Isaac is borne. 4. circumcised, 8. and weaned. 9. Agar and Ismael are put forth of Abrahams house, 15. but after desolation are nourished, and prosper in the desert. 22. King Abimelech and Abraham make a league confirming it with oath.
1And the Lord visited Sara, as he had promised: and fulfilled what he had spoken.E il Signore visitò Sara, conforme avea promesso, e adempié la sua parola.AND our Lord visited Sara, as he had promised: and fulfilled the things which he spake.Visitavit autem Dominus Saram, sicut promiserat: et implevit quæ locutus est. 2And she conceived and bore a son in her old age, at the time that God had foretold her.Ed ella concepì, e partorì un figliuolo nella sua vecchiezza, al tempo predettole da Dio;And she conceaued and bare a sonne in her old age, at the time that God had foretold her.Concepitque et peperit filium in senectute sua, tempore quo prædixerat ei Deus. 3And Abraham called the name of his son, whom Sara bore him, Isaac.E Abramo pose il nome d'Isaac al figliuolo partoritogli da Sara:And Abraham called the name of his sonne, which Sara bare him, Isaac:Vocavitque Abraham nomen filii sui, quem genuit ei Sara, Isaac: 4And he circumcised him the eighth day, as God had commanded him,E l'ottavo giorno lo circoncise, conforme Dio gli avea comandato,and he circumcised him the eight day, as God had commanded him,et circumcidit eum octavo die, sicut præceperat ei Deus, 5When he was a hundred years old: for at this age of his father, was Isaac born.Avendo egli cento anni: imperocché di questa età era il padre, quando nacque Isacco.when he was an hundred yeares old: for at this age of his father, was Isaac borne.cum centum esset annorum: hac quippe ætate patris, natus est Isaac. 6And Sara said: God hath made a laughter for me: whosoever shall hear of it will laugh with me.E disse Sara: Dio mi ha dato, onde ridere: e chiunque ne udirà la novella, riderà meco.And Sara said: Laughter God hath made to me: whosoeuer shal heare of it, wil laugh with me.Dixitque Sara: Risum fecit mihi Deus: quicumque audierit, corridebit mihi. 7And again she said: Who would believe that Abraham should hear that Sara gave suck to a son, whom she bore to him in his old age?E soggiunse: Chi avrebbe creduto, dovere Abramo sentirsi dire, che Sara allatterebbe un figliuolo partorito a lui già vecchio?And again she said: Who that shal heare of it would beleue Abraham, that Sara gaue sucke to a sonne, which she bare him now being an old man?Rursumque ait: Quis auditurus crederet Abraham quod Sara lactaret filium, quem peperit et jam seni ? 8And the child grew, and was weaned: and Abraham made a great feast on the day of his weaning.Crebbe adunque il bambino, e fu divezzato; e nel giorno, in cui fu divezzato fece Abramo un gran convito.The child therfore grewe, and was weined: and Abraham made a great feast in the day of his weining.Crevit igitur puer, et ablactatus est: fecitque Abraham grande convivium in die ablactationis ejus.
9And when Sara had seen the son of Agar, the Egyptian, playing with Isaac, her son, she said to Abraham:Ma Sara avendo veduto il figliuolo di Agar Egiziana, che scherniva il suo figlio Isacco, disse ad Abramo:And when Sara had senne the sonne of Agar the Aegyptian playing with Isaac her sonne, she said to Abraham:Cumque vidisset Sara filium Agar Ægyptiæ ludentem cum Isaac filio suo, dixit ad Abraham: 10Cast out this bondwoman and her son; for the son of the bondwoman shall not be heir with my son Isaac.Caccia questa schiava, e il suo figlio: perocché non sarà erede il figlio della schiava col figlio mio Isacco.Cast out this handmaid, and her sonne: for the sonne of the handmaid shal not be heire with my sonne Isaac.Ejice ancillam hanc, et filium ejus: non enim erit hæres filius ancillæ cum filio meo Isaac. 11Abraham took this grievously for his son.Duro parve ad Abramo questo parlare riguardo ad un suo figlio.Abraham tooke this greuously for his sonne:Dure accepit hoc Abraham pro filio suo. 12And God said to him: Let it not seem grievous to thee for the boy, and for thy bondwoman: in all that Sara hath said to thee, hearken to her voice: for in Isaac shall thy seed be called.Il Signore però gli disse: Non sembri a te aspro il far ciò ad un fanciullo, e ad una tua schiava: in tutto quello che dirà a te Sara, ascolta le sue parole: perocché in Isacco sarà la tua discendenza.To whom God said: Let it not seme greuous to thee for the boy, and for thy handmaid: al things that Sara shal say to thee, heare her voice: because in Isaac shal seed de called to thee.Cui dixit Deus: Non tibi videatur asperum super puero, et super ancilla tua: omnia quæ dixerit tibi Sara, audi vocem ejus: quia in Isaac vocabitur tibi semen. 13But I will make the son also of the bondwoman a great nation, because he is thy seed.Ma il figliuolo ancor della schiava farò capo di una nazione grande, perché egli è tua stirpe.But the sonne also of the handmaid I wil make into a great nation, because he is thy seede.Sed et filium ancillæ faciam in gentem magnam, quia semen tuum est. 14So Abraham rose up in the morning, and taking bread and a bottle of water, put it upon her shoulder, and delivered the boy, and sent her away. And she departed, and wandered in the wilderness of Bersabee.Abramo adunque alzatosi la mattina, prese del pane e un otre di acqua, e lo pose a lei sulle spalle, e le diede il fanciullo, e la licenziò. E quella partitasi andò errando per la solitudine di Bersabea.Abraham therfore rose vp in the morning, and taking bread and a bottle of water, put it vpon her shoulder, and deliuered the boy and dismist her. Who went away, and wandred in the wildernesse of Bersabee.Surrexit itaque Abraham mane, et tollens panem et utrem aquæ, imposuit scapulæ ejus, tradiditque puerum, et dimisit eam. Quæ cum abiisset, errabat in solitudine Bersabee.
15And when the water in the bottle was spent, she cast the boy under one of the trees that were there.Ed essendo venuta meno l'acqua dell'otre, gettò il fanciullo sotto uno degli alberi, che eran ivi.And when the water in the bottle was spent, she cast the boy vnder one of the trees, that were there.Cumque consumpta esset aqua in utre, abjecit puerum subter unam arborum, quæ ibi erant. 16And she went her way, and sat over against him a great way off, as far as a bow can carry, for she said: I will not see the boy die: and sitting over against, she lifted up her voice and wept.E se n'andò, e si pose a sedere dirimpetto in distanza di un tiro d'arco; imperocché disse: Non vedrò morire il fanciullo: e sedendogli in faccia alzò la sua voce, e pianse.And she went her way, and sate ouer against a great way of as farre as a bowe can cast. for she said: I wil no see the child dying: and sitting ouer against, she lifted vp her voice and wept.Et abiit, seditque e regione procul quantum potest arcus jacere: dixit enim: Non videbo morientem puerum: et sedens contra, levavit vocem suam et flevit. 17And God heard the voice of the boy: and an angel of God called to Agar from heaven, saying: What art thou doing, Agar? fear not; for God hath heard the voice of the boy, from the place wherein he is.E il Signore esaudì la voce del fanciullo: e l'Angelo di Dio dal cielo chiamò Agar, dicendo: Che fai, o Agar? Non temere: perocché il Signore ha esaudito la voce del fanciullo dal luogo, ov'ei si trova.And God heard the voice of the boy: and an angel of God called Agar from heauen, saying: What doest thou Agar? feare not: for God hath heard the voice of the boy, from the place wherin he is.Exaudivit autem Deus vocem pueri: vocavitque angelus Dei Agar de cælo, dicens: Quid agis Agar ? noli timere: exaudivit enim Deus vocem pueri de loco in quo est. 18Arise, take up the boy, and hold him by the hand, for I will make him a great nation.Alzati; prendi il fanciullo, e tienlo per la mano, conciossiaché io lo farò capo di una nazione grande.Arise, take vp the boy, and hold his hand: for into a great nation wil I make him.Surge, tolle puerum, et tene manum illius: quia in gentem magnam faciam eum. 19And God opened her eyes: and she saw a well of water, and went and filled the bottle, and gave the boy to drink.E Dio le aperse gli occhi: ed ella vide un pozzo di acqua, e andò ad empier l'otre, e diede da bere al fanciullo.And God opened her eyes: who seing a wel of water, went, and filled the bottle, and gaue the boy to drinke.Aperuitque oculos ejus Deus: quæ videns puteum aquæ, abiit, et implevit utrem, deditque puero bibere.
20And God was with him: and he grew, and dwelt in the wilderness, and became a young man, an archer.E (Dio) fu con lui, ed egli crebbe, e abitò nella solitudine, e divenne giovane esperto a tirar d'arco.And God was with him: who grew, and abode in the wildernes, and became a young man archer.Et fuit cum eo: qui crevit, et moratus est in solitudine, factusque est juvenis sagittarius. 21And he dwelt in the wilderness of Pharan, and his mother took a wife for him out of the land of Egypt.E abitò nel deserto di Pharan: e sua madre gli diede una moglie Egiziana.And he dwelt in the wildernes of Pharan, and his mother tooke a wife for him out of the land of Aegypt.Habitavitque in deserto Pharan, et accepit illi mater sua uxorem de terra Ægypti. 22At the same time Abimelech, and Phicol the general of his army, said to Abraham: God is with thee in all that thou dost.Nello stesso tempo Abimelech, e Phicol capitano del suo esercito disse ad Abramo: Iddio è con te in tutto quello che tu fai.The same time said Abimelech, and Phicol the general of his armie to Abraham: God is with thee in al things which thou doest.Eodem tempore dixit Abimelech, et Phicol princeps exercitus ejus, ad Abraham: Deus tecum est in universis quæ agis. 23Swear therefore by God, that thou wilt not hurt me, nor my posterity, nor my stock: but according to the kindness that I have done to thee, thou shalt do to me, and to the land wherein thou hast lived a stranger.Giura adunque per Dio di non far male a me, e a' miei posteri, e alla mia stirpe: ma che, siccome io ho fatto del bene a te, così tu ne farai a me, e a questa terra, in cui se' stato pellegrino.Sweare therfore by God, not to hurt me, and my posteritie, and my stocke: but according to the mercie, that I haue done thee, thou shalt doe to me, and to the land wherin thou hast liued a stranger.Jura ergo per Deum, ne noceas mihi, et posteris meis, stirpique meæ: sed juxta misericordiam, quam feci tibi, facies mihi, et terræ in qua versatus es advena. 24And Abraham said: I will swear.E Abramo disse: Io ne farò giuramento.And Abraham said: I wil sweare.Dixitque Abraham: Ego jurabo. 25And he reproved Abimelech for a well of water, which his servants had taken away by force.E fece delle querele con Abimelech per ragione di un pozzo di acqua, che i servi di lui si erano usurpati per forza.And he rebuked Abimelech for the wel of water, which his seruants had taken away by force.Et increpavit Abimelech propter puteum aquæ quem vi abstulerunt servi ejus.
26And Abimelech answered: I knew not who did this thing: and thou didst not tell me, and I heard not of it till today.E Abimelech rispose: Non ho saputo chi abbia fatta tal cosa: ma né pur tu me ne hai fatto motto, ed io non ne ho sentito parlare se non adesso.And Abimelech answered: I knew not who did this thing: yea and thy selfe didest not tel me, and I heard not of it but to day.Responditque Abimelech: Nescivi quis fecerit hanc rem: sed et tu non indicasti mihi, et ego non audivi præter hodie. 27Then Abraham took sheep and oxen, and gave them to Abimelech: and both of them made a league.Abramo adunque prese delle pecore e de' bovi, e li diede ad Abimelech: e ambedue fecero alleanza.Abraham therfore tooke sheepe and oxen, and gaue to Abimelech: and both of them made a league.Tulit itaque Abraham oves et boves, et dedit Abimelech: percusseruntque ambo fœdus. 28And Abraham set apart seven ewelambs of the flock.E Abramo pose sette agnelle di branco da parte.And Abraham set seuen ewe lambes of the flocke apart.Et statuit Abraham septem agnas gregis seorsum. 29And Abimelech said to him: What mean these seven ewelambs which thou hast set apart?E dissegli Abimelech: Che vogliono dire queste sette agnelle, che tu fai stare da parte?To whom Abimelech said: What meane these seuen ewe lambes, which thou hast made to stand apart?Cui dixit Abimelech: Quid sibi volunt septem agnæ istæ, quas stare fecisti seorsum ? 30But he said: Thou shalt take seven ewelambs at my hand: that they may be a testimony for me, that I dug this well.Ed egli disse: Sette agnelle riceverai tu dalla mia mano: affinché servano a me di testimonianza, come io ho scavato quel pozzo.But he said: Seuen ewe lambes shalt thou take at my hand: that they may be a testimonie for me, that I digged this wel.At ille: Septem, inquit, agnas accipies de manu mea: ut sint mihi in testimonium, quoniam ego fodi puteum istum. 31Therefore that place was called Bersabee; because there both of them did swear.Per questo fu quel luogo chiamato Bersabee; perché l'uno e l'altro ivi fatto avea giuramento.Therfor was that place called Bersabee: because there both did sweare.Idcirco vocatus est locus ille Bersabee: quia ibi uterque juravit. 32And they made a league for the well of oath.E avean fatto accordo circa il pozzo del giuramento.And they made a league for the wel of oath.Et inierunt fœdus pro puteo juramenti. 33And Abimelech and Phicol, the general of his army, arose and returned to the land of the Palestines. But Abraham planted a grove in Bersabee, and there called upon the name of the Lord God eternal.E se n'andarono Abimelech, e Phicol capitano del suo esercito, e tornarono nella terra de' Palestini. Abramo poi piantò una selva a Bersabee, e ivi invocò il nome del Signore Dio eterno.And Abimelech arose, and Phicol the general of his armie, and they returned to the land of the Palestines. But Abraham planted a groue in Bersabee, and called therupon the name of our Lord God eternal.Surrexit autem Abimelech, et Phicol princeps exercitus ejus, reversique sunt in terram Palæstinorum. Abraham vero plantavit nemus in Bersabee, et invocavit ibi nomen Domini Dei æterni.
34And he was a sojourner in the land of the Palestines many days.E abitò pellegrino nella terra de' Palestini per molto tempo.And he was a seiorner in the land of the Palestines manie dayes.Et fuit colonus terræ Palæstinorum diebus multis.
21:1
Visited, either by the angel, Genesis 18:10, or by enabling her to have what he had promised, at the return of the season.
21:3
Year of the World 2108, Year Before Christ 1896.
Isaac. This word signifies laughter; (Challoner) or "he shall laugh," and be the occasion of joy to many, as St. John the Baptist was, Luke 1:14; and thus Sara seems to explain it, ver. 6.
21:7
Menochius
Gave suck; a certain proof that the child was born of her. (Menochius)
Haydock
His old age, when both the parents were far advanced in years, ver. 2. The mother being ninety at this time, would render the event most surprising. (Haydock)
21:8
Calmet
Weaned. St. Jerome says when he was five years old, though some said twelve. The age of men being prolonged, their infancy continued longer. One of the Machabees suckled her child three years, 2 Machabees 7:27. (2 Paralipomenon 31:16.) (Calmet)
Menochius
Feast. The life of the child being now considered in less danger. From the time of conception till this took place, the husband kept at a distance from his wife. (St. Clement of Alexandria, strom. III.) Samuel's mother made a feast or present when she weaned him, 1 Kings 1:24. (Menochius)
21:9
Haydock
Playing, or persecuting, as St. Paul explains it, Galatians 4:29. The play tended to pervert the morals of the young Isaac, whether we understand this term metsachak, as implying idolatry, or obscene actions, or fighting; in all which senses it is used in Scripture. See Exodus 32:6; Genesis 26:8; 2 Kings 2:14. (Menochius) Ismael was 13 years older than Isaac; and took occasion, perhaps, from the feast, and other signs of preference given by his parents to the latter, to hate and persecute him, which Sara soon perceiving, was forced to have recourse to the expedient apparently so harsh, of driving Ismael and his mother from the house, that they might have an establishment of their own, and not disturb Isaac in the inheritance after the death of Abraham. (Haydock)
In this she was guided by a divine light; (Menochius) and not by any female antipathy, ver. 12. Many of the actions of worldlings, which at first sight may appear innocent, have a natural and fatal tendency to pervert the morals of the just; and therefore, we must keep as much as possible at a distance from their society.
Haydock
With Isaac her son. Hebrew has simply mocking, without mentioning what. But the sequel shews the true meaning; and this addition was found in some Bibles in the days of St. Jerome, as he testifies, and is expressed in the Septuagint. (Haydock)
Du Hamel
Ismael was a figure of the synagogue, which persecuted the Church of Christ in her birth. (Du Hamel)
21:11
For his son. He does not express any concern for Agar. But we cannot doubt but he would feel to part with her also. It was prudent to let both go together: and the mother had perhaps encouraged Ismael, at least by neglecting to punish or to watch over him, and so deserved to share in his affliction.
21:14
Year of the World 2113, Year before Christ 1891.
Haydock
Bread and water. This seems a very slender allowance to be given by a man of Abraham's riches. But he might intend her to go only into the neighbourhood, where he would take care to provide for her. She lost herself in the wilderness, and thus fell into imminent danger of perishing. (Haydock)
This divorce of Agar, and ejection of Ismael, prefigured the reprobation of the Jews.
21:17
Of the boy, who was 17 years old, and wept at the approach of death.
Haydock
Fear not. You are under the protection of God, who will not abandon you, when all human succour fails; nor will he negelct his promises, Genesis 16. (Haydock)
21:20
Wilderness, in Arabia Petrea.
Calmet
An archer, living on plunder. (Calmet)
21:22
Haydock
Abimelech, king of Gerara, who knew that Abraham was a prophet, and a favourite of God, Genesis 20:7. (Haydock)
21:23
Hurt me. Hebrew, "lie unto me, " or revolt and disturb the peace of my people.
21:24
I will swear. The matter was of sufficient importance. Abraham binds himself, but not his posterity, who by God's order fought against the descendants of this king.
21:27
Du Hamel
Gave them; thus rendering good for evil. (Du Hamel)
21:31
Menochius
Bersabee. That is, the well of oath; (Challoner) or "the well of the seven;" meaning the seven ewe-lambs set apart. (Menochius)
Calmet
This precaution of Abraham, in giving seven lambs as a testimony that the well was dug by him, was not without reason. See Genesis 26:15. (Calmet)
21:33
Haydock
A grove: in the midst of which was an altar, dedicated to the Lord God eternal; to testify that he alone was incapable of change. Thither Abraham frequently repaired, to thank God for all his favours. Temples were not probably as yet known in any part of the world. The ancient saints, Abraham, Isaac, Josue, etc., were pleased to shew their respect for God, and their love of retirement, by planting groves, and consecrating altars to the supreme Deity. If this laudable custom was afterwards perverted by the idolaters, and hence forbidden to God's people, we need not wonder. The best things may be abused; and when they become a source of scandal, we must avoid them. (Haydock)
(Josue 29:26[xx. 16?]; Deuteronomy 16:23[21?]; Judges 6:25.)
21:3
Isaac.... This word signifies laughter.
21:31
Bersabee.... That is, the well of oath.
21:3
Abraham & Sara laughed (he admiring, she doubting) at the ioyful promise of a sonne, & therfore he is called Isaac, which signifieth laughter S. Aug li. 16. c. 31. ciuit.
21:12
12. Let it not] It semed so hard, inhumaine, and vniust to cast Agar and Ismael Separation to be made in families, when iust cause requireth. out of the house, that Abraham would not haue done it, onles God had commanded him in this to heare the voice of Sara. But when he knew Gods wil therin, not respecting flesh and bloud, nor disputing further of the lawfulnes of the fact, sent them both away, commending them to Gods protection: and so by this separation the familie was made quiet. It represented also a notable Mysterie of the Synagog of the Iewes & Church of Christ. As S. Augustin Mystical sense li. 15. c. 2. ciuit. doth excellently expound the same, according to S. Paul (Gal. 4.) That Ismaels playing with Isaac was persecution, because it tended to peruert him, shewing it to be a greater iniurie, to delude and deceiue anie, in drawing The true Church doth not persecute but iustly punisheth offenders. Heretikes and other infidels do persecute when either by word, or sword they impugne the truth. them to new and particular companies, then corporally to persecute them: and Epist. 48. &. 50. that the Church, and Catholique Princes punish heretikes for their good, to make them returne to the truth, or finally to cease from seducing others. Ecce libera afflixit ancillam, & non illam vocat persecutionem. Apostolus, ludit seruus cum Tract. 11. in Ioan. domino, & persecutionem vocat. Afflictio ista non vocatur persecutio, & lusi• illa vocatur persecutio. Behold the freewoman afflicted the handmaide, and the Apostle calleth it not persecution, the seruant playeth with the maister, and he calleth it persecution. This affliction is not called persecution, and that play is called persecution. Againe, he sayeth of Sara, Illusionem vidit in illo lusu, animaduertit Tract. 〈◊〉. serui superbiam, displicuit illi, eiecit soras. She saw foule play in that play, she noted the seruants pride, it displeased her, she cast him forth of the dores. S. Hierom also teacheth that the spiritual neuer persecuteth the carnal: but spareth him in 4. Gal. as his rustical brother, knowing that he may in time be profitable.
Concordanza See chap. 17. v. 21.
21:31
vvel of oath
21:1
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.25
… and, after a while, And the Lord visited Sarah as He had said, and did unto Sarah as He had spoken, and Sarah conceived and bare Abraham a son in his old age, at the set time of which God had spoken to him
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 2.34
… whilst the excess of it, in which abandoned persons indulge, is punished. Indeed, at the very time when God punished the abuse in Sodom with His judgment of fire, He invigorated the generative powers of Abraham and Sarah, which had become impotent through old age.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 76.1
… from these fathers, I say, degenerating, they have remained Jews in flesh, in heart Heathens. For these are Jews, who are out of Abraham, from whom Isaac was born, and out of him Jacob, and out of Jacob the twelve Patriarchs, and out of the twelve Patriarchs the whole people of the Jews.
21:3
san Girolamo † 420 d.C. The Letters of St. Jerome 66.11
… But do you make ready for yourself a monument like Sarah’s on steep and rocky heights. Let the City of Books be near; and when you have destroyed the giants, the sons of Anak, make over your heritage to joy and merriment.
21:5
Tertulliano † 220 d.C. An Answer to the Jews 1
… to God’s Law—is enough to prevent Israel from priding himself on the notion that “the Gentiles are accounted as a little drop of a bucket,” or else as “dust out of a threshing-floor:” although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that “in his seed should be blest all nations of the earth;” and that
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.13
… for it says in the case of things originate, ‘All things came to be through Him, and without Him nothing came to be ,’ and, ‘In wisdom hast Thou made them all ;’ but in the case of sons which are generate, ‘To Job there came to be seven sons and three daughters ,’ and, ‘Abraham was an hundred years old when there came to be to him Isaac his son
21:6
sant'Agostino d'Ippona † 430 d.C. City of God 16.31
… Afterwards she was confirmed in faith by the same angel. From this, then, the boy got his name. For when Isaac was born and called by that name, Sarah showed that her laughter was not that of scornful reproach, but that of joyful praise; for she said, “God hath made me to laugh, so that every one who hears will laugh with me.”
21:8
Origene † 254 d.C. Origen's Commentary on Matthew 12.31
… Now, too, every interpretation of a text which is able to build up those who cannot receive greater truths might reasonably be called milk, flowing from the holy ground of the Scriptures, which flows with milk and honey. But he who has been weaned, like Isaac,
21:9
san Giustino † 165 d.C. Dialogue with Trypho 56
… And the matter seemed very grievous in Abraham’s sight, because of his son. But God said to Abraham, Let it not be grievous in thy sight because of the son, and because of the bond-woman. In all that Sarah hath said unto thee, hearken to her voice; for in Isaac shall thy seed be called.’
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 11.12
… For after he said these words, “And as then he that was born after the flesh persecuted him that was born after the Spirit, so also now;” the apostle went on, and showed of what persecution, he was speaking: “But what says the Scripture? Cast out the bond woman and her son: for the son of the bond woman shall not be heir with my son Isaac.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 12.4
… The one gave her womb, the other’s will was added: Abraham would not have done what Sarah willed not: therefore was he Sarah’s son rather. But because he was proud to his brother, proud in playing, that is, in mocking him; what said Sarah? “Cast out the bond woman and her son; for the son of the bond woman shall not be heir with my son Isaac.”
21:10
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 4
Ver. 29, 30 . “But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Howbeit what saith the Scripture? (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 78.8
… For however watchful the discipline of my house may be, I am but a man, and I live among men; and I do not presume to pretend that my house is better than the ark of Noah, in which among eight persons one was found a castaway; or better than the house of Abraham, regarding which it was said, “Cast out the bondwoman and her son;”
sant'Agostino d'Ippona † 430 d.C. City of God 17.7
… For these two kinds were at first together, as Abraham still clave to the bond woman, until the barren, made fruitful by the grace of God, cried, “Cast out the bond woman and her son.”
sant'Agostino d'Ippona † 430 d.C. On Patience 25
… For though it be written, “Cast out the bondmaid and her son, for the son of the bondmaid shall not be heir with my son Isaac:”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 1.10
… For it is not without meaning that the apostle says that all these things were done by way of figure. But those who are too proud, and are not joined to their lawful mother, are like Ishmael, of whom it is said, "Cast out this bond-woman and her Son: for the son of the bond-woman shall not be heir with my son, even with Isaac."
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 11.8
… To the Old Testament belong the lovers of temporal things, the lovers of the world: to the New Testament belong the lovers of eternal life. Hence, that Jerusalem on earth was the shadow of the heavenly Jerusalem, the mother of us all, which is in heaven; and these are the apostle’s words.
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Tertulliano † 220 d.C. Five Books in Reply to Marcion 3
Errant on heated plains—’neath glowing star:
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 5.5
… And when, after he had gained his son, he was commanded to offer him up, although he had heard the word, In Isaac shall thy seed be called
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
Now when you come to know of what kind the seed of Abraham is, you will see that the promise is given to his seed, and know that the word hath not fallen to the ground. Of what kind, pray, is the seed then? It is no saying of mine, he means, but the Old Testament itself explains itself by saying as follows, “In Isaac shall thy seed be called.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 6
… Wherefore did He permit Abraham and Isaac to live a long time? Because even when he was living he preferred God before him. He said indeed, slay; and he slew him. Why did he bring Sarah to so great an age? Because, even whilst she was living, he listened to God rather than to her. For this reason God said to him, “Hear Sarah thy wife.” (From
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 8
… And what have I believed? That this is the Life. And if thou seest things happening contrary to thy belief, be not troubled. The same hap pened to Abraham, yet he was not affected at it. He had heard, “In Isaac shall thy seed be called” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
I mean this: He had said, “Get thee out of thy country, and from thy kindred, and I will give thee this land.” ( Gen. xii. 1, 7 .) “He gave him none inheritance in it, no not so much as to set his foot on.” ( Acts vii. 5 .) Seest thou how what was done was opposed to the promise? Again He said, “In Isaac shall thy seed be called” (
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 22
… yet even there the very management of the household, the education of the children, the wants of the husband, the correction of the servants, cannot fail to call away the mind from the thought of God. “It had ceased to be with Sarah after the manner of women”: so the Scripture says, and afterwards Abraham received the command,
sant'Agostino d'Ippona † 430 d.C. City of God 16.32
… for God had said to him, when he was unwilling to fulfill his wife’s pleasure by casting out the bond maid and her son, “In Isaac shall thy seed be called.” No doubt He then goes on to say, “And as for the son of this bond woman, I will make him a great nation, because he is thy seed.”
sant'Agostino d'Ippona † 430 d.C. City of God 16.38
… and give to thee the blessing of Abraham thy father, and to thy seed after thee; that thou mayest inherit the land wherein thou dwellest, which God gave unto Abraham.” Now we understand here that the seed of Jacob is separated from Isaac’s other seed which came through Esau. For when it is said, “In Isaac shall thy seed be called,”
sant'Agostino d'Ippona † 430 d.C. On the Good of Marriage 31
31. From this obedience that Father, who was not without a wife, was prepared to be without an only son, and that slain by himself. For I shall not without due cause call him an only son, concerning whom he heard the Lord say, “In Isaac shall there be called for thee a seed.
sant'Agostino d'Ippona † 430 d.C. On Patience 25
… but the sons of the promise are counted for the seed;”
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Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 18
… For when in the desert she had exposed the infant, because the water had fallen short from the pitcher; and when the lad had cried out, and she had lifted up her weeping and lamentation, “God heard,” says the Scripture, “the voice of the lad from the place where he was.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.25
… Fear not, for God hath heard the voice of the lad from the place where he is. Arise, and take the lad and hold his hand, for I will make him a great nation
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 1.6
… Well, then, were Hagar’s eyes, the handmaid of Sarah, previously shut, when, with her thirsty and sobbing child, she opened her eyes
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Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 18
… which Angel and God moreover promises to Hagar herself greater consolations, in saying, “Fear not; for I have heard the voice of the lad from the place where he was. Arise, take up the lad, and hold him; for I will make of him a great nation.”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 21.7
… nor can I say whether he received the priesthood as the reward of virtue, or to be the fountain and life of the Church. For she, like Ishmael,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.36
… The same thing is said of Hagar: “Her eyes were opened, and she saw a well.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 1.32
… And this is signified by the opening of the eyes. For their eyes were not closed, either when Adam gave names to the cattle and birds, or when Eve saw the trees to be beautiful and good; but they were made open—that is, attentive—to consider; as it is written of Agar, the handmaid of Sarah, that she opened her eyes and saw a well,
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Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 18
… Whence also He is confirmed to be God, since He is able to do this; because, by way of proving this very point, it is immediately added by the Scripture: “And God opened her eyes, and she saw a well of running water; and she went and filled the bottle from the well, and gave to the lad: and God was with the lad.”
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.20
… From east, or west, or north, or south? Tell us exactly. And he makes answer most plainly and says, God shall come from Teman (now Teman is by interpretation ‘south’) and the Holy One from Mount Paran
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 10
… so shall thy seed be. And Abram believed God, and it was counted to him for righteousness.” On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.
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sant'Ambrogio † 397 d.C. On the Holy Spirit 1.16
185. So Abraham gained God after he had dug the well.
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san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… As wood sweetens Marah so that seventy palm-trees are watered by its streams, so the cross makes the waters of the law lifegiving to the seventy who are Christ’s apostles. It is Abraham and Isaac who dig wells, the Philistines who try to prevent them. Beersheba too, the city of the oath,
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Visitavit autem Dominus Saram, — dando ei conceptum et prolem promissam. Ita Rupertus. Secundo, post conceptum et natum Isaac, angelus Dei vicarius visitavit corporali forma Saram, ut ei de prole gratularetur, juxta id quod promiserat, cap. xviii, dicens: Revertens veniam ad te tempore isto, et habebit filium Sara. Hebraeum paqad proprie denotat aliquid accurate inspicere, hinc curam gessit, invisit, rationem habuit, memor fuit alicujus, sive promissi.
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In senectute sua. — «Sua,» id est ejus, scilicet Abrahami, est hebraismus: Hebraea enim sic habent: Peperit Sara Abrahamo filium in senectute ejus, vel pro senectute ejus, qui scilicet seni Abrahae esset consolationi et voluptati. Adde, Hebraei dicunt prolem nasci patri, non matri, quia proles patris est haeres, patrisque nomen et familiam propagat, non matris.
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Vocavitque Abraham nomen filii sui, etc., Isaac, — quia scilicet Isaac hebraice idem est quod risus. Isaac enim fuit risus gaudiumque senis Abrahae et sterilis Sarae, adeoque totius orbis; nam ex eo nasciturus erat Christus. Unde vers. 6 ait Sara: Risum fecit mihi Dominus; quicumque audierit, corridebit mihi. Hinc allegorice S. Ambrosius, lib. De Isaac, cap. 1: Isaac, ait, ipso nomine figuram et gratiam signat. Isaac enim risus latine significatur: risus autem insigne laetitiae est. Quis autem ignorat quod is (Christus) universorum laetitia sit, qui mortis formidolosae, vel pavore compresso, vel maerore sublato factus omnibus est remissio peccatorum? Itaque ille nominabatur, et iste designabatur; ille exprimebatur, et iste annuntiabatur.
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Cum centum esset annorum. — Refert haec non ad to praeceperat, sed ad to circumcidit. Circumcisus enim, uti et natus, est Isaac, anno Abrahae 100. Nota: Hoc tempore vivebat adhuc in Haran Thare, pater Abrahae, et avus Isaac. Thare enim genuit Abraham anno aetatis suae 70; cum ergo Abraham centum erat annorum, genuitque Isaac, Thare erat 170 annorum; post haec vixit adhuc Thare 35 annis: mortuus est enim anno aetatis suae 205, Gen. xi, 32. Tropologice S. Ambrosius, lib. I De Abraham, cap. vii: Si fueris centenarius, id est perfectus, habebis posteritatem, laetitiam exultationis, haereditatem vitae aeternae: centenarius enim est numerus perfectionis, et Isaac risum et exultationem significat.
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Risum fecit mihi Deus. — Chaldaeus vertit: Gaudium fecit mihi Deus, omnis qui audierit congratulabitur mihi. Sara typus fuit B. Mariae parientis Christum, qui est desiderium et gaudium collium aeternorum, unde ipsa canit: Exultavit spiritus meus in Deo salutari meo, quia respexit humilitatem ancillae suae: ecce enim ex hoc beatam me dicent omnes generationes.
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Quis auditurum crederet Abraham. — Hebraice mi millel, quis dixisset Abrahae? Quod Sara lactaret. — Deus cum partu lac Sarae per miraculum restituit, quia volebat eam quasi matrem, per se, non per nutricem lactare Isaac. Discant hic matres se debere per se suas proles nutrire et lactare: natura enim hoc illis onus imposuit. Hinc mamillas et ubera, veluti lagunculas quasdam ad proles nutriendas aptas, illis largita est. Et aliqui quidem putant esse peccatum mortale, absque causa per nutricem alere; melius tamen cum Navarro in Enchirid., cap. xiv, num. 17, dicendum existimamus tantum esse veniale: ratione tamen aliquarum circumstantiarum gravius peccatum esse potest. Si autem id fiat subsistente causa legitima, nullum peccatum erit. Peccant ergo illae matres, quae absque justa causa et necessitate, filios alere dedignantur: et illae adhuc gravius, quae absque delectu quibusvis fere nutricibus tradunt, saepe incognitis, infirmis, etc., ex qua re multa mala oriuntur: nam praeter id, quod aliquando alii filii supponuntur, Primo, infans vel non vivit, vel debilior vivit, quia lac sugere compellitur naturae suae non conforme; qui si ex eodem corpore, ex quo genitus est, pastus esset, ac materni corporis calore fotus, robustus evaderet, meliorisque ingenii et indolis. Vide Plinium, lib. XXVIII, cap. ix, ubi scribit lac maternum esse utilissimum et naturae prolis convenientissimum. Vide etiam apud A. Gellium, lib. XII Noct. Att. cap. 1, Orat. Phavorini Philosophi, in qua plurima incommoda enumerantur, quae ex tali educatione per lac aliarum premanant. Quod verissimum esse ex eo constat, quod haedis, si ovium lacte aluntur, pili teneriores gignentur; et agnis, si caprarum, lana existet durior; imo arbores, si transplantentur ex loco suo naturali, ex humore quem radices transplantatae attrahunt, saepe vel mutantur, vel pereunt. Si ergo nutrices fuerint rusticae, si improbae, si impudicae, si iracundae, si temulentae, si crudeles, si forte etiam lepra, aut alio morbi genere infectae, tales fere proles existent. Sic Dido apud Virgilium insectatur Aeneam tanquam degenerem, ut qui a matre educatus non fuerit. Scribit Lampridius Titum, filium Vespasiani Imperatoris, toto vitae tempore adversa valetudine laborasse, eo quod a nutrice infirma lactatus esset; et pluribus aliis idem contigisse. De Tiberio quoque Caesare fertur quod fuerit magnus potator, quia nutrix ipsius talis erat. Secundo, ex eo quod filius non lactetur a propria matre, fit ut mater filium, et filius matrem minus amet. Hinc D. Ambrosius, lib. I De Abraham, cap. vii, ex eo quod Sara lactaverit filium, infert: Provocantur feminae meminisse dignitatis suae, et alere filios suos: haec enim matrum gratia, hic honos; denique, inquit, eos plus amare illos solent, quos ipsae matres lactarunt. Unde naturalem parentum ac filiorum amorem majorem videmus in communi plebe, quam in familiis nobilium: quoniam fere nobiles feminae infantes suos per nutrices lactare curant, et eos saepe nec vident, nec ab eis videntur ante annum vel alterum. Tertio, S. Basilius, homil. 9 Hexam. ostendit nullum fere genus esse quod alteri proles alendas committat, tametsi saevissimum et crudelissimum. Videmus, inquit, ut in ovium copioso grege a stabulis exiliens agnus, matris suae continuo percipiat vocem, ad eamque properet, atque lactis fontes proprios recta petat, et mater inter innumeros agnos internoscat proprium; lupi, leones, tigrides, ac caeterae ferae immanes ita suos fovent foetus, ut fere semper in sinu, vel ad mamillas habeant. Aves saepe 5, 6, 7 et 8, et plures sub alis habent, et licet nec lac ipsis natura impertiverit, nec grana habeant, nec alia semina unde suos pullos alant, tamen curam adhibent, ut ipsis necessaria subministrent; imo quod magis est admirandum, tantum est in ipsis feris et avibus nutriendi et incubandi desiderium, ut subinde pro hoc officio mas et femella contendant, ut patet in cycnis et ursis, alioqui feris animalibus, quae etiam catulos informes lambendo formant. Et ita soli homines a matribus deseruntur, et nutricibus, nescio quibus, exponuntur. Pudeat ergo eas, quod a brutis animantibus in officio charitatis superentur; et imitentur sanctas mulieres quae proprio lacte filios aluerunt, ut Sara Isaac, Rebecca Jacob, Anna Samuelem, et mater illa nobilis septem fratrum Machabaeorum, II Machab. vii, ac ipsa Dei genitrix Filium suum Christum Dominum. Divus quoque Augustinus in lib. Confess. fatetur se cum matris lacte, Dei honorem et venerationem hausisse. Ex quibus omnibus sequitur pravam consuetudinem praeter ipsam naturam effecisse (sicut ait D. Gregorius ad interrogationem Augustini Anglorum Episcopi, cap. x), ut mulieres filios quos gignunt nutrire contemnant, eosque aliis mulieribus tradant, quod ex causa incontinentiae videtur inventum: quia dum se continere nolunt, lactare despiciunt quos gignunt.
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Ablactatus est. — Quod fiebat tum anno circiter quinto, uti jam fit tertio: praesertim si proles esset unica, uniceque dilecta; quinquennis ergo fuit Isaac, cum eum vexavit et persecutus est Ismael. Lactationis tempus, ut adhuc hodie apud plures Orientis populos, sic et olim per biennium trienniumve duravit. Cf. II Machab. vii, 28; Josephum, Antiq. lib. II, cap. ix. Fecit grande convivium in die ablactationis. — Quia moris tum erat, ait Cajetanus, ut initium comedendi primogeniti, quasi jam per se vivere incipientis, et vitalis futuri, celebraretur communi convivii laetitia. Secundo, ut convivae, affatimque passim viderent ex lacte Sarae, partum fuisse verum, non suppositicium, nec subventaneum, ait S. Chrysostomus. Tropologice S. Augustinus et Rupertus: Ingens, inquiunt, est gaudium, cum homo non lacte, sed solido sapientiae et virtutis cibo vescitur.
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Ludentem, — irridentem, subsannantem, vexantem, imo persequentem Isaac, uti explicat Apostolus, Galat. IV, 29. Sic duellum Joab cum Abner vocatur lusus, II Reg. II, 14: Surgant, ait, pueri, et ludant, id est duellent; sic canes ludunt cum felibus, et feles cum muribus. Causa cur Ismael illuserit et vexaverit Isaac, videtur fuisse invidia convivii tam solemnis (quod fecit Abraham in ablactatione Isaac), et primogeniturae ac promissionis de semine benedicto, ex Isaac nascituro: haec enim sibi potius, utpote primogenito, et 12 annis seniori, quam Isaac, deberi putabat Ismael. Ita S. Hieronymus et alii. Porro, jure non tantum in Ismaelem, sed etiam in matrem ejus Agar, excanduit Sara, eo quod ipsa filii sannas et petulantiam non compesceret.
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Ejice ancillam. — Dicit haec Sara mota a Deo, ut colligitur vers. 12; prudenti enim et praesago spiritu timebat ne Ismael, qui tam cito suum vexabat Isaac, deinceps crescentibus odiis eum supplantaret, vel opprimeret; voluit ergo eum separari, et domo expelli. Ita videmus multo melius et quietius separari, ac seorsum vivere proles diversi tori, scilicet ex eodem parente, sed alia matre genitas. Allegorice, ejectus et reprobatus est Ismael, id est Synagoga, quia illusit filium liberae, id est, quia Christum regem libertatis illusit, flagellavit, crucifixit, ejusque domesticos libertos, puta Apostolos et Christianos, pertinaci odio persecuta est.
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Cui dixit Deus, — nocte in somnis per visionem, ut patet vers. 14. In Isaac vocabitur tibi semen, — in Isaac et Isacidis censebitur et vocabitur posteritas tua: filii enim Isaac vocabuntur filii Abrahae, eruntque haeredes promissionis, quam tibi, o Abraham, feci; non autem filii Ismael: hi enim non Abramidae, sed Ismaelitae, Agareni et Saraceni vocabuntur. Allegorice, in Isaac, id est in Christo Isaaci filio, eoque solo, vocabuntur Christiani fideles, filii Abrahae, qui est pater credentium, ac consequenter filii Dei, et haeredes vitae aeternae, Galat. III, 17, 23 et 24.
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Dimisit eam. — Facit hic Abraham divortium cum Agar, jussu Dei; unde Agar et Abraham invicem deinceps debitum conjugale reddere non tenebantur, perinde ut non tenetur modo conjux conjugi adultero, vel ob rixas, aliasve justas causas per divortium separato, debitum reddere. Non tamen facta est hic matrimonii inter Agar et Abraham dissolutio, ita ut liceret Agar alteri nubere. Agar enim non matrimonio, sed domo tantum Abrahae ejecta fuit per divortium, ob suas lites quas habuit cum Sara, uti ejicitur adultera. Ita Abulensis. Tradidit puerum, — non humeris portandum, sed pedibus ducendum; erat enim jam Ismael 17 annorum, ut patet ex dictis vers. 8. Quare quod in Septuaginta jam legimus: Et posuit puerulum super humerum ejus, corruptum videtur; itaque transpositis verbis legendum: «Dedit Abraham Agar panem et utrem aquae, et imposuit super humerum ejus, et puerum,» supple dedit illi, non in humerum, sed in manu ducendum.
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Abjecit, — non tam brachiis, quam animo, q. d. Dimisit et reliquit eum, fatiscentem fame sub arbore, quasi desperatum, et mox moriturum. Ita S. Augustinus.
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Et flevit — Agar, flevit et puer Ismael, unde et flentem eum audivit Deus, ejusque misertus est. Sic, ait S. Chrysostomus, homil. 46, quandocumque voluerit Deus, licet in solitudine simus, et in extremis afflictionibus, nullamque spem salutis habeamus, nullo alio opus habebimus, divina gratia nobis omnia suppeditante. Nam si ejus gratiam nacti fuerimus, nullus nobis praevalebit, sed nos potentiores omnibus erimus. Ergo in arctis et desperatis rebus vicinissimus est Deus, et invocatus illico succurrit. Nam, ut ait Psaltes: Tibi derelictus est pauper, orphano tu eris adjutor. Ita Deus affuit Davidi in deserto, eumque quasi jam captum, e manibus Saulis persequentis eripuit, I Reg. xxiii et seq.
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Noli timere — meum adventum et fulgorem, aut pueri mortem; non enim morietur.
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Aperuitque oculos ejus, — fecit ut videret vicinum fontem, quem prius maerore turbata et prostrata non viderat, q. d. Deus oculos Agar inflexit, direxit, et ostendit ei puteum. Sic, allegorice ait Rupertus, Deus in fine mundi Judaeis ab Ecclesia profugis et errantibus viam veritatis, et puteum Scripturae, atque in eis aquam vitae, puta Christum, ostendet. Deus, — angelus vicem Dei gerens. Vide Canon. 16.
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Et fuit cum eo, — supple Deus, uti habent Hebraea, Chaldaea et Septuaginta, q. d. Deus favit, juvit, direxit, promovit Ismaelem, in gratiam Abrahae patris ejus. Fabulosum ergo videtur, quod tradunt Hebraei, Ismaelem latrociniis vacasse. Factusque est juvenis sagittarius, — a juventute vacavit venationi et sagitationi ferarum.
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Ne noceas mihi, — quod non nocebis mihi meisque posteris; hebraice est im tiscor, quod non mentieris mihi, id est, quod dolo malo mecum non ages. Ita Vatablus. Secundo, quod inique mecum non ages, quod non eris mihi injurius, quod per vim me meosque non opprimes: in Scriptura enim mendacium vocatur ipsa iniquitas et injustitia; et mentiri dicitur qui fidem fallit, quique proximo suo iniquus et injurius est; hic enim agit contra veritatem practicam, puta contra officium et debitum quod alteri praestare debet. Sed juxta misericordiam quam feci tibi. — Est hebraismus, q. d. Sicut ego de te bene meritus sum, dando tibi oves, boves, servos, ancillas, et mille argenteos, cap. xx, vers. 14: ita quoque tu studebis de me meisque bene mereri.
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Bersabee. — Ita dictus est locus a beer, id est puteus, et scebua, id est juramenti, quia ibi juravit Abraham foedus et fidelitatem Abimelech. Secundo, dictus est Bersabee a beer, id est puteus, et sceba, id est septem, q. d. Puteus septem, scilicet agnarum, quas pro puteo et loco circumjacente Abraham regi numeravit. Puteum ergo hunc, licet a se suisque effossum, non gratis, nec haereditario jure, sed titulo emptionis et permutationis possedit Abraham. Vide S. Augustinum, Quaest. LVI. Ab hoc puteo, urbs illi vicina dicta est Bersabee, quae est ultima Judaeae ad meridiem, sicuti Dan est ultima ad septentrionem; unde Scriptura solet Judaeae longitudinem exprimere per duos hosce ejus terminos, dicens: «A Dan usque Bersabee.» In Bersabee diu habitarunt Abraham, Isaac et Jacob; unde in Bersabee, uti et in Dan, Jeroboam constituit suos vitulos aureos a populo adorandos. Alius est hic puteus a puteo Viventis et Videntis, uti patet cap. xvi, vers. 14. Docent Hebraei hebraeum nisba, id est juro, a sceba, id est septem, deduci, eo quod jusjurandum suscipi non debeat nisi septem, id est, multis gravibusque de causis, aeque ac argumentis ac testibus; est enim jusjurandum res sacra, in qua interponitur divina auctoritas et veracitas, quae proinde non temere, nec leviter, sed animo multipliciter confirmato et certo adhibenda est.
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Plantavit nemus. — Septuaginta vertunt, plantavit agrum; Onkelos, plantavit plantationem; Jonathas, qui est auctor Targum Hierosolymitani, plantavit hortum arbore densum, et plenum optimis fructibus. Additque Jonathas, quod Abraham in hoc horto solitus sit peregrinos hospitio excipere et recreare, ac pro mercede pacisci, ut creatorem coeli et terrae, qui haec illis dedisset, timerent et colerent; unde ex eo quod sequitur, «Et invocavit ibi nomen Domini Dei aeterni,» patet Abrahamum illic etiam altare ad orationem et sacrificium erexisse. Erat ergo hoc quasi eremitorium. Hinc hoc nemus hebraice vocatur escel, id est arboretum, aut silva arboribus consita, silens et amoena, a radice scala, id est, quietus et tranquillus fuit: inde ergo dicitur hoc nemus escel, a quiete, silentio et tranquillitate: sicut idem nemus, aut locus hebraice vocatur ascera, a felicitate et beatitudine: in luco enim quieto et amoeno, homo sibi videtur esse quasi in paradiso, felix et beatus. Hoc nemus erat oratorium et auditorium Abrahae, quo se subinde a curis et negotiis, cum Deo acturus recipiebat. Ita Cajetanus et Pererius. Escel est tamarisci species. Veteres interpretes posuerunt genus pro specie, verteruntque arborem, vel nemus.
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Et fuit colonus, id est incola et peregrinus, non indigena et inquilinus. Hebraice enim est vaiager, et peregrinatus est Abraham in terra Palæstinorum.
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v. 13 « Sed et filium ancillae faciam tn gentem [magnam], quia semen tuum est ». Cf. 17,20.
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v. 1&6 « Surrezit itaque Abraham mane et, tollens panem et utrem aquae, imposuit scapulae eius, tradiditque puerum et dimisit eam ». Rup., in sensu textus literali avaritiam aliquam odoratus, totus est in sensu spirituali eruendo; dum Cam. notat, tantum dedisse Abraham, quantum Agar commode portare posset, ancilla quippe cum servorum et iumentorum agmine dimitti haud poterat, neque ita dimissam aeque tulisset Sara. Proc. in his patriarchae celebrat fidem : « Deo eos commisit eique eorum curam demandavit ». Hier. primum vertebat parvulum, illudque declarabat esse « Hebraeorum linguae idioma, quod omnis filius ad comparationem parentum infans vocetur et parvulus ». Sed in Vulg. vertebat puerum. Hebr. : tradidit Agar imponens scapulae eius, et puerum. Quod LXX invertit : et puerum imposuit scapulae eius. Eam vero lectionem declarat Dillm. genuinam, alteram natam e redactoris cuiusdam studio h. 1. dicta conformandi alibi statutis de aetate Ismael. Puerum hic concipi parvulum etiam infert ex « abiecit » v. 15 et « crevit » v. 20. Verum Towm verti potest « dimisit », et o3" « factus est magnus ». Ergo non efficitur, B, quisquis tandem ille scriptor fuerit, de aetate Ismaelis dissentire ab A. Apte citat Del. locum omnino parallelum 43, 15 : « sumpserunt pecuniam duplicem in manibus suis, et Beniamin » ; unde non liceat inferre illos viros Beniaminum manibus asportasse. « Quae cum abiisset, errabat àn solitudine Bersabee ». « Facile credimus, Agar regressum meditatam fuisse in Aegyptum; sed errore factum est, ut viam initura propius ad Arabiam accederet aberraretque » (Caím.)..v.
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15 « Cumque consumpta esset aqua in utre, abiecit puerum subter unam arborum, [quae ibi erant] ».
21:16
v. 16 « Et abüt sSeditque e regione procul, quantum potest arcus iacere; dixit enim : Non videbo morientem puerum. Et sedens contra levavit vocem suam et. flevit ». LXX punctabat &bp : levavit vocem suam puer ; sed obsunt verba formae femininae.
21:17
v. 17 « Exaud?ivit autem Deus vocem pueri », sive orantis sive prae dolore clamantis (Vat.). Hebr. proprie non habet exaudivit, sed audivit. Cur autem non dicitur Deus audisse vocem mulieris, de qua v. 16, sed vocem pueri, de qua non facta est mentio? Quia puer erat « semen Abraham » , mulier non erat; quia pueri salutem v. 13 Deus Abrahae promíserat, non mulieris. « nor due angelus Dei Agar de coelo dicens : Quid agis, Agar? » Hebr. : Quid tibi est, Agar? Auditur vox pueri, sed respondetur clamori maftris, per quam salvandus est puer. « Nol? timere * exaudtvit enim Deus vocem pueri, de loco, in quo est ». Clarius etiam exprimitur gratia tribui non intuitu matris Aegyptiae, sed pueri qui semen est Abrahae.
21:18
v. 18 « Surge, tolle puerum et tene manum litus », Hebr. : firma manum tuam 2n eo , firma manu eum sustine; « sollicitus monstratur affectus » (Hier.); « quia ?n gentem magnam faciam eum ».
21:19
v. 19 « Aperuitque oculos eius Deus », quod quandoque fieri quoad rem, quae prius iam adfuerit, sed non fuerit animadversa, docet 3,7. Chrys. suggerit monstrasse viam ad puteum parum distantem , idque confirmat Ca:. ex sequenti voce abzit, quae innuat aliquam ad' puteum fuisse distantiam. « Quae videns puteum aquae abüt et implevit utrem deditque puero bibere ».
21:20
v. 20 « Et fuit » Deus « cum eo; qui crevit et moratus est in solitudine, factusque est tuvenis sagitlarius ».
21:21
v. 91 « Habitavitque in deserto Pharan, et accepit illà mater sua uxorem de terra Aegypti », unde erat ipsa oriunda. np "an: Vulg. Chald. recurrere ad /513* adolescere : et factus est, dum adoles- ceret, sagittarius. Haec participialis constructio non est e genio linguae hebr. et post bw abundat. Alii statuunt i12 — 232^; ergo : et erat iaciens, sagittarius. Idem de hoc atque de illo participio dicendum. Sam. habet *2*3, nomen e forma. sua exprimens constantem occupationem : et erat iaculator, sagittarius. Si punetes nv», habes : et erat iuvenis arcus; et erat iaciens quoad arcum; admissa lectione Sam. : et erat iaculator quoad arcum, Germ. ein Bogenschütze. Hoc ultimum praeplacet. Abimelech h. 1l. nullo adiecto titulo designatur, ex v. 22 videtur a longo tempore novisse Abraham : ergo sane idem atque cap. 20 vir intelligitur. Ibi initio narrationis « rex Gerar » dicebatur, extrema nostra narratione refertur « terram Palaestinorum » incoluisse. Adest cum principe exercitus », veluti accinctus ad bellum. Firmam cum Abraham desiderat pacem, qua a tergo sit securus , dum alios aggrediatur inimicos. Cum illud fere fuerit tempus, quo Hyesos Aegyptum invasere, poterit quis coniicere Philisthaeorum CEDeUSMoRem cum ea invasione fuisse quadamtenus connexam. nvob5, unde lleAewlv,, assyr. Palastav, significat migrationem, ergo terram ' alienigenarum seu 'AJAogóÀov. Hoc nomine sane non ipsi primum Philisthaei regionem appellarunt : quod vero nativum ipsorum nomen fuerit, ignoramus. Aliqua de ipsis diximus ad 10, 14. Tempore exodi Ex. 13, 17 iam Philisthaeam obtinebant neque ulla ratio suadet, Philisthaeos aevi Abraham a posterioribus Philisthaeis pronuntiare fuisse diversos. Hitzig censuit esse Iaphetidas; sed quod moribus fuerint bellicosiores, ad certamina singularia proni, quod milites conduxerint et similia, si censeantur haec Iaphetidarum esse omnino propria, sufficienter e Philisthaeorum Cretae degentium cum Graecis commercio explicantur. Certe nomina virorum propria et urbium, quotquot novimus, semitica sunt; Ascalonitae in aliquo Ramsis II monumento depicti (Chabas Antiquité p. 284 sq.) oris specie Semitas imitantur ; mores, quales e s. Scriptura, imprimis e Samsonis historia novimus, et imprimis sacra (Dagon etc.) sunt semitica. Nota tamen, quando de lingua, moribus semiticis loquimur, id non necessario efficere originem e Sem, sed aut e Sem aut e Cham.
21:22
v. 22 « Eodem tempore » — temporis haec est determinatio admodum vaga, locus sane prope Bersabee, qui locus tum ad ditionem pertinuisse videtur regis Gerar (cf. v. 1&) — « dixit Abimelech » — LXX, uti videtur ex 26,26, addunt et Ochosath socius illius — « et Phicol princeps exercitus ezus ad. Abraham : Deus tecum est in universis, quae agis ». Sane cogitabant imprimis de clade Chodorlahomor.
21:23
v. 23 « Iura ergo per Deum » hic, illico, « ne noceas mihi », Hebr. : ne decipias me exspectantem pro praestita misericordia misericordiam; decipias, inquam, dum inimicis meis iungaris, aut procul dimicantis bona diripias, aut ea certe a diripientibus non defendas, — « e/ posteris meis stirpique meae ». | 17221 1^2 secus non legitur nisi duobus locis poeticis Is: 14, 22 ct Iob 18, 19, quibus expressiones posteritatem designantes cumulantur; praeterea potuit Isaias expressionem adhibens praecise nostrum textum in mente habere. Expressio nihil penitus probat pro diverso scriptore cum e 14, 19 constet s. narrationem, dum acta cum non Hebraeis refert, eorum loqui expressionibus. Tota haec de foedere Abimelech inter et Abraham inito narratio nativum quemdam colorem habet et summam sapit antiquitatem. — Infelicius Targumim vertere : ct filio meo et filio filii mei. | « Sed iuxta misericordiam , quam feci tibi, facies mihi et terrae , in qua versatus es advena ».
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v. 9& « Dixitque Abraham : Ego tiurabo ».
21:25
v. 95 « Et increpavit Abimelech propter puteum aquae, quem » — Syr. recte quoad sensum supplet /oderant serv? Abraham et — « vi abstulerant servi eius ». Putat Calm. Abimelech dissidii gnarum, quod de puteo illo fervebat, ea etiam mente accessisse, ut eo composito amicitiam cum Abraham foedere firmaret. Si ita fuerit, verba utique v. 96 aliquam dissimulationem habent.
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v. 26 « Hesponditque Abimelech : Nescivi, quis fecerit hanc rem; sed et tu non indicastt mihi, et ego non audivi praeter hodie ». Quibus verbis intelligens regis animum sarciendae iniuriae paratum (Del.),
21:27
v. 291 « tulit ztaque Abraham oves et boves, et dedit Abimelech » , non pro sacrificio (Calm.), sed ut donum ( Menoch.), cuiusmodi dona in foederibus pendi consueverant ( Kn. etcf. Is. 30,6; 39,1; 3 Reg. 15,19). « Percusseruntque ambo foedus ». Non dedit Abimelech dona, quod in sua ditione et pro auctoritate ageret.
21:28
v. 28 « Et statuit Abraham septem agnas gregis seorsum ». Hebr. Chald. articulum praefigunt, unde erit fere cum Ps. Ion. et Targ. Hier. dicendum, has septem agnas esse easdem atque oves v. 91, positasque esse seorsum a 5obus. Sed Sam. LXX Syr. ignorant articulum. Indicabat autem Abraham hoc separato dono, se non solum velle iuramentum fidei praestare, sed etiam regis de puteo 1uramentum accipere (Mar.).
21:29
v. 20 « Cu dzxit Abimelech : Quid sibi volunt septem agnae istae , quas stare fecisti seorsum? »
21:30
v. 30 « At ille : Septem, inquit, agnas accipies de manu mea , ut sint miht 1n testimonium, quoniam ego fodi puteum istum ».
21:31
v. 91 « Idcirco vocatus est locus ille Bersabee , quia ibi uterque iuravit ». 3392 iurare utique a Y3V septem, numero sacro, derivatur. Tamen textus evidenter edicit, putei nomen proxime a 2urandi verbo (LXX opéap $pxicyc?) derivari, non a septem agnis (Ps. Ion., Targ. Hier.). Cf. dicenda ad 26,33.
21:32
v. 32 « Et inierunt foedus pro puteo iuramenti ». Verte et percusserunt foedus in (LXX) Bersabee; vel etiam iunge cum prioribus e£ quia percusserunt foedus ín puteo iuramenti (Wellh.).
21:33
v. 33 « Surrezit autem Abimelech et PAicol, princeps exercitus eius , reversique sunt in terram Palaestinorum. Abraham vero plantavit nemus tn Bersabee », non ad viatores fructibus recreandos (Ps. Ion. , Targ. Hier.), sed ad altare in illo excitandum (Menoch.). Id enim insinuat contextus cum sequentibus (Calm.) , neque tum lucus sacri ulla ratione a Deo erant proscripti. « E4 znvocavit ibt nomen Domini Dei aeterni »; LXX Deus aeternus, quasi hac appellatione ibi Deum invocaverit aut locum appellaverit. bvN genus quoddam terebinthi vel quercus, cf. 1 Reg. 22,6; 31,13; 1 Par. 10,12 : vocem Vulg. interpretata est collective.
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v. 3& « Et futt colonus terrae Palaestinorum diebus multis ». visionem (ubi conferatur 20, 3; 21, 12); ob voces v. 1. 11 « Abraham, Abraham. Adsum » (ubi conferas 46, 2 « Iacob, Iacob. Ecce. Adsum » : sed quid tandem haec efficiunt?); ob v. 11 angeli de coelo alloquium (cf. 21, 17; sed idipsum habetur h. 1. v. 15, quem iidem alteri elohistae denegant); ob v. 5 12 locale (sed tam paucis locis tantisque intervallis vox eo sensu usurpata deprehenditur, ut concludi prudenter nequeat quidquam). Praeterea v. 2. 12 "m respicit 21, 14; v. 13 Abraham conspiciens arietem, quem ante non viderat, in mentem revocat P5 19 Agar conspicientem, quem ante non viderat, fontem. Hacc autem recensuimus, non ut eundem esse cap. 22 et 21 auctorem negemus, quod concedimus libentissimi, sed ut perspiciat lector, quam tenuibus recentiores fulti rationibus pericopen aliquam auctori modo huie modo illi adiudicent. Iidem " alteri elohistae rursum abiudicant v. 15-18, quod altera angeli apparitio voce « secundo » nonnisi leviter narrationi agglutinetur; quod sensa et expressiones sint iahvistae affinia; quod v. 14, cuius intuitu etiam vox yn v. 2? fuerit inserta, intendat sanctitatem montis Moria ex ipso Abrahae aevo repetere. Quae omnia tribuun. tur iahvistae vel potius redactori, qui idem v. 11 D*nbx correxerit in ntm. Arg. — Igitur pericopen vel obiter legens perspiciet , eius summam esse in celebranda Abrahae fide. Audi apostolum Hebr. 11,17 sqq. : « Fide obtulit Abraham Isaac, cum tentaretur, et unigenitum offerebat, qui susceperat repromissiones; ad quem dictum est : Quia in Isaac vocabitur tibi semen. Arbitrans, quia et a mortuis suscitare potens est Deus, unde eum et in parabolam accepit ». Fide divinarum nixus promissionum Abraham paternas sedes reliquerat, advena varios tractus peragraverat, semen promissum annis bene multis oppertus atque centenarius tandem fuerat nactus. Adolescebat puer, cum pater immolare iubetur : is fide nixus imperata exsequi generose aggreditur. Iam si haec sit narrationis summa, debuit ea primitus eas omnes, quibus nunc constat, partes complecti. Age, an potuit in ea deesse primum angeli de coelo mandatum v. 11 sqq.? Sane, cum ex Isaac Abrahae promissum esset semen, non poteratis morte e medio tolli, sed aut mactatus, quod suggerit apostolus, erat resuscitandus, aut necis mandatum altero divino mandato erat revocandum. Finge Isaac posteros eos, qui virum ad multam vixisse senectutem prolemque procreasse norant: num ii traditione sacra non erant edocendi, quomodo districtum gladium ille evaserit incolumis? Item secundum angeli mandatum v. 15 Sqq. primitus narrationi infuerit oportet. Cum alias Deus Abrahae fidem constanter promissionibus sit remuneratus, estne credibile, aut hunc excellentissimum fidei actum sua caruisse promissione, aut primum narratorem eandem reticuisse? Ergo narratio primitus talis fuit quoad substantiam, qualis nunc est.
21:1
Quando contava 100 anni, A. ebbe l'atteso erede: Isacco (Gen. 21, 1-7). Regolarmente circonciso, il suo slattamento fu sontuosamente festeggiato (v. 8). Più tardi il bambino accese la gelosia di Sara, che volle la espulsione di Ismaele dalla sua casa. …
… diede alla luce un figlio, che fu circonciso l'ottavo giorno ed ebbe nome Isacco (Jiṣbāq = «egli ride»), non tanto in ricordo del riso incredulo della madre (Gen. 18, 10 sgg.), quanto per il riso giocondo che la sua nascita arrecava alla famiglia (ibid. 21, 1-7).
SARA (EBR. ŠĀRAH = PRINCIPESSA « SETTANTA ΣΈ222 »)
… La promessa non tardò a compiersi: S. diede alla luce un figlio, Isacco (v.); aveva allora ca. 90 anni (Gen. 21, 1-8). In seguito, per dissapori di gelosia con Agar, S. indusse il marito ad allontanare Ismael e sua madre (ibid. 21, 9-21): s. Paolo, riferendo l'episodio, vede simboleggiati nelle due …
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nato 1200 anni prima della fondazione del Tempio, fissata al 968 a. C., cioè nel 2168 a. C. (cf. Gen. 21, 5; 25, 26; 47, 9; Ex. 12, 40; I Reg., 6, 1). L'ambiente del racconto biblico su A. trova corrispondenza e conferma nelle notizie che abbiamo dell'Oriente mesopotamico contemporaneo.
VII. IL PERIODO DEI PATRIARCHI. - Comprende (secondo Gen. 21, 5; 25, 26; 47, 28) 290 anni; così per la nascita di Abramo si arriverebbe, nelle tre ipotesi, rispettivamente agli aa. 2168, 1945, 2040. L'unico sincronismo che renda possibile una determinazione …
21:9
… A. col figlio abitò la steppa di Pharan e gli diede in moglie un'egiziana (Gen. 21, 9-21).
… Anche Ismael, più grande di età e di carattere indomito, cominciò a molestare il piccolo I. (Gen. 21, 9 dice soltanto che Ismael «scherzava» con I.: senza dubbio erano scherzi di cattivo gusto, cf. Gal. 4, 29). La convivenza si rendeva difficile, ed Abramo, cedendo alle pressioni di …
… Nato l'anno seguente da Sara il « figlio della promessa », Isacco, presto si riscossero i litigi tra le due madri; ed anche I. si diede a molestare il fratello Isacco più piccolo di lui e d'indole più quieta (cf. Gen. 21, 9 sgg.). …
SARA (EBR. ŠĀRAH = PRINCIPESSA « SETTANTA ΣΈ222 »)
… La promessa non tardò a compiersi: S. diede alla luce un figlio, Isacco (v.); aveva allora ca. 90 anni (Gen. 21, 1-8). In seguito, per dissapori di gelosia con Agar, S. indusse il marito ad allontanare Ismael e sua madre (ibid. 21, 9-21): s. Paolo, riferendo l'episodio, vede simboleggiati nelle due madri i due Testamenti, l'antico nella schiava Agar e il nuovo in S. libera che genera i figli nella libertà (Gal. 4, 22 sgg.). …
21:10
In questo deserto abitò Ismaele (Gen. 21, 10, 21). Esso deve però la speciale rinomanza ai 38 anni passativi dagli Ebrei usciti dall'Egitto: in esso devono ricercarsi le 19 tappe degli Ebrei riferite da Num. 22, 18-36. Cades …
21:12
La p., per il fatto che non si oppone al fine primario del matrimonio, può esistere per esplicita dispensa divina come è avvenuto nel Vecchio Testamento (cf. Gen. 16, 2; 21, 12; Deut. 21, 15). Intorno al tempo, in cui questa dispensa ha avuto inizio, non si hanno nella Bibbia dati definiti e sicuri; l'opinione comune è che fino al diluvio ebbe vigore, almeno …
21:17
come messaggero divino (di Jahweh o di Elohim) e insieme parla e opera come Dio. Fa delle promesse come lo stesso Jahweh (Gen. 16, 10-13; 21, 17-19; 22, 11-17), si identifica con Dio (Gen. 31, 11-13; 48, 15-16; Ex. 3, 2-4, 10 [Act. 7, 31-35]; Iud. 2, 1-4; 6, 11-24; 13, 6-23; Zach. 3, 1-6). Alla fine del « codice dell'alleanza …
21:22
… la poté rapire in buona fede ma, avvertito da un sogno cui seguì una malattia, restituì Sara al marito con proteste di riparazione e di stima (Gen. 20). In seguito, a Bersabea, composto un dissenso per un pozzo, strinse alleanza solenne con Abramo (Gen. 21, 22-33).
Il nome ebr. Bê'ér-Šebha' (« pozzo del giuramento », oppure « di sette pozzi ») ricorda l'alleanza stretta da Abramo con Abimelech, re di Gerara, nella quale occasione il patriarca offrì al re sette agnelli a testimonianza del suo diritto di proprietà sul pozzo che vi aveva scavato (Gen. 21, 22-34; cf. il racconto simile intorno a Isacco, ibid. 26, 26-33).
TESTAMENTO NELLA SACRA SCRITTURA
TESTAMENTO NELLA SACRA SCRITTURA. - Il termine testamentum nella Volgata traduce spesso berith ebraico, con cui si indica sia un patto fra privati sia un'alleanza fra nazioni o gruppi etnici (Gen. 21, 22 sgg.; Ex. 23, 32; 34, 12. 15; Deut. 7, 2; Ios. 9, 9 sgg.; Iudc. 2, 2 ecc.). …
21:23
Sull'esempio di Abramo (Gen. 21, 23; 23, 4), di Mosè (Ex. 2, 22; Act. 7, 29), d'Israele sottratto da Dio al mondo pagano (Sup. 18, 3; Hab. 3, 16: παρενία è sinonimo di x.), ogni cristiano è e deve sentirsi «straniero» …
21:32
… Nel Vecchio Testamento si parla di F. e della terra filistea già nel tempo dei Patriarchi (Gen. 21, 32, 34; 26, 1.8.14 sg. 18), dell'Esodo (Ev. 13, 17) e di Giosuè (Ios. 13, 2), sia per una anticipazione puramente letteraria della terminologia posteriore sia perché fin dai tempi dei …
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.