by his own telling of a lie, for which bodies he was willing that the bodies of his daughters by iniquity of others’ lust should be deforced.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 4
… It being the way of the ancients for the most part to keep their espoused wives in their house:
sant'Agostino d'Ippona † 430 d.C. On Lying 10
… But as the mind to the body, so must also truth be preferred to the mind itself, so that the mind should desire it not only more than the body, but even more than its own self. So will the mind be more entire and chaste, when it shall enjoy the immutability of truth rather than its own mutability. Now if Lot,
sant'Agostino d'Ippona † 430 d.C. Against Lying 20
… For he said, “I have two daughters which have not known man; I will bring them out to you, and do ye to them as is good in your eyes: only unto these men do ye no wrong, for that they have come under covering of my roof.”
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sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 48.5
… are angry when they are found fault with; to such a degree, that the men of Sodom of old said to the righteous man who reproved their abominable design, “Thou art come to sojourn, not to give laws.”
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san Giustino † 165 d.C. Dialogue with Trypho 56
… and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’ and what follows until, ‘But the men put forth their hands, and pulled Lot into the house to them, and shut to the door of the house;’
Origene † 254 d.C. Origen Against Celsus 2.67
… And here is the account of the matter: “But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. And they smote the men who were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.”
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Tertulliano † 220 d.C. To His Wife i.5
… but when He says, “They were marrying and buying,” He sets a brand upon the very leading vices of the flesh and of the world, which call men off the most from divine disciplines—the one through the pleasure of rioting, the other though the greed of acquiring. And yet that “blindness” then was felt long before “the ends of the world.”
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san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 3
… and how averse to us they always were? They were sent to take vengeance in the cases of the Israelites, of David, of the Sodomites, of the Valley of weeping. ( Ex. xxiii. 20 .) Not so however now, but, on the contrary, they sang upon the earth ( 2 Sam. xxiv. 16 .) with exceed ing joy. And He led these down to men (
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san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 12
… The riches of Abraham too were his domestics. What then? Did he not buy them? No, for to this very point the Scripture says, that the three hundred and eighteen were born in his house. (
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… and you will be famished in the midst of all those riches of goodness, though you ought to reap the opposite fruit from the opposite course, a harvest by diligence, and refreshment from the font, like the thirsty hart that runs in haste to the spring, and quenches the labour of his race by water; and not to be in Ishmael’s case, dried up for want of water,
san Girolamo † 420 d.C. The Letters of St. Jerome 122.1
… To the former of these it was said “Thou art Simon, the son of Jona: thou shalt be called Cephas which is by interpretation a stone;” while the latter, whose name Nathanael means the gift of God, was comforted by Christ’s witness to him: “behold an Israelite indeed in whom is no guile.” So of old Lot
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san Giustino † 165 d.C. Dialogue with Trypho 56
… for I shall not do anything till thou be come thither. Therefore he called the name of the city Segor (Zoar). The sun was risen upon the earth; and Lot entered into Segor (Zoar). And the Lord rained on Sodom and Gomorrah sulphur and fire from the Lord out of heaven; and He overthrew these cities, and all the neighbourhood.’ ”
sant'Agostino d'Ippona † 430 d.C. City of God 16.29
… And it came to pass, whenever they had led him forth abroad, that they said, Save thy life; look not behind thee, neither stay thou in all this region: save thyself in the mountain, lest thou be caught. And Lot said unto them, I pray thee, Lord, since thy servant hath found grace in thy sight,”
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.23
… When, indeed, in the third case before us, (Christ) forbids the man “to look back” who wanted first “to bid his family farewell,” He only follows out the rule of the Creator. For this (retrospection) He had been against their making, whom He had rescued out of Sodom.
Origene † 254 d.C. Origen Against Celsus 4.45
… “Look not behind thee, neither stay thou in all the surrounding district; escape to the mountain, lest thou be consumed;”
san Pietro I di Alessandria † 311 d.C. The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 13
… “The disciples suffered him not,” he says. “Nay, moreover, certain of the chief of Asia, who were his friends, sent unto him, desiring him that he would not adventure himself into the theatre.” But if any persist in contending with them, let them apply their minds with sincerity to him who says, “Escape for thy life; look not behind thee.”
san Basilio † 379 d.C. The Letters 217
… If men are in a state in which they find it hard to be weaned from their own ways and choose rather to serve the pleasures of the flesh than to serve the Lord, and refuse to accept the Gospel life, there is no common ground between me and them. In the midst of a disobedient and gainsaying people I have been taught to hear the words “Save thy own soul.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.14
… To the one He is forced by us, to the other He is inclined. And if He is forced to strike, surely He will refrain, according to His Nature. Only let us have mercy on ourselves, and open a road for our Father’s righteous affections. Let us sow in tears, that we may reap in joy, let us show ourselves men of Nineveh, not of Sodom.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… Let us consume the Victim in haste, eating It with unleavened bread, with bitter herbs, and with our loins girded, and our shoes on our feet, and leaning on staves like old men; with haste, that we fall not into that fault which was forbidden to Lot
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 25
“And how,” saith one, “did God say to Lot by the Angels, ‘Escape for thy life?’” (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.1
… unless you scorn the flesh and cling to the bridegroom in a close embrace. “Look not behind thee,” he says, “neither stay thou in all the plain; escape to the mountain lest thou be consumed.”
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.
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 2.27
… But when they saw impiety on the increase, and men faithful to the apostolic doctrines both openly attacked and menaced by secret conspiracy, the divine Meletius in exile, and Euzoius the champion of heresy established as bishop in his place, they remembered the words spoken to Lot, “Escape for thy life”;
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san Girolamo † 420 d.C. Against Jovinianus 2.10
… Ten righteous men can save a sinful city. Lot together with his daughters was delivered from the fire: his sons-in-law would also have been saved, had they been willing to leave the city. Now there was surely a great difference between Lot and his sons-in-law. One city out of the five,
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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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 70.2
… For our own times do more abound in that woe, which the Lord cried: “Woe to the world because of scandals.” And, “Because iniquity hath abounded, the love of man shall wax cold.” For not even that holy Lot at Sodom suffered corporal persecution from any one, or had it been told him that he should not dwell there:
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.21
105. Lot also, his nephew, who was near to him not only in relationship but also in virtue, on account of his readiness to show hospitality, turned aside the punishment of Sodom from himself and his family.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 11.0
To the end, a psalm of David himself.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.27
… For they find as it were a little city, wherein to be protected from the fire; since this married life is not indeed marvellous for virtue, but yet is secure from punishment. Whence the same Lot says to the angel, This city is near to flee unto, and it is small, and I shall be saved therein. Is it not a little one, and my soul shall live in it (
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sant'Agostino d'Ippona † 430 d.C. City of God 16.29
… look not behind thee, neither stay thou in all this region: save thyself in the mountain, lest thou be caught. And Lot said unto them, I pray thee, Lord, since thy servant hath found grace in thy sight,” etc. And then after these words the Lord also answered him in the singular, although He was in two angels, saying, “See, I have accepted thy face,”
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.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.27
… But the married, in this course of conduct, then preserve their lives as it were in a small city, when they intercede for each other by continual supplications. Whence it is also rightly said by the Angel to the same Lot, See I have accepted thy prayers concerning this thing also, that I will not overthrow the city for the which thou hast spoken (
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san Giustino † 165 d.C. Dialogue with Trypho 56
Then I said, “The Scripture just quoted by me will make this plain to you. It is thus: ‘The sun was risen on the earth, and Lot entered into Segor (Zoar); and the Lord rained on Sodom sulphur and fire from the Lord out of heaven, and overthrew these cities and all the neighbourhood.’ ”
Tertulliano † 220 d.C. An Answer to the Jews 9
… for she had at that time revolted from God under King Jeroboam. For this, again, is no novelty to the Divine Scriptures, figuratively to use a transference of name grounded on parallelism of crimes . For it calls your rulers “rulers of Sodom,” and your people the “people of Gomorrha,” when those cities had already long been extinct.
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Antiochians 2
For Moses, the faithful servant of God, when he said, “The Lord thy God is one Lord,” and thus proclaimed that there was only one God, did yet forthwith confess also our Lord when he said, “The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord.”
san Giustino † 165 d.C. Dialogue with Trypho 127
… whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush. Since, unless we thus comprehend the Scriptures, it must follow that the Father and Lord of all had not been in heaven when what Moses wrote took place: ‘And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven;’
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.6.1
… Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, “Then the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven.”
Tertulliano † 220 d.C. Against Praxeas 13
… A much more ancient testimony we have also in Genesis: “Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.34
… He who honoureth not the Son, honoureth not the Father who hath sent Him.” Also in the seventy-first Psalm: “O God, give the king Thy judgment, and Thy righteousness to the king’s son, to judge Thy people in righteousness.” Also in Genesis: “And the Lord rained upon Sodom and Gomorrah sulphur, and fire from heaven from the Lord.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 18
… returning in the children the claim of hospitality which formerly the Father had put out to interest to Him. Whence also, that there might be no doubt but that it was He who was the guest of Abraham on the destruction of the people of Sodom, it is declared: “Then the Lord rained upon Sodom and upon Gomorrha fire and brimstone from the Lord out of heaven.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 26
… “The Lord rained upon Sodom and Gomorrha fire and brimstone from the Lord from heaven?”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.2.9
9. Moses most clearly proclaims him second Lord after the Father, when he says, “The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord.”
sant'Ilario di Poitiers † 367 d.C. De Synodis or On the Councils 1
XVI. “If any man does not understand The Lord rained from the Lord
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.25
… And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes . Afterwards, when the warning to Lot, Abraham’s brother, was ended, the Scripture says, And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 5.16
16. I ask further, Who is this God Who overthrew Sodom and Gomorrah? For the Lord rained from the Lord
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.15
… But if, as we have quoted and declared above, He is Lord and King everlasting, seeing that Abraham worships Him as Lord, and Moses says, ‘Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven
sant'Atanasio di Alessandria † 373 d.C. History of Arian Opinions 1
(17.) Whosoever shall explain, ‘The Lord rained fire from the Lord’ (
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.6
… that it might be shewn that man is not only the work of God, but also of our Lord Jesus Christ, who is Himself also Very God. This Lord, who works together with the Father, wrought with Him also in the case of Sodom, according to the Scripture: And the Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord out of heaven
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 21.7
… For she, like Ishmael, fainting from her thirst for the truth, needed to be given to drink, or, like Elijah, to be refreshed from the brook, when the land was parched by drought; and, when but faintly breathing, to be restored to life and left as a seed to Israel, that we might not become like Sodom and Gomorrah,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 29
… “Who being the Effulgence of His glory and the Impress of His Essence,” and “the Image of His Goodness,” and “Him hath God the Father sealed.” Lord, King, He That Is, The Almighty. “The Lord rained down fire from the Lord;”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.67
67. I will only say this of him. Whenever I handle his Hexaemeron, and take its words on my lips, I am brought into the presence of the Creator, and understand the words of creation, and admire the Creator more than before, using my teacher as my only means of sight. Whenever I take up his polemical works, I see the fire of Sodom,
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.15
105. Such, too, was the teaching of the Law: “Hear, O Israel, the Lord thy God is one Lord,” that is, unchangeable, always abiding in unity of power, always the same, and not altered by any accession or diminution. Therefore Moses called Him One, and yet also relates that the Lord rained down fire from the Lord.
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.3
23. There is, therefore, God in God, but not two Gods; for it is written that there is one God, and there is Lord in Lord, but not two Lords, forasmuch as it is likewise written: “Serve not two lords.” And the Law saith: “Hear, O Israel! The Lord thy God is one God;” moreover, in the same Testament it is written: “The Lord rained from the Lord.”
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 3
… viii. 6 .) Here those who are infected with the heresy of Marcion assail this expression; but let them learn that this mode of speech is not uncommon in Scripture; as when it is said, “The Lord said unto my Lord” ( Ps. cx. 1 .); and again, “I said unto the Lord, Thou art my Lord” ( Ps. xvi. 2 .); and, “The Lord rained fire from the Lord.” (
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.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 51.3
… As we find Scripture also saying in another place, “The Lord rained [upon Sodom fire] from the Lord.”
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 2.18
… If any one says that it was not the Son that was seen by Abraham, but the unbegotten God, or a part of him, let him be anathema. If any one says that it was not the Son that as man wrestled with Jacob, but the unbegotten God, or a part of him, let him be anathema. If any one shall understand the words, “The Lord rained from the Lord,”
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 7.7
… Let each one, acknowledging his own sins, even now put off the conversation of the old man. “For no man who looks back as he putteth his hand to the plough is fit for the kingdom of God.” And, finally, Lot’s wife, who, when she was delivered, looked back in defiance of the commandment, lost the benefit of her escape.
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
20. ‘Wherefore having already begun and set out in the way of virtue, let us strive the more that we may attain those things that are before. And let no one turn to the things behind, like Lot’s wife, all the more so that the Lord hath said, “No man, having put his hand to the plough, and turning back, is fit for the kingdom of heaven
san Basilio † 379 d.C. The Letters 150.1
… Yet I do not repent of my first impulse; my soul does not hang back from the purpose of a godly life as you have feared for me, nobly and becomingly doing everything in your power, lest, like the woman of whom I have heard the story, I should turn back and become a pillar of salt.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… Snatch your soul away from the world; flee from Sodom; flee from the burning; travel on without turning back, lest you should be fixed as a pillar of salt.
sant'Ambrogio † 397 d.C. Concerning Virgins 2.4
… Put on the cloak which will hide the limbs of a virgin, but preserve her modesty. Take the cap which will cover your hair and conceal your countenance. They who have entered houses of ill-fame are wont to blush. When you have gone forth, take care not to look back, remembering Lot’s wife,
san Girolamo † 420 d.C. The Letters of St. Jerome 22.2
… Not that married women are as such outside the pale; they have their own place, the marriage that is honorable and the bed undefiled. My purpose is to show you that you are fleeing from Sodom and should take warning by Lot’s wife.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 55.7
… but in those things should we place it, which are not yet given, but which sometime will be given, and will never pass away. But when the world is deluged by trials, as it were the sulphureous rain of Sodom, the example of Lot’s wife must be feared. For she “looked behind;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 76.11
… thou hast vowed, thou hast looked back. When the Lord was threatening them with the day of judgment, He saith what? “Remember Lot’s wife.” To all men He spake. For what did Lot’s wife? She was delivered from Sodom, and being in the way she looked back. In the place where she looked back, there she remained. For she became a statue of salt,
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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;’ ” (and so on;)
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 6.16
… But God forbid that any in this fair assembly should appear there suffering such things! but by the prayers of the holy fathers,
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Tertulliano † 220 d.C. On Modesty 6
… You will maintain communion, too, with the murderer: because Ahab, by deprecation, washed away (the guilt of) Naboth’s blood; and David, by confession, purged Uriah’s slaughter, together with its cause—adultery. That done, you will condone incests, too, for Lot’s sake;
san Girolamo † 420 d.C. The Letters of St. Jerome 22.8
… In fact he did not know what he was doing, and his sin was not wilful. Still his error was a grave one, for it made him the father of Moab and Ammon,
san Girolamo † 420 d.C. The Letters of St. Jerome 69.9
… He that lives in pleasure is dead while he lives, and he that drinks himself drunk is not only dead but buried. One hour’s debauch makes Noah uncover his nakedness which through sixty years of sobriety he had kept covered. Lot in a fit of intoxication unwittingly adds incest to incontinence, and wine overcomes the man whom Sodom failed to conquer.
san Girolamo † 420 d.C. The Letters of St. Jerome 108.11
… By Zoar I mean that “heifer of three years old” which was formerly called Bela and in Syriac is rendered Zoar that is ‘little.’ She called to mind the cave in which Lot found refuge, and with tears in her eyes warned the virgins her companions to beware of “wine wherein is excess;” for it was to this that the Moabites and Ammonites owe their origin.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.31.1
… “And the elder said unto the younger, And there is not a man on the earth to enter in unto us after the manner of all the earth: come, let us make our father drunk with wine, and let us lie with him, and raise up seed from our father.”
Tertulliano † 220 d.C. A Strain of Sodom 1
Enkindle you to violate this youth!
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sant'Ambrogio † 397 d.C. Concerning Virgins 1.9
… Sparing food and abstinence in drink train them in ignorance of vices, seeing they keep them from knowing the causes of vices. That which causes sin has often deceived even the just. In this way the people of God after they sat down to eat and drink denied God. In this way, too, Lot knew not, and so endured his daughters’ wickedness.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.31.1
… For Lot, not acting under the impulse of his own will, nor at the prompting of carnal concupiscence, nor having any knowledge or thought of anything of the kind, did [in fact] work out a type [of future events]. As says the Scripture: “And that night the elder went in and lay with her father; and Lot knew not when she lay down, nor when she arose.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.5
… The narrative is not ours, which tells how Lot, Abraham’s brother, after his escape from Sodom, lay with his two daughters on the mountain
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.31.1
… As says the Scripture: “And that night the elder went in and lay with her father; and Lot knew not when she lay down, nor when she arose.” And the same thing took place in the case of the younger: “And he knew not,” it is said, “when she slept with him, nor when she arose.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 83.5
… “Moab,” “from the father;” which in a bad sense has no better explanation, than by considering it so connected with the actual history, that Lot, a father, by the illicit intercourse procured by his daughter, begat him; since it was from that very circumstance he was so named.
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sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 51
51. But not to confine ourselves to these words and arguments alone, for the purpose of convincing those who love to study the oracles of God, we shall demonstrate the matter by many other proofs. For Daniel says, “And these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.” Ammon and Moab
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 60.10
… What therefore should I fear, when Juda my king saith, “Fear not them that kill the body”? “Moab the pot of my hope.” Wherefore “pot”? Because tribulation. Wherefore “of my hope”? Because there hath gone before Juda my king.…Moab is perceived in the Gentiles. For that nation was born of sin,
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Veneruntque duo angeli. Duo, scilicet qui ab Abrahamo recesserant, tertio cum eo remanente, cap. praeced., vers. 22. Symbolice angelus unus e tribus, repraesentans Deum Patrem, manserat cum Abraham, ut ejus domum benediceret, eumque patrem efficeret ad generandum Isaac: unde videtur hic angelus fuisse medius et primarius inter tres, puta Michael, qui duos socios Gabrielem et Raphaelem misit ad exscindendam Sodomam: Gabriel enim juxta etymon suum est fortitudo Dei, puta fortis executor divinae justitiae, hicque repraesentat secundam in Trinitate personam, puta Filium, quia ejus incarnationem annuntiavit B. Virgini, Lucae 1. Incarnatio enim fuit opus summae Dei fortitudinis et potentiae. Raphael vero videtur esse angelus praeses castitatis, et ultor incestus: unde Tobiam caste tutatus est ab Asmodaeo, qui septem incestos Sarae sponsos occiderat, Tob. vii et viii. Quare Raphael missus est Sodomam, ut incestos Sodomitas perderet. Hic repraesentabat Spiritum Sanctum, qui est tutor et vindex sanctitatis, id est puritatis et castitatis, summusque osor impuritatis ac libidinis. Quare per hos duos angelos significatur Filium et Spiritum Sanctum excidisse Sodomam: nam, ut ait Procopius: Pater non judicat quemquam, sed omne judicium dedit Filio: Filio autem naturaliter adest et inest Spiritus Sanctus. Addunt nonnulli Filio additum Spiritum Sanctum, quia Deus Pater judicium et vindictam bonitate et clementia, quae appropriatur Spiritui Sancto, temperat et mitigat, q. d. Mitto Filium, ut vos judicet et perdat, sed addo ei Spiritum Sanctum qui vos invitet ad poenitentiam, quam si capessatis, veniamque flagitetis, Spiritus Sanctus judicium et vindictam Filii sistet et inhibebit, ac indulgentiam vobis largietur. Vespere ejusdem diei, quo cum Abrahamo pranderant, cap. praeced., vers. 1 et seq. Symbolice justis, ut Abrahae, angeli lucem; impiis, uti Sodomitis, tenebras adducunt. Ita S. Ambrosius, lib. II De Abraham, cap. vi. Secundo, vespera significabat vesperum et occasum imminere civitati, ait Cajetanus. Tertio, vesper hic portendit aeternam noctem Sodomitis imminentem. Ita S. Gregorius, lib. II Moral. cap. II. Sedente Lot. Putant Judaei, quod Lot sederit hic quasi primus judex inter alios judices, qui tunc temporis sedebant in portis civitatum, ut patet Deuter. xxi, 22. Verum hoc falsum esse patet ex vers. 9. Dico ergo cum Abulensi: Lot habitans olim in domo Abrahae, ibi didicit hospitalitatem; eam ergo hic more suo exercet, dum sedet in porta civitatis, ut hospites colligat, ne a Sodomitis vim et stuprum patiantur, quale duobus angelis intentarunt, vers. 5. Putabat Lot, aeque ut Abraham, eos esse homines, non angelos, Hebr. cap. XIII, vers. 2. Adoravitque eos. Nota Lot, in hospitalitate, humilitatem: adoravit enim hos peregrinos, nesciens eos esse angelos; nam decor et splendor vultus indicabat eos esse viros graves, vel Prophetas a Deo missos. Ita S. Augustinus, Quaest. 41. Rursum se vocat eorum puerum, id est servum, ut habent Hebraea.
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Minime. Invitati a Lot angeli, primo honestatis causa recusant, mox dum urgentur acquiescunt. Fallitur ergo Cassianus, Collat. XVII, xxiv, qui putat angelos hic mutasse sententiam.
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Compulit illos oppido. Invitavit et ursit eos mirum in modum. Azyma. Panes sine fermentatione subito coxit in clibano, vel sartagine, quales coxerat Abraham: azyma enim idem sunt cum panibus subcinericiis. Vide dicta cap. XVIII, vers. 6.
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Omnis populus simul, etiam ab extremis urbis partibus, ut habent Hebraea; idque vel ad patrandum, vel ad intuendum nefas. Notat hoc Moses, ut pateat non fuisse decem justos in Sodomis, sed omnes, praeter Lot cum suis, fuisse impios et nefandos Sodomitas. Ita Burgensis, Cajetanus, Pererius.
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Ut cognoscamus, ut turpiter eis abutamur: hoc est scelus Sodomiticum, de cujus enormitate vide Hamerum hic, et Hieronymum Magium integro volumine de hac re edito.
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Abutimini illis. Aliqui excusant hoc dictum et factum Lot, quasi senserit (quod sensit Dominicus Soto, lib. IV De Justitia, Quaest. 7, art. 3, et plures alii Theologi, atque satis insinuat D. Thomas, Quaest. I De Malo, art. 5, ad 14, et S. Ambrosius, lib. I De Abraham, cap. vi) licere volenti facere majus flagitium, suadere minus: sic enim volenti committere sodomiam aut stuprum, licet suadere ut eat potius ad meretrices in lupanari expositas, et latroni volenti occidere viatorem, licet suadere ut potius eum spoliet. Pari ergo modo Lot molientibus sodomiam licite potuit suadere fornicationem. Unde Gabriel Vasquez, II II, Quaest. 43 De Scandalo, dubio 1, ex hoc facto Lot docet, licitum esse volenti omnino facere majus malum, suadere minus, etiamsi ipse de eo nihil cogitaret. Sic enim Lot volentibus committere sodomiam, proposuit et suasit stuprum filiarum, de quo ipsi non cogitabant. Adde, Lot non suadere, sed tantum offerre filias sibi per omnia obedientes, ad stuprum, ut majorem vexationem et injuriam tantorum virorum redimat. Verum dico peccasse Lot, quia filiarum suarum famae et pudicitiae, ac consentiendi in actum venereum periculo, magis consulere et prospicere (utpote pater) debuit, quam hospitum externorum, esto ii viri sancti et prophetae essent. Secundo, Lot non erat dominus suarum filiarum, ac consequenter non erat dominus corporum et pudicitiae earumdem; ergo non potuit eas, maxime non consentientes, offerre stupro: non enim tenebantur, imo non poterant, illae in hac oblatione obedire patri; et plane verisimile est eas hac in re noluisse obedire patri; quae enim virgo honesta tale stuprum suum potius quam alterius cujuslibet non horrescat? Tertio, Sodomitae non cogitabant de filiabus Lot vitiandis; ergo inique eas illis tam impuris ipse proposuit et objecit, ut liberaret suos hospites; non enim licet impedire damnum Petri cum damno Pauli, dicendo latroni volenti spoliare Petrum: Spolia Paulum, de quo latro non cogitat, uti docte docet noster Lessius, lib. II De Justitia, cap. xiii, dub. 3, num. 19. Videtur tamen inconsideratio et perturbatio Lot in re tam ancipiti multum de peccati gravitate minuisse; anceps enim erat Lot et inops consilii in re tam implexa: volebat enim omni modo hospitum talium, tamque venerandorum indemnitati, honori et pudicitiae consulere, nec alius ei tunc modus occurrit, quam si pro eis filias suas offerret, quem statim amplexus est, non cogitans, nec advertens se hac ratione injuriam facere filiabus suis. Ita S. Augustinus, lib. Contra mendacium, cap. IX, Lyranus, Thomas Anglicus, Tostatus, Lipomanus, Pererius. Addit Cajetanus Lot obtulisse filias, animo non redimendi flagitium flagitio, sed placandi hyperbolica submissione furentem populum; putabat enim, et rationabiliter (uti rei probavit eventus), quod populus non acceptaret talem oblationem, sed quod placatus tanta submissione ipsius Lot desisteret a coepto; et eo rationabilius, quod filiae ejus jam erant desponsatae civibus Sodomae. Sicuti vir aliquis placaturus alium quem injuria lacessivit, ei pugionem nudum offert dicendo: Occide me; non animo ut interficiatur, sed ut tanta submissione placetur laesus. Per exaggerationem ergo haec dixit Lot, perinde ac David dixit ad Jonatham, I Reg. xx, 8: Si est iniquitas in me, tu me interfice, et ad patrem tuum ne introducas me; et Judas, Gen. XLII, dixit patri suo Jacob: Duos filios meos interfice, si non reduxero tibi Benjamin. Ita Cajetanus. Moraliter S. Chrysostomus, homil. 43, stupet charitatem Lot erga hospites et exteros, quorum integritatem filiarum suarum pudori anteponit. Nos autem, ait, videntes saepe fratres nostros in ipsum impietatis profundum, et quasi in fauces diaboli cadere, neque sermone eos dignamur, neque consulere, neque verbis admonere, et eripere a malitia, et ad virtutem manuducere. Quid enim, inquis, mihi cum eo commune? mihi non est curae, nil mihi negotii cum eo. Quid dicis, homo? nihil tibi commune cum eo? frater tuus est, ejusdem tecum naturae; sub eodem estis Domino, saepe etiam ejusdem participes mensae spiritualis, etc. Sub umbra culminis mei. Hebraice, sub umbra tabulati vel contignationis, id est, tecti et domus meae; tectum enim eos qui in domo sunt, instar umbrae obumbrat et protegit ab aestu, aliisque aeris injuriis. Rursum, peregrini sunt sub umbra, id est, protectione et cura hospitis sui, cujus est providere, ne quae illis injuria in domo sua inferatur, et hoc proprie hic intendit Lot.
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Recede illuc. Facesse hinc. Ingressus es ut advena, numquid ut judices? Hebraice est: Unus ille venit ad peregrinandum (ut instar peregrini inter nos degat), et ille judicando nos judicabit? quasi dicant: Venitne ille peregrinus ut sit judex noster, ut nos judicet? Unde Septuaginta vertunt: Ingressus es habitare, non etiam judicium judicare. Vimque faciebant Lot. Pars eum protrudentes et abripere conantes, pars effringentes ostium, a Lot egrediente ad eos post se clausum, vers. 6.
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Introduxerunt ad se Lot, clauseruntque ostium. Duo angeli ostium a Lot clausum aperuerunt, ut eum a violentia Sodomitarum ereptum in domum introducerent; eoque introducto rursum ostium clauserunt, ne Sodomitae pariter ingrederentur.
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Percusserunt caecitate. Septuaginta aorasia, id est avidentia, qua caetera videntes ostium tantum Lot, quod quaerebant, videre non potuerunt. Ita Josephus, S. Ambrosius, Chrysostomus et Augustinus, Quaest. 43. Unde Vatablus vertit: Perstrinxerunt illis oculos, ut hallucinarentur, nec fatigati quidem invenirent ostium. Si enim, ait S. Augustinus, omnino caeci fuissent, non ostium Lot, sed duces, qui eos domum reducerent, quaesissent. Nota: Id factum est hac ratione, quod Deus eis aliam speciem objecerit, ut loco ostii viderent, verbi gratia, solidum parietem, aut quid aliud; id autem fecit uno horum quatuor modorum, puta immutando vel speciem objecti, vel aerem medium, vel potentiam visivam, vel sensum communem, ad quem omnes visiones et sensationes deferuntur. Simili modo Syri, IV Reg. vi, Eliseum quaerentes et videntes, non viderunt, nec agnoverunt esse Eliseum. Sic Christus post resurrectionem duobus discipulis ut peregrinus, Magdalenae vero tanquam hortulanus apparuit. Simile fuit illustre miraculum Gregorii Thaumaturgi, qui cum diacono persecutores fugiens in montem, cum a quodam proditus esset, persecutores montem undique cinxerunt, et perscrutati sunt, nec tamen eum viderunt; redeuntes ergo ad proditorem eum increpuerunt; ille eum tali loco fuisse certo asseveravit: ipsi vero eo loco ab eo designato, non duos homines, sed duas arbores invenisse se asseruerunt. Illis digressis, proditor ad locum ascendit, viditque Gregorium cum diacono manibus in caelum elatis orantem, qui persequentibus duae arbores fuisse videbantur; quare ad pedes ejus accidens conversus ad Christum, ex persecutore cum eo factus est profugus. Ita Nyssenus in ejus Vita. Tropologice S. Ambrosius: Hic, ait, ostenditur, quia caeca est omnis libido, et quod est ante se, non videt. Ita ut ostium invenire non possent. Hebraice est vaiialu limtso happetach, et laboraverunt, sive fatigati sunt quaerendo ostium: sed frustra, quia illud omni suo conatu invenire non potuerunt. Addit S. Chrysostomus ex Hebraeo iilu, id est fatigati sunt, Sodomitis luxata fuisse membra, ut vires eis motusque membrorum deficerent, idque factum esse a Deo hoc fine, ut significaret eos, mente et vitiis caecos et enerves esse, quodque libido mentem maxime excaecat, eamque aeque ac corpus enervet. Ostium. Putant Ribera, in cap. 1 Sophon. num. 81, Delrio et alii, Mosen loqui de ostio domus, tam Lot, quam cujusque Sodomitae; quasi quisque suam domum regressus, illam invenire et ingredi non potuerit: id enim videtur asserere Sapiens, Sapient. xix, 16. Dignum enim erat, ut qui alienas fores volebant effringere, suas non invenirent. Verum melius S. Ambrosius, Chrysostomus, Augustinus et Pererius censent Mosen tantum loqui hic de ostio solius Lot, quod Sodomitae conabantur effringere, sed caecitate percussi, omni suo conatu invenire non potuerunt: illud enim exigit planus Scripturae maxime Hebraicae contextus, et series historiae. Sapiens autem, Sap. cap. xix, vers. 16, loquitur de Aegyptiis, non de Sodomitis: tantum enim Aegyptios comparat Sodomitis in eo, quod utrique percussi sint caecitate, quodque uti Sodomitae ostium Lot quod quaerebant, ita Aegyptii suum quisque ostium quod quaerebant, in triduanis Aegypti tenebris, invenire non potuerint. Tropologice Gregorius, lib. VI Moral. cap. xvi: Quid est quod malis adversantibus intra domum Lot reducitur et munitur, nisi quod justus quisque dum pravorum insidias sustinet, ad mentem revertitur, et imperterritus manet? Sodomitae autem viri in domo Lot ostium invenire nequeunt, quia corruptores mentium, contra vitam justi nullum accusationis aditum deprehendunt. Percussi enim caecitate quasi domum circumeunt, quia invidentes dicta factaque perscrutantur: sed quia eis de vita justi, fortis undique ac laudabilis actio obviat, errantes nihil aliud quam parietem palpant. Bene ergo dicitur: Quasi in nocte, sic palpabunt in meridie: quia dum bonum quod vident accusare nequeunt, caecati malitia, malum quod non vident ad accusationem quaerunt.
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Dixerunt. Duo illi viri, ut habent Hebraea, puta duo angeli.
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Quasi ludens loqui. Ludere et jocari, aut delirare, et ludicra non seria loqui.
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Tolle uxorem tuam et duas filias. Hi ergo quatuor, puta Lot, uxor et duae filiae crediderunt angelis, egressique sunt Sodomis et salvati: generi vero, famuli et ancillae Lot non crediderunt, sed manentes in Sodoma cum aliis combusti sunt.
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Dissimulante illo. Hebraice vaittmama, id est, cum moras necteret: sive ut generis suis persuaderet discessum, ut vult S. Ambrosius; sive ut domum et supellectilem suam incendio eriperet, ut vult Rupertus; sive orans Deum ut urbi parceret, ut vult Abulensis. Ecce amoenitas et opes Pentapolis invitarunt Lot ad se, eaedem ipsum jam detinent et pene perdunt. Disce contemnere terrena et amoena.
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Salva animam. Vitam tuam hoc incendio eripe; domum, supellectilem, et caetera omnia neglige: ne si moreris, et ea tecum salvare velis, cum iis pereas et conflagres. Simili modo, Gothico Romae excidio anno Domini 410, a Deo ereptus est S. Innocentius Pontifex, ob vitae innocentiam et sanctitatem, qua et S. Chrysostomum defendit, ideoque Arcadium Imperatorem et Eudoxiam, qui eum in exilium egerant, excommunicavit; ac Pelagii subnascentem haeresim damnavit: eoque nomine dilaudatur a S. Hieronymo ad Demetriadem, et saepius a S. Augustino disputante contra Pelagianos. De quo ita scribit Paulus Orosius illi coaevus, lib. VII Hist. cap. xxxix: Adest Alaricus, trepidam Romam obsidet, turbat, irrumpit, etc. Accidit quoque, quo magis illa urbis irruptio indignatione Dei acta, quam hostis fortitudine probaretur, ut S. Innocentius Ecclesiae Romanae Episcopus, tanquam justus Lot subtractus a Sodomis, occulta providentia Dei apud Ravennam tunc positus peccatoris populi non videret excidium. Nec tu cum tuis: nam non soli Lot, sed et uxori, et filiabus hoc praeceptum datur; ideo enim uxor Lot conversa est in statuam salis, quia contra hoc praeceptum retro respexit. Ita Abulensis. Noli respicere. Vatablus putat esse adagium, q. d. Ne te incepti poeniteat. Sic enim Luc. ix dicitur: Nemo mittens manum ad aratrum, et respiciens retro, aptus est regno Dei. Sed dico haec verba non adagialiter, sed proprie esse accipienda; id patet ex eo, quod uxor Lot punita est, quia retro respexit: non autem quia eam accepti itineris poenituit. Quaeres, cur Deus tam rigide vetuit Lot cum suis, ne retro respicerent? Respondeo primo, ad exercendam obedientiam Lot: sic enim Deus exercuit obedientiam Adae, vetans pomum in paradiso. Secundo, ad sceleratae gentis detestationem, utpote quam Deus a suis respici nollet; nolebat enim Deus ut Lot Sodomitis pereuntibus condoleret; sed volebat omnem compassionem, cogitationem et memoriam impiissimorum hominum ex animis suorum delere: imo volebat ut sua domo et bonis pereuntibus cum impiis, non dolerent; statuerat enim totam urbem ob impietatem facere anathema ignis et incendii divini. Sic Christus jussit Apostolis excutere pulverem de pedibus in eos qui Evangelium aversarentur, ut hoc signo protestarentur se cum tam impiis hominibus nihil, ne pulverem quidem velle habere commune. Tertio, quia volebat Deus Lot citissime fugere et salvare se: instabat enim incendium. Rursum, volebat Deus docere nosque omnes debere curiositatem nostram mortificare, ait Philo Cyprius in Catena. Quarto, quia nolebat Deus Lot aliquod poenitentiae signum dare, quale est retro respicere: idque ut hoc exemplo tropologice doceret Christianos omnes, praesertim salutis suae et perfectionis studiosos, quae retro sunt oblivisci, ad anteriora semper contendere, et in verticem montis, id est, culmen Evangelicae perfectionis, conscendere. Ita S. Augustinus, lib. XVI De Civit. cap. xxx. In monte salvum te fac — scilicet, qui imminet urbi Segor: huc enim profugit Lot, vers. 30. Tropologice S. Gregorius, part. III Pastor., admon. xxviii: Ardentem, ait, Sodomam fugere, est illicita carnis incendia declinare; altitudo vero montium est munditia continentium; in monte enim stare, est carni non carnaliter adhaerere. Sed qui ad montana scandere non possunt, salvantur in Segor: quia conjugalis vita nec a mundo longe divisa est, nec tamen a gaudio salutis aliena. Arsenius, praeceptor Arcadii Imperatoris, fugiens in eremum, quadam vice descendit ad flumen. Erat ibi puella Aethiopissa, quae tetigit melotem ejus; ille autem increpavit eam, illa vero dixit: «Si monachus es, vade in montem.» Compunctus in hoc verbo senex, dicebat ad seipsum: «Arseni, si monachus es, vade in montem;» ibi vero assidue sibi dicebat: «Arseni, propter quid existi?» Ita vixit in eremo 55 annos, mortuusque est anno aetatis 95.
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Quaeso, Domine. Duo erant angeli, sed unus Lot et uxorem manu ducebat: hunc compellebat hic Lot dicens: «Domine;» alter eum sequens inter filias duas medius, eas pariter ducebat.
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Nec possum in monte salvari. q. d. Trepido et timeo, cum sim senex et tardi gradus, non satis cito clivum superem, sed incendium me assequatur. Fuit haec non prompta, sed lenta et morosa obedientia Lot, hac ex parte culpanda, quod nimis suae infirmitati innixus, angelo comiti et divinae providentiae sit diffisus; altera tamen ex parte laudanda, quod scilicet hoc praetextu postularit et impetrarit parci urbi Segor.
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Numquid non modica est? q. d. Cum modica sit haec urbs Segor, modicos habet cives, et modice peccavit, da ergo mihi modica ejus crimina, ut eam modicam mihi quasi refugium et asylum serves.
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Suscepi preces tuas — suscepi et exaudivi te, tuasque preces et vota. Septuaginta vertunt, ethaumasa, admiratus sum, id est, mire reveritus sum, et honoravi faciem tuam, dum scilicet tui amore et reverentia, juxta vota tua parco urbi ad ignem damnatae. Idcirco vocatum est nomen urbis illius Segor. Quae prius Bala dicebatur, jam vocata est Segor, id est parva, quia Lot eam quasi parvam, ne cremaretur, exoravit vers. 20. Quatuor ergo urbes Pentapolis, puta Sodoma, Gomorrha, Adama et Seboim, hoc igne coelesti conflagrarunt; quinta Segor, communi aliarum incendio destinata, precibus Lot servata est. Putant Theodoretus, Procopius, Suidas et Lyranus, Segor quoque, posteaquam ex ea egressus Lot profugit in montem, esse vastatam, et hiatu terrae absorptam. Sed contrarium est verius; jam enim precibus Lot pepercerat ei Dominus, vers. 21, itaque sola haec servata est. Ita S. Hieronymus, Josephus, Borchardus et alii. Dices: Sapient. x, 6, dicitur ignis descendisse in Pentapolim, ergo etiam in Segor. Respondeo, «in Pentapolim,» id est, in regionem illam quae a quinque urbibus dicta est Pentapolis, descendit ignis, et exussit omnia, praeter Segor. De Segor ex S. Hieronymo, Bredembachio, Borchardo, Guilielmo Tyrio et aliis, ita scribit Adrichomius: «Segor urbs, parvula, prius Bala, sive Bale, vel Bela dicta, hebraice Salissa, latine vitula conternans (vitiose aliqui legunt consternans) vocabatur, quod scilicet terrae motu tertio absorpta (quod Segor significat hebraice Bala) sit et prostrata.» Syriace Zoar, Zoarae et Seora dicitur, nunc Balezona vocatur. Sola haec ex quinque Pentapolis urbibus, precibus Lot de incendio servata est. Apud eam gignitur balsamum, et poma palmarum, antiquae ubertatis indicia. Tempore S. Hieronymi Palmerina dicebatur; de Jericho distat quinque leucis, posita sub monte Engaddi.
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Donec ingrediaris illuc — «illuc,» non in urbem, sed in territorium Segor, nam dum Lot versaretur inter Segor et Sodomam, jam Sodoma conflagrabat; inter Segor enim et Sodomam uxor Lot respiciens hoc incendium, versa est in statuam salis, quae etiamnum exstat. Ita Abulensis, Adrichomius, Borchardus et alii. Pulchre urget haec Dei verba, Non potero facere quidquam, donec ingrediaris illuc, noster Prado in cap. IX Ezechiel. vers. 6: «O, ait, divinae bonitatis pelagus! nonne satis erat fidem astrinxisse suam, Dei angelum erepturum Lotum de Sodomae incendio? quorsum tanta cunctatio? videlicet acceperat angelus a Deo mandatum non modo salvandi Lot, sed etiam ipsum sospitem, incolumem, tutum et securum conservandi. Non potero, ait, facere quidquam; at peccata Sodomorum multa sunt nimis. Non potero facere quidquam; at impleta sunt scelera impudentium. Non potero facere quidquam; at clamant in coelum. Non potero facere quidquam; at venisti executurus sententiam absque venia. Non potero facere quidquam, quousque sese in montem recipiat Lot. Quorsum tam insolita providentia? quo nepotem Abrahami servi Dei nec tangat, nec olfaciat ignis, neque occupet, neque vero sollicitet pereuntium calamitas. Quam merito David canebat: Qui habitat in adjutorio (in tutela, latibulo) Altissimi, in protectione (in umbra) Dei coeli commorabitur. Dicet Domino: Susceptor meus (asylum meum et arx mea) es tu.»
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Sol egressus est super terram, et Lot ingressus est Segor. q. d. Lot qui ante lucem e Sodomis exivit, orto jam sole pervenit in Segor, cum jam Sodoma conflagraret: ita Lipomanus et Cajetanus; unde videtur quod summo mane in crepusculo, mox ut Lot egressus est, Sodoma conflagrarit.
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Pluit Dominus a Domino — id est, pluit Dominus a seipso, puta a se, suaque omnipotentia, non a causis naturalibus, q. d. Non naturalis, sed coelestis et divina fuit haec pluvia ignis et sulphuris. Ita Cajetanus, Pagninus, Vatablus, Oleaster. Non ergo hoc Sodomae incendium fuit terrestre, exhalatum eructatumque ex terra, ut vult Strabo lib. XV Geographiae, qui id probat ex vers. 28 hic, sed perperam. Secundo, haec phrasis innuit distinctionem personarum in divinis, q. d. Pluit Dominus a Domino, id est, pluit Filius a Patre; Filius enim a Patre uti essentiam, ita potentiam omnemque pluendi et agendi vim accipit. Ita S. Hilarius, lib. V De Trinitate; Eusebius, lib. V Demonstrationis, cap. XXIII; Hieronymus, in cap. II Zachar.; Augustinus, et alii; imo Concilium Sirmiense, Can. 13, ipsum definit. Dices: Concilium Sirmiense eo loci damnat priorem sensum. Respondeo: Damnat eum tantum ad mentem Photini, qui ex hoc loco inferebat Filium non esse Deum, nec Patri coaeternum. Adde Concilium hoc non esse ab Ecclesia receptum, nisi quatenus Photinum damnat; imo, ut dixi cap. praecedenti, Concilium hoc fuit Arianorum; docet enim Filium, qua Deus est, Patri esse obsequentem et ministrantem. Sulphur et ignem. Sulphure recte significatus et punitus fuit peccatorum fetor; igne, libidinis ardor, ait Gregorius, lib. IV Moralium, cap. x. Rursum hic ignis et sulphur symbola fuere et praenuntia ignis gehennae. Ita Laius, rex Thebarum, licet Gentilis, ignis supplicio in emasculatores, tanquam naturae jura pervertentes, animadvertendum censuit, ait Plato apud Coelium, lib. XV, cap. xvi.
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Universos habitatores. Ergo in Sodomis tam viri, quam feminae omnes erant impiissimae et Sodomitae, vel actu, vel affectu et consensu. Vide Ezech. XVI, 49. Dices: Quo jure, qua causa combusti sunt parvuli et innocentes omnes? Respondeo, quia Deus, qui omnium, mortisque et necis est dominus, per eos etiam volebat parentes, et tantum parentum scelus punire; parvulis autem bene hac morte consulit, ne, si superstites manerent, patrissarent, itaque aeternis ignibus addicerentur. Quaeres, an aliqui Sodomitae, videntes suas domos flammas, in morte poenituerint, sintque salvati? Asserit S. Hieronymus, sed communiter alii passim putant omnes in impietate esse mortuos esseque damnatos; versabantur enim in flagranti crimine ejusdem noctis, qua duos angelos ad stuprum appetierant, vers. 2. Adde: Subita flamma eos corripuit et obstupefecit, ut nec sensum nec tempus haberent poenitendi. Secus fuit in diluvio, quod sensim et lente increscens, spatium dedit poenitentiae. Ita Tostatus, Pererius et alii, et indicat S. Judas sua epist. vers. 7. Cuncta terrae virentia. Nota hic insignem libidinis Sodomiticae ultionem. Pentapolis antea fertilis erat et amoena, instar paradisi; post peccatum et coelestem conflagrationem, tota effecta est squalida et putida; nam pars extima mansit cremata et cinerulenta: hic natae arbores pulchra dant poma; sed si ea tangas, in favillam vertuntur: reliqua interior pars putidissimis et crassissimis aquis e terra erumpentibus tecta, quibus passim innatant moles bituminis, quas putei, quibus vallis haec erat plena, ex imo evomuere; unde hic lacus dictus est Asphaltites, et quia pisces non fert, nec aliquid vivum, dicitur mare Mortuum, et a salsedine salsissimum, a loco vero campestri et deserto dicitur mare Solitudinis, quod per 72 milliaria in longum, et per sex in latum excurrit; influit in hunc lacum Jordanis, et pisces cum eo, qui mox ut lacum ingrediuntur, emoriuntur. Si quod vero animal vivum, puta equus, bos, homo in eum injiciatur, supernatat, nec mergitur. Ita Tertullianus in carm. De Sodoma, Josephus, Orosius, Tacitus, Solinus, Plinius et alii, ubi agunt de Asphaltite. Addit Philo, lib. De Abraham, mare hoc, sive lacum, continuum fumum et sulphur, quasi reliquias hujus incendii, exhalare. Et Borchardus oculatus testis in Descriptione terrae sanctae: Mare Mortuum, inquit, semper est fumans et tenebrosum, sicut ego oculis meis vidi, ut videatur esse os inferni; adeo tetrum vaporem fumat, ut vicina ad mediam diaetam, scilicet ad quinque vel sex leucas, sterilia reddat, ita ut ne germen quidem producant. Quin et Sapiens Sap. x, 7: «In testimonium, ait, nequitiae fumigabunda constat deserta terra, et incerto tempore fructus habentes arbores.» Si haec in Sodomis facta sunt, quid fiet in gehenna? Videte, mortales, videte, carnales, exemplum et typum vestrum, II Petri II, 6. «Discite justitiam moniti, et non temnere divos.» Quis ex vobis habitare poterit cum igne devorante (corpora et animas)? habitare cum ardoribus sempiternis? Hoc igne, ignisque meditatione suffocate ignem concupiscentiae vestrae. Nam omnes ignes omnesque poenae hujus mundi, respectu ignis et cruciatus inferni, sunt tantum quasi ignis pictus ad verum et magnum ignem, ait S. Polycarpus presbyter in Vita S. Sebastiani. Nota: Hoc Pentapolis excidium et incendium contigit praecise anno uno ante nativitatem Isaac, quae contigit anno Abrahae centesimo. Id patet: nam angeli qui subverterunt Sodomam, pridie pranderant apud Abraham, eique promiserant Isaac sequenti anno nasciturum cap. XVIII, 10; indeque eodem die iverunt Sodomam, vespereque excepti sunt a Lot, cum nocte sequenti invaserunt eos Sodomitae, ideoque summo mane ab iisdem angelis cremata est Sodoma. Unde sequitur Sodomae incendium contigisse anno Abrahae 99; cum ergo Abraham natus sit anno a diluvio 292, adde annos 99 vitae Abrahae, habebis annum 391 a diluvio, quo contigit hoc Sodomae excidium, qui fuit annus mundi 2047; ante plagas vero Aegypti, et egressum Hebraeorum ex Aegypto fuit hic annus 406.
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Respiciensque uxor ejus post se. Id factum est juxta urbem Segor, quo eam cum Lot et filiabus deduxere angeli quasi in tutum, et inde mox Dei ultionem in Sodomam executi sunt, pluendo in eam sulphur et ignem. Respexit autem, excita strepitu ignis et sulphuris pluvii et clamore pereuntium, partim ex timore, ne et ipsam flamma corriperet, partim ex curiositate, partim ex dolore rerum amissarum et civium suorum patriaeque suae conflagrantis. Punitur ergo, quia inobediens fuit et incredula, ut ait Sap. cap. x, 7; non enim credidit quidquam referre ad incolumitatem et salutem suam, si respiceret retro necne: unde Dionysius Carthusianus censet eam peccasse mortaliter. Alii tamen venialem hanc fuisse culpam opinantur, tum quia Lot res nimio metu perculsa respexit; tum quia non respicere levis illi videbatur res et materia, proinde non putabat hoc praecipi et obligare sub peccato mortali; punita tamen fuit, quia Deus volebat eam statuere aliis in exemplum, uti mox dicam; simili enim modo ad exemplum aliorum, punivit Deus morte Prophetam illum, cujus historia narratur III Reg. XIII, ob inobedientiam tantum venialem, ut videtur. Versa est in statuam salis. Vatablus vertit, versa est in statuam perpetuam; sic Num. XVIII, 19, vocatur pactum salis, id est perpetuum. Verum hoc satis improprium et alienum est; unde passim alii censent eam proprie versam esse in statuam salis, nec de eo dubitare licet. Nota primo: Statua haec fuit effigie muliebri. Fuit enim statua uxoris Lot, cujus proinde formam ipsa statua retinuit. Secundo, sal hoc videtur fuisse metallicum, quod pluviae resistit, et aedificiis soliditate sua est utile, de quo Plinius, lib. XXXI, cap. vii; nam haec statua duravit ad multa saecula. Audi Tertullianum, carm. in Sodoma: «Ipsaque imago sibi formam sine corpore servans / Durat adhuc, nunquam pluviis, nec diruta ventis; / Quin etiam si quis mutilaverit advena formam, / Protinus ex sese suggestu vulnera complet. / Dicitur et vivens alio jam corpore sexus, / Munificos solito dispungere sanguine menses.» Ubi nota to vivens, non quod vere vivat haec statua, sed quod viventis more quasi menstrua quaedam effundat, quod aeque mirum est, atque alterum quod asserit hic Tertullianus, statuam hanc, si a quopiam mutiletur, mox hoc mutilum quasi vulnus suum sarcire et implere. Horum fides sit penes Tertullianum. Quin et Borchardus, qui vixit abhinc trecentis annis, testatur statuam hanc sua aetate adhuc extitisse, inter Engaddi et mare Mortuum, eamque etiamnum extare docet Adrichomius. Quin et Targum Hierosolymitanum addit statuam hanc duraturam usque ad diem resurrectionis et judicii. Hinc de hac statua salis uxoris Lot est aenigma: «Cadaver, nec habet suum sepulcrum; / Sepulcrum, nec habet suum cadaver; / Sepulcrum tamen et cadaver intus,» quia scilicet ipsa sibi cadaver est et sepulcrum. Quaeres, cur uxor Lot versa est in statuam salis? Respondent Hebraei apud Lyranum, eo quod vespere praecedente, cum Lot angelos exciperet in coena, non apposuerit sal, quo cibi condiri solent, idque ex gentilitio hospitum et hospitalitatis odio; Sodomitae enim erant inhospitales. Verum haec est Judaica fabula et figmentum. Dico ergo: Versa est uxor Lot in statuam salis, ad hoc ut esset quasi marmor et monumentum perenne divinae castigationis, quo posteri docerentur Deo per omnia obedire et servire, nec retrospicere, ut bonis coeptis desistant, ac repetant mundi et carnis oblectamenta: nam sal sua siccitate memoriae prodest, et corpora a corruptione conservat; metallicum vero solidum est; unde symbolum est aeternitatis et memoriae aeternae: hinc pactum salis vocatur pactum aeternum. Hinc tropologice S. Prosper, lib. I De Praedictionibus et Promissis, cap. xvi: «Uxor, ait, Lot salis statua effecta, suo exemplo fatuos condivit, in proposito sancto, quo tendunt proficientes, noxia curiositate retro non debere respicere.» His enim ait Christus, Luc. XVII, 31: «Mementote uxoris Lot.» Sic et S. Augustinus in Psalm. LXXV, haec adaptat apostatis, qui votum castitatis infringunt. Quaeres secundo, an uxoris Lot corpus solum, an vero etiam anima interierit, et versa sit in statuam salis? Animam cum corpore esse conversam in statuam, suadere videtur primo, quod absolute hic miro et inaudito modo uxor dicatur conversa in statuam; uxor autem constat tam, imo magis, anima quam corpore. Secundo, quia id videtur dicere Sapiens Sap. x, 7, cum ait: «Incredibilis animae memoria stans figmentum salis.» Verum respondeo et dico solum corpus versum esse in statuam: haec enim conversio fuit mors uxoris Lot: in morte autem anima non interit, sed solum corpus commutatur in cadaver, et inde in terram; secundo, quia anima est incorporea: ergo non potuit proprie transmutari in corpus, puta in statuam; tertio, anima est immortalis, ergo interire et commutari nequit. Et cur, quaeso, per miraculum et contra naturam Deus eam fecisset hic mortalem, imo reipsa mori, cum idipsum hominibus ad exemplum non prosit? ad hoc enim sufficit corpus visibile converti in statuam visibilem. Haec ergo a Sapiente vocatur incredulae animae, id est hominis, monumentum, nam alioqui nec anima, nec animae, sed tantum corporis in statuam conversio videri potest. Itaque anima hujus uxoris, corpore converso in statuam, superstes mansit, atque ivit ad infernum, aut potius Purgatorium; videtur enim haec ejus retrospectio venialis tantum fuisse culpa, ut dixi.
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Cum Domino — cum tertio illo angelo de quo cap. XVIII, 23, qui vers. 33 ab Abrahamo jam discesserat.
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Favillam — fumum flammae et favillae mixtum. Ita Hebraei, Chaldaei et Septuaginta. Spectabat enim Abraham ipsum Sodomae incendium.
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Recordatus est Abrahae — ne perderet justum Lot, nepotem Abrahae, cum impiis Sodomitis, ob merita et preces Abrahae qui oraverat dicens: «Ne perdas justum cum impio,» cap. XVIII, 23.
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Ascenditque et mansit in monte. Angelus vetuerat tantum ne in via respicerent retro; cum ergo ex via in Segor pervenit Lot, respexit, vidensque horribilem illam ignis et sulphuris pluviam, ac longe lateque populans incendium, consternatus, immemor sui et promissionis angelicae, quasi in Segor necdum satis esset tutus, ex Segor profugit ad montana.
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Nullus virorum remansit in terra. Censet Origenes filias Lot traditionem a patre accepisse, mundum, uti olim diluvio perierat, ita secundo periturum incendio; unde nimius timor et horror incendii hujus Sodomitici impulit eas, ut totum orbem conflagrasse putarent, et hic error, quem tamen vel patre, vel tempore docente deponere poterant et debebant, impulit eas ad incestum, non libido. Vide S. Augustinum lib. XXII Contra Faustum, cap. XLII et XLIII. Nota: Josephus, S. Chrysostomus, Theodoretus, Ambrosius, has filias Lot a peccato excusant, idque ex duplici capite: primo, ex ignorantia earum invincibili; secundo, quod tali casu quo illae solae cum patre fuissent superstites, licita erat earum cum patre commixtio, ad servandum genus humanum, ait Ambrosius, lib. I De Abraham, cap. vi: sic enim Eva, quae ex Adami costa est facta, itaque Adae fuit quasi filia, ejusdem tamen fuit uxor, quia haec erat tunc sola in mundo femina. Verum contrarium docet S. Augustinus et communiter Theologi. Primo, ignorantia haec et error filiarum erat vincibilis, uti dixi; secundo, concubitus filiae cum patre est contra omnem naturae pudorem, unde nullo casu aut necessitate licitus est, nisi Deus dispenset, eumque concedat. Moraliter, recte notat Lipomanus, cohabitationem feminarum cum viris, licet eis sint sanguine junctae, nunquam carere periculo. Unde S. Augustinus nec neptes, nec sorores in domum suam admisit.
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Bibere vinum — quod in Segor emerant, et inde cum victualibus caeteris, ad aliquot dierum victum asportarant. «Peccavit Lot, ait S. Augustinus, lib. XXII Contra Faustum, cap. XLIV, non quantum meretur incestus (quem ebrius et sui impos praeter omnem opinionem et suspicionem admisit), sed illa ebrietas.» Haec autem tantum videtur fuisse venialis. Ita Theodoretus, S. Chrysostomus, Pererius. Plane enim consternatus, et ob conjugis bonorumque omnium amissionem, tristissimus erat Lot, ideoque paulo largius bibit ad leniendam maestitiam, non tamen ita, ut putaret se temulentum fore. Sed vinum ipsi forte insuetum, aut solito potentius, mox cerebrum labore et moerore debilitatum occupavit et oppressit: tristes enim illico capiuntur vino. Non sensit. Fuit aliquis sensus in Lot, ut patet; sed confusus, sopitus et perturbatus, qualis esse solet in dormientibus, maxime semisopitis et semivigilantibus. Ita Cajetanus. In particulari ergo non sensit, nec agnovit Lot filiam, ejusque accessum et recessum.
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Dederunt etiam et illa nocte patri suo bibere vinum. Haec secunda ebrietas Lot majus peccatum fuit priori, quia ex priori expertus jam vini potentiam, suamque temulentiam, sapere debuisset et cavere, sibique temperare a vino, ne in secundam incideret. Sed quis, praesertim ita afflictus, per omnia tam providus est?
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Moab. Moab dicitur quasi meab, id est, ex patre, q. d. Hunc filium genui ex patre meo, ut idem sit illi pater et avus; impudens fuit haec filia in congressu cum patre; impudentior in nomine prolis, quo crimen suum publicat.
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Ammon. Hebraice ben ammi, id est filius populi, vel, ut Septuaginta, generis mei, quem scilicet ex meo genere et gente, ex mea cognatione et parentela, puta ex patre, suscepi, q. d. Filius hic meus non generatus est ab impiis Sodomitis, inter quos vixi, sed totus est ex meo populo et gente, natus nimirum ex parentis satu filiaeque conceptu. Voluit Deus in filiis manere incestus hujus paterni tam infamis memoriam, ut Hebraei eorum connubiis praetextu cognationis se non contaminarent. Ita Theodoretus.
Digressio Moralis de Ebrietate Quare apposite «S. Paula terram sanctam peragrans, cum ad Segor sive Zoaram venisset, recordabatur speluncae Lot, et versa in lacrymas virgines socias admonebat, cavendum esse vinum in quo est luxuria, cujus opus Moabitae sunt et Ammonitae,» uti refert S. Hieronymus in ejus Vita. Vide hic quid sit ebrietas, etiam involuntaria, et in quae absurda hominem adigat. Quid ergo est ebrietas voluntaria? in quae mala adigit? quam multis funesta fuit? Quid est ebrietas? Audi S. Basilium, homilia in ebrietatem: «Est daemon voluntarius, malitiae mater, virtutis inimica, fortem virum reddit ignavum, ex temperante facit lascivum, justitiam ignorat, prudentiam extinguit. Quid, quaeso, sunt ebrii aliud quam gentium idola? oculos habent, et non vident.» Quid est ebrietas? Audi S. Ambrosium, De Elia et jejunio, cap. xvi: «Est fomentum libidinis, incentivum insaniae, venenum insipientiae. Per hanc homines vocem amittunt, colore variantur, oculis ignescunt, ore anhelant, fremunt naribus, in furore ardescunt.» Quid est ebrietas? «Est homo nec mortuus, nec vivus,» ait S. Hieronymus in cap. V ad Galat. Quid est ebrius? «Est daemon voluntarius, mortuus animatus; morbus veniam non habens, ruina excusatione carens, commune generis nostri opprobrium; ubi ebrietas, illic diabolus, ibi turpia verba; ubi saturitas, illic daemones choros agunt,» ait S. Chrysostomus, homil. 57 ad Pop. Rursum hom. 58 in Matth.: «Quanto melior asinus ebrioso est? quanto canis praestantior? Omnes certe bestiae, cum bibunt aut comedunt, ultro quam satis est non sumunt, etiamsi mille homines cogerent.» Quid est ebrietas? «Est voluntaria insania,» ait Seneca, epist. 83. Secundo, vis scire effectus ebrietatis? Primo, iram Dei provocat, Isaia v: «Vae qui consurgitis mane ad ebrietatem sectandam.» Prov. XXIII: «Cui vae, cui rixae, cui foveae, cui sine causa vulnera, cui suffusio oculorum? nonne his qui commorantur in vino, et student calicibus epotandis?» Secundo, mentem eripit. Proverb. XXIII, 31: «Ne intuearis vinum, quando flavescit, cum splenduerit in vitro color ejus: ingreditur blande, sed in novissimo mordebit ut coluber.» Osee IV, 11: «Fornicatio, et vinum, et ebrietas auferunt cor.» Tertio, luxuriam inflammat, ut patet hic in Lot. Prov. XX, 1: «Luxuriosa res vinum, et tumultuosa ebrietas.» Ephes. V, 18: «Nolite inebriari vino, in quo est luxuria.» Quarto, jacturam facit vitae et fortunarum. Eccli. XXXVII, 34: «Propter crapulam multi obierunt; qui autem abstinens est, adjiciet vitam;» et cap. XIX, 1: «Operarius ebriosus non locupletabitur.» Quinto, tollit erubescentiam, qua sublata homo erumpit in verba spurca, rixosa, litigiosa, etc., quin et verbera ac caedes. Sexto, proprium hoc habet, quod peccatorem constituat in periculo certo et inevitabili damnationis aeternae; alii enim peccatores, si ingruat mors, poenitent, cum sint rationis compotes, et sacramentis expiantur; solus ebrius nec poenitentiae, nec sacramentorum est capax, ut, si laedatur, vel catarrho suffocetur, certo certius damnetur; hinc ait Paulus, I Cor. VI, 10, et Galat. V, 21, quod ebriosi regnum Dei non possidebunt. Tertio, vis exempla? Lot, quem Sodoma non vicit, ebrius geminum commisit incestum. Noe vir perfectus, ebrius nudatus et a filio illusus est. Samson repletus vino per Dalilam hostibus traditus est. Holopherni ebrio caput a Judith resectum est. Filii Job dum vinum bibunt, ruina domus oppressi sunt. Herodes inter pocula caput Joanni Baptistae praecidi jussit. Dives Epulo ob excessum in potu, ne guttulam quidem aquae post hanc vitam habere meruit, ait S. Chrysostomus. Alexander ebrius Clitum charissimum occidit, quin et seipsum Herculeano scypho. Balthazar, monarcha ultimus Babyloniorum, temulentus vidit manum scribentem, mane, tekel, phares; et eadem nocte a Cyro regno et vita spoliatus est. Cogitet ebrius sibi eamdem sententiam a Deo ferri: mane, numerati et succisi sunt dies vitae tuae, brevi, et forte hac die, hac hora morieris; tekel, appensus es, et inventus es minus habens, minus sobrietatis et virtutis, quia gravis es vino et vitiis; phares, divisus es, corpus tuum quod ita saginasti, dabitur vermibus in epulum, anima dabitur daemonibus in ludibrium et tormentum.
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v. 1 « Veneruntque duo angeli Sodomam vespere » eiusdem diei (cf. 18,1), « et sedente Lot in foribus civitatis », ubi fora et mercatus haberi consueverant (Mar.) et etiam iudicia habebantur (cf. Ruth 4,1), et homines vespere conveniebant ad amice colloquendum. Non tamen adnumerabatur Lot senioribus. civitatis, cf. V. 9. « Qui cum vidisset eos, surrexit et ivit obviam ets, adoravitque pronus 2n terram »,
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v. 9. « et dizit : Obsecro, domini, declinate 1n domum pueri vestri et manete ibi; lavate pedes vestros et mane proficiscemini in. viam vestram. Quz dixerunt : Minime, sed ?n platea manebimus ». Primum recusant (cf. Luc. 24,28), quod postea praestare intendunt, ut ea mora Sodomitarum se aspectibus offerrent (Calm.); simul urbane praetendunt, se nolle molestos esse Lot, quo magis illum ut instantius invitet sollicitent (Mar.), et ita eius meritum augeant. Quod et factum est.
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v. 3 « Compulit ?llos oppido, ut diverterent ad. eum, ingressisque domum illius fecit convivium et cozit azyma ; et comederunt ». v. « Prius autem quam irent cubitum », — tantus sceleratos illos aestus obtinuit, ut paulo diutius se cohibere non valuerint, sed indecenti festinatione indecentissimum consilium exsequi aggressi sunt — « veri civitatis » , viri Sodom — id habent reliqui : insistit s. narrator nequaquam fuisse Abrahamidarum cognatos — « vallaverunt », i. e. cireumdederunt, « domum a puero usque ad senem, omnis populus simul » , non ad unum omnes, cum merito moneat Lyr. expressionem sumi hyperbolice neque, si aliqui defuissent, illi ideo iam habendi sint « iusti », sed « ex omni genere et conditione hominum , ab honoratissimo ad infimum usque; ex quo luculenter sane demonstrat Moses, quam late paterent in corruptissima urbe scelera » (Caim.).
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v. 5 « Vocaveruntque Lot et dixerunt ei : Ubi sunt viri, qui introierunt ad te nocte? Educ sllos huc, ut cognoscamus eos ». Paederastiae etiam seeus leguntur indulsisse incolae terrae sanctae Hebraeis antiquiores : Lev. 18,22 sqq. ; 20,13; cf. etiam Iud. 19,22.
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v. 6 « Egressus ad eos Lot, post tergum occludens ostium , ast » :
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v. 1 « Nolite, quaeso, fratres mei, nolite malum hoc facere ».
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v. 8 « Habeo duas filias, quae necdum cognoverunt virum » , viris tamen v. 1^ iam desponsatas. « Educam eas ad vos et abutiminit eis, sicut vobis placuerit » , cf. Iud. 19,2&, « dummodo viris istis nihil malt faciatis, quia ingressi sunt sub umbra culminis mei ». « Etsi illa quoque flagitiosa impuritas erat, tamen minus erat secundum naturam coire, quam adversum naturam delinquere. Praeferebat domus suae verecundiae hospitalem gratiam, etiam apud barbaras gentes inviolabilem » (Amór.). 2 by *» (cf. 18,5) : quia ?deo ingressi sunt etc., sc. ut tuti essent ab iniuria. Quod Lot hic offerebat, utique erat obiective malum : quorsum à peccato excusatus sit ob metum, ignorantiam etc., interpretis non est disquirere. Si quid deliquit, acerbas utique v. 30 sqq. poenas tulit. v. 9 « A4 zik dexerunt : Recede ?/lluc », hinc, nobis aditum praebe. « E: rursus : [Ingressus es, inquiunt, ut advena : numquid ut iudices? » vel sine interrogatione : unus ingressus est ut advena et iudicando iudicat! i. e. continuo iudicem agit. Ergo alias etiam reprehensiones tulerant a Lot (Dzlim.). « Te ergo ipsum magis, quam hos affligemus. Vimque faciebant Lot vehementissime ; tamque prope erat, ut effringerent fores ».
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v. 10 « Et ecce miserunt manum virt et introduxerunt ad se Lot clauseruntque ostium »,
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v. 11 « et eos, qui foris erant, percusserunt caecitate a minimo usque ad maximum, t(a ut osttum ?nvenire non possent ». p", solum h. l. et 4 Reg. 6, 18; vox ignotae derivationis. LXX dopacia, quam sic definit Aug. (De Civ. Dei X.X7J. 19; M. 44. 781) : « Cum autem aliquid non videtur, quamvis adsit, a quibus alia, quae pariter adsunt, videntur, sicut illam claritatem dicimus adfuisse non visam, a quibus alia videbantur, &opact« graece dicitur. Quod nostri interpretes latine dicere non valentes, in libro Geneseos caecitatem interpretati sunt ». — Primum igitur constat Sodomitas non esse percussos vera et absoluta caecitate : « quae si caecitas fuisset, qua fit ut nihil possit videri, non ostium, - quo ingrederentur, sed duces itineris, à quibus inde abducerentur, inquirerent » (Aug.). Chrys. supponit vires corporis ita esse subito paralysi quadam praepeditas, ut et oculi portam non viderent et membra motu carerent : sed id textus non habet. Igitur interpretes plures veri nominis aorasiam tuiti sunt, quae cum 4 Reg. 6, 18; Luc. 24, 16 reapse locum habuerit, etiam Sodomitis accidere potuit. Textus factum non inventi ostii affirmat, facti rationem non pandit; neque dicit, solum hoc ostium videri non potuisse, bene vero reliqua omnia. Memini me iterato expertum esse nebulam tam densam, ut domorum ostia et reliqua omnia essent invisa. — Aliqui ob Sap. 19, 16 : « Percussi sunt autem caecitate, sicut illi in foribus iusti, cum subitaneis cooperti essent tenebris, unusquisque transitum ostii sui quaerebat », putabant Sodomitas non solum ostium Lot, sed sua quosque ostia invenire non potuisse. Verum interpretes alteram huius effati partem non ad Sodomitas referunt, sed ad Aegyptios. — Pulchre Chrys. : « quoniam mentis eorum oculus excaecatus erat », inquit, « propter hoc et visu privati sunt, ut discant nihil sibi prodesse corporales oculos, si oculi mentis fuerint excaecati ».
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v. 19 « Dixerunt autem ad Lot : Habes hic quempiam tuorum? generum aut filios aut filias, omnes, qui tui sunt, educ de urbe hac ». « An angeli ignorabant Lot non habere filios? Respondeo, angelos locutos esse ul peregrinos ac ignaros, etsi Dei nuntios; non enim necesse est, Dei internuntios omnia scire » (Es/.). Cum aliqua sit lectionum varietas, Syr. Ps. Ion. e& Targ. Hier. pro ynnseribentibus "ann, Sam. Ps. Ion. et Targ. Hier. cum pluribus codicibus hebraeis in 221 omittentibus copulam, suggerit Di//m. lectionem esse corruptam, et loco 12231 1nn fuisse primitus znn.
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v. 13 « Delebimus enim locum istum, eo quod increverit clamor eorum » (cf. 18,20) « coram Domno, qui misit nos, ut perdamus illos ». lam constat impletas esse iniquitates Sodomorum, neque ultra differetur poena.
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v. 1&4 « Egressus itaque Lot locutus est ad generos suos, qui accepturi erant filias etus, et dixit : Surgite, egredimini de loco isto, quia delebit Dominus civitatem hanc. Et visus est eis quasi ludens logui ». Monentur ii, qui iustiores ceteris Sodomitis credi poterant : verum neque hi iusti reperti sunt, sed increduli (Ca:.). Luc. 17,98 : « Similiter, sicut factum est in diebus Lot : edebant et bibebant, emebant et vendebant, plantabant et aedificabant ». Generos autem adiit Lot eadem nocte (cf. v. 15), qua Sodomitae in eius domum irrumpere conati fuerant. "po accipientes. Quod possumus cum Vulg. interpretari accepturi. Et monet Calm., in oriente quandoque longum tempus intercedere inter desponsationem et matrimonii consummationem, sponsa interim degente in domo parentum (cf. 29, 18). LXX slàngórac, ubi non est spernenda opinio Aben Ezra, has filias alias esse a v. 8 oblatis, quae cum patre evaserunt. Reapse, cum hae duae v. 15 dicantur nva, i. e., inventae, non absurde supponuntur exstitisse aliae aliquae, quae non sint inventae, quod invitationem per maritos ipsis factam neglexerint.
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v. 19 « Cumque esset mane », — Hebr. ubi primum ascendit aurora — « cogebant eum angeli dicentes : Surge, tolle uxorem tuam et duas filias, quas habes, ne et tu pariter pereas in scelere civitatis ». Ipse vero non erat alter Abraham (Rwp.), sed retardabatur amore domus et opum, quas Sodomis habebat.
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v. 16 « Dissimulante illo » — Hebr. tardante, cf. 2 Reg. 15,28; LXX £xap&y0ncav — « apprehenderunt manum etus et manum uzoris ac duarum | filiarum eius, eo quod parceret Dominus illi ».
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v. 11 « Eduxeruntque eum et posuerunt extra civitatem », neque a quoquam agniti aut certe prohibiti sunt (Ephr.), sive quod oculi hominum tenerentur, sive quod paucissimi tam mature in plateis versarentur, sive quod essent iam aliqua portenta ruinae praenuntia, puta terrae motus aut fragores; « ?5bique locuti sunt ad eum dicentes : Salva animam tuam »! Hebr. : salvare propter animam tuam, i. e. vitam. « Nol? respicere post tergum nec stes in omni circa regione » , in circulo 322 (cf. 13,10). Utriusque prohibitionis ratio haec est, « ad demonstrandum, qua celeritate esset egrediendum, nusquam morandum, si salvari vellet » (Bonfr.). « Sed zn monte salvum te fac, ne et tu simul pereas ». Mons Djebel Usdum, qui a destructa Sodoma nomen servat, altitudine 120 m. supra Mare Mortuum eminet; est ascensu difficilis. Alii circa montes humiliores sunt.
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v. 18 « Dixitque Lot ad eos : Quaeso, domine mi », v 19. « quia invenit. servus. tuus gratiam coram te, et magnificasti misericordiam tuam , quam fecisti Cum ad duos loquatur Lot, sed tamen ad unum dirigat alloquium, hinc permutantur numeri : eos, domine etc. Unus sc. angelus videtur manu prehendisse (v. 16) Lot et uxorem, quem Lot immediate alloquitur; alter utramque filiam (Menoch.). Ps. Ion. et Targ. Hier. statuunt unum continuo angelum Sodomam reversum esse ad urbem perdendam; potius dicendi sunt post v. 22 ambo illuc retulisse gressum. Cur vero veretur Lot, se non posse ad montem pertingere? quod se ad id vires deficiant, inquit Chrys.; quod so deficiat tempus ad montem perveniendi (Bonfr.) seu, quod idem est, quod mons longius distet (Kn.). Proxima ratio utique fuit timor : « turbatione timoris Deo non credit » (Sa). Verum quae ultima timoris ratio? « Amoenitate Sodomorum tenebatur et irriguis paene paradisiacis arvis » (Rup.).
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v. 90 « Est ctvitas haec tuxta, ad quam possum fugere, parva, et salvabor in ea : numquid non modica est? et vivet anima mea. ». Vide exiguam viri fidem, qui nonnisi exigua a divina liberalitate petere audeat, dum Abraham non dubitabat pro magna urbe intercessionem facere. Ut Lot in Segor salvetur, necesse est ipsam Segor ab interitu eximi. Unicum concedendae gratiae argumentum Lot urget gratiae parvitatem : parva est,... nonne parva est? Conceditur gratia intuitu tandem fidei Abrahae : integra urbs, licet ne decem quidem iusti reperti fuerint.
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v. 21 « Dixitque. ad eum : Ecce etiam in hoc suscepi preces tuas », faciem tuam acceptam habui, « « non subvertam urbem , pro qua locutus es ».
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v. 99 « Festina et salvare ibi, quia non potero facere quidquam , donec ingrediaris illuc. Idcirco », propter hunc eventum ,in quo usus esset Lot verbis v. 20, « vocatum est nomen urbis 2llius Segor ». Cf. 154,2 et p.
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16. v. 23 « Sol egressus est super terram et Lotzngressus est Segor ». À primo diluculo ad ortum solem acta sunt, quae inde a v. 15 narrabantur : unde potest coniectura aliqua definiri, quantum distiterit Sodoma a Segor (D/Im.). Hic versus intime sequenti copulatur, determinat enim tempus incoeptae ruinae. v. 2^4 « Igztur Dominus pluit super Sodomam et Gomorrham sulphur et ignem a Domzno de coelo ». personam agens) a Iahve ». Aben Ezra ergo explicavit « à se », censentque Caí., Vat. etc. efferri illam pluviam tamquam omnino portentosam et a Deo praeter naturae leges profectam : cf. Is. 29, 6. At cur auctor non simplici usus est suffixo «a — se »? Probabilior est expositio, expressiones «a Domino et de coelo esse Synonymas (Ew. II. 223) : cf. àx Aic, sub Iove. Simile habes Mich. 5, 7 ics « quasi ros a Domino et quasi stillae super herbam ». Monebat Cai. : « scriptura submersionis aut aquarum non meminit ». Reapse urbes destructae adscribuntur igni de coelo immisso, non aquis irrumpentibus aut terrae considenti. Etiam Abraham mane consurgens non inundationem contuebatur, sed « ascendentem favillam de terra quasi fornacis fumum » (v. 28). Tamen e 14, 3 colligi videtur Vallem Siddim ibi fuisse, ubi postea fuit Mare Salis aut certe eiusdem pars aliqua. — Exploratores plures, imprimis 1848 a gubernio Reipublicae Americae Septentrionalis emissi, sequentia statuere. Ab oriente Maris Mortui exstitere vulcani qui, probabilius etiam post creatum hominem, massas igneas evomuere; certe fuere vel hoc saeculo terraemotus, erumpentibus aquis calidis et bitumine. Porro falso supposuere aliqui, Iordanem aliquando effusum esse in ipsum Sinum Aelaniticum, ut totum Mare Mortuum credi possit tempore Abrahae esse exortum : Mare Mortuum diu ante creatum hominem exslitisse, neque unquam ultra illud Iordanem esse effusum, strata indubie demonstrant. Maris autem Mortui duae discernuntur partes, peninsula ab oriente protrusa distinctae. Quarum illa ad septentrionem sita aquas habet altissimas (usque ad 399 m.), altera meridionalis ubique vado traiici potest. Utrum vero haec Abrahae tempore an diu ante aquis fuerit mersa, non constat. — Hinc duae se offerunt eventus Gen. 19 explicationes. Altera sola eruptione vulcanica urbes censet esse oppressas, Mari pristinos fere fines servante. Altera, cui magis favet 14, 3, una cum eruptione vulcanica censet Vallem esse concussam atque aquis submersam, ut Vallis Siddim ibi potissimum ante floruerit, ubi nunc est pars Maris Mortui meridionalis. — Cf. Baedeker-Socin, Del., Vigourouz.
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v. 95 « Et subvertit civitates has et omnem circa regionem » , kotum 22, « wniversos habitatores urbium et cuncta terrae virentia ». Cf. Deut. 29,23. v. 26 « Respictensque wzror etus », sc. Lot, cf.
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v. 93, « post se , versa est in statuam salis ». Non nns (Sam.), post se ?psam, neque enim id commendat parallelismus eum v. 17 (Bonfr.), cum ibi habeatur "^ sine praepos. y2; sed "n (Hebr.), de post :pso sc. Lot. Inobedientia mulieris (Ephr.) causa fuit ruinae : stetit primum (v. 177) progrediente urbemque Segor intrante marito, dein de post 2pso, qui iam paulo fuerat progressus, respexit. Substitit fessa et oppressa timore, respexit e curiositate vel etiam cognatorum Sodomitarum aífectu. Pulchre christianos alloquitur Ambr. : « Fuge ergo Sodomam, relinque ocius Gomorrham, desere elementa huius mundi, ne te imminentia involvant pericula. Non resistas fugiens nec in tota vitiorum regione remoreris. Qui non respexit, evasit; quae respexit, non potuit evadere ». — Factum quod attinet, certe hallucinatur Zonfr. totam mulieris substantiam pronuntians in salem esse versam, excepía anima; Zebr. non habet versa est, sed facta est. Neque ratio est asserendi, illud 2*3 (cf. quae de voce diximus ad 4 Reg. 10, 5; 13, 3), ex4», acervus, columna, monumentum imitatum esse « effigiem muliebrem » (Menoch.). Etiamnum , tempestate undas Maris Mortui agitante, totum late litus spuma aspergitur et salis crusta obtegitur. Id multo violentius fieri oportuit, tota regione concussa et aquis ad ipsa Segoris limina proruentibus. Quid mirum, ut uxor Lot paucos pone maritum gressus cunctata aquis fuerit occupata, et retrospiciens salso humore fuerit obcaecata, exanimata, prostrata, ut e tuto limine ad supremos eius clamores respicientes iam nihil viderint nisi formam aliquam prostratam totamque sale obtectam? Aut certe aliquamdiu post, quando aquae recesserant, loca illa invisentes nihil repererunt nisi acervos et varii generis fragmenta, sale cooperta omnia, sub quibus aliquo loco non iam determinando mulieris cadaver obrutum iacere scirent. At, inquies, locum accurate novit traditio, Zos. se vidisse testatur. Übi sapienter Calm. : «.Habemus utique persuasum », inquit, « abuti populos eius regionis itinerantium credulitate, innumeras illis fabulas venditantes ». Dices, e Sap. 10, 7 effici videri, tum certe temporis unam aliquam salis massam traditione certa esse demonstratam : « Quibus in testimonium nequitiae fumigabunda constat deserta terra, et incerto tempore fructus habentes arbores, et incredibilis animae memoria stans figmentum salis », &rievoUovs Quy?ic p vatetov Éécrqxuia cváÀm &Ao. Respondeo, hoc poetico eífato repeti idipsum, quod Gen. 19, 26 prosaice narrabatur; cv» hic, uti ibi, idem sonare atque 2*3; illud 3*1 posse intelligi non unam aliquam columnam seu acervum, sed totum illum tractum Segor inter et Mare, variis acervis et rupibus distinc-
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v. 91 « Abraham autem consurgens mane », « cum nepotis sui urbiumque Pentapoleos gravi cur& teneretur » (Caím.), « ubi steterat prius cum Domino » (18,1) « et pro Sodomitis rogaverat » (CArys.),
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v. 98 « entuitus est Sodomam et Gomorrham et universam terram vegionis illius, viditque ascendentem favillam », seu verius fumum, « de terra, quasi fornacis » calcariae « fumum ». Sed cave, ne cum Bochart eum fumum interpreteris nebulam illam, quae etiamnum e Mari Mortuo assurgens conspectum intercipit : cum enim Mare Mortuum iam ante Abraham exstiterit, probabilius illa etiam nebula assurgere consuevit. Agitur h. 1. de fumo regionis exustae. Quae fuerit nepotis sors, Abrahamum aliquamdiu latuit (cf. v. 31), neque pro illo explicite Deo supplicaverat, tamen pro suavi in Deum fiducia incolumem sperabat servatum esse nepotem. HUMMELAUER. — IN GENESIM. — 27 v. 99 non est voce enim exordiendus (*1"), sed sequentem narrationem inchoat, brevi formula ante narrata resumens. Nota, eam incestus filiarum Lot traditionem primitus non ab Abraham fluxisse, sed a Lot, a quo uno ib. relata disci potuere; neque fortasse Abraham traditionem nepoti tam ignominiosam traditioni sacrae inseruit, quin potius silentio pressit. At serius, quando Moabitae et Ammonitae in nationes potentes excreverant Abrahae posteris infensas, haec ipsorum traditio ab auctore aliquo inspirato recepta esse credi potest. - Dillm. v. 30-38 pronuntiat esse eiusdem cum v. 1-28 auctoris, sc. iahvistae, ob stili affinitatem ; v. 29 autem esse elohistae, i. ec. auctoris ab auctore tam praecedentium quam sequentium diversi. Prioris rationes has affert. v. 31. 33. 34. 37 habetur 4"*23 et n yy, uti 29,26 : at, num revera ad rem tam vulgarem quam filiam maiorem natu et minorem designandam debuit alia voce uti elohista, alia iahvista? Praeterea v. 32 habetur y^s vm, uti 7, 3 : verum argumenta, quibus initium cap. 7 iahvistae tribuitur, supra diluimus. Alterius asserti fundamentum potissimum est nomen DQ'n5N, de quo dicebamus alio loco. Dein legitur 32271 **y, uti 13, 12 : sed 13, 12 tribuendum elohistae, nulla evincit ratio; cumque iahvista et *22 scribat (cf. v. 25. 28) et certe noverit vocem "'y, reapse non perspicitur, cur non potuerit idem utramque vocem copulare et scribere 3225 *"y. Verbum nnwv, pro quo ad 6, 17; 9, 11. 15 provocatur, de se est aptissimum potuitque facile scriptori stragis diluvio effectae haud ignaro in mentem venire, quin diversus adstruatur auctor. Similiter dicas de "27 (cf. 8, 1) et j3 avt wx (cf. 13, 12). At, exclamat Dillm., potuitne idem auctor 19, 29 scribere Lot habitasse « in urbibus », et alibi habitasse in una urbe Sodoma? Potuit utique, cum prior expressio possit exponi « in una urbium »; praeterea potest etiam auctor inspiratus membrum aliquod sententiae adiectitium minus accurate construere, praesertim si sensus aliis textibus minime dubiis determinetur.
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v. 99 « Cum [enim] subverteret Deus civitates regionis illtus, revordatus Abrahae liberavit Lot de subversione urbium, in quibus habitaverat ».
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v. 30 « Ascenditque Lot de Segor », brevissimum ibi ob pavorem tempus moratus (Per.), « et mansit in monte, duae quoque filiae eus cum eo : timuerat enim manere in Segor ». Timuisse post Rabbinos aX Hier. ob continuos terraemotus, quos, licet a textu sileantur, probabile tamen est in ea catastrophe occurrisse; timuisse ait Cai., ne ignis e reliqua planitie Segorem etiam attingeret; minus probabiliter censet Vat., timuisse conspectis Segoritarum vitiis ne in horum poenam civitas deleretur. Crediderim Segoritas, conspecto tanto portento, a vitiis aliquamdiu temperasse. Merito autem Lotum diffidentiae arguit Ca?., quia v. 21 promiserat angelus Segor salvam fore. « Et mansit in spelunca ipse et duae filiae eius cum eo ». Abundant speluncis montes, qui prope litus sunt Maris Mortui.
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v. 31 « Dixitque mator ad minorem : Pater noster senez est », — ergo neque differendum commercium, si omnino cum illo sit habendum (Caz.) — « et nullus virorum remansit in. terra, qui possit ingredi ad nos iuxta morem untversae terrae ». Melius Kn. « qui velit ingredi etc. »; habebimur quippe reliquiae gentis Deo exosae, neque quisquam nobis iungetur. Minus apte vero idem Kn. censet patris senectutem ideo commemorari, quod senex uxorem aliam ducturus esse haud potuerit exspectari. Senex erat, ut ipse et filiae norant, generando adhuc omnino par et certissime duxisset uxorem ad magnum prolis perpetuandae bonum in tuto ponendum ; at neque ipse facile nacturus erate circum incolentibus uxorem , qui Deo exosus poterat reputari. Ex data explicatione solvitur, quae antiquos torquebat difficultas, quomodo filia Lot potuerit supponere totum genus humanum esse exstinctum, quae modo Segor vidisset incolis plenam et ex suo monte fortasse alias facile urbes contueri posset (Zonfr.), aut certe in reliquorum hominum interitum nullatenus inquisivisset (/5st.). Ergo neque illa licitum putabat incestum, quod is ad conservandum genus humanum videretur necessarius (Theodoret., Chrys. etc.) : sed sibi mulier prolis nefarie cupida quaerebat semen. Hinc rursum perspicitur, cur pater non sit rogatus, ut incestum volens admitteret. Non omnis sc. metus excludebatur, ne is ne prolis quidem perpetuandae spe ad tantum scelus adigi posset. Erat et alius metus atrocior. Quid, si pater rogatus declararet, unam filiam proli procreandae sufficere, et unam natu minorem eandemque florentiorem praeferret? Id minime ferendum rata filia natu maior minori incestus societatem suggessit. Filiae igitur omnino damnandae sunt, quidquid illis excusandis Ambr., Hier., Chrys. aliique contulere. Ne ea quidem laus (Chrys.) viro indubie tribui potest, nunquam admissurum fuisse incestum, nisi ebrietas ante mentem obnubilasset; sed quid facturus fuisset, ignoramus.
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v. 39. « Veni, inebriemus eum vino dormiamusque cum eo, ut servare possimus ez patre nostro semen ».
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v. 83 « Dederunt itaque patri $uo bibere vinum nocte zlla ». Minuitur sane viri culpa, qui moerore oppressus (TAheodoret.) ob amissas opes, ereptam uxorem, spem posteritatis praecisam, pocula continuo cum blanditiis suppeditantibus filiabus, modum excesserit. « Et ingressa est maior dormivitque cum patre; at ille non sensit, nec quando accubuit filia nec quando surrexit ». Scripturae fides habenda affirmanti rem minime impossibilem. Potuit etiam fieri, ut homo ebrius semisopitus putaret cum uxore nonnisi recenter sublata sibi rem esse, dein mane totum, quidquid memoriae obscure obversaretur, somnium reputaret (Es/.).
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v. 3& « A/- tera quoque die dixit maior ad minorem : Ecce dormtivi heri cum patre meo; demus ei bibere vinum etiam hac nocte, et dormies cum eo, ut salvemus semen de patre nostro ».
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v. 35 « Dederunt. etiam et. illa nocte patri suo bibere vinum, ingressaque minor filia dormivit cum eo; et ne tunc quidem sensit, quando concubuerit vel quando illa. surrezerit ».
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v. 396 « Conceperunt ergo duae fiae Lot de patre suo ».
19:37
v. 97 « Peperitque mazor filium et vocavit nomen eius Moab : ipse est pater Moabitarum usque $n praesentem diem », « quotquot usque hodie vivunt » (Vat.). « Significat nomen una cum gente perdurasse » (Drus.). Qua clausula, quod supra dicebamus, confirmatur, narrationem hanc v. 29-38 non ab ipso Abraham traditioni sacrae esse additam , sed a. recentiore aliquo, quo tempore Moabitae et Ammonitae iam in gentes excreverant.
19:38
v. 38 « M?nor quoque peperit filium et vocavit nomen eius Ammon, 1. e. filbus populi mei : ipse est pater Ammonitarum usque hodie ». . Quaeritur primum de alterius filii nomine; nam ubi Vulg. LXX habent Ammon, i. e. filius populi mei, ibi reliqui simpliciter nullaque adscripta explicatione habent "ay 2. Fuitne igitur viri nomen Ammon an Benammi? Hoc alterum probabilius. Etenim, cum in Moab idem esset nomen gentis et protoparentis, si etiam quoad Ammon nomina consonabant, minime perspicitur, qua ratione nomen Ammon gentis nomini consonans in textu mutatum fuerit in Benammi; si vero quoad Ammon nomina dissonabant, facile perspicitur nomen Benammi defiguratum esse in Ammon, quo ita quoad Ammonitas, uti quoad Moabitas nomina consonarent. — Secundo quaeritur, sitne genuinum adiectum i. e. filius populi mei. LXX utique euismodi nominum interpretamentis delectatur et Vulg. eadem e LXX transsumere consuevit. - Praeterea Moab certe interpretamento caret, licet illud habeat LXX, cur ergo s. auctor alterius nominis interpretamentum adiecerit? Tamen additamenta haec quamvis non sint genuina, sunt perantiqua. Et quidem Moab LXX (dx coU zatpóc gov) repetunt & 3N!2 contracto ex 2N 13; quem sensum reapse suggerunt v. 32. 34 *3*aN55. Grammatice tamen planius repetitur "13 à ?!2 (aram. *»2), ergo aqua patris (Drus.) seu semen patris : aquam vero pro semine scribi docet Is. 48, 1; Num. 24, 7; Deut. 33, 28 in Hebr. ; Prov. 5, 15-18. — Obiicit Dillm. id, quod in illis nominibus praecipuum sit, iis minime exprimi; filium quemque vocari posse « semen patris » vel .« filius populi mei ». Id certe non est verum quoad hoc alterum nomen : « filius populi mei » à matre is tantum vocari potest, cuius pater et mater ex eodem populo ortum duxere; itemque « semen patris mei », nam suffixum primae personae eodem iure in hoc, atque in nomine Ammon supplebis, ille tantum est, qui aliquatenus etiam a parte patris ad eandem atque mater stirpem pertinet. Dices, sola explicatione, non ipsis nominibus suffixa illa exprimi : verum est, sed num putas matres illas voluisse incestuosam filiorum originem nominibus distincte exprimere? Nequaquam, sed illud solum, quod ex v. 32. 34 illis maxime cordi fuerat, ut sc. patri et hinc populo servaretur semen. Id autem nomina edicunt. Cap. XX. Wud h. l. « mirum est quod mulier nonagenaria (17,17) tali floreret specie, ut et Abraham timuerit occidi propter illius Speciem, ef ipsa concupita fuerit. a rege in uxorem » (Ca?.). Unde varia varii excogitavere, Jac. Edess. miraculo restitutam esse Sarae iuventutem : « cum enim Dominus ei foecunditatem largitus est , etiam reddidit pulchritudinem iuventae » (Menoch.). Tamen textus id minime affirmat. Hinc Per. Sarae pulchritudinem censet fuisse naturalem. Ait enim in muliere, quae vitam esset productura ad 127 annos, idem esse annum 90 ülnue in iis quae solum ad 80 annos producunt, annum 40 (seu verius 53) : reperiri autem quadragenarias valde formosas. Etiam ob castitatem -praeservasse Saram venustatem, quod, ubi se sterilem esse intellexerit, illico à mariti commercio abstinuerit. Praeterea nunquam lactasse liberos atque ita egregium corporis temperamentum praeservasse. Quibus repono, dari etiamnum virgines, quae nunquam liberos lactaverint, eas tamen, ubi ad 55, ne dicam 90 annos pervenerint, non esse ita tenere venustas; esse etiamnum paucas, quae ad 120 fere annos vitam producant, eas tamen non ideo aetate 55 vel 90 annorum iuvencularum instar florere. Rectius igitur Hugo censet rem diu ante actam: h. 1. suppleri. Cur autem inseritur hoc praecise loco? Quia 91,22 sqq. de eodem Abimelech narranda quaedam erant. Acta vero credi possunt haec, fere quo tempore cap. 12 narrata evenere, ergo tempore famis 12,10. Vox autem znde 20,1 non cogit nos immediatam adstruere narratorum successionem, uti neque aliis locis vox postea. Quod narratio h. 1. inseratur, quin ne verbo quidem indicetur agi de re sat diu ante reliqua cap. 19. 24 narrata peracta, probabilem efficit coniecturam narrationem non semper in contextu cap. 19-21 infuisse, sed s. narrationi esse insertam. Censemus igitur, hanc pericopen, primitus fonte continuo, qui fere idem est cum recentiorum iahvista, apud He- rursus s. narrationi esse insertam loco fortasse non plane eodem, quem primum obtinuerat, sc. ante alia quaedam de Abimelech narranda. Qua hypothesi explicatur stili tam cum reliqua narratione in plurimis affini- , quam in aliquibus diversitas. Recentiores, uti alias, demonstrant expressiones aliquas, quae pericopen vetent aut iahvistae aut elohistae, alias quae suadeant elohistae cuidam secundo seu B tribui : quibus rediu communi traditione transmissa, postea apud quosdam servata, in plurimis quidem unius cum reliquis est indolis, in paucis diversae. Kn. ait 20, 13 contradicere 12, 11, ideo sane quod ibi dicatur Abraham verba ad Aegyptum esset ingressurus. Quid obvium magis, quam verba pridem pronuntiata per occasionem esse repetita? Neque, quod 12, 5 dicatur Abraham « tulisse Sarai uxorem suam », sequitur (Dilim.) eum palam et coram omnibus professum esse illam esse uxorem, non sororem tantum.
19:1
… 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 viene descritto come creatore …
19:2
… 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 tenda o nella casa, …
19:3
AZIMO (ἈΖΗΜΌΣ, DA À PRIV. E ΖΗ͂Ν, «SENZA FERMENTO»; EBR. MAṢṢĀH, PLUR. MAṢṢŌTH)
AZIMO (ἀζημός, da à priv. e ζῆν, «senza fermento»; ebr. maṣṣāh, plur. maṣṣōth). - Il Vecchio Testamento allude al pane non fermentato in occasione di fretta precipitosa (Gen. 19, 3; Ex. 12, 34; I Sam. 28, 24); tale motivo causò l'uso di pane a. nella fuga d'Israele dall'Egitto (Ex. 12, 8-18; 13, 3; Deut. 16, 3). In ricordo di ciò, fu unita alla festa …
19:4
La sodomia (cosiddetta dalla città di Sodoma, di cui in Gen. 19, 4-14) è un'inversione sessuale, che ricerca la soddisfazione venerea completa tra individui dello stesso sesso (viri cum viro vel feminae cum femina) o di diverso sesso, ma «in vase innaturali». …
19:8
… La Vergine rivela il suo voto o proposito (v. VERGINITÀ DI M.) di non aver rapporti coniugali con Giuseppe (la «conoscenza dell'uomo» è un notissimo eufemismo biblico: Gen. 19, 8; Num. 31, 17; Judt. 11, 39) e chiede, praticamente, ulteriori spiegazioni sulle circostanze che accompagnano il prodigio al quale essa crede; quelle circostanze che le dovranno suggerire, …
19:11
Talora gli a. per ordine divino puniscono gli uomini (p. es.: Gen. 19, 11; II Sam. 24, 16-17). In Prov. 17, 11 si parla d'un a. crudele che sarà mandato da Dio contro il peccatore.
19:20
Era la più piccola della Pentapoli ([v.] ibid. 19, 20) e fu salvata dalla distruzione ad intercessione di Lot che ottenne di potervi riparare, portandosi da Sodoma (v.) verso la montagna (ibid. 19, 21-25). Geremia (48, 34) ed Isaia …
19:21
Era la più piccola della Pentapoli ([v.] ibid. 19, 20) e fu salvata dalla distruzione ad intercessione di Lot che ottenne di potervi riparare, portandosi da Sodoma (v.) verso la montagna (ibid. 19, 21-25). Geremia (48, 34) ed Isaia (15, 5) descrivono S. in relazione alle altre città a sud dell'Arnon, situandola vicino al Mar Morto e ai piedi della Montagna di Moab.
19:24
… altri re della Pentapoli, fu sconfitto nella valle di Siddim da Codorlahomor, re di Elam, coadiuvato da altri tre re (Gen. 14, 1-9). A. fu distrutta, con le altre città colpevoli, dal cataclisma che colpì Sodoma e Gomorra, nel cui « cerchio » si trovava (Gen. 19, 24; cf. Deut. 29, 23; Os. 11, 8).
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. …
19:26
… Ma la moglie di lui, attardatasi per via (meno esattamente la Volgata: «respiciensque uxor eius post se») contro l'espresso monito degli angeli, fu «tramutata in una statua di sale» (Gen. 19, 26), ossia, come spiegano comunemente gli esegeti moderni, venne soffocata e ricoperta dalle esalazioni saline sprigionatesi per l'azione del fuoco che incendiò la Pentapoli. …
19:29
… La generosa intercessione di A. non valse a scongiurare il flagello, da cui scampò il solo Lot (Gen. 19, 29). Da Mambre, A. si trasferì nel Negheb, stabilendosi a Gerar filistea, dove ancora una volta riuscì a sottrarre Sara alle voglie del re Abimelech, col quale A. strinse amicizia (Gen. 20, 1-18).
19:30
… Il nome ebraico 'Ammôn (da ben-'ammî «figlio del mio congiunto») ricorda tale origine (Gen. 19, 30-38). Fu il capostipite degli Ammoniti (v.). …
… In seguito, non sentendosi sicuro in Segor, L. si rifugiò con le sue due figlie su un monte, e quivi dimorò in una spelocca (ibid. 19, 30); dal duplice incesto trassero origine i Moabiti e gli Ammoniti (v.), che perciò nella S. Scrittura sono anche chiamati «figli di L.» (Deut. 2, p. 19; Ps. 82, 9); l'ignominioso atto …
La legge contro i m. consanguinei spiega l'orrore per le relazioni incestuose (cf. Gen. 19, 30-37; 35, 22; 49, 4; Lev. 20, 11 sgg.; Deut. 27, 20.22 sg.; Ex. 22, 11). La santità del m., con evidente allusione alla primitiva forma monogamica, risalta dall'uso costante nei profeti …
19:31
2. Ebrei. - Nella Gen. 19, 31-38 è ricordato per condannarlo l'i. di Lot con due sue figlie. …
… perciò nella S. Scrittura sono anche chiamati «figli di L.» (Deut. 2, p. 19; Ps. 82, 9); l'ignominioso atto non può essere, a rigore di termini, imputato a L., che in quel momento soggiaceva agli effetti del vino; le vere colpevoli furono le figlie (Gen. 19, 31-38). Nondimeno per questo fatto L. è lasciato ingloriosamente nell'ombra, e la Bibbia non fa menzione della sua morte. …
19:34
MOAB. - Figlio di Lot per incesto con la primogenita (ebr. Mō'ābh; nella stele di Mesa m'b; assiro Ma'aba, Ma'b, Mu'aba; egiziano Muaba; interpretato dai Settanta ἐν τοῦ πατρός μου, mē'ābhē, in rapporto all'episodio delle figlie di Lot, Gen. 19, 34-37). Da esso ebbe origine il popolo dei Moabiti, che diede il nome di M. al territorio che occupava; onde M. è indicazione etnografica (mō'ābhē) e geografica ('eres M. o tēdhē M. …
19:37
… 15, 11, 24; al plurale è frequente: Gen. 15, 15; Num. 14, 18; ecc.), onde 'abbôthêm' « i nostri podrì » (Eccli. 44, 1) frequente nelle preghiere dei giudei (cf. Berachoth, IX, 1), equivale a « Israele ». 2) Capostipite d'un popolo (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), iniziatore d'un mestiere o arte (Gen. 4, 20 sg.). 3) Crestore (Iob 38, 28; cf. Jer. 2, 27), quindi Dio (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefattore (Iob 29, …
19:45
… 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).
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.