VVicked Cain killeth holie Abel. 9. vvhose bloud cryeth for reuenge. 11. Cain a cursed vacabond, 17. hath much issue. 25 Adam also hath Seth, and Seth Enos.
1And Adam knew Eve his wife; who conceived and brought forth Cain, saying: I have gotten a man through God.E Adamo conobbe la sua moglie Eva, la quale concepì, e partorì Caino, dicendo: Ho fatto acquisto di un uomo per dono di Dio.AND Adam knewe Eue his wife: who conceiued and brought forth Cain, saying: I haue gotten a man through God.Adam vero cognovit uxorem suam Hevam, quæ concepit et peperit Cain, dicens: Possedi hominem per Deum. 2And again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman.E di poi partorì il fratello di lui, Abele. E Abele fu pastore di pecore, e Caino agricoltore.And againe she brought forth his brother Abel. And Abel was a shepehard, & Cain a husbandman.Rursumque peperit fratrem ejus Abel. Fuit autem Abel pastor ovium, et Cain agricola. 3And it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord.Ed avvenne, che da lì a lungo tempo offerse Caino doni al Signore de' frutti della terra.And it befel after manie dayes that Cain offred of the fruites of the earth giftes to our Lord.Factum est autem post multos dies ut offerret Cain de fructibus terræ munera Domino. 4Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings.Abele ancora offerse de' primogeniti del suo gregge, e de' più grassi tra essi: e il Signore volse lo sguardo ad Abele, e a' suoi doni;Abel also offred of the first begotten of his flocke, and of their fat: and our Lord had respect to Abel, & to his giftes.Abel quoque obtulit de primogenitis gregis sui, et de adipibus eorum: et respexit Dominus ad Abel, et ad munera ejus. 5But to Cain and his offerings he had no respect: and Cain was exceeding angry, and his countenance fell.Ma non diede uno sguardo a Caino, né ai doni di lui: e Caino si accese di grande sdegno, e portava il volto dimesso.But to Cain, and to his giftes he had not respect: & Cain was exceeding angrie, and his countenance abated.Ad Cain vero, et ad munera illius non respexit: iratusque est Cain vehementer, et concidit vultus ejus. 6And the Lord said to him: Why art thou angry? and why is thy countenance fallen?E il Signore disse a lui: Per qual motivo sei adirato? e perché porti la faccia in seno?And our Lord said to him: Why art thou angrie? and why is thy countinance fallen?Dixitque Dominus ad eum: Quare iratus es ? et cur concidit facies tua ? 7If thou do well, shalt thou not receive? but if ill, shall not sin forthwith be present at the door? but the lust thereof shall be under thee, and thou shalt have dominion over it.Non è egli vero, che se farai bene, bene averai: e se farai male, sarà tosto alla tua porta il peccato? Ma l'appetito di esso sarà sotto di te; e tu gli comanderai.If thou doe wel, shalt thou not receiue againe: but if thou doest il, shal not thy sinne forth with be present at the dore? but the lust therof shal be vnder thee, and thou shalt haue dominion ouer it.nonne si bene egeris, recipies: sin autem male, statim in foribus peccatum aderit ? sed sub te erit appetitus ejus, et tu dominaberis illius.
8And Cain said to Abel his brother: Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him.E Caino disse ad Abele suo fratello: Andiamo fuora. E quando furono alla campagna, Caino investì il suo fratello Abele: e lo uccise.And Caine said to Abel his brother: Let vs goe forth abroad. And when they were in the filde, Caine rose vp against his brother Abel, and slewe him.Dixitque Cain ad Abel fratrem suum: Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit eum. 9And the Lord said to Cain: Where is thy brother Abel? And he answered: I know not: am I my brother’s keeper?E il Signore disse a Caino: Dov'è Abele tuo fratello? Ed ei rispose: Nol so: son io forse il guardiano di mio fratello?And our Lord said to Cain: Where is Abel thy brother? Who answered: I know not: am I my brothers keper?Et ait Dominus ad Cain: Ubi est Abel frater tuus ? Qui respondit: Nescio: num custos fratris mei sum ego ? 10And he said to him: What hast thou done? the voice of thy brother’s blood crieth to me from the earth.E il Signore gli disse: Che hai tu fatto? la voce del sangue di tuo fratello grida a me dalla terra.And he said to him: What hast thou done? the voice of thy brothers bloud crieth to me out of, the earth.Dixitque ad eum: Quid fecisti ? vox sanguinis fratris tui clamat ad me de terra. 11Now, therefore, cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother at thy hand.Or tu adunque sarai maledetto sopra la terra, la quale ha aperta la sua bocca, ed ha ricevuto il sangue del tuo fratello dalla tua mano.Now therfore cursed shalt thou be vpon the earth, which hath opened her mouth, & receiued the bloud of thy brother at thy hand.Nunc igitur maledictus eris super terram, quæ aperuit os suum, et suscepit sanguinem fratris tui de manu tua. 12When thou shalt till it, it shall not yield to thee its fruit: a fugitive and a vagabond shalt thou be upon the earth.Dopo che tu l'avrai lavorata, non darà a te i suoi frutti: tu sarai vagabondo e fuggiasco sopra la terra.When thou shalt til it, it shal not yeld to thee her fruite: a roag and vagabound shalt thou be vpon the earth.Cum operatus fueris eam, non dabit tibi fructus suos: vagus et profugus eris super terram. 13And Cain said to the Lord: My iniquity is greater than that I may deserve pardon.E Caino disse al Signore: È sì grande il mio peccato, ch'io non posso meritar perdono.And Cain said to our Lord: Myne iniquitie is greater, then that I may deserue pardon.Dixitque Cain ad Dominum: Major est iniquitas mea, quam ut veniam merear.
14Behold thou dost cast me out this day from the face of the earth, and from thy face I shall be hid, and I shall be a vagabond and a fugitive on the earth: every one, therefore, that findeth me, shall kill me.Ecco che tu oggi mi discacci da questa terra, ed io mi nasconderò dalla tua faccia, e sarò vagabondo e fuggiasco per la terra: chiunque pertanto mi troverà, darammi la morte.Loe thou doest cast me out this day from the face of the earth, and from thy face shal I be hid, and I shal be a vagabound & fugitiue on the earth: euerie one therfore that findeth me, shal kil me.Ecce ejicis me hodie a facie terræ, et a facie tua abscondar, et ero vagus et profugus in terra: omnis igitur qui invenerit me, occidet me. 15And the Lord said to him: No, it shall not so be: but whosoever shall kill Cain, shall be punished sevenfold. And the Lord set a mark upon Cain, that whosoever found him should not kill him.E il Signore gli disse: Non sarà così: ma chiunque ucciderà Caino, avrà gastigo sette volte maggiore. E il Signore mise sopra Caino un segno, affinché nessuno di quegli, che lo incontrassero, lo uccidessero.And our Lord said to him: No, it shal not so be: but whosoeuer shal kil Cain, shalbe punished seauen fould. And our Lord put a marke on Cain, that whosoeuer found him should not kil him.Dixitque ei Dominus: Nequaquam ita fiet: sed omnis qui occiderit Cain, septuplum punietur. Posuitque Dominus Cain signum, ut non interficeret eum omnis qui invenisset eum. 16And Cain went out from the face of the Lord, and dwelt as a fugitive on the earth at the east side of Eden.E andatosene Caino dalla faccia del Signore fuggitivo per la terra, abitò nel paese che è all'oriente di Eden.And Cain went forth from the face of our Lord, and dwelt as a fugitiue on the earth at the east side of Eden.Egressusque Cain a facie Domini, habitavit profugus in terra ad orientalem plagam Eden. 17And Cain knew his wife, and she conceived, and brought forth Henoch: and he built a city, and called the name thereof by the name of his son Henoch.E Caino conobbe la sua moglie, la quale concepì, e partorì Henoch: ed egli fabbricò una città; a cui diede il nome di Henoc dal nome del suo figliuolo.And Cain knewe his wife, who conceiued, and brought forth Enoch: And he built a citie, & called the name therof by the name of his sonne, Enoch.Cognovit autem Cain uxorem suam, quæ concepit, et peperit Henoch: et ædificavit civitatem, vocavitque nomen ejus ex nomine filii sui, Henoch.
18And Henoch begot Irad, and Irad begot Maviael, and Maviael begot Mathusael, and Mathusael begot Lamech,Or Henoch generò Irad, e Irad generò Maviael, e Maviael generò Mathusael, e Mathusael generò Lamech.Moreouer Enoch be gat Irad, and Irad begat Mauiael, and Mauiael begat Mathusael, and Mathusael begat Lamech.Porro Henoch genuit Irad, et Irad genuit Maviaël, et Maviaël genuit Mathusaël, et Mathusaël genuit Lamech. 19Who took two wives: the name of the one was Ada, and the name of the other Sella.Il quale prese due mogli, una che ebbe nome Ada, un'altra che ebbe nome Sella.Who tooke two wiues, the name of the one was Ada, and the name of the other Sella.Qui accepit duas uxores, nomen uni Ada, et nomen alteri Sella. 20And Ada brought forth Jabel: who was the father of such as dwell in tents, and of herdsmen.E Ada partorì Jabel, che fu il padre di que' che abitano sotto le tende, e de' pastori.And Ada brought forth Iabel, who was the father of them that dwel in tents, and of heardsmen.Genuitque Ada Jabel, qui fuit pater habitantium in tentoriis, atque pastorum. 21And his brother’s name was Jubal: he was the father of them that play upon the harp and the organs.Ed ebbe un fratello per nome Jubal: ed egli fu il padre dei sonatori di cetra e di organo.And his brothers name was Iubal: he was the father of them that sing on harpe & organes.Et nomen fratris ejus Jubal: ipse fuit pater canentium cithara et organo. 22Sella also brought forth Tubalcain, who was a hammerer and artificer in every work of brass and iron. And the sister of Tubalcain was Noema.Sella partorì anche Tubalcain, che lavorò di martello, e fu artefice di ogni sorta di lavori di rame e di ferro. Sorella poi di Tubalcain fu Noema.Sella also brought forth Tubalcain, who was a hammerer & worker in al worke of brasse & iron. And the sister of Tubalcain was Noema.Sella quoque genuit Tubalcain, qui fuit malleator et faber in cuncta opera æris et ferri. Soror vero Tubalcain, Noëma. 23And Lamech said to his wives Ada and Sella: Hear my voice, ye wives of Lamech, hearken to my speech: for I have slain a man to the wounding of myself, and a stripling to my own bruising.E disse Lamech alle sue mogli, Ada, e Sella: Ascoltate la mia voce, o donne di Lamech, ponete mente alle mie parole: io uccisi un uomo con ferita fattagli da me, e un giovinetto co' miei colpi.And Lamech said to his wiues Ada and Sella: Heare my voice ye wiues of Lamech, harken to my talke: for I haue slaine a mā to the wounding of my selfe, and a stripeling to mine owne drie blowe brewsing.Dixitque Lamech uxoribus suis Adæ et Sellæ: Audite vocem meam, uxores Lamech; / auscultate sermonem meum: / quoniam occidi virum in vulnus meum, / et adolescentulum in livorem meum.
24Sevenfold vengeance shall be taken for Cain: but for Lamech seventy times sevenfold.Sarà fatta vendetta dell'omicidio di Caino sette volte; di quel di Lamech settanta volte sette volte.Seuenfould vengeance shal be taken of Cain: but of Lamech seuentie times seuen fould.Septuplum ultio dabitur de Cain: / de Lamech vero septuagies septies. 25Adam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me another seed for Abel, whom Cain slew.E Adamo ancora conobbe nuovamente la sua moglie: ed ella partorì un figliuolo, a cui pose il nome di Seth, dicendo: Il Signore mi ha data nuova discendenza in luogo di Abele ucciso da Caino.Adam also knewe his wife again: and she brought forth a sonne, and called his name Seth, saying: God hath giuen me other seede for Abel, whom Cain slewe.Cognovit quoque adhuc Adam uxorem suam: et peperit filium, vocavitque nomen ejus Seth, dicens: Posuit mihi Deus semen aliud pro Abel, quem occidit Cain. 26But to Seth also was born a son, whom he called Enos: this man began to call upon the name of the Lord.E nacque anche a Seth un figliuolo, ch'egli chiamò Enos: questi principiò ad invocare il nome del Signore.But to Seth also was borne a sonne, whom he called Enos, this man began to inuocate the name of our Lord.Sed et Seth natus est filius, quem vocavit Enos: iste cœpit invocare nomen Domini.
4:1
Year of the World 2, Year before Christ 4002.
Calmet
Through God. Hebrew may signify also "even God," as if she thought this was the promised seed, who, as Onkelos paraphrases it, would serve the Lord. (Calmet)
Haydock
So little could she foresee the future conduct of Cain, whose name may be derived either from kone, possession and acquisition, or from kun, lamentation. The latter interpretation would have been better verified by the event, and the name of Abel, vanity, or sorrow, for which his parents allege no reason, might also have been reversed, on account of his justice, for which he is canonized by Christ himself, and declared the Just. Pious and significant names were imposed by either parent. Cain was the second man. He was not conceived till after the fall, and was therefore the first born in original sin. (Haydock)
4:4
Challoner
Had respect. That is, shewed his acceptance of his sacrifice (as coming from a heart full of devotion): and that we may suppose, by some visible token, such as sending fire from heaven upon his offerings. (Challoner)
Worthington
The offerings of Cain are mentioned without any approbation: those of Abel are the firstlings and fat, or the very best; by which he testified, that he acknowledged God for his first beginning. Sacrifice is due to God alone, and to Him it has always been offered in the Church. We have the happiness to offer that truly eucharistic sacrifice to God, of which those of ancient times were only figures. What sacrifice can our erring brethren shew? (Worthington; Calmet)
4:7
Haydock
Over it. This is a clear proof of free-will. To destroy its force, Protestants translate over him, as if Cain should still retain his privilege of the first-born, notwithstanding all his wickedness, and should rule over Abel, who would willingly submit, "unto thee his desire," etc. But God had made no mention of Abel. The whole discourse is about doing well or ill; and Cain is encouraged to avoid the stings of conscience, by altering his conduct, as it was in his power, how strongly soever his passions might solicit him to evil. (Haydock)
Worthington
The Hebrew is understood by Onkelos, and the Targum of Jerusalem, in the sense of the Vulgate. The latter reads, "If thou correct thy proceedings in this life, thou wilt receive pardon in the next world. But if thou do not penance for thy sin, it shall remain till the day of the great judgment, and it shall stay, lying at the door of thy heart. But I have given thee power to govern thy concupiscence: thou shalt sway it, either to embrace good or evil." Calmet shews that the Hebrew perfectly admits of this sense. St. Augustine will not allow of the turn which the Manichees gave it. "Thou shalt have dominion over (illius.) What? thy brother! (absit) by no means: over what then, but sin? (City of God 15:7.) Protestants formerly abandoned the translation of 1579, (which they have again resumed) and translated better, "unto thee shall be the desire thereof, and thou shalt rule over it," which R. Abenezra explains also of sin. To which of these editions, all given by royal authority, will Protestants adhere? Luther wrote a book against free-will, and Calvin would not admit the very name. But we, with all antiquity, must cry out with St. Jerome, contra Jov. 2: "God made us with free-will, neither are we drawn by necessity to virtue or vice; else where there is necessity, there is neither damnation nor reward." (Worthington; Haydock)
4:8
Year of the World 128, Year before Christ 3876.
Haydock
Let us go forth abroad. These words are now wanting in the Hebrew; being omitted, according to Kennicott, since the days of Aquila 130; they are found in the Samaritan copy and version, in the Septuagint, etc. (Haydock)
Haydock
The Masorets place a mark, as if something were defective here, and in 27 other verses, or in 25 at least. (Haydock)
Calmet
Abel's violent death was a figure of that of Jesus Christ, inflicted for the like cause. See Hebrews 12:2. (Calmet)
Haydock
In consequence of these crimes, Cain separated from the Church, and the Jews became no longer God's people: both Cain and the Jews became vagabonds. (Haydock)
Worthington
The Targum of Jerusalem observes, that Cain talked against God's providence and the future world, which Abel hearing with marked indignation, Cain took occasion to kill him. (Worthington)
4:13
Liranus
My iniquity, etc. Like Judas, Cain despairs. The Rabbins make him complain of the rigour of God's judgment, "My sin (or punishment) is too great to be borne." I must then be driven from the land of my nativity, from the society of my brethren and parents, from thy presence, for ever. Why do I then live? Let the first man I meet, kill me. (Liranus)
4:14
Challoner
Every one that findeth me, shall kill me. His guilty conscience made him fear his own brothers, and nephews; of whom, by this time, there might be a good number upon the earth: which had now endured near 130 years; as may be gathered from Genesis 5:3, compared with Genesis 4:25, though in the compendious account given in the Scripture, only Cain and Abel are mentioned. (Challoner)
Menochius
Cain is little concerned about any thing but the loss of life. (Menochius)
4:15
Challoner
Set a mark, etc. The more common opinion of the interpreters of holy writ, supposes this mark to have been a trembling of the body; or a horror and consternation in his countenance. (Challoner)
Haydock
God gave this first murderer a reprieve, allowing him time for repentance; but he neglected it, and died a reprobate; having been, during life, the head of an apostate church, and of the city of the devil, which has ever since opposed the city of God, and the society of the faithful. Though all his posterity were drowned in the deluge, some were soon found, even in the family of Noe, who stood up for the wretched pre-eminence in wickedness and rebellion, against the truth. See St. Augustine; Worthington; etc. (Haydock)
4:16
4:17
His wife. She was a daughter of Adam, and Cain's own sister; God dispensing with such marriages in the beginning of the world, as mankind could not otherwise be propagated.
Challoner
He built a city, viz. In process of time, when his race was multiplied, so as to be numerous enough to people it. For in the many hundred years he lived, his race might be multiplied even to millions. (Challoner)
Haydock
The Hanuchta, which Ptolemy places in Susiana, (Calmet) may perhaps have been built after the flood, in the same place. Josephus says, Cain was the first who fortified a city; designing it for a retreat, where he might keep the fruits of his robberies, Antiquities 1. 3. Peirere founds his ill-concerted system of Preadamites, or of men existing before Adam, on the history of Cain exercising husbandry, building a city, etc.; as if there were any difficulty in supposing, that the arts would have made some progress in the lapse of above a century. (Haydock)
4:19
Haydock
Two wives. Lamech first transgressed the law of having only one wife at a time. (Chap. 2:24.) None before the deluge is mentioned as having followed his example, even among the abandoned sons of men. Abraham, the father of the faithful, and some others, after that event, when the age of man was shortened, and the number of the true servants of God very small, were dispensed with by God, who tolerated the custom of having many wives at the same time among the Jews, till our Saviour brought things back to the ancient standard. (Matthew 19:4.) And why do we excuse the patriarchs, while we condemn Lamech? Because the one being associated with the wicked, gives us reason to judge unfavourably of him, while Abraham is constantly mentioned in Scripture with terms of approbation and praise, and therefore we have no right to pass sentence of condemnation upon him, as some Protestants have done, after the Manichees. Hence the fathers defend the one, and reject the other with abhorrence. (Haydock)
Tertullian (Monog. 100. 5.) and St. Jerome, contra Jovin. 1, says, "Lamech, first of all, a bloody murderer, divided one flesh between two wives." It was never lawful, says Pope Innocent 3:contra Gaudemus, for any one to have many wives at once, unless leave was given by divine revelation;" and St. Augustine joins with him in defending the patriarchs, by this reason, "When it was the custom, it was not a sin."
4:22
Calmet
Noema, who is supposed to have invented the art of spinning. (Calmet)
Haydock
All these worthy people were distinguished for their proficiency in the arts, while they neglected the study of religion and virtue. (Haydock)
Calmet
The inventors of arts among the Greeks lived mostly after the siege of Troy. (Calmet)
4:23
Fleury
Said. This is the most ancient piece of poetry with which we are acquainted. (Fleury)
Haydock
Lamech may be considered as the father of poets. (Haydock)
Challoner
I have slain a man, etc. It is the tradition of the Hebrews, that Lamech in hunting slew Cain, mistaking him for a wild beast: and that having discovered what he had done, he beat so unmercifully the youth, by whom he was led into that mistake, that he died of the blows. (Challoner)
Worthington
St. Jerome, 9. 1. ad Dam. acknowledges the difficulty of this passage, on which Origen wrote two whole books. (Worthington)
4:24
Tirinus
Seventy times. A similar expression occurs, Matthew 18:22, to denote a great but indefinite number. God had promised to revenge the murder of Cain seven fold, though he had sinned voluntarily; so Lamech hopes that, as he had acted by mistake, and blinded by passion, in striking the stripling, the son of Tubalcain, he would deserve to be protected still more from falling a prey to the fury of any other. But many reject this tradition as fabulous, unknown to Philo, Josephus, etc. Moses no where mentions the death of Cain. Some, therefore, understand this passage with an interrogation; as if, to convince his wives that his sin was not so enormous as was supposed, he should say, Do not think of leaving me. What! have I killed a young man, as Cain did Abel, and still he is suffered to live unmolested; or have I beaten any one so that I should be punished? Onkelos, in effect, puts a negation to the same purport, "I have not killed, etc.:" (Calmet) others understand this passage, as if Lamech considered his crimes as much more grievous than even those of Cain. (Tirinus)
4:25
Year of the World 130, Year before Christ 3874.
4:26
Challoner
Began to call upon, etc. Not that Adam and Seth had not called upon God before the birth of Enos, but that Enos used more solemnity in the worship and invocation of God. (Challoner)
Haydock
He directed all his thoughts towards heaven, being reminded by his own name, which signifies one afflicted, that he could look for no solid happiness on earth. Seth had brought him up, from his infancy, in these pious sentiments, and his children were so docile to his instructions, that they began to be known in the world for their extraordinary piety, and were even styled the Sons of God, Genesis 6:2. (Haydock)
Calmet
Religion was not a human invention, but many ceremonies have been adopted, at different times, to make an impression on the minds of the people. Before Enos, the heads of families had officiated in their own houses; now, perhaps, they met together in places consecrated to the divine service, and sounded forth the praises of the Most High. Enos was probably most conspicuous for his zeal on these occasions: at least, a new degree of fervour manifested itself in his days. On the other hand, "the name of the Lord began to be profaned" about this time, as the Rabbin understand this passage, by the introduction of idolatry; which is a common effect of a dissolute life, which many began now to lead, Wisdom 14:12. (Calmet)
Haydock
The beginning of fornication is the devising of idols. We have, nevertheless, no certain proof of idols being introduced till many years after the deluge. (Haydock)
4:4
Had respect.... That is, shewed his acceptance of his sacrifice (as coming from a heart full of devotion): and that, as we may suppose, by some visible token, such as sending fire from heaven upon his offerings.
4:14
Every one that findeth me shall kill me.... His guilty conscience made him fear his own brothers and nephews; of whom, by this time, there might be a good number upon the earth; which had now endured near 130 years; as may be gathered from Gen. 5.3, compared with chap. 4.25, though in the compendious account given in the scriptures, only Cain and Abel are mentioned.
4:15
Set a mark, etc.... The more common opinion of the interpreters of holy writ supposes this mark to have been a trembling of the body; or a horror and consternation in his countenance.
4:17
His wife.... She was a daughter of Adam, and Cain’s own sister; God dispensing with such marriages in the beginning of the world, as mankind could not otherwise be propagated. He built a city, viz.... In process of time, when his race was multiplied, so as to be numerous enough to people it. For in the many hundred years he lived, his race might be multiplied even to millions.
4:23
I have slain a man, etc.... It is the tradition of the Hebrews, that Lamech in hunting slew Cain, mistaking him for a wild beast; and that having discovered what he had done, he beat so unmercifully the youth, by whom he was led into that mistake, that he died of the blows.
4:26
4:3
3. Offered giftes] Either God him selfe taught Adam, and he his children, or els they knew by instinct of nature, that Sacrifice must be offered to God, to acknowledge therby his supreme dominion ouer man, and mans due subiection to his diuine Maiestie. And that not only in internal affection, which External Sacrifice due to God in euerie Law. (as S. Augustin, and al Catholique Doctors teach) is principally required, but Lib 10. de ciuit. also in external things, because we consist of bodie, and not only of soule, and haue, by Gods goodnes, the vse of corporal things. As here we see example •. 5. Leuit. 1 Dan 12. Mal. 1. Luc. 22. in the law of nature: and the same was ordained by written precept in the law of Moyses: the Prophetes. also foretold, that external Sacrifice should be offered in the law of grace, and new Testament, to wit, the same which Christ instituted, and left in his Church, to continew to the end of the world. Moreouer this homage of offering Sacrifice is so peculiar to God only, that albeit Sacrifice due to God onlie, and to no creature. manie other exterior rites and seruices are vsed both to God & men, as to be bare head, to be we, to kneele, & the li•e before them, either of great humilitie Lib. 10. ciuit. cap. 4. Aristot. li. 2 Meta his. •tl i•. 9. Polit. 7. c. 8. (saith S. Augustin) or of pestiferous flatterie, to such as are homines colendi, venerandi, si autem eis multum additur, & adorandi: men to be vvorshipped, reuerenced and of much be geuen them, adored (for this terme of adoring is also applied to men in holie Scriptures Gen. 23. v 7. 27. v. 29.) yet Sacrifice is due to God only, and to no creature how excellent so euer. In so much (saith the same Doctor) that as al nations founde it necessarie to offer Sacrifice, so none durst sacrifice to anie nisi et, quem Deum autsciuit, aut putauit, aut finxit: but to him whom they either knew, or thought, or fained to be God.
4:4
4. Hadre•tect to Abel [Both Cain and Abel did wel in offering external Sacrifice, but they differed much in sinceritie and maner of choosing or diuiding To. 3. q. 4. Quaest. Hebraie. Lib 15. ciuit c. 7. Mala. 1. Hebr. 11. Leuit. 9. Iudic. 6. 2. Par. 7. 3. Reg 18. 2. Mac 1 their oblations, touching Gods part and their owne, as S. Iustinus Martyr, Abels Sacrifice declared acceptable, & not Cains, by some external signe. S. Hierom, S. Augustin and others teach. For Abel offered of the best things, of the first begotten of his flock, and of their satte. And therfore God respected and approued it. But to Cain and to his giftes he had not respect, because he wanted sincere deuotiō. VVhich difference of Gods acceptance appeared doubtles, as S. Hieromand S. Augustin supposed, by some external signe, otherwise Cain had not vnderstood it. Most like it was by fire sent from God, which inflamed and consumed Abels Sacrifice, & not Cains. As we read of diuers other Sacrifices in holie Scriptures.
A figure of the Lambe that was slaine from the beginning of the world. Apoc. 13, v. 8.
Concordanza Heb. 11.
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7. Shalt thou not receiue:] Reward of good workes, and punishment of euil are Reward and punishment according to our workes. clerly proued by this place. God saying to Gain: If thou doest vvel, shalt thou not receiue againe? what els but wel for wel doing? as Abel receiued consolation of his Sacrifice wel offered. but if thou doest il, shal not thy sinne be present forth vvith at the dore? afflicting thy conscience; and not suffering thy mind to be in quiet, for remorse of thy wicked fact, and feare of iust iudgement. For hence it came that Cains countenance fel, and his stomack boyled with angre: punishment so beginning euen in this life; & much more in the next world our Sauiour wil render (as him selfe saith) to euery man according to his workes: which Mat. 16. Rom. 2. the Apostle expresseth more distinctly, eternal life, or vvrath & indignation.
7. Vnder thee [This Text so plainly sheweth freewil in man, also after his Freewil in mā also after his falle. Heretical trāslation. falle, that the English Protestans to auoid so clere a truth, for these wordes, the lust ther of (to wit of sinne) shal be vnder thee, and thou halt haue dominion ouer it, corruptly translate in some of their Bibles thus: Vnto thee his desire shal be Bible 1579. subiect, and thou shalt rule ouer him. As if God had said, that Abel should be vnder Cain. As the phantastical Manichees peruerted the sense, whose absurditie S. Augustin controlleth maintayning the true construction of the wordes, •b. 15. c. 7. ciuit. Tu dominabe• is illius; nunquid fratris? absit. Cuius igitur nisi pecuati? Thou shalt rule ouer: VVhat, ouer thy brother? Not so. Ouer vvhat then but sinne? In other English Editions, namely in the last, which we suppose they wil stand to, it is better, but yet obscure thus, Vnto thee shal be the desire therof, and thou shalt haue rule of 〈◊〉. Let vs therfore examine the sense, and if S. Hierome, the great scripture Doctor Quaest. Hebraic. in Gen. did rightly vnderstand it, God did speake to this effect to Cain: Because thou hast freevvil, I vvarne thee, that sinne haue not dominion ouer thee, but thou ouer sinne. The Hebrew also & Greeke text proue freewil in Cain. The Hebrew hath thus: ad te appetitus eius, et tu dominaberis in eum, or, ei. Vnto thee the appetite therof, and thou shalt rule ouer it. Thargum Hierosolomitanum concludeth Gods speach to Cain thus: Into thy hand I haue geuen povvre of thy concupiscence, and haue thou dominion therof: vvhether thou vvilt to good or to euil. The Greke hath thus: To thee is the conuersion therof, and thou shalt beare rule ouer it: to wit, appetite, lust, concupiscence is vnder thy wil. Finally, al antiquitie vniuersalitie Freewil testified by antiquitie, vniuersalitie, and consent of lerned & reasonable persons. Luther abhor red the name of freewil. S. Augustin. li. de v• ra Rel. ca. 14. and vniforme consent of Christian Doctors, and other lerned Philosophers, and reasonable men hold it for certaine and an euident truth, that man yea a sinner hath sreewil. Yet Luther, the father of Protestants, so abhorred this truth, that he could not abide the very word, nor voutsafe (when he writ against it) to title his beastlie booke, Contra liberum arbitrium, Against freevvil: but, De seruo arbitrio. Of seruil arbitriment. And denieth that man is in aniwise free to choose, to resolue, or determine, but in al things seruil, tyed, constrained, and compelled to whatsoeuer he doth, saith, or thincketh. Further, that man in al his actiōs is like to a hackney, that is, forced to goe whither the rider wil haue him. And knowing the whole world against him, shameth not to confesse, that he setteth them al at naught in respect of him selfe, concluding thus: lib. de seruo arbitrio. I haue not (saith he) conferred vvith anie in this booke, but I haue affirmed, and I do affirme. Neither vvil I that anie man iudge hereof, but I counsail al to obey, or yeelde to myn Caluin also misliketh the word freewil. opinion. Caluin also for his part, conspireth in this heresie with Luther, but more faintly rather wisheth, then imagineth that men be so madde as to flee lib. 2. c. 2. par. 8. lib. 2. aduers. Iouinian. from the name of freewil. I (saith Caluin) neither myselfe vvould vse this vvord, and vvould vvish others, if they as•e me counsaile, to abstaine from it. But we wil be VVhere is necessitie there is nether reward not punishment due. bold to oppose S. Hieromes reason against Luther, Caluin, al Manichees, and others that denie freewil. God made vs (saith he) vvith freevvil, neither are vve dravven by necessitie to vertues nor to viees; othervvise vvhere is necessitie, there is neither damnation nor crovvne.
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Concordanza Sap. 10.
Concordanza •. 10. 3.
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VVilful murther is one of the sinnes that crie to God for reuenge.
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16. Cain vvent forth] It is a marke of Heretikes to make breach, and goe 1. Ioan. 2. Tract. de Zelo & liuore. forth of the Church. And commonly it cometh of enuie. Some runne into heresies Going forth of the Church a marke of Heretikes. and schismes (saith S. Cyprian) vvhen they enuie Bishops, vvhilest one either complaineth that him selfe vvas not rather ordained, or disdaineth to suffer an other aboue him. Hereupon he kicketh, hereupon he rebelleth. Enuie moued Cain to kil his brother, because his 1. Ioan. 3. ovvne vvorkes vvere vvicked and reiected: and his brothers iust, and estemed. So going forth became obstinate, obdurate, and desperate in his sinne, and being reprobate of God, began a wicked Citie, opposite to the Citie of God. VVherfore Moyses, as S. Augustin noteth, intending to describe, and shew the lib. de Pastore. c. 8. &c. 20. perpetual continuance of Gods Citie, the true Church, from Adam, which he doth by the line of Seth to Noe, and so forward to his owne time, would not omit to tel also the progenie of Cain, euen to the floode, wherin al his ofspring was finally drowned and destroyed, that the true Citie of God might appeare more distinct, more cōspicuous, & more renowmed. And that in deede the same only (and not anie broken and interrupted companies or conuenticles) might be knowen to be the true Church of God.
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By the increase of Abrahās seede (by the line onlie of Isaac and Iacob, besides the issues of Ismael and Esau) in litle more then 400. yeares to aboue six hundreth thousand men able to beare armes (Num. 1.) it appeareth that Caines progenie in as manie yeates might suffice to people a citie, yea a whole countrie. S. Aug. l. 15 ciuit. c. 8.
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This Lamech of Cains issue, is the first that is noted in Scripture, to haue taken two wiues.
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23. I haue slaine] So hard and obscure is this place, that S. Hierom required Scripture hard Tom. 3. ad 1. quaest. Damas•. by S. Damasus Pope to expoundit, dareth not affirme anie one sense for certaine, but proposing diuers, which the text may seme to beare; wisheth the Pope (who was also very lerned) to examine al more at large: putting him in mind that Origen writ his twelfth and thirtenth bookes vpon this onlie place. The most probable exposition semeth to be gathered out of the Hebrewes A probable sense according to the Hebrewes Tradition. Tradition, that this Lamech of the issue of Cain (for there was an other Lamech of Seths progenie) much addicted to hunting, and his eyes decaying, vsed in that excercise the direction of a young man his nephew, the sonne of Tubalcain. VVho seing something moue in bushes, supposing it to be a wild beast, willed his grandfather to shoote at the same: which he did, and stroke the marke with a deadlie wound, and approching to take the pray, found it to be old Cain. VVhereupon sore amazed, afflicted, and moued with great passion, did so beate the young man, for his il direction, that he also died of the drie blowes. After both which mishappes, and his passion at last caulmed, Lamech lamenteth as the text saith, that he had killed a man and stripling, towit, the one with a wound, the other with drie blowes, for which he feared seuenfold punishment more then Cain suffered for killing Abel. Neuertheles S. Chris. ho. 20. in Gen. S. Hierom & other Fathers thinke it probable, that Lamech killing the one of ignorance, the other in passion, was not so seuerly punished as he feared. And so they vnderstand the rest of this passage, that seuenfold vengance was taken of Cain, by prolongation of his miserable life til his seuenth generation, when Lib. 1. Antiq. ca. 2. Origen in Gen. Luc. 3. one of his owne issue slew him, and an other of the same linage with him. And Lamech was punished seuentie seuenfold when his seuentie seuen children (for so manie he had, as Iosephus writeth) and al their ofspring perished in the floud. Mystically by seuentie seuen may be signified that the sinne of mankind Mystical sense should be punished and expiated in Christ our Redemer. who was borne in the seuentie seuenth generation from Adam.
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26. Begane to inuocate.] Seth was a most holie man, and so brought vp his Suidas vocabulo Seth. Ioseph. l. 1. Ant•. S. Aug. epist. 99. ad Euod. children, that they were called the sonnes of God. Gen. 6. Adam also and Eue were penitent, and became great confessors, and are now Sainctes. And so it can not be doubted but amongst other spiritual exercises they prayed and inuocated God. And therfore that which is here said: He (towit Enos) bagane or (as the Hebrew hath) then was begune, to inuocate the name of our Lord, can not Publike prayer besides Sacrifice in the Church of God. be vnderstood of priuate, but of some publique prayer of many meeting togeather, & obseruing some rites & set forme in peculiar place dedicated to diuine Seruice, the Church being now growne to a competent multitude. And that besides Sacrifice, which was also before, as appeareth both by Cain & Abel.
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Tertulliano † 220 d.C. An Answer to the Jews 2
… while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.14.4
… Again, Eve on bearing Cain said, ‘I have gotten a man from the Lord
san Basilio † 379 d.C. De Spiritu Sancto 5
12. And it is not only in the case of the theology that the use of the terms varies, but whenever one of the terms takes the meaning of the other we find them frequently transferred from the one subject to the other. As, for instance, Adam says, “I have gotten a man through God,”
san Basilio † 379 d.C. The Letters 235.3
… Thou shalt put them, it is said, before the testimony and I shall be known of thee thence. Is the term, “I shall be known of thee,” instead of, “I will reveal my essence”? “The Lord knoweth them that are his.” Does He know the essence of them that are His, but is ignorant of the essence of those who disobey Him? “Adam knew his wife.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.5
… The enemy was rejoicing over the fall of him whom he had envied: wouldest thou have had the enemy continue to rejoice? Not daring to accost the man because of his strength, he accosted as being weaker the woman, still a virgin: for it was after the expulsion from Paradise that Adam knew his wife
san Gregorio di Nissa † 395 d.C. On Virginity 12
… And what was that? Destitute he was then of his covering of dead skins, but he could gaze without shrinking upon God’s countenance. He did not yet judge of what was lovely by taste or sight; he found in the Lord alone all that was sweet; and he used the helpmeet given him only for this delight, as Scripture signifies when it said that “he knew her not
san Giovanni Crisostomo † 407 d.C. Three Homilies Concerning the Power of Demons 1
… But when the expulsion from Paradise came, consider how much better and wiser she grew. For when she bare a son, she says “I have gotten a man through the Lord.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 56
And if He saith “by whom,” marvel not. For not as though another were bringing in it by him, doth He say this, but viewing him as himself causing the whole. For the Scripture is wont to say, “by whom,” for “of whom;” as when it saith, “I have gotten a man by God,”
sant'Agostino d'Ippona † 430 d.C. City of God 15.15
… That which is undeniable is that Cain was the first who was born of man and woman. For had he not been the first who was added by birth to the two unborn persons, Adam could not have said what he is recorded to have said, “I have gotten a man by the Lord.”
sant'Agostino d'Ippona † 430 d.C. On Marriage and Concupiscence 2.17
… “But when the man knew his wife by natural appetite, the divine Scripture says, Eve conceived, and bare a son, and called his name Cain. But what,” he adds, “does Adam say? Let us hear: I have obtained a man from God. So that it is evident that he was God’s work, and the divine Scripture testifies to his having been received from God.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.4
… I will call to your minds that which ye know, I will not teach that which ye know not. “Not first,” saith the Apostle, “that which is spiritual, but that which is natural, afterwards that which is spiritual.” Therefore the former city is greater by age, because first was born Cain, and afterwards Abel:
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.24
… But after their transgression they knew that they were naked, and in their shame they sewed aprons for themselves . And when, after the transgression, Adam heard, dust thou art and unto dust shalt thou return , when death entered into the world by reason of the transgression, then Adam knew Eve his wife, and she conceived and bare seed
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Tertulliano † 220 d.C. An Answer to the Jews 5
… And he said, I know not: am I my brother’s keeper? To whom God said, The voice of the blood of thy brother crieth forth unto me from the earth. Wherefore cursed is the earth, which hath opened her mouth to receive the blood of thy brother. Groaning and trembling shalt thou be upon the earth, and every one who shall have found thee shall slay thee.”
Tertulliano † 220 d.C. On Prayer 22
… Who then, would contend that “ women ” alone —that is, such as were already wedded and had lost their virginity—were the objects of angelic concupiscence, unless “virgins” are incapable of excelling in beauty and finding lovers? Nay, let us see whether it were not virgins alone whom they lusted after; since Scriptures saith “ the daughters of men;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… But even then God doth not leave him, but again speaks the language of an iujured and despised lover, and says, “The voice of thy brother’s blood crieth unto Me.” ( Gen. iv. 10 .) And again He rebukes the earth with the murderer, turning His wrath off to it, and saying, “Cursed be the earth, which opened her mouth to receive thy brother’s blood” (
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 4
… If thou offerest rightly, but dost not divide rightly, hast thou not sinned? Be at peace: thine offering returns to thyself, and thou shalt again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him.”
Tertulliano † 220 d.C. Genesis 1
These, when in course of time they brought their gifts
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 102.17
17. This question is obviously founded upon the passage in our Scriptures in which it is written that Cain brought to God a gift from the fruits of the earth, but Abel brought a gift from the firstlings of the flock.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 22
And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise “testified of that he was righteous”? It is said, that fire came down and consumed the sacrifices. For instead of [“And the Lord] had respect to Abel and to his sacrifices” (
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.17
… The typical rite of blood-shedding in sacrifice dates from the earliest ages, pointing forward from the outset of human history to the passion of the Mediator. For Abel is mentioned in the sacred Scripture as the first who offered such sacrifices.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.8
… so to Ismael Isaac; so to Esau, though born before him, his twin brother Jacob; so also Phares himself preceded even in birth his twin brother, who had first thrust a hand out of the womb, and had begun to be born:
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 8.23
… viz., that we know that before the law, aye, and even before the flood, all holy men observed the commands of the law without having the letter to read. For how could Abel, without the command of the law, have known that he ought to offer to God a sacrifice of the firstlings of his flock and of the fat thereof,
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.10
… For, unless Cain had envied the accepted sacrifice of his brother, he would never have come to taking away his life. Whence it is written, And the Lord had respect unto Abel and to his offering, but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countenance fell (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 9.122
For hence it is that it is written, The Lord had respect unto Abel and to his gifts, but unto Cain and to his gifts he had not respect (
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sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.11
… This universal serpent is, he says, the wise discourse of Eve. This, he says, is the mystery of Edem, this the river of Edem; this the mark that was set upon Cain, that any one who findeth him might not kill him. This, he says, is Cain, whose sacrifice
san Metodio d'Olimpo † 311 d.C. Concerning Free-Will 1
… Already I seem to taste better enjoyments, as I discourse on such subjects as these; and especially when there is before me such a flowering meadow, that is to say, our assembly of those who unite in singing and hearing the divine mysteries. Wherefore I dare to ask you to listen to me with ears free from all envy, without imitating the jealousy of Cain,
san Girolamo † 420 d.C. The Letters of St. Jerome 35.1
1. What is the meaning of the words “Whosoever slayeth Cain vengeance shall be taken on him sevenfold”? (
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… And what of Cain’s case? Doth he not meet with the same gentleness? For being by him also insulted, He doth not reproach (same word as insult) in return, but entreats, (or comforts) him, and says, “Why is thy countenance fallen?” (
sant'Agostino d'Ippona † 430 d.C. City of God 15.7
… For thus it is written: “And the Lord said unto Cain, Why are thou wroth, and why is thy countenance fallen? If thou offerest rightly, but dost not rightly distinguish, hast thou not sinned? Fret not thyself, for unto thee shall be his turning, and thou shalt rule over him.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.11
… Is He not the God that in the beginning of mankind spake to Adam? Did not the Selfsame speak to Cain, to Noe, to Abraham, to Isaac, to Jacob, to all the Prophets, and to Moses?
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sant'Ireneo di Lione † 202 d.C. Against Heresies 3.23.4
… For if it is wicked to slay a brother, much worse is it thus insolently and irreverently to reply to the omniscient God as if he could battle Him. And for this he did himself bear a curse about with him, because he gratuitously brought an offering of sin, having had no reverence for God, nor being put to confusion by the act of fratricide.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.18.3
… but He had no respect unto the offering of Cain, because his heart was divided with envy and malice, which he cherished against his brother, as God says when reproving his hidden [thoughts], “Though thou offerest rightly, yet, if thou dost not divide rightly, hast thou not sinned? Be at rest;”
sant'Ambrogio † 397 d.C. Concerning Repentance 2.11
104. And so no one in a state of sin ought to claim a right to or the use of the sacraments, for it is written: “Thou hast sinned, be still.”
sant'Ambrogio † 397 d.C. Concerning Virgins 3.3
… Let no sentence of the divine lessons escape you; if you give ear, restrain your voice, utter no word with your lips which you would wish to recall, but let your boldness to speak be sparing. For in truth in much speaking there is abundance of sin. To the murderer it was said: “Thou hast sinned, be silent,”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.10
… if you exhort him to believe he refuses, and so follows not himself that which he praises in us. His praise, then, is not full, because Christ said to him: “Thou hast rightly judged,” for Cain also offered rightly, but did not divide rightly, and therefore God said to him: “If thou offerest rightly, but dividest not rightly, thou hast sinned, be still.”
san Giovanni Crisostomo † 407 d.C. Three Homilies Concerning the Power of Demons 3.2
Remember these things. With these stop the mouths of the indolent, the dissolute, the slothful, the indisposed towards the labours of virtue, those who accuse their common Master. “Thou hast sinned” he saith “be still.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 7
… of nature, and set open the gates for death, and brought that curse into action, and suffered not that wretch to call to mind either the birth-pangs, or his parents, or anything else, but made him so furious, and led him to such a pitch of phrenzy, that even when God exhorted him and said, “Unto thee shall be his recourse, and thou shalt rule over him” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… iv. 6 .) And yet what he had done allowed of no excuse whatever. And this the younger brother shows. But still even then He doth not rebuke him: but what saith He? “Hast thou sinned: keep peace;” “do so no more.” “To thee shall his turning be, and thou shalt rule over him” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 22
And we cannot say (he says) that it was not accepted. He did accept it, and said unto Cain, [“Hast thou] not [sinned], if thou rightly offer, but dost not rightly divide?” (
san Girolamo † 420 d.C. The Letters of St. Jerome 66.12
… If we offer to Christ our souls as well as our riches, he will gladly receive our offering. But if we give to God only those things which are without while we give to the devil those things which are within, the division is not fair, and the divine voice says: “Hast thou not sinned in offering aright, and yet not dividing aright?”
san Girolamo † 420 d.C. The Letters of St. Jerome 147.9
… Why is it that you are bowed together and bent down to the ground, why is it that you are still prostrate in the mire? She whom Satan had bound for eighteen years came to the Saviour; and being cured by Him was made straight so that she could once more look up towards heaven. God says to you what He said to Cain: “Thou hast sinned: hold thy peace.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 21.22
… “If thou offerest rightly, but dost not divide rightly, hast thou not sinned?”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“Refuse thou to allow that the body is by nature on a par with the Godhead. Even though thou believe the body of the Christ to be real and bring it to the altar for transformation, and fail to distinguish the nature of the body and of the Godhead we shall say to thee, ‘If thou offer rightly and fail to distinguish rightly, thou sinnest; hold thy peace.’
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.24
… For man was formed of virgin soil. From Adam alone was Eve created. In Paradise virginity held sway. Indeed, Divine Scripture tells that both Adam and Eve were naked and were not ashamed . But after their transgression they knew that they were naked, and in their shame they sewed aprons for themselves
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Origene † 254 d.C. Origen Against Celsus 4.43
“Altogether absurd, and out of season,” he continues, “is the (account of the) begetting of children,” where, although he has mentioned no names, it is evident that he is referring to the history of Abraham and Sarah. Cavilling also at the “conspiracies of the brothers,” he allies either to the story of Cain plotting against Abel,
san Basilio † 379 d.C. The Letters 260.3
… Or if you understand them to mean the sentence passed on him by the Judge, you will not go far wrong. To take the crimes of Cain: the first sin is envy at the preference of Abel; the second is guile , whereby he said to his brother, “Let us go into the field:”
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 5
… The brethren of Joseph, had they had the fear of God before their eyes, as men ought to have, would not have taken their brother in a lonely place and killed him. ( Gen. xxxvii .) Cain again, had he feared that sentence as he should have feared, would not have said, “Come, and let us go into the field:” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 8.13
… For the field is also “the broad way, that leadeth to destruction:” and in a field is Abel slain.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 49.2.9
… but these men have their father from the beginning, even to the generation of their fathers. Two men Adam begat, and in one was unrighteousness, in one was righteousness: unrighteousness in Cain, righteousness in Abel. Unrighteousness seemed to prevail over righteousness, because Cain unrighteous slew Abel righteous
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.8
… so David was preferred before his elder brother: and as the reason why all these parables and others like them preceded, not only of words but also of deeds, in like manner to the people of the Jews was preferred the Christian people, for redeeming the which as Abel by Cain,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
… Whence then did the Psalmist know this in the beginning, save because the Church speaketh, which was not wanting to the earth from the commencement of the human race, the first-fruits whereof was the holy Abel, himself sacrificed in testimony of the future blood of the Mediator that should be shed by a wicked brother?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 129.2
2. “Many a time have they fought against me from my youth up” ( ver. 1 ). The Church speaketh of those whom She endureth: and as if it were asked, “Is it now?” The Church is of ancient birth: since saints have been so called, the Church hath been on earth. At one time the Church was in Abel only, and he was fought against by his wicked and lost brother Cain.
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Origene † 254 d.C. Origen's Commentary on Matthew 10.14
… And there is nothing to be wondered at in the Saviour doing this, since indeed the God of the universe, bearing with the manners of men as a man beareth with the manners of his son, makes inquiry, as—“Adam, where art thou?” and, “Where is Abel thy brother?”
san Basilio † 379 d.C. The Letters 260.3
… the fourth, fratricide , a still greater iniquity: the fifth that he committed the first murder , and set a bad example to mankind: the sixth wrong in that he grieved his parents: the seventh, his lie to God; for when he was asked, “Where is Abel thy brother?” he replied, “I know not.”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 12.11
… “Why then?” replies some one, “did not Cain bring his offering?” This man also did offer sacrifice, but not in like manner. And from thence again the knowledge of conscience is apparent. For when, envying him who had been honoured, he deliberated upon murder, he conceals his crafty determination. And what says he; “Come, let us go forth into the field.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… the other, though alive, was speechless, and was ashamed, and was convicted, and effected the opposite of what he intended. For he made away with him because he saw him beloved, expecting to cast him out of the love also. Yet he did but make the love more intense, and God sought him more when dead, saying, “Where is thy brother Abel?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… xxviii. 2 ); and another again, Can God save you, or deliver you out of my hand?” ( Dan. iii. 15 .) And the Egyptian too, “I know not the Lord, neither will I let Israel go.” ( Ex. v. 2 .) And the foolish body in the Psalmist is of this character, who hath “said in his heart, There is no God.” ( Ps. xiv. 1 .) And Cain, “Am I my brother’s keeper?” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 44
And say not, “But what care I about these things?” Fear thou him who first spoke this word; for the saying, “Am I my brother’s keeper?” (
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 7
… And indeed to despise one another is in effect to despise God, Who commanded us to show all regard to one another. And this may be otherwise manifested by an example. Cain despised his brother, and so, immediately after, he despised God. How despised Him? Mark his insolent answer to God; “Am I my brother’s keeper?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
Let us then not deny [our sins], I beseech you, nor be shameless, that we may not unwillingly pay the penalty. Cain heard God say, “Where is Abel thy brother? And he said, I know not; am I my brother’s keeper?” (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 10.39
… iii. 9 )? or when He chides Cain saying, Where is Abel thy brother (
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sant'Ireneo di Lione † 202 d.C. Against Heresies 5.14.1
… And if the blood of the righteous were not to be inquired after, the Lord would certainly not have had blood [in His composition]. But inasmuch as blood cries out ( vocalis est ) from the beginning [of the world], God said to Cain, when he had slain his brother, “The voice of thy brother’s blood crieth to Me.”
Origene † 254 d.C. Origen De Principiis 3.4.4
… so also is the wisdom of the flesh to be understood, or the expression, that “the flesh lusteth against the Spirit.” They generally connect with these the expression, “The voice of thy brother’s blood crieth unto Me from the ground.”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 11.2
Thekla . 11. Abel, clearly prefiguring Thy death,
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 22.19
… That voice is better than that of devils, which the soundness of those utters who came infirm; better is the voice which blood sends forth, for blood has a loud voice reaching from earth to heaven. You have read how God said: “Thy brother’s blood crieth unto Me.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 19
… for this cause also God said unto him, “Wherefore criest thou unto me.” And Hannah too again, her voice not being heard, accomplished all she wished, forasmuch as her heart cried out. But Abel prayed not only when silent, but even when dying, and his blood sent forth a cry more clear than a trumpet.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 54
Cain slew his brother, but in this he rather benefited him: for hear what Scripture says, “The voice of thy brother’s blood crieth unto Me” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… “But thou didst first suffer ill.” Yes, but it is not suffering ill, but doing it, that is really suffering ill. Now consider; Cain was the slayer, Abel was the slain. Who then was the dead? He that after death crieth, (for He saith, “The voice of thy brother’s blood crieth to Me,”) (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… But he struggled in defence of his former misdeeds, with a greater and sadder shamelessness. But even then God doth not leave him, but again speaks the language of an iujured and despised lover, and says, “The voice of thy brother’s blood crieth unto Me.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
“And to Jesus the mediator of the New Covenant, and to the blood of sprinkling that speaketh better [things] than that of Abel.” Did then the [blood] “of Abel” speak? “Yea,” he saith, “and by it he being dead yet speaketh.” ( c. xi. 4 .) And again God says, “The voice of thy brother’s blood crieth unto Me.” (
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Tertulliano † 220 d.C. On the Resurrection of the Flesh 26
… “Cursed,” no doubt, it was, for it drank the blood of man ;
san Basilio † 379 d.C. The Letters 260.3
… and “groaning and trembling shall there be on the earth,” Cain said, “If thou castest me out to-day from the earth, then from thy face shall I be hid, and groaning and trembling shall I lie upon the earth, and every one that findeth me shall slay me.” It is in answer to this that the Lord says, “Whosoever slayeth Cain will discharge seven vengeances.”
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sant'Atanasio di Alessandria † 373 d.C. Apology to the Emperor. (Apologia Ad Constantium.) 7
… but like an accursed and devilish spirit, he raged against him, till your blessed brother suffered martyrdom at his hands; while he, henceforth a criminal like Cain, was driven from place to place, ‘groaning and trembling
sant'Atanasio di Alessandria † 373 d.C. Arian Persecution Under Constantine 1
… Divine Justice, however, did not overlook this; for not a year passed, when Philip was deprived of his office in great disgrace, so that being reduced to a private station, he became the mockery of those whom he least desired to be the witnesses of his fall. For in extreme distress of mind, groaning and trembling like Cain
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 2.7
… Cain the first-born man became his brother’s murderer, the inventor of evils, the first author of murders, and the first envious man. Yet after slaying his brother to what is he condemned? Groaning and trembling shalt thou be upon the earth
san Giovanni Crisostomo † 407 d.C. Homily on the Paralytic Let Down Through the Roof 5
… thou art made whole, sin no more lest some worse thing happen unto thee,” intimating to both that these maladies were the offspring of sin. And in the beginning and outset of the word disease as the consequence of sin attacked the body of Cain. For after the murder of his brother, after that act of wickedness, his body was subject to palsy.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 12
… we, who have received Heaven, and are become joint heirs with the Only Begotten, what excuse shall we have, for running to the serpent after the dove? For it will be no longer, “Dust thou art, and unto dust shalt thou return,” and thou “tillest the ground,”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 7
… who to the injury and thwarting of God demandest from it things which indeed it never had. Since then thou boastest therein and fightest with God, He hath exposed its weakness. For strength of body also is an excellent thing, but when Cain used it not as he ought, God disabled him and made him tremble (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 30
… And they are like a vessel driven by contrary winds from every quarter, and enduring many heavy seas. And how much better for such a man to depart than to be enduring a continual storm? Since for Cain also it were more tolerable to have died than to be for ever trembling
Pseudo-Clement The Recognitions of Clement 8.47
… whence causes of sadness, lamentations, and griefs have befallen the human race; whence also trembling sickness has ensued, and that this has been from the beginning the punishment of parricide.
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 12.11
… Am I my brother’s keeper?” Wherefore does he deny the crime? Is it not evidently because he exceedingly condemns himself. For as his father had hid himself, so also this man denies his guilt, and after his conviction, again says, “My crime is too great to obtain pardon.”
4:14
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 47
… Wherefore I beseech you let us have a care for good living, that we may not receive evil doctrines. Cain received for punishment that he should be (ever) groaning and trembling. (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 8
… A horrible sin indeed, who can deny it? But he suffered punishment; and a heavy one, equivalent to ten thousand deaths, for he would rather have died ten thousand times. For hear him saying, “If Thou castest me out from the land, and I shall be hidden from Thy face, then it will happen that every one who findeth me will slay me.” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.10
… Neither, because it is written, “Adam hid himself from the face of God,” does it follow forthwith that he usually saw His face. For what if he himself indeed could not see, but feared to be himself seen by Him whose voice he had heard, and had felt His presence as he walked? For Cain, too, said to God, “From Thy face I will hide myself;”
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Tertulliano † 220 d.C. On Prayer 7
… because in Genesis vengeance was assigned “seven times” in the case of Cain, but in that of Lamech “seventy-seven times.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.11
… This universal serpent is, he says, the wise discourse of Eve. This, he says, is the mystery of Edem, this the river of Edem; this the mark that was set upon Cain, that any one who findeth him might not kill him. This, he says, is Cain,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 6.24.2
2. In the ninth of those on Genesis, of which there are twelve in all, he states that not only the preceding eight had been composed at Alexandria, but also those on the first twenty-five Psalms and on Lamentations. Of these last five volumes have reached us.
san Basilio † 379 d.C. The Letters 260.2
2. You have asked for a solution of that famous passage which is everywhere interpreted in different senses, “Whosoever slayeth Cain will exact vengeance for seven sins.”
san Girolamo † 420 d.C. The Letters of St. Jerome 36
Gen. iv. 15 , he understands to mean “the slayer of Cain shall complete the sevenfold vengeance which is to be wreaked upon him.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.1.18
… The Jews nevertheless remain with a mark; nor in such sort conquered have they been, as that by the conquerors they have been swallowed up. Not without reason is there that Cain, on whom, when he had slain his brother, God set a mark in order that no one should slay him.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 3.11.8
… and such as was the form of the living creatures, so was also the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. For this reason were four principal ( καθολικαί ) covenants given to the human race:
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 10
… But through vice a man goes out from the presence of the Lord; as Cain
4:17
Commodiano † 313 d.C. The Instructions of Commodianus 36
… but the cross has become foolishness to an adulterous people. The awful King of eternity shadows forth these things by the cross, that they may now believe on Him. O fools, that live in death! Cain slew his younger brother by the invention of wickedness. Thence the sons of Enoch
san Girolamo † 420 d.C. The Letters of St. Jerome 46.7
7. Evidently this description cannot be taken literally (in fact, it is absurd to suppose a city the length, breadth and height of which are all twelve thousand furlongs), and therefore the details of it must be mystically understood. The great city which Cain first built and called after his son
Sulpicio Severo † 420 d.C. The Sacred History Of Sulpitius Severus 1.2
… Having been placed in Paradise, they ate of the tree from which they were interdicted, and therefore were cast forth as exiles into our earth. To them were born Cain and Abel; but Cain, being an impious man, slew his brother. He had a son called Enoch, by whom a city was first built,
sant'Agostino d'Ippona † 430 d.C. City of God 15.1
… Not, indeed, that every wicked man shall be good, but that no one will be good who was not first of all wicked; but the sooner any one becomes a good man, the more speedily does he receive this title, and abolish the old name in the new. Accordingly, it is recorded of Cain that he built a city,
sant'Agostino d'Ippona † 430 d.C. City of God 15.8
Therefore, although it is written, “And Cain knew his wife, and she conceived and bare Enoch, and he builded a city and called the name of the city after the name of his son Enoch,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 72.18
… But if we must take, “and they shall flourish like the grass of the earth,” in the same manner as is said, “all flesh is grass, and the glory of a man like the flower of grass:” certainly then that city must be understood which doth intimate this world’s society: for it was not to no purpose that Cain was the first to build a city.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 8.21
… “Cain begat Enoch, Enoch begat Cainan, Cainan begat Mahalaleel, Mahalaleel begat Methuselah, Methuselah begat Lamech, Lamech begat Jabal and Jubal.”
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Tertulliano † 220 d.C. On Exhortation to Chastity 5
… carnally in Adam, spiritually in Christ. The two births combine in laying down one prescriptive rule of monogamy. In regard of each of the two, is he degenerate who transgresses the limit of monogamy. Plurality of marriage began with an accursed man. Lamech was the first who, by marrying himself to two women, caused three to be (joined) “into one flesh.”
sant'Agostino d'Ippona † 430 d.C. City of God 15.17
… And Adah bare Jabal: he was the father of the shepherds that dwell in tents. And his brother’s name was Jubal: he was the father of all such as handle the harp and organ. And Zillah, she also bare Tubal-cain, an instructor of every artificer in brass and iron: and the sister of Tubal-cain was Naamah.”
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Tertulliano † 220 d.C. On Monogamy 4
… Second Lamech there arose none, in the way of being husband to two wives. What Scripture does not note, it denies. Other iniquities provoke the deluge: (iniquities) once for all avenged, whatever was their nature; not, however, “seventy-seven times,”
san Girolamo † 420 d.C. The Letters of St. Jerome 123.12
… making the first Adam a monogamist in the flesh and the second a monogamist in the spirit. As there is one Eve who is “the mother of all living,” so is there one church which is the parent of all Christians. And as the accursed Lamech made of the first Eve two separate wives,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.24
… In Paradise virginity held sway. Indeed, Divine Scripture tells that both Adam and Eve were naked and were not ashamed . But after their transgression they knew that they were naked, and in their shame they sewed aprons for themselves . And when, after the transgression, Adam heard, dust thou art and unto dust shalt thou return
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Origene † 254 d.C. Origen's Commentary on Matthew 14.5
… Perhaps, then, these things also border on an obscurity akin to the words, “Hear My voice, ye wives of Lamech,”
san Basilio † 379 d.C. The Letters 260.5
5. Your next question is of a kindred character, concerning the words of Lamech to his wives; “I have slain a man to my wounding, and a young man to my hurt: if Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
XVIII. Thus Enos “hoped to call upon the Name of the Lord.” Hope was that for which he is commended; and that, not that he should know God, but that he should call upon him. And Enoch was translated,
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,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 71
Heardest thou not Lamech saying, “Of Lamech vengeance shall be taken seventy times sevenfold;”
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.7
… As for the text in Genesis about the resurrection, the churchman will rejoin with a text to an opposite effect, “God hath raised up for me another seed in place of Abel whom Cain slew;”
san Giovanni Crisostomo † 407 d.C. Three Homilies Concerning the Power of Demons 1
… And she who before this deceived her husband, afterwards even trained the little child, and gave him a name which of itself was able to bring the gift of God to her remembrance: and again when she bare another, she says “God hath raised up seed to me in place of Abel whom Cain slew.”
san Girolamo † 420 d.C. The Letters of St. Jerome 51.6
… “And Adam lived two hundred and thirty years, and knew Eve his wife, and she bare him a son in his image and after his likeness, and called his name Seth.”
sant'Agostino d'Ippona † 430 d.C. City of God 15.8
… For in the case of Adam, the father of all, this expression is used not only when Cain, who seems to have been his first-born, was conceived, but also afterwards the same Scripture says, “Adam knew Eve his wife, and she conceived, and bare a son, and called his name Seth.”
sant'Agostino d'Ippona † 430 d.C. City of God 15.15
… But how old Adam was when he begat these sons does not appear. After this the generations diverge, the one branch deriving from Cain, the other from him whom Adam begot in the room of Abel slain by his brother, and whom he called Seth, saying, as it is written, “For God hath raised me up another seed for Abel whom Cain slew.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —The holy Moses when writing the ancient genealogy tells us how Adam being so many years old begat Seth,
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.8
8. Now here I wish you to make safe what I am going to say, because of the Jews. For our object is to prove that the Lord Jesus Christ was with the Father. The Lord then says to Moses, I will pass by before thee with My glory, and will proclaim the name of the Lord before thee
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
XVIII. Thus Enos “hoped to call upon the Name of the Lord.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.70
… but, unless I slander the reputation of our first parent, he kept not the command. Now Basil both received and observed it, and received no injury from the tree of knowledge, and escaped the flaming sword, and, as I am well assured, has attained to Paradise. Enos first ventured to call upon the Lord.
san Girolamo † 420 d.C. Against Jovinianus 1.17
17. But if Enoch was translated, and Noah was preserved at the deluge, I do not think that Enoch was translated because he had a wife, but because he was
sant'Agostino d'Ippona † 430 d.C. City of God 15.18
“And to Seth,” it is said, “there was born a son, and he called his name Enos: he hoped to call on the name of the Lord God.”
Pseudo-Clement The Recognitions of Clement 4.12
“But that He might show that these things were done on account of the ungrateful, He translated to immortality a certain one of the first race of men, because He saw that he was not unmindful of His grace, and because he hoped to call on the name of God;
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COGNOVIT. Hoc verbo Scriptura honeste significat copulam carnalem; quia enim Hebraei virginem vocant alma, id est absconditam et incognitam viro, hinc eam corrumpere, vocant eam cognoscere, vel revelare ejus turpitudinem, ut patet Levit. XVIII. Aliqui Rabbini, cum nostris haereticis, putant Adamum in paradiso cognovisse Evam. Sed ex hoc loco communiter Patres docent contrarium, scilicet Adam et Evam in paradiso mansisse virgines. Hic enim post ejectionem e paradiso prima copulae eorum fit mentio: «Nuptiae,» ait S. Hieronymus, lib. I Contra Jovinianum, «terram replent, virginitas paradisum.» Videtur ergo haec prima extra paradisum fuisse Adae et Evae generatio, ac consequenter Cain fuit eorum primogenitus. Id enim insinuat vox Evae, eum parientis: «Possedi hominem per Deum,» q. d. Jam primum peperi filium, factaque sum mater hominis. Peperit Cain Dicens: Possedi Hominem Cain hebraice idem est quod possessio, a radice kana, id est possedi. Arabicus vertit, lucrata sum per Deum virum. Ludit ergo Goropius Becanus, qui nomen Cain a lingua Flandrica accersit, quasi Cain idem sit quod quaet eynde, id est, malus finis vel exitus. Itaque Cain hebraice idem est quod possessio; est enim filius quasi parentum possessio et supellex: unde jure naturae est patris in filium potestas; hinc patres vocantur domini Matth. XI, vers. 25; Eccli. XXIII, 1. Hinc factum est ut Persae (teste Aristotele in Politic.) liberis uterentur quasi servis. Hinc etiam Sclavi (teste Accursio) filios arbitrio suo vendebant et occidebant. Dicit ergo Eva: «Possedi hominem,» sed «per Deum,» q. d. Natus est mihi filius, quasi possessio mea; sed idem potius est Domini possessio, et haereditas mihi a Deo donata. Ita S. Chrysostomus: «Non (inquit Eva) natura mihi puerum dedit, sed divina gratia.» Sic Jacob ad Esau: «Parvuli, inquit, sunt quos donavit mihi Deus,» Gen. XXXIII, 5. Discant hic parentes proles esse dona Dei. Probabiliter censet Torniellus in Annal., Cain genitum esse mox post expulsionem Adae et Evae e paradiso, scilicet primo anno mundi et Adae, tum quia Adam et Eva creati sunt in statura perfecta et habili ad generandum; tum quia post peccatum mox acres libidinis et copulae stimulos senserunt; tum quia ipsi erant soli in mundo, et per eos Deus volebat statim propagari et multiplicari toto orbe genus humanum. Unde sequitur Cain occidisse Abel anno aetatis 129, scilicet paulo ante ortum Seth. Seth enim illo anno natus est, ut patet cap. V, vers. 3. Quocirca improbabile est quod censent aliqui, Adamum et Evam lugentes suum peccatum et lapsum, per centum annos abstinuisse usu conjugii, centesimo vero anno copulatos genuisse Cain, et mox Abel: unde Cain anno trigesimo aetatis occidisse Abel, ideoque mox loco Abelis Adamum genuisse Seth, anno mundi 130, ut videtur cap. V, vers. 3. Hoc, inquam, est improbabile: sciebat enim Adam se esse constitutum a Deo, ut esset seminator et propagator generis humani; sciebat insuper se a Deo damnatum ad mortem, brevique moriturum, sciebat incertam esse diem mortis suae. Quis ergo credat eum centum annis generatione et propagatione sui generis abstinuisse, cum nesciret an centum annis esset victurus? Aeque improbabilis et fabulosa est visio, quam S. Methodio Martyri falso attribuit Petrus Comestor in Scholast. Hist. Genes. cap. XXV. Quod scilicet Adam et Eva, anno aetatis, aeque ac mundi decimo quinto, genuerint Cain, et sororem ejus Calmanam; anno vero trigesimo genuerint Abel, et sororem ejus Delboram; anno vero 130 Cain occiderit Abel, quem parentes ejus planxerint centum annis, et post planctum genuerint Seth, anno aetatis et mundi 230, ut habent Septuaginta. Nam praeter jam dicta, est hic in numeris apud Septuaginta manifestus error, et pro 200 legendum 130, ut habent Hebraea, Chaldaica, Latina. Tropologice: «Cain dictus est acquisitio, quod omnia sibi acquireret; Abel, qui omnia referret ad Deum (Abel enim S. Ambrosio dictus est quasi hab el, id est dans Deo omnia, utpote quae accepit ab eo), nihil sibi arrogans,» ait S. Ambrosius, libro I De Cain et Abel, cap. I. Cain ergo significat arrogantes, qui omnia suo ingenio attribuunt: Abel humiles, qui omnia Deo datori accepta referunt. Et cap. II: «Per Abel, inquit, intelligitur populus» Christianus (sicut per Cain Judaei parricidae Christi et Prophetarum) «adhaerens Deo, sicut et David ait: Mihi autem adhaerere Deo bonum est.» Et cap. IV, docet Cain esse typum malitiae, Abel virtutis. Significatur ergo quod Cain, id est «malitia praecedat tempore, sed juvenescat infirmitate. Habet illa aetatis stipendium, virtus autem praerogativam gloriae, quam plerumque justo cedit iniquus,» sicut Cain cessit Abeli in favore et honore apud Deum. Per Deum Praepositio per non est jurantis, sed gratulantis et auctorem generationis agnoscentis. Hebraice est et Adonai. Isidorus Clarius putat et hic esse articulum accusativi, ideoque vertit: Possedi hominem Deum, quasi Eva haec dixerit in spiritu praevidens, Christum, qui Deus est et homo, ex se nasciturum. Verum quid hoc ad Cain? nec enim ex Cain, sed ex Seth natus est Christus. Vox ergo et, hic non est articulus, sed praepositio significans cum, coram. Unde Chaldaeus vertit coram Domino, alii cum Domino; quod Noster clariore sensu expressit vertens, per Dominum, puta «per Deum.»
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RURSUMQUE PEPERIT. Rabbini, et ex eis Calvinus, putant ex eodem conceptu Evam peperisse gemellos, Cain et Abel, quia hic in Abel non repetitur verbum concepit, sed tantum peperit; unde idem extendunt ipsi ad alias illius aetatis generationes, putantque Evam aliasque feminas initio mundi semper peperisse geminos, ut homines eo citius multiplicarentur. Sed haec temere et sine fundamento asseruntur; Moses enim hic compendio utitur, et in verbo peperit praesupponit et subaudit verbum concepit. Nemo enim parit nisi quae ante concepit. Spiritus Sanctus enim hic non conceptus, sed partus et proles hominum primorum recensere intendit. Abel Josephus et Eusebius Abel interpretantur luctum, quasi Hebel, id est Abel, idem sit quod Ebel, ut he ponatur pro aleph; quia Abel primus mortalium sua morte ingentem luctum attulit parentibus, inquit Eusebius, lib. XI De Praepar. cap. IV. Verum proprie Abel, vel, ut hebraice dicitur Hebel, significat vanitatem. Unde Ecclesiastes ait: hebel habalim col hebel: «Vanitas vanitatum, et omnia vanitas.» Videtur mater Eva praesagisse Abeli celerem necem, aut certe memor se cum posteris ad mortem paulo ante damnatam, vocavit eum Abel, id est vanitas, q. d. «Universa vanitas est omnis homo vivens,» atque possessio hominis similis est vanitati, quia «in imagine (instar umbrae) pertransit homo.» Ita Rabanus, Lipomanus et alii. Abel mansisse et mortuum esse virginem docent contra Calvinum communiter Patres; idque colligunt ex eo quod Scriptura non meminerit uxoris et prolium ejus, sicut meminit uxoris et prolium Cain. Ita S. Hieronymus, Basilius, Ambrosius et alii. Hinc ex Abel, haeretici quidam nominati sunt Abeliani, vel Abeloitae, qui instar Abelis uxoribus non miscebantur, sed filios vicinorum adoptabant, et haeredes sibi adsciscebant, nimirum puerum et puellam simul. Ita S. Augustinus, lib. De Haeres., haeresi 87, tom. VI.
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POST MULTOS DIES, post multos annos; S. Ambrosius, lib. I De Cain, cap. VII, hoc tribuit culpae: «Duplex, ait, culpa Caini: una quod post dies obtulit, altera quod non ex primis fructibus. Sacrificium autem et celeritate commendatur, et gratia,» etc. Ut Offerret Cain de Fructibus Terrae Secundos scilicet et viliores fructus; hi enim vocantur in Scriptura fructus terrae. Primos ergo et meliores fructus sibi reservabat Cain; opponitur enim Abelo, qui obtulit Deo primogenita, et «de adipibus,» id est, optima et pinguissima gregis sui, quia ingenti fide, reverentia et amore prosequebatur Deum. Ita S. Ambrosius, lib. I De Cain et Abel, cap. VII et X: «Obtulit, inquit, a fructibus terrae, non a primis fructibus primitias Deo. Hoc est primitias sibi prius vindicare, Deo autem sequentia deferre. Itaque cum vere anima corpori, tanquam servo domina, sit praeferenda, utique primitias ejus, hoc est animae, prius quam corporis offerre debemus.» Addit Abelem liberalem, animalia; Cainum avarum, fruges terrae duntaxat obtulisse. Idem, lib. II, cap. V, ait Abelem a Deo praelatum Caino, eo quod pinguiora gregis offerret, sicut David docet dicens: «Sicut adipe et pinguedine repleatur anima mea, et, Holocaustum tuum pingue fiat; hoc docens acceptabile esse sacrificium, quod pingue, quod nitidum, et quodam pabulo fidei ac devotionis, verbique coelestis uberiora alimonia saginatum est.» Et cap. VI: «Nova igitur fides renovatorum, valida, pubescens, incrementum virtutis acquirens; non remissa, non fessa, non senio quodam marcida, et vigore ignava, apta sacrificio est, quae pullulet quodam virenti germine sapientiae, et juvenili divinae cognitionis fervore rubescat.» Abelis est haec vox: «Sacrum pingue dabo, non macrum sacrificabo.» Caini ex adverso haec: «Sacrificabo macrum, non dabo pingue sacrum.» Docet S. Athanasius in illud, «Omnia mihi tradita sunt,» Cain et Abel a patre Adamo didicisse religionem et ritum sacrificandi; unde sequitur, primo omnium Adamum sacrificasse. Moraliter Philo, lib. De Sacrific. Abelis et Cain: «Sicut, ait, Cain de fructibus et non de primitiis Deo sacrificium obtulit, sic sunt multi qui dant primatum creaturae, secundarium honorem numini,» v. g. Qui ex frugibus pejores dant pro decimis, qui proles stupidas, turpes, mancas, inertes dant Religioni, pulchras et ingeniosas conjugio.
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RESPEXIT DOMINUS AD ABEL ET AD MUNERA ejus. Primum fuit causa secundi, ideo enim placuerunt Deo munera Abel, quia placuit ipse Abel; sacrificia enim vetera non placebant Deo ex opere operato, uti placet sacrificium legis novae, sed tantum ex opere operantis. Unde Rupertus, lib. IV De Gen. cap. II, sic ait: «Apostolus dicit (Hebr. XI): Fide plurimam hostiam Abel quam Cain obtulit Deo: per quam testimonium consecutus est esse justus,» etc. «Fide, inquit, plurimam; nam cultu, vel religione, parem uterque obtulit, et proinde uterque recte obtulit, sed non recte divisit. Nam Cain cum Deo offerret sua, seipsum sibi retinuerat, repositum habens cor in cupiditate terrena. Hujusmodi portionem Deus non accipit, sed per se inquit Proverb. cap. XXIII: Fili, praebe cor tuum mihi. Porro Abel primo cor suum, deinde rem suam offerendo plurimam hostiam per fidem obtulit.» Fidem hanc explicat cap. IV, ubi docet Abelem hoc suo sacrificio praesignasse et praecucurrisse sacrificium Christi in Eucharistia. «Quia vere, inquit, sacrificium quod illa nocte Pontifex noster Jesus Christus instituit, quamvis exteriori specie panis sit et vinum, in veritate Agnus est Dei, primogenitus omnium agnorum vel ovium, quae pertinent ad caulas coeli, ad pascua paradisi.» Vere S. Augustinus (vel quisquis est auctor, non enim videtur esse hoc opus S. Augustini), lib. I De Mirabil. S. Script. cap. III: Justitia, ait, triplex in Abel fuit: prima, virginitas, non generando; secunda, sacerdotium, munera Deo placita offerendo; tertia, martyrium, proprium sanguinem effundendo: cui primam figuram Salvatoris gestare conceditur, qui virgo, martyr et sacerdos esse videtur. Et paulo ante: «Abel, inquit, totius humanae justitiae princeps, in ipso mundi principio sanguinis sui tripudio coronatus martyrio arripitur.» Et mox: «Huic Abel Dominus Jesus Christus primatum justitiae hominum commisit, ita inquiens: A sanguine Abel justi usque ad sanguinem Zachariae,» Matth. XXIII, 35. Nota: Pro respexit hebraice est iissa, quod Symmachus vertit, delectatus est; Aquila, consolationem accepit; Chaldaeus, suscepit cum beneplacito. Proprie iissa significat respexit, a radice scaa; sin legas aliis punctis iasca, significat delectatus est, a radice scaa, per duplex ain, et ita legit Symmachus et Aquila. Quaeres, quo signo declararit Deus sibi placere oblationes Abelis, non autem Cain? Respondeo: Communiter tradunt Patres Deum id igne de coelo misso in sacrificium Abelis, non autem Caini, declarasse: ignem enim hunc combussisse et consumpsisse sacrificium Abelis, Caini vero sacrificium intactum reliquisse. Rident hoc Lutherus et Calvinus, quasi Judaicas fabulas. Verum id ipsum asserunt et tradunt S. Hieronymus, Procopius, Cyrillus hic, Chrysostomus, Theophylactus, Oecumenius in cap. XI ad Hebr. vers. 4, et Cyprianus, orat. De Nativit. Domini. Unde et Theodotion vertit, et inflammavit Dominus super Abel et sacrificium ejus, super Cain non. Hoc enim eodem ignis et conflagrationis victimae signo solet Deus probare et acceptare sacrificia, ut Gedeonis, Judic. cap. VI, vers. 11; Manue, Judic. XIII, 20; Aaronis, Levit. IX, 24; Eliae, III Reg. XVIII, 38; Davidis, I Paralip. XXI, 26; Salomonis, II Paralip. VII, 1; Nehemiae, II Machab. I, 32.
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AD CAIN AUTEM ET AD MUNERA ILLIUS NON RESPEXIT, non inflammavit ea. Ita narrat Nazianzenus, orat. I in Julianum, duos nepotes Constantii imperatoris, Gallum et Julianum, volentes exstruere templum supra tumulum Mamantis Martyris, inter se divisisse opus, sed partem illam quae exstruebatur a Gallo, vere pio et fideli, felicissime processisse: partem autem quae exstruebatur a Juliano, qui apostata futurus, jam mente corruptus erat, non potuisse unquam coalescere, quod terra contremiscens omnia quasi removeret, quia Martyr noluit honorari ab eo, a quo collegas suos contumelia afficiendos praevidebat; et quia Deus qui corda intuetur, opus Galli, tanquam Abelis sacrificium, admisit, opus vero Juliani, tanquam sacrificium Caini, abjecit, inquit Nazianzenus. Praeclare S. Cyprianus, tract. De Orat. Domin.: «Non, inquit, Caini et Abelis munera Deus, sed corda intuebatur, ut ille placeret in munere, qui placebat in corde. Abel pacificus et justus dum Deo sacrificat innocenter, docuit et caeteros quando ad altare munus offerunt, sic venire cum Dei timore, cum simplici corde, cum lege justitiae, cum concordiae pace. Merito ille dum in sacrificio Dei talis est, ipse postmodum sacrificium Deo factus est, ut martyrium primus ostendens, initiaret sanguinis sui gloria Dominicam passionem, qui et justitiam Domini habuerat et pacem.»
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CUR CONCIDIT FACIES TUA? CUR ira, odio, invidia in fratrem contabescis, eaque vultus tristitia et dejectione prodis? cur lividis et dejectis in terram oculis parricidium incipis meditari? ita Rupertus. Unde Arabicus vertit, contristatus est vultus ejus.
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NONNE SI BENE EGERIS, RECIPIES? tum quietem et gaudium conscientiae, tum favorem meum, utque simili signo, puta igne de coelo misso, attester te tuaque sacrificia mihi placere, sicuti testatus sum Abeli, quod te nunc ita cruciat; tum denique bona praesentia et aeterna recipies: haec enim omnia virtutis sunt merces. Pro recipies hebraice est scet, quod significat ferre, elevare, portare, recipere, rursum remittere. Unde Chaldaeus vertit, dimittetur tibi, scilicet invidia et impietas tua; Septuaginta vertunt, «nonne si recte offeras, non recte autem dividas, peccasti? quiesce.» Quod S. Ambrosius, Chrysostomus, Augustinus, sic exponunt: Quia in recta, inquiunt, divisione prima secundis, coelestia terrenis praeferenda sunt; Cain autem primas sibi, secundas dabat Deo, ideoque non recte cum Deo divisit. Tertio, alii sic vertunt, nonne si bene egeris, attolles? subaudi vultum, q. d. Nonne incedes recto vultu, vivesque in gaudio et laetitia? unde et Vatablus vertit, nonne si bene egeris, exaltatio erit tibi? q. d. Tu videris dolere quod frater tuus sit clarus, et evectus supra te; at si studueris bene facere, attolleris ut ille; sin autem male egeris, statim in foribus peccatum aderit. Peccatum PECCATUM, id est poena peccati, quae quasi canis aut Cerberus cubans (hoc enim est Hebraeum robets) fores peccati obsidet, tanquam peccati vindex; hic, mox ut male egeris, tibi aderit, tibi allatrabit, te mordebit et lancinabit. Canis hic est vermis conscientiae, mentis turbatio et indignatio, ira Dei capiti peccatoris imminens, tribulatio, angustia omnesque aerumnae praesentes et aeternae, quibus Deus peccata punit. Unde Chaldaeus vertit: «In diem judicii peccatum tuum servatum est, in qua ulciscetur de te.» Nota prosopopaeiam. Peccatum hic inducitur quasi tyrannus, qui cum suis asseclis tam lictoribus, quam molossis peccantem assidue insequitur. Nam, ut Poeta ait: «Noxa caput sequitur.» Et Horatius, lib. III Carminum, ode 3: «Raro antecedentem scelestum / Deseruit pede poena claudo.» Ut enim alia taceam, magna poena est «Nocte dieque suum gestare in pectore testem, / Occultum quatiente animo tortore flagellum.» Conscientia ergo sceleris, ipsa sui vindex, tortor et carnifex est, uti pulchre docet S. Chrysostomus, conc. I De Lazaro. Et S. Augustinus in Sententiis, Sentent. 191: «Nullae, ait, poenae sui graviores sunt quam malae conscientiae, in qua cum non habetur Deus, consolatio non invenitur. Et ideo invocandus est liberator, ut quem tribulatio exercuit ad confessionem, confessio perducat ad veniam.» Ita Alexander Macedo cum Clitum sibi carissimum ac fidelissimum temulentus occidisset, mox conscientia sceleris furens, sibi mortem inferre voluit, sed a suis fuit prohibitus, teste Seneca epist. 83. Ita Nero Caesar, auctore Dione, matre trucidata, aiebat se specie materna exagitari verberibus furiarum, tedisque ardentibus, nulloque loco tutum posse consistere. E contrario, «nullum theatrum virtuti conscientia majus est,» ait Cicero, Tuscul. II, et Horatius in Odis: «Integer vitae scelerisque purus / Non eget Mauri jaculis, nec arcu, / Nec venenatis gravida sagittis, / Fusce, pharetra.» Nimirum, «secura mens quasi juge convivium.» Ita S. Augustinus, Contra Secundinum cap. I: «Senti, inquit, de Augustino quodlibet; sola me conscientia in oculis Dei non accuset.» Sed Sub Te Erit Appetitus Ejus, et Tu Dominaberis Illius Calvinus, ne cogatur ex hoc loco admittere liberum arbitrium dominans peccato et concupiscentiae, censet pronomen ejus referre Abelem, non peccatum, sensumque esse, q. d. Ne, o Cain, invideas Abeli juniori fratri tuo; nam ipse in tua potestate permanebit, et tu ei tanquam primogenitus dominaberis. Favet huic expositioni unus S. Chrysostomus, homilia 18. Verum nulla Abelis hic facta est mentio, ac proinde pronomen ejus Abelem referre nequit, ut docet S. Ambrosius, lib. II De Cain et Abel, cap. VII; et S. Augustinus, lib. XV De Civit. VII. Unde Arabicus clare vertit, «in electione tua appetitus ejus, et tu dominaberis illius.» Electio enim est actus proprius liberi arbitrii, per quem dominatur suis actionibus. Dices: Pronomen ejus in Hebraeo est masculinum; chattat autem, id est peccatum, est femininum: ergo vox ejus nequit referre peccatum, sed Abelem respicit. Respondeo, Hebraeum chattat non solum esse femininum, sed masculinum; patet hic cum ait chattat robets, peccatum cubans apud te, tibi aderit; si enim esset femininum, dicere debuisset robetsa. Idem patet Levit. XVI, 24, chattat hu, peccatum est ipse, non hi, id est ipsa. Dices secundo, Hebraice est elecha tescukato, id est, ut vertunt Septuaginta, ad te conversio ejus. Respondeo, sensus hujus phrasis est: peccatum, ejusque appetitus et concupiscentia, te sollicitabit ad sibi consentiendum, sed ita, ut ad te converti, et a te consensum petere et impetrare debeat; quod Noster quoad sensum clare vertit, sub te erit appetitus ejus. Pari enim modo Evae dixit cap. III, vers. 16, el ischech tsecukatesch, ad virum erit conversio tua, quod noster quoad sensum clare vertit, sub viri potestate eris. Unde ibi, aeque ut hic, sequitur, et ipse dominabitur tui. Dico ergo vocem ejus referre peccatum, non Abelem, sensumque esse, q. d. Potes, o Cain, per arbitrii libertatem et gratiam meam tibi praeparatam, tuae concupiscentiae et appetitui invidiae, tanquam mancipio dominari. Quid clarius pro arbitrii libertate dici potuit? Unde Targum Hierosolymitanum ita vertit, «in manum tuam tradidi potestatem concupiscentiae tuae, et tu dominare ei, sive ad bonum, sive ad malum.» Ita exponunt S. Ambrosius et S. Augustinus supra, S. Hieronymus, Rabanus, Rupertus, Hugo, Beda, Alcuinus et Eucherius hic; quin et S. Chrysostomus hom. 18 citata, aperte docet Cainum potuisse dominari suae concupiscentiae. Vide Cardinalem Bellarminum, docte aeque ac solide hunc locum, uti et alios omnes, pertractantem. Et Tu Dominaberis Illius Tu illi dominari potes, ideoque debes: si enim non posses, nec deberes. Deus enim homini non praecipit impossibilia. Nota hic quantum sit dominium voluntatis, non tantum in motus et actiones externas, sed etiam in appetitus et passiones internas. Sentias licet aestus cholerae aut libidinis maximos, voluntate tua forti et constanti iis renitere, dicitoque: Nolo iis consentire, ii mihi displicent, eos detestor; et dominaberis cholerae ac libidini, erisque coram Deo et hominibus, non cholericus, sed mansuetus cholerae domitor; non incestus, sed castus libidinis victor. Tanta est vis et imperium voluntatis. «Magna, inquit S. Chrysostomus serm. De Zachaeo, vis est voluntatis, quae nos efficit posse quod volumus, et non posse quod nolumus.» Vidit hoc Seneca qui, ad iram domandam, hoc inter caetera dat remedium lib. II De Ira, cap. XII: «Nihil, ait, est tam difficile et arduum, quod non humana mens vincat, et in familiaritatem perducat assidua meditatio; nullique sunt tam feri et sui juris affectus, ut non disciplina perdomentur. Quodcumque sibi imperavit animus, obtinuit; quidam, ne unquam riderent, consecuti sunt; vino quidam, alii venere, quidam omni humore interdixere corporibus.» Solerter ergo et vere sanctus quidam doctor dixit: «Quidquid toto corde, tota intentione, toto desiderio vis, id es certissime.» Vis toto corde et efficaciter esse humilis? hoc ipso reipsa es humilis; vis efficaciter esse patiens, obediens, constans? hoc ipso reipsa es patiens, obediens, constans. Quare prudenter suadet: «Si, ait, magna dare aut facere non potes, magnam saltem habeto voluntatem, eamque ad immensa extende,» v. g. pauper es, habeto voluntatem efficacem dandi largissimas eleemosynas, si facultates suppeterent, et vere eris largissimus et liberalissimus; parva habes talenta, parvas vires Dei gloriam et salutem animarum promovendi: concipe efficax desiderium, et ex toto corde offer Deo mille animas, mille vitas, mille corpora, si ea haberes; offer ingens desiderium laborandi et patiendi ardua quaeque ad ejus amorem et plurimorum salutem; atque Deus voluntatem tuam pro facto computabit: voluntas enim seria et resoluta omnis virtutis et vitii, omnis meriti et demeriti fons est et causa. Ita S. Christina virgo et martyr, patris sui Urbani, Tyri Italiae oppidi praefecti, idola argentea confringens, blandimenta illius voluntate firma despexit, minas irrisit; non flagellis, non ungulis dilaniata constantiam mutavit; quinimo lacerae carnis frustum in patrem projiciens ait: «Satiare carnibus, miser; quas genuisti: filiam comedere potes, at certe ut impietati tuae consentiat, facere non potes.» Hinc rotis alligatur, et subdito igne uritur, in lacumque dejicitur; mox defuncto patre, a Dione ejus successore in oleo, resina et pice coquitur: inde ad Apollinis statuam adorandam ducta, eam sua precatione subvertit. Dioni subito mortuo surrogatur Julianus, qui Christinam in fornacem ardentem mitti jussit, sed missa noxam non sensit; serpentibus mordendam objecit, sed serpentes, illa dimissa, veneficum invaserunt: interemptum ipsa suscitavit. Julianus illi mamillas amputari jubet, linguam praecidi ipsamque sagittis confici. Tali demum martyrio consumpta in coelum evolavit. Ecce quam voluntas resoluta dominetur affectibus, tormentis, tyrannis et morti: hac Christina patrem, Abel fratrem superavit, non pugnando, sed patiendo. Ita habet ejus Vita, quam edidit Surius, tom. IV, 24 julii.
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EGREDIAMUR FORAS. Haec verba exciderunt ex textu Hebraeo: unde ea non legerunt, nec verterunt Aquila, Symmachus et Theodotion. Olim tamen ea fuisse in Hebraeo, patet, quia ea legerunt Septuaginta et Targum Hierosolymitanum. Unde eadem se reperisse in Samaritanorum Pentateucho fatetur S. Hieronymus. Denique nisi illa legas, mutilus erit hic locus: non enim exprimit quid dixerit Cain. Rursum haec verba dixisse Cain, potius quam alia, patet ex eo quod secutum est: nam mox egressus Abel cum Cain in agrum, ab eo occisus est. Consurrexit Cain Adversus Fratrem Docet Targum Hierosolymitanum Cain in agro coepisse queri de Dei providentia et aequitate, disputasse contra judicium extremum, contra mercedem bonorum et vindictam malorum. E contrario Abelem haec asseruisse, Deum defendisse, fratrem reprehendisse, ideoque ab eo caesum esse. Quam ergo immane fuit parricidium Cain, tam illustre fuit martyrium Abel. Quocirca S. Cyprianus, lib. IV, epist. 6, exhortans Tibaritanos ad martyrium: Imitemur, ait, fratres dilectissimi, Abel justum, qui initiavit martyria, dum propter justitiam primus occiditur. Horatio Cocliti objiciebant aemuli claudicationem: quibus ille: Per singulos gradus moneor triumphi mei; ipse enim Porsenae regi per sublicium pontem transire conanti restitit, solusque hostium impetum sustinuit, donec a tergo pons a sociis frangeretur, ibique in coxa laesus claudicare coepit, teste Livio, lib. II, decad. 1. Idem Caino parricidae dicere poterat, et potest etiamnum Abel. Probabiliter putant aliqui Abel occisum esse sub annum mundi 130, ex eo quod hoc anno natus sit Seth, quem mater Eva crebro (quotannis, ait Augustus Torniellus) parere solita, Abeli occiso mox substituit; ita Pererius, Cajetanus et Torniellus in suis Annalibus, quos ad instar Baronii, ab Adamo ad Christum per singulos annos seriatim et ordine digessit et descripsit. Allegorice, Abel fuit typus Christi a Judaeis suis occisi. Ita ex S. Irenaeo et Augustino Rupertus.
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NESCIO: NUM CUSTOS (Arabicus, speculator) FRATRIS MEI SUM EGO? Ambrosius, lib. II De Cain, cap. IX, notat hic tria ejus crimina. Negat, inquit, primum, quasi apud ignorantem; recusat fraternae munus custodiae, quasi exsors naturae; declinat judicem, quasi liber arbitrii. Quid miraris, si pietatem non agnovit, qui non agnovit auctorem?
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VOX SANGUINIS. Hebraice est vox sanguinum, quod perperam Chaldaeus cum Rabbinis refert ad filios, quos habiturus erat Abel, si non fuisset necatus, quia videlicet tantum sanguinis effudit Cain, quantum per propagationem filiorum, quos generaturus erat Abel, sufficere multis poterat: clamabant ergo vocibus innumeris, qui sanguinis futuri erant participes. Patet enim haec non ad posteros, sed ad sanguinem Abelis a Cain effusum, pertinere. Hebraice autem est vox sanguinum, pro sanguinis, quia Hebraei homicidium ad emphasim (ad horrorem incutiendum) vocant effusionem sanguinum, id est sanguinis: quia revera in homicidio multus sanguis hominis effunditur. Pulchre S. Ambrosius, lib. II De Cain, cap. IX: Non accusat, ait, vox ipsius (Abelis) non anima ejus, sed vox sanguinis accusat, quem ipse fudisti: tuum te ergo facinus, non frater accusat. Est tamen etiam terra testis, quae cepit sanguinem. Si frater parcit, terra non parcit: si frater tacet, terra condemnat. Ipsa est in te, et testis et judex. Non est ergo dubium quod eum et superiora (coelina, sol, luna, stellae, Throni, Dominationes, Principatus, Potestates, Cherubim et Seraphim) damnaverint, quem inferiora damnarunt. Nam quomodo absolvitur pura illa coelestique sententia, quem nec terrae potuerunt absolvere? Clamat ad Me Q. d. Reatus homicidii, imo parricidii tui, ita voluntarii, in conspectu meo comparet, atque a me celerem et atrocem vindictam exposcit. Est prosopopoeia. Ita S. Hieronymus in Ezechiel. cap. XXVII. Sunt ergo haec quatuor atrocia peccata, phrasi Scripturae in coelum clamantia: primo, parricidium, quale fuit Caini; secundo, peccatum Sodomorum, Genes. XIX, 13; tertio, merces operariorum defraudata, Jacob. V, 4; quarto, oppressio viduarum, pupillorum et pauperum, Exodi II, 23. Vide hic quomodo Deus occultum homicidium Caini propalet et puniat. Mira alia homicidii occulti detecti et puniti exempla habet Plutarchus, lib. De Sera numinis vindicta. Hoc factum et dictum apposite Innocentius I Pontifex applicat Arcadio Imperatori, et Eudoxiae Augustae, eo quod S. Joannem Chrysostomum in exilium egissent, ibique eum, quasi Caini Abelem, erumnis confecissent, ideoque in eos excommunicationis fulmen intorquet. Audi epistolam tanto Pontifice dignam, quam ex Gennadio et Glyca recitat Baronius, anno Domini 407. Vox sanguinis fratris mei Joannis clamat ad Deum contra te, o Imperator, sicut quondam Abel justi contra parricidam Cain, et is modis omnibus vindicabitur. Ejecisti e throno suo, re non judicata, magnum totius orbis doctorem, et una cum eo Christum persecutus es. Neque de illo ita queror: sortem enim, seu haereditatem cum S. Apostolis in Dei et Salvatoris nostri Jesu Christi regno consecutus est, etc.; sed quod orbis sub sole totus ad orbitatem redactus est, viro tam divino amisso persuasione unius mulieris, fabulam hanc et spectaculum exhibentis. Et mox: Nova autem Dalila, Eudoxia, quae paulatim te seductionis novacula totondit, execrationem ex multorum ore sibi ipsi introduxit, grave et quod gestari nequeat, peccatorum pondus colligans, atque id prioribus peccatis suis superaddens. Itaque ego minimus et peccator, cui thronus magni Apostoli Petri creditus est, segrego et rejicio te et illam a perceptione immaculatorum mysteriorum Christi. De Terra Tradunt multi Abel caesum esse in Damasco, et inde dictam Damascum quasi dam sac, id est sanguis saccus, quia scilicet bibit et hausit sanguinem Abelis. Intellige Damascum, non Syriae, ut videtur velle S. Hieronymus: haec enim aliunde suum nomen et originem traxit, ut dicam cap. XV, vers. 2; sed Damascenum agrum juxta Hebron, rubra terra confertum (quae hebraice hic vocatur Adama), ubi creatus et vixisse putatur Adam. Ita Burchardus, Adrichomius et alii in Descriptione terrae sanctae et Abulensis in cap. XIII, Quaest. CXXXVIII. Abeli similis fuit S. Wenceslaus, rex Boemiae et martyr, occisus a fratre Boleslao quasi altero Caino, instigante matre Drahomira. Wenceslaus enim pius et innocens quasi Abel regnum plus jejunio, orationibus, cilicio, ac aliis piis operibus rexit, quam imperio, illud plane occinens: Septies in die laudem dixi tibi super judicia justitiae tuae. Divinitus ergo praescius mortem sibi a fratre ad epulum invitante per dolum parari, non subterfugit, sed S. Sacramentis se praemuniens fratris domum adiit; ac post fraternam et hospitalem mensam, proxima nocte ante templum orans caesus est: factusque gratissima Deo hostia, sanguine ejus aspersus est templi paries, quem frustra caesores abluere et detergere conati sunt: quanto enim crebrius detergebatur, tanto vivacior magisque cruentus aspiciebatur; mansit itaque ibidem indeletus, in testimonium tanti parricidii instar Abelis clamans in coelum. Quocirca omnes tanti sceleris administri misere perierunt: Drahomiram matrem in arce Pragensi vivam terra absorpsit. Boleslaus quasi alter Cain prodigiis et terroribus agitatus, et ab Othone imperatore in ultionem parricidii bello appetitus, morbo tandem absumptus, principatu et vita privatus est. Alii per daemones exagitati, umbram suam metuentes, sese in flumen praecipites dederunt. Alii mente capti fugam inierunt, et nusquam amplius comparuerunt. Alii variis et gravibus morbis icti, hominibus exosi, vitam miserabiliter finierunt. Ita habet ejus Vita et Annales Boemiae, atque ex iis Aeneas Sylvius in Hist. Boemica.
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MALEDICTUS ERIS SUPER TERRAM. Tum quia terra tibi erit maledicta, et maligne parceque tibi eam colenti suos dabit fructus: ut sit hypallage. Hebraea habent, maledictus tu de terra, q. d. Polluisti terram sanguine fratris tui, ideo et per terram sterilitate punieris.
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NON DABIT TIBI FRUCTUS SUOS, hebraice cocha, id est virtutem suam. Jam virtus terrae sunt fructus terrae copiosi et vigorosi. Vagus et profugus, ex mala conscientia pavidus, et, ut Septuaginta vertunt, gemens et tremens, scilicet tum animo, tum corpore, huc illucque vagaberis. Graece enim to tremon, id est tremens, referunt ad tremorem corporis in Cain, qui pavoris ejus et consternationis animi fuit index. Cum operatus fueris eam, non dabit tibi fructus suos. Tum quia tu infaustus, infelix, vagus et profugus eris super terram, ut sequitur. Ergo deliri, aeque ac blasphemi fuerunt Caiani haeretici, qui Cain coluerunt, dictitantes Abel fuisse ex debiliori virtute, ideoque esse occisum: Cain vero fuisse ex fortiori et coelesti virtute, aeque ac Esau, Core, Judam et Sodomitas; atque hos omnes esse cognatos suos pactabant: Cain enim fuisse patrem Judae. Judam autem venerabantur; eo quod ipse tradiderit Christum, praesciens ejus morte homines redemptum iri. Ita Epiphanius, haeresi 38; S. Augustinus, Philastrius et alii in haeresi Caianorum.
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MAJOR EST INIQUITAS MEA, QUAM UT VENIAM MEREAR. Pagninus, Vatablus, Oleaster cum Aben Ezra, עוון avon, id est iniquitas, peccatum, sumunt pro poena peccati, itaque vertunt, major est punitio mea, quam ut feram, vel ferre possim. Ita et Athanasius ad Antiochum, Quaestione 96. Ubi obiter adverte hasce breviores quaestiones non esse magni illius S. Athanasii Alexandrini: nam in iis citantur S. Epiphanius et Gregorius Nyssenus, qui S. Athanasio fuerunt posteriores; imo auctor earum citat, Quaestione 93, ipsum S. Athanasium, atque ab eo recedit, aliamque sententiam sequitur. Nec tamen auctor earum idem est cum Athanasio Nicaeno, qui prolixas quasdam quaestiones in sacram Scripturam conscripsit; licet forte ad eumdem Antiochum uterque quaestiones suas scripserit. Verum communiter Septuaginta, Chaldaeus, Noster, Patres Graeci et Latini proprie accipiunt hic peccatum, putantque Cainum his verbis desperasse. Unde Hebraea sic habent גדול עווני מנשא gadol avoni minneso, id est, major est iniquitas mea, quam ut eam ferre aut portare possim; secundo, planius et melius cum Septuaginta, Chaldaica et Nostro ita vertas: Major est iniquitas mea, quam ut eam ferre et parcere, id est, quam ut ferat et parcat Deus. Hebraeum enim נשא neso, et ferre, et parcere significat, quia cum quis alteri parcit, magno eum onere levat; offensam enim ejus condonando fert et portat; offensa enim et peccatum in Deum est onus Aetna ponderosius, peccatori incumbens. Unde Noster vertit, quam ut veniam merear, id est, quam ut ulla poenitentia veniam possim impetrare, q. d. Omnino indignus et incapax sum veniae. Hinc cum Caino graviter errant Novatiani aliique, qui censent aliqua peccata ita gravia esse, ut etiamsi quis poeniteat, Deus tamen illa condonare non possit, aut nolit. Ita S. Ambrosius, lib. I De Poenitentia, cap. IX. Quatuor sunt, inquit Hugo Cardinalis, quae aggravant peccatum, scilicet peccati qualitas, frequentia, diuturnitas, impoenitentia; sed his omnibus in immensum major est Dei clementia, Christique meritum et gratia. Audi eum Jeremiae III, 1: Tu fornicata es cum amatoribus multis; tamen revertere ad me, dicit Dominus. Audi Ezechielem, cap. XVIII, vers. 21: Si impius egerit poenitentiam, etc., vita vivet, et non morietur: omnium iniquitatum ejus quas operatus est, non recordabor amplius.
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ECCE EJICIS ME HODIE A FACIE TERRAE, a patria mea jucundissima et fertilissima, inquit Oleaster et Pererius, adeoque a tota terra, dum nusquam me consistere permittis, sed continuo ab una regione in aliam expellis, facisque exulem et profugum, tum a terra, tum consequenter ab hominibus, q. d. Facis me odium omnium hominum, ut nec ego illos aspicere ausim, nec illi me aspicere dignentur. A Facie Tua Abscondar Quasi reus praesentiam judicis Dei fugiam, latibula quaeram. Ita S. Ambrosius et Oleaster; secundo, cura, favore et tutela tua destituar. Ita S. Chrysostomus et Cajetanus. Unde non est necesse cum Delrio hic recurrere ad hypallagen, q. d. Tu abscondes faciem tuam a me, ne me oculis aequis aspicias. Ait ergo Cain, ut pulchre Lipomanus: Ecce, Domine, abstulisti a me fructus terrae, abstulisti gratiam et tutelam tuam, permittis me mihi, pro venia te convenire non audeo; abscondar a te, subterfugiam ut potero judicium tuum, vagus et instabilis ero ubique, et si tu me non persequeris, quisquis aliorum invenerit me occidet, meque tueri non potero. Omnis Igitur Qui Invenerit Me, Occidet Me Nota hic in Caino effectus et poenas peccati. Sex sunt. Primus est, tremor corporis; secundus est, exilium et fuga; tertius est, timor et consternatio mentis. Omnis, inquit, qui invenerit me, occidet me. Quid times, o Cain? praeter te et parentes nullus adhuc homo in mundo est. A gratia Dei per peccatum exciderat; hinc poena et trepidatio: nec sine causa. Nam primum ipse Abel defunctus persequi coepit homicidam: Vox sanguinis fratris tui, inquit Scriptura, clamat ad me. Nam Deus, ait S. Ambrosius, audit suos justos, etiam mortuos, quoniam Deo vivunt. Quia ex tremore corporis et furiatae mentis agitatu, quisque eum me esse intelliget, qui mereatur interfici, ait Hieronymus, epist. 125 ad Damascenum, Quaest. I, q. d. Sum catharma, sum anathema, sum odium Dei et hominum, non potero evadere, quin ab aliquo occidar. En omen, en pavor malae conscientiae. Ita S. Ambrosius. E contrario justus ut leo confidit, dicitque: Etsi ambulavero in medio umbrae mortis, non timebo mala, quoniam tu mecum es, Psalm. XXII, vers. 4. Nota: Cain impoenitens timet mortem, non animae sed corporis. Ita S. Ambrosius. Quarto, persequebatur Cainum ipsa terra: Vox sanguinis clamat ad me de terra, q. d. Si frater parcit, terra non parcit, ait S. Ambrosius: haec Caino maledicta negat fructus, haec eum expellit quasi profugum. Quinto, horrorem Cain injiciebant coelestes, pariter et infra coelum positae virtutes; ut enim ait Procopius, praeter fulgura et coruscationes horrificas, videbat Cain angelos igneis gladiis sibi mortem minantes: si oculos ad terram demittebat, serpentes veneno, leones unguibus, caeterasque feras suis armis in se irruentes videre sibi videbatur. Sexto, profugus fuit Cain in terra, ac tandem latitans in silvis (si credimus Hebraeis) a Lamech occisus est; qua de re dicam vers. 23. Nonne ergo, ut ait S. Chrysostomus, peccatum est spontanea insania et voluntarius daemon?
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NEQUAQUAM ITA FIET: SED OMNIS QUI OCCIDERIT CAIN, SEPTUPLUM PUNIETUR. Pro septuplum hebraice est שבעתים scibataim, quod Aquila vertit septempliciter; Septuaginta et Theodotion, septem vindictas, q. d. Multipliciter et gravissime punietur is, qui Cain occiderit; quia secundus erit homicida, qui primus malum exemplum Caini secutus est, nec ejus punitione tam gravi, a caede absterritus est, et qui occidit primum homicidam Cainum, cui Deus vitae fidem dedit, quemque ad poenam et omnium exemplum vult superesse, cum ipse vitam habeat pro supplicio, mortem pro solatio: ut ei diu vivere non sit aliud, quam diu torqueri. Hinc apte Burgensis censet plus poenae hic intentari occisori Caini, quam ipsi Caino, ob causas jam dictas. Negant hoc Lyranus, Abulensis, Carthusianus et Pererius; adeoque negant eos hic inter se comparari; unde ipsi haec ita dispungunt et distinguunt: Omnis qui occiderit Cain, subaudi, gravissime punietur, punctum. Deinde subdunt, septuplum punietur, scilicet Cain; vel, ut Symmachus vertit, septimus punietur, Cain scilicet, quia in septima generatione, scilicet a Lamech, creditur occisus esse Cain, eousque vitae derelictus ad poenam et exemplum. Verum haec dispunctio inconcinna est, nova et hiulca: prior ergo sensus quem dedi, genuinus est. Adde, Hebraeum שבעתים scibataim, non septimum, ut vertit Symmachus, sed septuplum significare. Posuitque Dominus Cain Signum Quaeres quale? Rabbini quidam fabulantur fuisse canem, qui Cainum semper praeibat, et per vias tutas deducebat. Alii, fuisse litteram fronti Caini impressam; alii, vultum ferum et truculentum. Verum communior sententia est, signum hoc fuisse tremorem corporis, et mentis ac vultus consternationem, ita ut corpus et vultus peccatum Caini loquerentur. Hunc enim tremorem fuisse in Caino, patet ex Septuaginta; isque decebat Cainum: nusquam enim pejus, quam in sano corpore, aeger animus habitat. Addit Josephus, penes quem sit fides, Cainum pejorem effectum, tandem factum fuisse ducem latronum et nequitiae, in Henochia urbe quam condidit.
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HABITAVIT PROFUGUS IN TERRA. Hebraice est, habitavit in terra Nod. Ita Septuaginta et Josephus, qui Nod ut proprium accipiunt; Noster tamen accepit ut appellativum; utrique bene: Nod enim significat vagum, mobilem, fluctuantem, profugum. Haec ergo terra, in quam primitus fugit Cain, dicta est Nod, non quasi terra quaecumque a Caino pedibus calcata fuisset, fluctuaret et contremisceret, ut Rabbini aliqui finxerunt; sed dicta est terra Nod, quasi dicas, terra profugii, in quam scilicet profugit Cain profugus.
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UXOREM SUAM, filiam Adami, ac consequenter sororem suam. Initio enim mundi necesse fuit sorores fratribus nubere, inquiunt S. Chrysostomus, Theodoretus, Procopius, quod alias jure naturae vetitum est, ita ut in eo Pontifex dispensare non possit. Aedificavit, non jam, sed multis (puta 400 aut 500) post annis, inquit Josephus, cum Cain plures jam genuisset filios et filias, nepotes et neptes, qui Henochiam replere possint. Ita S. Augustinus, lib. XV De Civit. cap. VIII. Symbolice, idem eodem libro, cap. I: Natus est, inquit, prior Cain ex illis duobus generis humani parentibus, pertinens ad hominum civitatem; posterior Abel, ad civitatem Dei. Sic universo genere humano, cum primum duae istae coeperunt nascendo atque moriendo procurrere civitates, prior est natus civis hujus saeculi; posterior autem iste peregrinus in saeculo, et pertinens ad civitatem Dei, gratia praedestinatus, gratia electus, gratia peregrinus deorsum, gratia civis sursum. Et mox: Scriptum est itaque de Cain, quod condidit civitatem: Abel autem tanquam peregrinus non condidit. Superna est enim sanctorum civitas, quamvis hic pariat cives, in quibus peregrinatur donec regni ejus tempus adveniat, ubi cum suo principe rege saeculorum sine ullo temporis fine regnabunt. Vocavit Ex Nomine Filii Sui Henoch, Henochiam. Haec prima in orbe fuit urbs, in qua non dubium habitasse Cainum, ac proinde desiisse jam esse profugum et vagum sub finem vitae: tremor tamen corporis ei semper adhaesit. Tropologice S. Gregorius, lib. XVI Moral. cap. VI: Mali in terris, boni in coelis civitatem deligunt: sed vide quam breve sit impiorum saeculum et gaudium: Cain tantum septimam habuit generationem, quae desinit in Lamech, in quo ejus tota stirps progenies diluvio periit.
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DUAS UXORES. Primus polygamus Lamech legem monogamiae latam, Genes. II, 24, violavit. Unde Nicolaus Pontifex, scribens ad Lotharium regem pariter polygamum, Lamech vocat adulterum, ut habetur, cap. An non, XXIV, Quaest. 3. Post diluvium, cum vita hominum esset brevior, et unicus superesset Noe cum suis, ne nimis lente propagarentur homines, dispensavit Deus, ut plures liceret habere uxores. Id patet, quia Abraham et Jacob, viri sanctissimi, plures habuerunt. Verum satis propagato jam genere humano, coeperunt cultiores Hebraei, Graeci, Romani polygamiam sensim aversari, et tandem Christus omnino eam sustulit, Matth. XIX, 4.
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PATER, inventor, auctor; Jubal ergo, filius Lamech, fuit inventor organi et citharae; unde ab hoc Jubal, qui fuit jubilosus, jucundus et jovialis, putant nonnulli Latinos sumpsisse suum jubilare et jubilum.
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QUI FUIT MALLEATOR ET FABER IN CUNCTA OPERA AERIS ET FERRI, qui fuit inventor artis fabrilis. Hebraea ad verbum sic habent: Qui fuit acuens, id est, expoliens, omnia opera aeris et ferri.
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QUONIAM OCCIDI VIRUM ET ADOLESCENTULUM. Quaeres, quis fuerit hic vir et quis adolescens? Hebraei, et ex iis S. Hieronymus, Rabanus, Lyranus, Tostatus, Cajetanus, Lipomanus, Pererius, Delrio, tradunt quod Lamech occiderit Cain tritavum suum, hac ratione. Ibat Lamech venatum in silvam, in quam Cain concesserat, vel ambulandi, vel captandi frigoris causa. Comes ergo, vel armiger Lamech advertens strepitum et motum foliorum quem faciebat Cain, indicavit Lamecho ibi latere feram. Lamech jaculatus occidit, non feram, sed Cain. Re deprehensa, Lamech ira aestuans in armigerum malum indicem, eum arcu aut fuste contudit; unde ipse paulo post mortuus est. Occidit vero Lamech virum, puta Cain, et adolescentem, puta armigerum suum. Nec obstat vers. 15; ibi enim tantum Deus vetat, ne palam et agnitus Cain occidatur: Lamech autem casu et ignarus occidit Cain. Haec tamen traditio Theodoreto, Burgensi, Catharino et Oleastro fabulosa videtur: ac merito talis apparebit, si illi addantur circumstantiae, quas aliqui addunt, veluti quod Cain, non in Henochia sua, sed in silvis versari et latere sit solitus; quod Lamech fuerit caecus aut caecutiens, itaque iverit venatum, atque ob caecitatem deceptus a suo comite, vel armigero confixerit Cain; quod hic comes, vel armiger fuerit Tubalcain, filius Lamech, quem sane nominasset hic Moses et Lamech pater. Certum ergo est Lamech occidisse virum aliquem, quisquis ille fuerit. Rursum, licet Theodoretus et Rupertus putent Lamech tantum unum occidisse, qui in Hebraeo carmine et rhythmo dicatur vir, ratione sexus: adolescens vero, ratione aetatis; Hebraei enim in rhythmo, posteriore hemistichio repetunt et explicant prius hemistichium: tamen passim alii docent Lamech occidisse duos: unus enim hic vocatur vir, alter adolescens, et, ut hebraice est, ילד ieled, id est, puer; puer autem nequit dici vir. Porro perperam vir doctus apud Emmanuelem Sa, per interrogationem haec vertit, itaque explicat: Cum male, inquit, audiret Lamech, quod duas uxores duxisset, illaeque timerent ne ei mali aliquid ea de causa accideret, dixit: Numquid hominem aliquem occidi, ut vitae meae timere debeatis? Si Caini occisor graviter puniendus est, quanto magis qui me occiderit? Tam enim Hebraea, quam Noster, Septuaginta, Chaldaeus et alii, haec legunt assertive, non interrogative. Perperam et Vatablus conditionate vertit hoc modo: si a quopiam etiam viro fortissimo, vel ab adolescente qui viribus valet, vulnus acciperem, illum interficerem; valeo enim viribus; non est ergo, uxores, quod mihi aut liberis vestris, ob polygamiam timeatis. In Vulnus Meum, et Adolescentulum in Livorem Meum Puta per vulnus meum, per livorem meum, seu vulnere et livore a me incusso et inflicto, patet ex Hebraeo; secundo, alii sic explicant, q. d. Quo vulnere virum confodi, eodem me cruentavi; et qua plaga decoloravi adolescentulum, illa ipsa atrum meo animo livorem induxi, notam scilicet homicidii ac reatum, cui obnoxius pari vulnere et livore conficiar. Unde Septuaginta vertunt, virum occidi in vulnus mihi, et adolescentulum in livorem mihi. Hoc est enim quod Dominus Davidi homicidae intentat: Uriam percussisti gladio, quamobrem non recedet gladius de domo tua usque in sempiternum, II Reg. cap. XII. Atque hinc est quod homicidae terrente conscientia, semper sunt pavidi, umbris percelluntur, territant spectris mortuorum suos occisores persequentium, et adigentium ad mortem. Illustre exemplum habet Sophronius in Prato Spirit. cap. CLXVI, de latrone, qui conversus factusque monachus assidue vidit puerum se intantem, ac dicentem: Cur me occidisti? Unde petita venia monasterio egrediens, urbemque ingrediens captus et decollatus est. Hic sensus profundior, sed prior simplicior est.
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SEPTUPLUM ULCIO DABITUR DE CAIN, DE LAMECH VERO SEPTUAGIES SEPTIES. Primo, Rupertus per septies temporariam, per septuagies septies aeternam poenam accipit; secundo, quia Lamech, teste Josepho, 77 habuit proles, qui omnes perierunt diluvio; tertio, S. Hieronymus, et ex eo Nicolaus Papa ad Lotharium, ac Procopius: Cain, inquiunt, peccatum septies, Lamech septuagies septies vindicatum est: quia peccatum Cain septima generatione in diluvio deletum est: peccatum vero Lamech, et totius generis humani, cujus typus fuit Lamech (qui Hebraice idem significat quod humiliatus, ait Alcuinus), in septuagesima septima, scilicet per Christum deletum est: tot enim sunt generationes ab Adam usque ad Christum, Luc. III, vers. 23. Huic affinis est versio Chaldaei, quae sic habet, si in septem generationes vindicta dabitur de Cain, nonne de Lamech in septuaginta septem? Verum Lamech non habuit tot generationes: ipse enim cum tota sua posteritate diluvio periit. Quarto, Lipomanus, Delrio et alii sic explicant: videntur uxores Lamech ipsi improperasse suas caedes, comminando, quod et ipse pariter ab aliis occidendus foret; hisce respondet Lamech: Quoniam occidi, id est occidi sane, fateor, virum et adolescentem, mortemque sum meritus: sed tamen si Caini (qui voluntarius fuit parricida) interfector septuplum est puniendus, utique mei (qui casualis tantum et involuntarius sum homicida, quique facti sum poenitens) interfector septuagies septies, id est longe gravius, punietur: ego enim Cainum inscius occidi; armigerum vero meum castigare tantum volui, non occidere. Verum dico, pro vindicta dabitur de Cain et Lamech, hebraice est יקם קין ולמך iuckam Cain vel Lamech, id est, vindicabitur et punietur ipse Cain et Lamech: sic enim Noster, Septuaginta et alii hanc phrasin vertunt, vers. 15; non ergo hic vindicta intentatur caesori Caini et Lamechi, sed ipsi Caino et Lamecho. Lamech ergo ex vehementia doloris et poenitentiae ob admissum homicidium duplex, dicit: Si Cain, qui unum occidit, septuplum, id est multipliciter, graviter et plene punitus est; ergo ego, qui duos occidi, quique poenam Caini vidi, nec tamen ab ejus peccato abstinui, septuagies septies, id est longe gravius et multiplicius puniendus sum. Ita S. Chrysostomus et Theodoretus. Est enim haec phrasis et paraemia Hebraeis familiaris, ut dicant septies puniri, pro graviter, plene et multifariam puniri: septuagies vero septies puniri, pro longe gravius et copiosius, ac quasi in immensum puniri. Est enim septenarius numerus multitudinis et universitatis: septuagenarius septimus vero est numerus quasi immensitatis. Huc respexit Christus Matth. XVIII, 22: Non dico usque septies, sed usque septuagies septies. Secundo, proprie S. Cyrillus: Septuplum, inquit, punitur Cain, quia septem peccata admisit: primum, irreligiositatis, dum viliora obtulit; secundum, impoenitentiae; tertium, invidiae; quartum, quod dolose fratrem in agrum deduxerit; quintum, quod eum occiderit; sextum, quod Deo mentitus sit, dicens se nescire ubi esset frater; septimum, quod putaret se posse fugere et abscondi a Deo, quodque inscio et invito Deo putaret se posse occidi et mori, itaque vitae hujus evadere supplicium. Verum hic sensus subtilior est et minutior, quam solidior. Censet Alcazar in Apocal. XI, 2, notat. 1, 70 septuagies septies idem esse quod 490: hunc enim numerum in Scriptura esse celebrem et reputari plenum ac perfectum: nam si 70 multiplices per 7, efficies 490. Sic cum dicimus, ter quater, significamus duodecim: alias enim diceremus, ter et quater. Verum hic sensus subtilior, et hic numerus plus aequo grandior videtur. Sicut ergo dicimus vigesies ter, pro 23 vicibus; sic et septuagies septies, pro 77 vicibus. Similis est phrasis Amos cap. I, vers. 6, 9, 11: Super tribus sceleribus Gazae, et super quatuor non convertam eum. Tria enim et quatuor, significant innumera scelera Gazae. Notat haec Scriptura in Lamech, in odium polygamiae et homicidii; utque sciamus primum polygamum Lamech, fuisse secundum homicidam: facilis enim ex libidine in rixas et caedes est lapsus. Ex Hessii sententia Lamechus sese jactat propter filios suos, qui artium adeo utilium essent inventores: Cainum progenitorem suum propter caedem non esse punitum, multo minus se posse puniri, si vel simile scelus commisisset. Verba enim non significant caedem ab eo revera esse patratam, sed sunt verba hominis admodum insolentis et profani. Caeterum apparet, haec verba a Mose ex quodam carmine antiquo inserta esse: tota enim oratio poeticam quamdam sublimitatem spirat. Sensus igitur horum duorum versuum hic erit: Si propter viri aut juvenis caedem vulnera, et plagae mihi intentantur, cum de Caino poena septuplex statuta fuerit, in Lamecho id fiet septuagies septies. Herderus, in lib. De Poeseos Hebraicae indole, vom Geist der ebraischen Poesie, Part. I, p. 344, existimat hoc Lamechi carmen laudes canere gladii a filio inventi, cujus usum et praestantiam contra hostiles aliorum insultus his verbis praedicet: Lamechi mulieres, audite sermonem meum, percipite dicta mea: Occido jam virum, qui me vulnerabit, juvenem, qui plagam mihi infliget. Si Cainus septies est ulciscendus, in Lamecho id fiet septuagies septies.
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Vocavitque, non Adam, sed Eva, ut patet ex Hebraeo מקרא micra, quod femininum est. Nomen ejus Seth. Seth idem est quod thesis, sive positio aut fundamentum; radix enim שות suth, significat ponere, locare. Eva ergo, occiso Abel, mox videtur genuisse Seth, eumque ita vocasse, quasi fundamentum suae sobolis et posteritatis, ac consequenter reipublicae aeque ac Ecclesiae civitatisque Dei; hoc enim pro Abel futurus erat Seth, sicut Cain fuit caput et fundamentum civitatis diaboli, qua de re S. Augustinus scripsit lib. De Civit. Dei. Addit Suidas, Seth a pietate, sapientia et astrologia cognominatum esse Deum, eo quod ipse inventor fuerit litterarum et astrologiae. Porro stolidi fuerunt Sethiani haeretici, qui a Seth, filio Adae, se prognatos gloriabantur: hi, ait Epiphanius, haeres. 39, Seth glorificabant, et ad ipsum omnia, quae virtutis et justitiae sunt, referebant, quin et ipsum esse Jesum Christum asserebant. Seth enim productum esse ex superna matre, quae poenitentiam egit, eo quod produxisset Cain: postea vero cum occisus esset Abel, et Cain abjectus, superno patri congressa sit, et purum semen, puta ipsum Seth, genuerit, a quo deductum est omne genus hominum. Haec haereticorum de more fuere deliria.
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Enos hebraice idem est quod infirmus, afflictus, aerumnosus, desperatae valetudinis, certae morti addictus; videtur ergo Seth prius ita filium vocasse, ut eum ejusque posteros admoneret miserae suae sortis et mortalitatis, cui omnes ob peccatum addicti sumus. Sicut ergo Adam vocatur ab adama, quasi homo ab humo, ita vocatur Enos a miseria et mortalitate. E contrario homo graece vocatur ἄνθρωπος quasi ἀνάθρων, id est sursum aspiciens; vel, ut ait S. Athanasius, tract. De Definitionibus, ab eo quod vultu superna suspicit. Potest secundo, homo dici Enos, a radice נשה nasa, id est oblitus est, ut Enos idem sit quod obliviosus, et vicissim cito oblivioni tradendus. Ad hoc etymon alludit Psaltes Psal. VIII: Quid est homo quod memor es ejus? Huc pertinet id quod scribit Josephus, Adamum praedixisse mundi hominumque interitum, eumque duplicem, unum per diluvium, alterum per incendium et conflagrationem; ideoque posteros Seth pios et sapientes excitasse duas columnas, unam lateritiam, alteram lapideam, eisque sua inventa, artes et disciplinas, vel inscripsisse, vel scriptas inclusisse ad posterorum instructionem, et sui memoriam posteris consignandam: idque hoc consilio, ut, si lateritia diluvio periret, lapidea superstes remaneret, quae, inquit Josephus, etiamnum extat in Syria. Iste Coepit Invocare Nomen Domini Q. d. Enos auctor fuit ut passim homines rite Deum colerent. Unde Hebraea habent, tunc captum est, scilicet publice et per coetus, auctore Enos, invocari nomen Domini. Tempore ergo Enos videntur coetus hominum institui, et in Ecclesiam congregari coepisse, ad publicas preces, ad publicas conciones et catecheses, ad publicum Dei cultum per sacrificia, aliosque ritus et caeremonias. Addit Thomas Waldensis, et ex eo Bellarminus, lib. II De Monachis, cap. V, Enos instituisse peculiarem aliquem cultum; et sublimiorem, quam esset religio vulgi: nam ante Enos Abel, Seth et Adam invocaverunt Deum. Unde censent ipsi, Enos instituisse quasi praeludium et initium vitae Religiosae et Monasticae. Porro Septuaginta vertunt, hic speravit invocare nomen Domini. Hebraeum enim huchal, non tantum incipere, sed et sperare significat, a radice יחל iachel; et spes est causa invocationis. Perperam Rabbini vertunt, tunc profanata est invocatio nominis Domini, quasi tempore Enos coeperit idololatria; licet enim huchal a rad. חל chol significet profanare, hic tamen non a chol, sed a חלל chalal descendit, quod in hiphil habet החיל hechel, significatque coepit, incepit: in hophal habet הוחל huchal, id est coeptum est, uti vertit Noster, Chaldaeus, Vatablus, Forsterus, Pagninus et alii passim. Non recte quoque Cyrillus, Theodoretus et Suidas vertunt, iste coepit vocari nomine Domini, quasi ipsi Enos, ob insignem pietatem Dei, ejusque liberis, filiorum Dei nomen sit inditum. Domini Hebraice est nomen tetragrammaton Jehova. Unde Rupertus, Cajetanus et alii putant, hoc nomen Adae et Enos fuisse revelatum, ipsosque per illud Deum invocasse. Sed verius est Mosi primum hoc nomen tetragrammaton fuisse revelatum, ut dicam Exodi VI, 3. Moses ergo, qui haec scripsit, postquam hoc nomen a Deo, Exodi VI, accepit, eo passim anterius, etiam in Genesi, Deum compellat, etiamsi Adam, Enos aliique Patriarchae Deum tunc, non Jehova, sed Elohim, vel Adonai compellarint. Putat D. Thomas II II part., Quaest. XCIV, art. 4, ad 2, in prima mundi aetate non fuisse idololatriam, ob recentem creati mundi memoriam. Verum haec ratio non omnino concludit: nam recens memoria diluvii, et tantae vindictae Dei, non impedivit quin et mox surreperet idololatria. Unde Torniellus et alii putant, etiam tum fuisse idololatriam in aliis Adae familiis: ideoque Enos ei opposuisse publicum unius Dei cultum, itaque S. Ecclesiae visibilem formam instituisse.
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v. 1 « Adam vero cognovtt uxorem suam Hevam , quae concepit et peperit Cain, dicens : Possedi hominem per Deum ». Fuisse Cain primogenitum fere sequitur ex imposito nomine, quod primo partui maxime convenit (Ca?.); potestque aliqua confirmatio inde peti, quod Cain patri in colendis agris sociatus sit, cum soleat prae ceteris primogenitus in societatem paterni laboris adseisci. Indidem licebit coniectura inferre, Cain et Abel non fuisse geminos. Certe nihil est in textu, quo gemini fuisse suadeantur. Otiosa penitus est quaestio, cognoveritne Adam uxorem in paradiso an extra illum : evidens quippe est, nihil de hac quaestione textum affirmare. Plures quam tresliberos Adamum vita tot annis producta genuisse patet cum ex natura rei tum ex 5,4 : sed narratiosacra, quae est historia revelationis, eos tantum recenset, qui aliquid ad historiam revelationis contulere, sive in bonum sive in malum. Hinc erraret is etiam, qui duas tantum Cainitarum et Sethitarum tribus ante diluvium exstitisse saeculis ex uno Noe prodierint. — n3p, condere vel acquirere, xczew vel xvàcÜat, à versionibus hoc altero sensu accipitur. Nota, Hebr. legere non DN sed vx, contra Vulg. LXX Symm. : ergo exsultat Heva etiam ideo, quod non filiam sed filium primo partu ediderit; sane semen 3,15 promissum imprimis complectitur filios. n* nomini divino praefixum Ps. Ion. et Targ. Hier. intellexere explicativum ; item interpres aliquis apud Field, ixznoáymv» dv0pwzc» vp». Quod interpretamentum gratuito Hevae gravem tribuit errorem, fuisse Cain deum hominem. Praeferenda Symm. versio cum (cf. 39,3; 3,16 etc.), in quàm recidunt Vulg. per, LXX &&, Chald. ap v2, Versio Sam. v2. « Puerum natum non naturae sed Deo acceptum refert » (Chrys.). Fructus agrorum et gregum sunt hominis possessio (n3p:2) : sed haec omnia tandem non sunt sufficiens eius adiutorium : exsultat igitur de meliore iam acquisita possessione mulier, idque eo ferventius, quod ea possessio sit vzr, semen continens in se divinae promissionis implendae germina, nec nisi largiente ipso numine concessum.
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v. 9 « Rursumque peperit fratrem eius Abel ». Nomen non explicatur. Ios. interpretabatur luctus, seu potius flatus, vanitas : sed hodie communiter recurritur ad assyr. Aablu, filius, quae vox antiquitus linguarum semiticarum communis fuisse creditur : uti igitur protoparentes homo et mater, ita. hic natus ffjus audiebat. « Fuit autem Abel pastor ovium, et Cain agricola ». Ex eo, quod iam 9,93 Noe legatur habuisse pallium n»2v, crediderim artem ex ovium lana contexendarum vestium ipsis generis humani primordiis natam esse, fortasse tempore Abelis.
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v. 8 « Factum est autem post multos dies, ut offerret Cain de fructibus terrae munera Domno ». nna munus, sacrificium (LXX Chald. Syr.). — Qn Vp. post dies; ubi iam advertebat Vat., pluralem Qv" hic significare annum (cf. Iud. 17,10; 1 heg. 1,3; 27,7; 29,3 et, quae ad eos locos scripsimus). Igitur Vat., Bonfr. vertunt « post aliquos », Lap. « post multos annos »; sed haec arbitraria. Unice recte Calm. » ad exitum anni » seu, quod in idem recidit, initio anni sc. sequenlis. Auctor omnino vult tempus eius sacrificii determinare, igitur expressio accipienda est sensu determinato. Non tamen necessario intelligenda est de primo a suscepta agricultura vel cura gregum anno, cum minime constet, uno eodemque anno utrumque íratrem tali operi suscipiendo fuisse maturum : sed sufficit exponere de aliquo anno vertente. Vides, haud longe a vero abesse Ps. Ion. et Targ. Hier. scribentes die decima quarta Nisan. Sine dubio sc., licet id textus non exprimat, etiam Cain primitias obtulit, quae eo fere tempore praesto sunt. Tamen neque cogeris cum illis supponere, uno eodemque die et Cain et Abel sacrificia obtulisse. Hinc tandem iní'ras, sacrilicia annua, menstrua, messis, quae pluribus gentibus antiquitus cum Iudacis crant communia, ab ipsis mundi primordiis initium sumpsisse. Hinc intelligas melius expressionem 1,14, luminaria coeli esse « in tempora », sc. sacra : a primordiis quippe defi-
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v. « Abel quoque obtulit de primogenitis gregis sui et de adipibus eorum ». Primogentta et adipes parallele scribuntur : quare sicut illud non partes aliquas sed individua significat, ita etiam hoc. Abel obtulit primogenita, et quidem horum pinguissima individua (cf. C«:.). los. 35n intellexit lac : nota tamen Abelis greges fuisse minorum animalium, ovium, caprarum, quarum lac et minus est copiosum et minus nobile..« E£ respexit Dominus ad Abel et ad munera eius »,
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v. 5 « ad Cain vero et ad munera illius non respexit ». eliam Ilos.; et Ps. Ion. et Targ. Hier. hanc versionem cum praecedente coniungunt, vertentes prius verbum complacuit sibi, et alterum adspezit. Theod. tandem exprimit modum, quo coniicit illum divini beneplaciti affectum hominibus innotuisse : iverootatv. Cf. Proc. Quae hypothesis, Abelis sacrificium igne coelitus immisso esse inflammatum, placuit interpretibus potestque pro ea invocari analogia Lev. 9,24 etc. Aliam suggerit Tir. : « respexit favendo, probando et pecora terrasque illius foecundando »; et cf. Lev. 26,9. Hypothesin Theod. suam fecit etiam Hier., quam Iudaeae esse originis ostendit Rahmer. Aliquo autem modo Deum suum manifestasse beneplacitum, certum est cum ex natura rei, tum ex Hebr. 11,4 « testimonium perhibente muneribus eius Deo ». At, quare Abelis prae Caini hostia visa est Deo Hebr. 11, praeferenda? Inde ab Ephr. censuere plures id factum ideo, quod Cain viliora, Abel omnino lectissima Deo obtulerit. Quae expositio iniquius premit voces primogenitis, adzpibus : ex eo, quod simile quid de Caini munere non dicatur, haud sequitur eum obtulisse viliora. Quodsi, ut supra suggerebamus, mense fere Nisan obtulit, nonne necessario primitias, quae lectissimae censebantur, obtulisse dicendus erit? « Nihil invenio », dicamus cum Amór. (De Incarn. Sacramento cap. 1; M. 16. 819), « quod in specie munerum reprehendam... Culpa est, non in oblatione muneris, sed in oblationis affectu ». « Non offerensa muneribus, sed munera ab offerente placuerunt » (Greg. M., Ep. 192; M. '11. 1053). Reapse illud ex Hebr. 11,3 habemus, per fidem consecutum esse Abel testimonium se esse iustum. (Quo neque asseritur Cain nullam habuisse fidem, utique tamen minus excellentem; tamquam eius potissimum peccatum exhibetur nobis non infidelitas, sed invidia. Fidem vero ibi intelligit S. Paulus eam, quae sit « sperandarum substantia rerum, argumentum non apparentium » : quidnam vero Abeli sperandum, nisi prae ceteris omnibus implendam promissionem seminis 3,15? : Et haec quidem certa. Quaeri praeterea potest, num peculiari aliqua ratione fides Abelis in hoé se manifestaverit sacrificio. Ubi Abelem Amór. prophetasse ait, « nos per passionem Domini a culpa esse redimendos, de quo scriptum est.: Ecce agnus Dei etc. Unde et de primiüvis obtulit, ut primogenitum designaret ». Concedi potest sacrificium fuisse typum immolationis Christi, licet typum potius auctores in ipsa Abelis caede invenerint. Demonstrari certe non potest, Abelem gnarum fuisse futurae passionis Domini; et licet ea ratio explicat, cur Abelis munera Deus adspexerit, at non explicat, cur Caini despexerit. Putaverim, praetulisse Deum Abelis dona, uti apostolus habet, ob maiorem fidem idque signo manifestasse, id vero Cainum aegre tulisse ob imperfectam fidem ; existimasse sc. sibi tamquam primogenito omnia deberi, imprimis e sua posteritate gignendum semen, quod serpentis caput contereret; ubi fratrem intellexit esse Deo acceptiorem se, ubi oborta est suspicio ex illo fortasse generandum semen, invidia occupavit cor. Cf. Proc. et quae seripsimus in : Stimmen aus Maria- Laach X. 180 sqq., Freiburg i. B. 1876. Item A. ScAoepfer : Geschichte des A. T., Brixen 1893, p. 4^ sqq. « [ratusque est Catn vehementer et concidit vultus eius ». « In demissione vultus, tamquam non audentis respicere in coelum, tristitia, interna, ex qua excandescit animus, significatur. Pudore enim suffusus est videns se despectum a Deo; et videns minorem fratrem sibi praeponi invidit atque excanduit » (Ca?.).
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v. 6 « Dizitque Dominus ad. eum : » » — erediderim audibili.vyoee , cum quod reliqua divina horum capitum alloquia omnia eiusmodi fuerint, tum quod id melius conveniat ultimo v. "inciso statim explicando — « Quare ?ratus es et cur concidit facies tua? » v. I « Nonne, st bene egeris, recipies? » Verte : nonne, si bene egeris, levabis faciem tuam? DW est infinitivus substantive adhibitus verbi NV3; « quo verbo nullum aut in sacra lingua foecundius aut amplioris et augustioris significatus », ait Malv. Id sane dixeris, si huius loci versiones inspicias. Significationem primam retinuit Versio Sam., elevare ; e contra Targumim Aq. remittere; LXX offerre; Vulg. Syr. recipere; Theod. acceptabilem esse; quae tamen significationes fere exigunt obiectum. Unica h. l. satisfacit primaria significatio elevare (Cai.), pro qua obiectum sponte suppletur ex praecedentibus. Conciderat iacies Cain, iam interrogat Deus : Nonne, quando bene agis, erectam geris frontem ? Nonne, si bene egisses, erectam gereres? Nonne ipsa tua confusione doceris, te bene non egisse ? Ex signo sensibili latentem culpam demonstrat : Deus Cainum e pudore admissi sceleris convincit, quod fecerat etiam in Adamo 3,11.
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« Sin autem male, statim tn. foribus peccatum aderit? » Reddidit vocibus statim aderit verbum vàà Hier., cuius cubandi significationem céteroqui optime norat (Quaest. Hebr.). Si cum plerisque construas participium, oportebit cum Eph. dicere, peccatum concipi per modum « ferae » prope portam (cf. Prov. 9,14) accubantis et insidiantis. At ferae non consuevere prope portas cubare, et participium v2^, quod in constructione ceteroqui plana abundat et artificium sapit, est masc., dum nomen nNUn fem. est. Ergo melius LXX punctavere imperativum quiesce, ad quam verbi significationem cf. Iob. 11,19; Prov. 2*,15. Sensus igitur hiec est : Sin autem bene agere recuses, si faciem non erexeris, ne putes te innocentem perseverare posse : proxime imminet peccatum ; igitur quiesce ab ardore et invidia. Ubi notare iuvat, Hebr. non habere s? male egeris , sed s? non bene egerts, quae magna profecto est differentia. Quoties sc. male egeris, peccatum non in foribus sed intra muros versatur; at potest quis non bene agere, potest id detrectari, quod bonum aut certe melius esse agnoverit; potest sibi persuadere habere se aliquod ius fovendi sensus indignationis etc., et tamen nondum aut certe minus graviter peccare. —— « Sed sub te erit appetitus eius et tu dominaberis illius ». Quaeritur, ad quem pronomina masc. eius, ?/lius referantur. Aqg., Targumim ei Hier. retulere ad peccatum nwun, quod est fem. Obstat primum genus, secundo contextus. Etenim sententia verbotenus eadem cum altera 3,16 et ab eodem Deo prolata necessario eundem aut certe affinem sensum habeat oportet. Ibi exprimebat' mulieris in maritum affectum et sub eundem subiectionem. Ergo hic adumbret, necesse est, coniugium aliquod inter hominem et peccatum, fere secundum Iac. 1,14 sq. : « Unusquisque vero tentatur a concupiscentia sua abstractus et illectus; deinde concupiscentia, cum conceperit, parit peccatum , peccatum vero, cum consummatum fuerit, generat mortem ». At quisque facile videt, in tali contextu suffixa masc. in locum fem. suffici minime potuisse; suggereretur idea duorum marium infandum omnino scelus committentium, et quidem praeter omnem contextum ; vix non impie in sensum obscoenum detorqueretur ipsa ea formula, qua 3,16 mutuam coniugum relationem definierat. Aliqui auctores, quam supra excludebamus sententiam defendentes, comparari hisce peccatum ferae cuidam prope portam excubanti, vertunt : Et ad te dirigetur appetitus, voracitas istius monstri, sed tu dominaberis illius. At prorsus arbitrarie npYzn, quod secus de coniugum mutuo affectu usurpatur, ad monstri appetitum designandum detorquetur. Syr. difficultatem sentiens vertit : Tw converteris ad illud et ?psum dominabitur tu. At haec textus est non emendatio, sed corruptio. Vide etiam Targumim longissime petitas paraphrases. Praeferenda omnino versio 7Aeod., qui, postquam nomen fem. &papzía scripsit, pergit pronominibus masc. : xo «pig oi dj &àxcopogi, aoccU xai c) dpistg a)vc0 , dicta referens non ad peccatum sed. ad. Abel. Consentiunt Ephr., Chrys. : « Ne putes, inquit, licet tuum aversatus sim sacrificium ob pravam mentem, fratrisque oblationem acceptam habuerim ob sanam intentionem, me ideo primatu te destituere et primogeniturae dignitatem a te auferre. Quiesce : nam licet honore ego illum prosecutus fuerim acceptaque fuerint illius dona, verumtamen ad te conversio illius et tu ipsius dominaberis. Itaque post peccatum hoc permitto, ut primogeniturae privilegiis gaudeas, illumque sub tua potestate et dominio esse iubeo ». Cf. Caím. a0to). Cuius textus « multos sensus peperit obscuritas » (4ug.). Hic textus non potest appellari pro ea, quam modo ex Theod. derivabamus interpretatione. Cum enim LXX non nomen &gaptlz sed verbum fjuxocse scripsissent, non poterant postea pronomina fem. adhibere, sed adhibendum erat «3ro9, quod vel masc. esset vel neutrum. Budde p. 488 secutus Wellh. et illam explanationem professus, quae peccatum ferae comparat : « Verba 3, 16 », exclamat, « certe non ipse primus narrator tam contorte captioseque huc transtulit »; hinc verba redactori cuidam tribuunt actaque Cain et Abel conficta affirmant. Quam modo retulimus planissima eaque minime nova explanatio horum auctorum argumentum convellit. Nihil jn textu contortum, captiosum; sed cadem formula, quae 3, 16 de coniugum, iam etiam de fratrum mutuo affectu usuvenit. Quae res nihil omnino habet admirationis.
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v. 8 « Dixitque Cain ad Abel fratrem suum : Egrediamur foras ». Has duas voces non habent Chaíd. Aq. (cf. Field), neque ullus codex hebr., quorum tamen plures habent pzska seu lacunam. Habent verba Vulg. LXX Sam. Syr. Ps. Ion. et Targ. Hier.; vow", suppresso sequenti effato, inusitatius est. Ceterum quaestio pro interprete parvi est momenti, cum verba, si sint suppleta, utique aptissime suppleta fuere. « Cumque essent in agro, consurrexit Cain. adversus fratrem suum Abel et interfecit eum ». De Abele Christum praefigurante cf. Rup.
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v. 9. « Et ait Dominus ad Cain : ubi est Abel frater tuus? » Cf. 3,9. Fingit Ephr. Cainum conantem parentibus persuadere, Abelem ob pietatem in paradisum fuisse translatum; dein Deum apparentem et benignius primum interrogantem : crediderim reapse sententiam in Cain latam esse.non sine testibus. Recte monet Proc., interrogantem Deum suppetere occasionem poenitentiae. « Qui responaup Nescio. Num custos fratris mei sum ego? »
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v. 10 « Dixitque ad ewn :Quid fecisti? Vox sanguinis fratris tui clamat ad me de terra ». Cf. Yob. 16,19 (18). Ergo usque in coelum pertingit clamor (CÀrys.). Belle depingitur Dei omniscientia, ibi exaudientis altissimum clamorem, ubi homo silentio omnia tegi reputat, hominisque stultitia eius facti ignorantiam praetendentis, quod tanto clamore propaletur. Clamat sanguis, quatenus nex Deo nota ultionem iure exigit.
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v. 11 « Nunc igitur » — nny h. 1. uti 3,22 sententiae iudicis praefigitur (Del.) — « maledictus eris super terram, quae aperuit os suum el. suscepit sanguinem fratris tuà de manu tua ». Agitur de ea terra, quae aperuit os suum cultaque denegabit fructus : ergo Nn 12 non est idem atque « ab hominibus » (Per.). Sed neque vertere licet « a terra » (Malv.), cum maledicens non sit terra sed Deus; neque tandem terra, licet sanguinem innocentem haurire coacía sit, maiorem iniuriam passa est quam protoparentes, Abel, Deus. Mar.: « prae terra, magis quam terra... Vides terram maledictam? Tu magis ». Sed terrae ipsi nulla h. 1. nova imponitur maledictio, comparatio autem cum maledictione terrae 3,17 longius petitur et in sententia vigoris plena languescit. Vat. « ex parte ipsius terrae sive respectu ipsius terrae », quo terra constituitur non quidem auctor, at instrumentum maledictionis. Reapse y2 a significatione locali (cf. Iob. 4,9; Ps. 74,7) quandoque descendit ad significationem. instrumenti (Iob. 7,14; Ps. 27,7; Gen. 9,11). Hic sensus h. l. aptus est; v. 12 explicat, quomodo mediante terra puniendus sit Cain; habetur parallelismus cum 3,17. Alium sensum convenientem suggerunt aliqui a Malv. citati : Maledictus eris, exsul ab ista terra. Et adverte, nw (cf. 2,15 sq.) non tam designare totam terram (v"N), sed potissimum terram arabilem, à qua Cain reapse eiicitur in desertum. Hic sensus praebet bonum nexum cum v. 15^; ubi Cain se eiici profitetur ab n27N, dum v. 19 habebat y". utique illud effecit Cain, quod v. 1^ ipse pronuntiat, ut iam e regione Eden, quatenus ea tum incolebatur, eiiceretur; hine ei obtigit regio aliqua inferax, deserta. « Vagus et profugus erts super terram » more nomadum, quos soli sterilitas cogit huc illuc migrare. 121 y2, duo monosyllaba eadem incipientia litera, imitatus est Symm. &v&czazcg xoi &xaxz&cazos; item LXX , sed sensu non plane eodem, cxévov xat xe£yov. Hoc igitur incisum est consequentia prioris : quia agris colendis non poterunt vitam sustentare , 1deo nomadum more vivent Cainitae. Praedicitur quod futurum est, non imponitur praeceptum. Illudque praedicitur generatim spectatum, non secundum particularia quaeque; non sequitur necessario, totam Caini posteritatem perpetuo vagam futuram et profugam; neque ea praedictio falsa evasit, si supponatur ipse Cain postea urbem condidisse (sed cf. quae infra dicemus), quod alii etiam nomades fecere, Mongoli, Tartari, etc. ; neque fas est alium pro 4,17 atque pro 4,12 adstruere scriptorem.
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v. 13 « Dixitque Cain ad Dominum : Maior est iniquitas mea, quam ut veniam merear ».. Verba non sunt humiliantis se, sed desperantis (Proc., Per.). NTU32, quam ad. ferendum. wo3, quando ad peccatum refertur, duplicem induit sensum, sc. peccatum auferre seu condonare, vel peccatum, i. e. eius sive reatum sive poenam ferre. In priori sensu erit Deus subiectum, in altero Cain (Vat.). Uter sensus h. l. praeferendus? Volebat Cain illud v. 44 obtinere, ut vita saltem securus frueretur. Iam si cum A'mchi vertamus : Intolerabilis plane est poena, quam modo inflixisti, — haec verba iniuria sunt et blasphemia parumque apta , quibus gratiae aliquid obtineatur. Ergo cum versionibus praeferendus sensus : Atrocius quidem meum est peccatum, quam ut ullam merear veniam; tamen a tua misericordia spero et peto poenae aliquam condonationem. Quae verba reapse aliquid sapiunt captationis benevolentiae, quae viam sternat favori obtinendo. Erat ea utique valde imperfecta, de ipso peccato Deique amisso favore haud videtur sollicitus fuisse Cain. Quem punivit Deus concedendo id tantum, quod petebatur, temporalia, non aeterna. Adverte, h. ]. **v3 iden) tandem esse verbum atque v. 7 nNv. Quod ibi eam designabat faciei elevationem, quae innocentiam aut servatam aut peccati remissione recuperatam consequitur. Licet vox h. 1l. immediate ad iniquitatem referatur, tamen haud excluditur respectus ad v. 7 : Maior est iniquitas meu, quam ut plene ab illa merear sublevari, concessa peccati venia et propter hanc restituta faciei serenitate.
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v. 15 « Ecce eiicis me hodie a facie terrae », « h. 1. a natali solo » (Bonfr.) — solam regionem Eden hic designat voce na27Nn, mox usurus voce y?N pro universa terra — « et a facte tua abscondar, » — non « tu abscondes faciem tuam » (Bon/r.), quod est plane aliud; non, quod pie corrigunt Targumm , « a facie tua impossibile est abscondi », vel « a facie tua an fieri potestut abscondar? » Melius Menoch. : « quasi reus praesentiam Dei iudicis fugiam », et Mar. : « non veniam ad aflerendum aliquid », interrogatque Caím., « an forte Deus familiarem suam praesentiam dabat hominibus? » Reapse Deus tum cum hominibus paterne conversabatur, quod patet ex Cain v. 6 sq. ante peccatum monito; idque faciebat imprimis etiam in sacrificiis, — « e£ ero vagus et prof"qus tn terra ». Hic nostrae Vulgatae scribunt colon, item £XX, qui sententiae partem priorem subordinant : ei ix64XAet;. Sic in apodosin. relegatur illud, quod unum Cain in votis habet, ne interimatur ipse. Infelicius Heór. Chald. , sententiam dividunt, signo athnach ornantes vocem abscondar. « Omnis igitur, qui invenerit me, occidet me ». Non agitur de feris (Ios.), neque enim in eas ferri poterat sententia
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v. 15 « septuplum punietur » (Per.); sed de hominibus, quorum plures sine dubio iam tum ex Adamo prognati erant (Ca?.). Vereque scribit Ep/Ar., ex eo patrati fratricidii horrore factum esse ut Sethitis postea Cainilis iungi fas non esset. v 15 « Dixitque e? Dominus : Nequaquam 1ta ftet ». Hebr. Sam. Chald. Aq. 325; Vulg. LXX Syr. Symm. Theod. 12 N^; sensus idem. « Sed omnis, qui occiderit Cain, septuplum punietur. », gravissime punietur. Solemnem asseverationem futurae incolumitatis Deus edito miraculo confirmat : « Posuitque Dominus Catn signum , ut non interficeret eum omnis, qui invenisset eum ». Syr. in Cain signum, item codices Vulg. non pauci. Hinc auctores mira statuerunt de hoc signo , quod putabant Caino fuisse permanenter et visibiliter impressum, quo conspecto, qui obviam fierent, intelligerent praesentem adesse eum virum, quem interfici Deus specialius prohibuisset. Ceterum illorum auctorum placita vix non omnia ex Hebraeorum traditionibus fluxere, cf. Rahmer et Ios., Ps. Ion., Targ. Hier. Sapientius Abenesra sigrum intelligebat, uti alias saepe in scripturis, de signo coram patrato ad fidem divinae promissionis in Caino roborandam. Quodsi haec omnia acta esse supponas non coram solo Cain, sed adstantibus etiam protoparentibus ceterisque natis, habuit hoc signum etiam efficaciam ad hos a caede Caini deterrendos. Neque excluditur signum, quale modo suggessimus, in ipsa Caini persona esse effectum ; ita teste Calm. opinabantur quidam , quorum placita resuscitavere recentiores aliqui, « populos nigros genus duxisse a Cain ». fecto aliqua esset sanguinis necessitas; ergo quod sibi Cain mortem timeat ab homine quovis, eui forte occurrerit, hoc ipso clare demonstratur, Cainum non alios sibi quam consanguineos: occursuros exspectasse (Del.). Advertas tandem, licet nonnisi elapsis centum triginta annis Cain primam patraverit caedem, at diu ante potuisse et debuisse homines perspicere, quam foedum essct homicidium quamque sola capitis poena digne luendum; hinc caede patrata merilo sibi-.Cainum eandem poenam timuisse. Verum constatne illud praeter omne dubium, primam omnium caedem fuisse Abelis? Sola narratur, quod cum historia revelationis intime connectatur, Sethi electionem explicet, diluvii causas pandat : potuerunt vero aliae caedes praecedere, ob quas lex ultionis iam anto esset definita.
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v. 16 « Egressusque Can a facie Domini habitavit profugus in terra ad orientalem plagam Eden ». « Egressus est ab ea terra et loco, ubi Deus faciem suam ostendere solebat, i. e. praesentiam suam declarare edendo oracula , reddendo responsa et sub aspectabili forma humanae naturae cum primis illis hominibus familiariter loquendo » (Per.). v?x3 T2 omnino cum, LXX vertendum ut nomen proprium : 2n terra Nod; non vero cum CAaíd. Symm. Theod. Vulg. ut adiectivum, licet nomen proprium utique cum eo adiectivo connectatur. Illud patet cum ex verbo 1v" quod, cum de se quietem dicat, non apte cum adiectivo quietem excludente copulatur; tum exinde, quod i inter y^N23 et n7p inseratur, ergo et ipsum ad loci descriptionem, non ad vitae conditionem spectet; adde, si de adiectivo ageretur, scripturum fuisse auctorem utrumque, uti v. 12.15, adiectivum 121 Ya. Ex Sam. "1.et LXX Nx inferre fas est, 111 primitus fuisse scriptum non plene (D//Im.). Arg. — Adamo e paradiso eiecto à lapsu respirat genus humanum, certamen illud exorsum, quod contrito serpeutis capite aliquando absolvetur : eiecta item e regione Eden Caini stirps novum auspicatur progressum, habent quippe vel poenae divinitus hac in terra inflictae aliquid admixtum benedictionis. At hic alter progressus terrestris totus et mundanus est. Gente dura in sterile solum relegata, vincit omnia labor improbus: figuntur tentoria, nascuntur musae, cuditur in ensem ferrum. Non haec mala quidem : habitavit in tentoriis arca, sunt sacrae symphoniae et sancta proelia. At Cainitarum genus insolens, lascivum,.impium : novit quippe vel perversis ad suos fines uti Deus. plures Seth ante Enos potuit procreare liberos et probabilius proereuvits Quibus efficitur sequens synchronismus : Iared Noema-Iabel-Iubal-Tubalcain Henoch
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v. 15 « Cognovit autem Cain uxorem suam » , uique sororem Adami filiam (Chrys.), « quae concepit et peperit Henoch; et aedificavit. civitatem vocavitque nomen eius ez nomine filii sui Henoch ». Uti v. 1 verbis « Adam vero cognovit uxorem suam », ita eadem h. 1. formula nova orditur POHCODO. Prior pericope narratura Caini et Abelis inimicitias et inde secutam Caini in aliam. regionem profectionem , nihil aliud, quod egerit Cain, commemorat. Nova a v. 17 pericope explicatura est genealogiam Cainitarum additis, quae illi ad vitae usus utilia instituerunt. Quorum si quid a Cain ante fratris necem fuerit inventum, omnino e genio est narrationis hebr. , ut illud h. l., i. e. post narratam necem suppleatur, et quidem verbo, quod a nobis aut perfecto aut plusquamperfecto exprimi possit. Id esse e genio linguae hebr. norunt hebraistae quique, atque ita evanescit exitialis illa cum v. 12 sqq. pugna, quae viris doctissimis We/lh. , Budde, Dillm. occasio fuit diversos pericoparum statuendi auctores. En, inquiunt, v. 12 condemnatur Cain ad vitam agendam vagam et instabilem, v. 17 nihil in regione Nod antiquius habet, quam ut fixam sibi exstructa civitate sedem comparet. Ubi suggesserat Aug. , nonnisi plurimis elapsis annis Cainum grandaevum civitatem aedificasse. Manet tamen difficultas, videri v. 12 non pro solo Cain, sed pro Cainitis universim statui vita nomadica, quae fixas haud patitur sedes. Veram solutionem suggessit Cai. in nota marginali : « an vero Cain eam ante fratris caedem seu postea exstruxerit, incertum est ». Agricolarum vita exstruendis oppidis apta, non nomadum. Quid Cain centum illis fere et triginta vitae annis, quae ad necem usque fratris effluxere, egit? Adolevit, agris colendis sedulam operam navavit, substantiam auxit, uxorem duxit, liberos procreavit, illis certas circa se ipsum sedes attribuit exstructis domibus, quae numeris familiarium crescentibusin civitatem excrevere. Ergone Cain civitatem suam Henoch reliquit, ubi in regionem Nod secessit? Omnino, erat haec pars non minima poenae eius : quomodo vitam ageret vagus et profugus, si domi permitteretur sedere? Urbem derelictam crediderim Sethitas occupasse aliasque ad eius instar ex- Struxisse. Ergone Cainitae in regione Nod urbibus caruere? Id fere crediderim. Erat enim eorum vitae genus vagum et instabile, eorumque postea nobilissima tribus v. 20 non fuit urbicolarum, sed « habitantium in tentoriis atque pastorum ». Optime igitur omnia cohaerent neque ulli locus est textus emendationi. ; nitarum illici potuerint. Haec autem omnia non pronuntiamus ita fuisse, sed tantum a Babyloniis ita credita esse. Non sequitur, paradisum Babylone fuisse. Facile intelligitur, eos sacrorum omnium originem Babyloni attribuisse. Illud potius admiratione dignum, quod cum primas Sethitarum sedes suae sacrae civitati Babyloni attribuissent, non tamen potuerint, quin tres ultimos ante diluvium patriarchas inde reducerent Larsam et Laranchaeos scriberent. Videtur hac in re traditio genuina fortior exstitisse traditione fucata.
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v. 18 « Porro Henoch genuit Irad, et Irad genuit Maviael » seu Malaleel (LXX), « et Maviael genuit Mathusael » seu Mathusala (LXX), « et Mathusael genuit Lamech ». Nomina discussimus supra.
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v. 19 « Qui accepit duas uxores, nomen uni Áda et nomen alteri Sella » . Ratio utique primaria, cur uxores recenseanítur, ea est, quod auctor mox enarraturus sit carmen Lamechi, quod earum meminit uxorum. Ratio non est, ut discamus, qua matre natus sit label etc., nam aliorum patriarcharum matres neque recensentur. Primus Tert. Montanista factus (De Exhort. ad Cast. c. 5 et De Monogamia c. 4; M. 2.920. 934) invehebatur in Lamech, quod polygamiam invexerit : textus affirmat duas habuisse uxores, primum polygamiam exercuisse non affirmat.
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v. 20 « Genuitque Ada label, qui fuit pater habitantium in tentoriis atque pastorum ». Pro patre Chald. scribit magister, Bonfr. explicat « auctor et inventor artis »; at vox sensu proprio intelligenda est. Non dicitur Iabel pater omnium, etc. : fuerat Abel pastor, et sine dubio alii post eum in regione Eden greges pascebant; sine dubio Cain greges, maxime armentorum, quae v. 2 Abelo non tribuuntur, secum duxit in terram Nod, quam v. 20 ostendit alendis gregibus fuisse aptam ; nomades imprimis gregibus aluntur. Auctor loquitur de Cainitis, saltem de illis eorum tribubus, quae regioni Eden propinquiores oppido innotuerant Sethitis. Earum novit tres, quas « castas » apte dixeris; exercebant singulae quas a parentibus didicerant artes, pastorum , artificum, bellatorum. nion nw 2w* : verbum 34 cum accus. significat habitare in et etiam apud, ct. Ps. 21 (22), 4 : ergo habilantium in tentoriis et apud greges, constructio durior, quam explicant LXX Chald. Syr., quin supponendi sint alium legisse textum (nap nap. nap?2 latius patet quam v. 2 NS, complectitur (Kn.) boves (26,14; 47,17; Ex. 34,19), camelos et asinos (Ex. 9,3 sq.; Iob 1,3). Cf. E. Nestle : Marginalien u. Materialien, Tübingen 1893.
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v. 21 « Et nomen fratris eius Iubal, ipse fuit pater canenttum cithara et organo », seu tibia, Chald. xaxàN. Etiam h. l. sume pater sensu stricto, eiusmodi artes a patre transibant in filios.
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V. 22 « Se//a quoque genuit Tubalcain », — LXX 0269, post quam vocem abundat xai fj»; hoc ortum videtur corruptione ex xat», et primo xa ita ex versu dilapso omitti oportuit etiam alterum xat» in fine versus — « qui fuit malleator et faber in cuncta opera aeris et ferri ». Haud dubium etiam Tubalcain factum esse patrem fabrorum : id vero non commemoratur, quod attentio non iam ad viri posteros, sed ad eius parentem Lamech convertatur. | o323 nun) wn 93 vos sécundum punctationem Masor. sensum habet absurdum : malleator omnis fabri aeris et ferri. Gratuito quippe pro vn Ges. adstruit significationem « instrumentum », neque eandem confirmat 3 Reg. 7,14. Neque vertere licet cum Schumann (ap. Budde p. 137 sq.) « faber omnium fabrorum », ita enim abundat p» (quod quidem ignorant LYX) et scribendum erat *w3n; neque cum JT'iele (ib.) « ipse omnis generis res malleabat et cudebat aes et ferrum », i. e. postquam multa malleare tentaverat, tandem invenit artem cudendi ferri. "r1 omittit Syr., dum Chald. ante 53 supplet *àN, utrumque arbitrarie. Pro vn cum Vulg. Chald. punc- tandum vn (cf. Is. 3,3); malleator omnis operis aeris et ferri. Etiam sic manet constructio nonnihil asyndetica; tamen nulla est ratio cum Budde pro vv UF scribendi 15 'n": Lamech non esse subiectum vel inde patet, quia membrum tam praecedens quam sequens de Tubalcain agit. Si aliquam credideris requiri textus emendationem, scribas vun vel vun. « Soror vero Tubalcain Noema ». Nomen etiam habetur 3 Reg. 1^,91. 31 et 2 Par. 12,13. Cur omnium filiarum istorum virorum Cainitarum haec una recensetur? Ps. lon. et Targ. Hier. eam fecere « magistram lamentationum (nop) et cantionum »; cum sc. frater Tubal affixum habeat vp, illi sorori attribuere nzp, ex quo lusu illa orta est fabula. Budde p. 1&2 sq. nomen hac ratione in textum irrepsisse censet : tres tribuebantur Lamecho filii duaeque uxores; duobus filiis uni genitrici assignatis, pro altera unicus praesto aderat filius; hinc, ut aequalitas quaedam servaretur, excogitata est filia quaedam atque eidem matri concessa. Lusus sunt viro serio indigni. Sapientius D//m. pronuntiat haud esse dubitandum, quin Noema haec principem aliquem locum in historia Cainitarum obtinuerit, putatque eam se ad Tubalcain simili fere ratione habuisse, atque ad Vulcanum Venus. At prudente: Len. Origines I. 205 s. monet temperandum esse ab eiusmodi deorum comparationibus. Duo praesto sunt, quibus coniectura definiamus, quaenam in Cainitarum actis Noemae partes fuerint, mulieris nomen et locum, quo illud in narratione prostat. Est sc. sacer auctor in narrandis fatis gentis communi diluvii exitio perimendae. Cuius causam narraturus est 6,9 Sethitarum cum venustis Cainitarum filiabus connubia. Sethitarum seriem per decem generationes ad diluvium usque producit, Cainitarum ad septimam tantum generationem. Cur ita? Non ob aliam sane rationem, quam quod tum ea connubia aut omnino celebrari aut certe communius celebrari coeperint. Iam hoc praecise loco in s. textu prostat Noemae nomen, quod Venustam sonat. Consonant quandoque nomina propria ris, quorum propria sunt, hominibus, maxime mulieribus, quae et frequenter formosae sint (cf. 6,2) et frequenter etiam nomina a corporis forma nanciscantur. Fuerit igitur ista Noema venusta, filia Lamechi armipotentis, fuerit e pulcherrimis earum, quae 6,2 recensentur, filiarum hominum. Quid, quaeso, hoc nomen hoc loco insertum vult? Fuit sc. Noema prima de stirpe principum domus Cain, quae alicui Sethitarum nupsit, non homini plebeio sane sed eidem principi, fortasse Iaredo, qui sextus est in serie Sethitarum. Dices : curnam igitur auctor non explicite statuit, Noemam nupsisse Iaredo? Respondeo, quod narrator fuerit e posteris ipsius Iaredi (Noe) neque censuerit atavi sibi infamiam esse propalandam, maxime cum is diluvio graves iam sceleris poenas tulisset. Ad nostram expositionem proxime accedit Ephr., tacito tamen Noemae nomine. — Ceterum incisum , quod agit de Noema, parenthesis instar est et v. 23intime nectitur iis, quae de Tubalcain malleatore dicebantur, continet quippe Lamech? tripudium ob arma ferrea a filio praebita.
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v. 93 « Dixitque Lamech uxoribus suis Adae et Sellae : Audite vocem meam uxores Lamech , auscultate sermonem meum : Quonam occid? vtrum £n vulnus meum et adolescentulum n livorem meum ».
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v. 94 « Septuplum ultio dabitur de Cain : de Lamech vero septuagies septies ». Hoc carmen esse perantiquum concedunt recentiores omnes : cf. Ew. I. 382, Len. qui illud tribuit « aevo praemosaico » ; Reuss p. 255, qui illud et reliquum cap. IV vocat « disiecta membra poetae AE et haud definiendae antiquitatis »; Len. l. c. I. 187, qui ait : « dernier vestige de l'existence de poésies populaires remontant à une extréme antiquité, qui devaient exister chez les Téra'hites antérieurement méme à leur migration vers la Palestine. Ewald a eu pleinement raison de le qualifier comme le plus ancien morceau que renferme la Bible, et je le dirais méme volontiers le plus ancien débris littéraire que nous ait légué aucun peuple sémitique ». | Carmen tribus constat distychis metricis. Quorum primum ad audiendum invitat. Alterum, si verbum pro perfecto historico accipias, (Vulg. LXX), factum aliquod statuil interfecti cuiusdam a Lamecho viri seu adolescentis. Rabbinorum de hoc facto commenta recensent Her. (Ep. 36, alias 125 ad Damas. ; M. 22.452 sqq. ; et vide Rahmer) et Proc., neque vacat eadem repetere. Necesse etiam non est, cum Bas. (Ep. 260,5; M. 32.961 sqq.) et Proc. defendere adolescentem illum et virum duos esse homines a Lamech interemptos : sufficit cum Theodoret. statuere unum virum adolescentem. Solos memini CArys., Theodoret. ct Bas. Lamechum laudantes ob sinceram peccati confessionem ; cuius sententiae fortasse etiam erat Jos., qui eum virum scribit «à 0::4 cz- 90s ixwzápevog. Reliqui merito illum impietatis arguunt. *yx25, *n»2n? non est vertendum « vulnere a me inflicto » (Bonfr.), id enim non patitur constructio hebr.; oratio esset pleonastica, cum vulneribus occidi homines per se pateat, et absurda, cum vibicibus homines exanimari haud consueverint; sed cum Vulg. LXX vertendum zn vulnus, in vibicem meum 1i. e. mihi inflictum. «.Quo vulnere virum confodi, eodem.me cruentavi ; et qua plaga decoloravi adolescentulum, illa ipsa atrum meo animo livorem induxi, notam sc. homicidii ac reatum » (Lap.). Ergo alium occidendo me ipsum laesi, illum percutiendo me ipsum vulneravi et qnidem ita, ut poenam longe maiorem merear ea, quam Deus v. 15 ei comminatus fuerat, qui Cain occidisset, Tamen haec expositio difficultatem habet. Non cernitur, cur illius adolescentis vel, si id praeferas, viri et adolescentis nex poenam mereatur tanto maiorem ea, quam meruisset Caini nex a Deo speciatim prohibita. Praetera ingens illud damnum ab occisore sibi ipsi illatum inepte exprimeretur vocibus vv/nus et magis etiam v?bex, quod est leve omnino "vulneris genus; scribendum potius erat vulneravi virum in necem meam : Accedit tandem, abrupte prorsus commemorari factum illud de cetero ignotum interfecti à Lamecho cuiusdam ignoti adolescentis. Unde merito exclamat Per. : « Obscurus et perplexus est hic locus »; similiterque alii loquuntur. Hinc Ma/v. aliique vertunt pro vulnere, pro vibice meo. Et poteris sic exponere : Vir ille mihi inflixit vulnus, ego vicissim non merum vulnus, sed mortem illi inflixi. Est hoc sane crudelitatis poenamque meretur gravem : at cur tanto graviorem poena infligenda occisori Cain? Quam expositionem ita emendat Caím. : Occidi utique virum, sed iuste occidi, quod ille mihi prior vulnus inflexerit; ergo non mihi est timendum, ne quis mihi ob iustam illam necem mortem inferat; quodsi enim interfectorem Cain, qui iniuste fratrem trucidasset, manebat poena septupla, quam ingens poena manebit interfectorem mei, qui iusta defensione usus sim? At quorsum haec commemorantur? Rationem assignare poteris haud aliam, nisi voluisse auctorem reciiato Lamechi carmine nos docere, non musicam solum, sed etiam poesin ante diluvium natam esse. Quod est scitu sane dignissimum : at cur istud carmen non illico post v. 19 inserebatur, sed post natcrum Lamech elenchum? Veram expositionem post Aben Ezra tradidere Vat., Mar. Malv., sc. occid? non esse perfectum historicum, sed scribi pro facto futuro certissime eventuro. Accipit Lamech de manu Tubalcain filii primum gladium, sentit se iam omni adversario fortiorem regulamque proclamat, qua in posterum iniurias sibi illatas sit repensurus : Pro quovis vulnere mihi illato interficiam virum, pro vibice i. e. leviori vulnere interficiam puerum; statuerat Deus, ut pro iniuria Caino illata septupla rependeretur ultio, at ego melius mihi providebo, ultionem repetam septuagies septies pro quavis iniuria mihi inflicta. « Ce chant respire un tel accent de férocité primitive, qu'on le placerait volontiers dans la bouche d'un sauvage de l'áge de pierre dansant auprés du cadavre de sa victime en brandissant son casse-téte de silex ou la máchoire d'ours des cavernes, dont il a su se faire une arme terrible » (Len. |. c.). Blasphemiam habet ille cantus, cum Lamech praetendat efficacius a se ipso defendi se, quam a Deo sit defensus Cain. Patet cur cantus nonnisi post v. 22 inseratur, quo Tubalcain narratur primus arma ferrea cudisse; verba v. 2*4 eodem adamussim sensu scribuntur, quem eadem verba v. 15 induebant; patet ratio, cur cum vero copuletur puer, cum vulnere vtbez, sc. statuitur quod dicimus « un tarif » caedium perpetrandarum. Apte hoc canticum Cainitarum acta claudit, qui e patre fratricida orti iam sola violentiae et insolentiae lege vivunt; neque censendi sunt, qui tam parvi fecerint aliorum vitam, ab eorum bonis aut uxoribus cohibuisse manus, quin potius omnia replevisse rapinis omnemque excussisse pudorem. Cur Cainitarum genealogia ultra septimam generationem non producatur, non immediate patescit; uti neque, cur ad eius genealogiae calcem versus 25 sq. de Seth et Enos adscribantur, de quibus viris rursum agit Gen. 5,83 sqq. Res fit clara, ubi primum supposueris, antiquitus 4,17-26 et 6,1-8 unam continuam fuisse narrationem. Ita sc. totus narrationis apex cernitur in Sethitarum cum Cainitis 6,1 sq. coniugiis, quae universalis morum corruptionis et tandem diluvii exstitere causa. Ad quem apicem duplici veluti tramite assurgit praecedens narratio : primum Cainitarum genealogia producitur ad Noemam usque, quae tanta fuerit eorum coniugiorum pars; dein 5,25 sq. ratio redditur appellationis filiorum Dei, qua 6,2.4 Sethitae designantur. Post quae immediate narrabantur filiorum Dei cum filiabus hominum coniugia. Huic narrationi post diluvium Noe inseruit cap. 5, Sethitarum genealogiam , quae eo usque paulatim in hominum ore creverat quamque ipse absolvit eiusque clausulam 9,28 sq. post absolutam universam diluvii narrationem adiecit.
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v. 25 « Cognovit quoque adhuc Adam uxorem suam et peperit filium vocavitque nomen eius Seth dicens : Posuit mihi Deus semen aliud pro Abel , quem occidit Cain ». Ultimum incisum censet Budde p. 155 esse verba non Hevae sed auctoris : merito retorquet Dz/Im. abundare verba, si supponantur esse auctoris, occisum quippe esse Abel a Cain supra didicimus; non abundare, si supponantur esse matris tristem Abeli sortem usque habentis in mente. In Generationibus coeli et terrae voci Q'IN constanter praefigitur articulus, ea accipitur proxime ut nomen genericum, quod utique a Deo datum fuerat protaparenti pro nomine proprio. Inde a 4,25 articulus omittitur, vox omnino ut nomen proprium adhibetur. Plura in hunc versum Sausstur Budde l. c., v. g. non posse esse genuinum y" T*1Y, quod y'1* aut de primo solum Gol cübltu ; aut de resumpto post longam sterilitatem (1 Reg. 1,19) adhibeatur, non de repetito coniugum concubitu. Usus loquendi Hebraeorum non est arbitrarie effingendus, sed ex scriptura colligendus; iam hic textus invicte probat eum loquendi usum, quem negat Budde. Ci. Gen. 38,26 TD" Nox Any" Ty. Adverte tandem illud *'*y desiderari apud LXX Syr. : LXX post *YUÜN inserente Y (cf. v. 1), et Syro ante eandem vocem i1; tandem *4*y vol 3Yy facillime potuit in textum irrepere ob praecedens y'1*1. Ergo dimittenda futilis obiectio, quae dubia nititur lectione. — Rursum impugnat Budde expressionem "T yw; praetendit y** TY'W esse ponere semen intra eandem naturam, ergo addito 3T exprimi semen alterius naturae seu speciei. Attamen ex 1 Reg. 1,11 illico cogitur concedere, posse addita voce eiusmodi expressionem ita modificari, ut differentiam sexus exprimat (Q'UJN Y, « sexum virilem »); cur non igitur addito 4 TtN possit exprimere differentiam personarum in codem sexu eademque natura? — Tandem causatur Budde, DW) vi etymi non significare positus loco alterius, sed positio, germen. Utique unica voce TV non poterat explicite id omne exprimi, quod tota Hevae sententia v. 25 habet ; etiam " v. 1 bene exprimit possedi, non vero hominem neque per Deum. Ideo praecise illis sententiis nomina explicantur, quia ex solis nudis nominibus haud possemus ea omnia certo intelligere, quae nomina imponentes in mente habobant.
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v. 926 « Sed et Seth natus est filius, quem vocavit Enos » i. c. homo; ; « ?sle coepit invocare nomen Domni ». 5mn primitus fuisse scriptum non plene bna, videtur e Sam. colligi. Porro legebant Hebr. Sam. Chald. Syr. Aq. 5nn *w quod pual ouis verterunt tum coeptum est, Chald. vero erronee tum profanatum esi; contra Vulg. LXX b5nn m, ipse coepit; nisi mavis discrimen revocare "ad textum eundem non corruptum, sed liberius explicatum, ut ipsi illud Enos tamquam personae principaliori attribuerint, quod textus enuntiat impersonaliter. Construitur bn» cum 5 ctiam 6, 4. At difficultatem maximam habot expressio nmm ava wp. Tres praeci- Haec Tholedoth duo complectitur documenta : genealogtam Sethitarum cap. 5, morumque corruptionem diluvium praecedentem 6,1-8. In genealogia Sethitarum distinguere oportet ipsam nudam genealogiam , e additamenta quaedam historica eidem adiecta. Genealogia certis quibusdam formulis absolvitur, constat fere nomznibus et annis. E nominibus secundum lectiones probabiliores definitis (p. 185 sq.) apparet, patriarcharum Sethitarum posteriorum quatuor omnino nominibus appellatos esse, quae iam ante principum quorumdam Cainitarum fuissent propria : unde suspicari pronum est posteriorum horum Sethitarum cum Cainitis commercium, imo etiam connubia. Anni secundum textum Sam. emendati (p. 201) produnt trium patriarcharum Sethitarum ipso diluvii anno mortes : unde merito conliciat quis, in poenam scelerum eosdem diluvio esse oppressos. Additamenta historica in priore genealogiae parte deprehenduntur nulla, in posteriore duo. Quae cum eos viros respiciant, Henoch et Noe, qui soli (5,22. 24; 6,9) traduntur « ambulasse cum Deo », legitima est coniectura, reliquos patriarchas Sethitas posteriores, aut omnes aut aliquos, cum Deo non ambulasse. Quare tota haec genealogia, licet primitus documentum fuerit tam 8 praecedente cap. ^, quam a sequente cap. 6 narratione distinctum ac separatum, tamen aptissime eo, quo nunc in Genesi legitur, loco inserta est, cum ef a praecedente narratione ad Lamech usque et Noeman producta lumen accipiat, et sequenti 6,1-8 narrationi lumen ipsa affundat. siones : Hebr., cui accedunt Vulg. Chald. Syr.; Sam.; LXX. Dum Hebr. et Sam.in numeris septem patriarcharum e decem penitus consentiunt, LXX in solo Noe cum illis concordat, in Iared insuper cum Hebr., in reliquis omnibus dissonat. Sunt et alia, quae hanc recensionem suadent minus esse fidam quam alias duas. Verum antequam cum his illam comparemus, eius genuinum textum restituamus oportet; aliter quippe /os., qui numeros LXX recitat, ea in versione quaedam legebat. LXX recepta. LXX Iosephi. Vixit, Vixit, Genuit anno |Post«usm Mortuus ||Genuit anno | P?39"^* | Mortuus gonutts St anno shit st annos es i &nnos cst anno mundi vitae vitae mundi |[mundi vitae vitae mundi Concordant numeri pro Henoch et Noe, sed interiecti discordant Mathusala et Lamech, in quibus Ios. cum Hebr. concordat. Est autem in textu LXX recepto ille evidens error, Mathusalam producere vitam usque ad 2256, ergo quatuordecim annos post diluvium 2242, dum apud Ios., uti in Hebr. Sam., vitam ad annum diluvii usque nec ultra producit. Dices, non inde sequi genuinos LXX numeros iam legi apud los.; deprehendisse eum scriptorem evidens mendum, quod inesset textui suo LXX respectu Mathusalae, atque ad illud mendum eliminandum transsumpsisse pro Mathusala et Lamech numeros ex Hebr. Attamen non sat probabiliter istud aflirmabis. Quid enim? Habemus textum LXX certe mendosum; quem certissime praecessit textus aliquis genuinus mendique expers, et is quidem aut graecus aut certe hebraeus. Praeterea habes Josephi, qui solet numeros a LXX repetere, numeros eosque mendi expertes. Num ergo iure suppones, ex textu genuino primum fluxisse mendum LXX , inde hoc mendum a Ios. esse correctum? an non potius astrues, in Josephi numeris nos cernere eum ipsum genuinum textum, quem nostra LXX recepta depravatum exhibet? Igitur in eum, quem modo subiiciemus, numerorum apud Sam. Hebr. LXX conspectum pro Mathusala et Lamech referimus numeros non LXX receptae sed Josephi. — De Ios. tractantes unum addere placet. Cap. 3 n. 3 ait ad diluvium usque effluxisse annos 2656, i. e. praecise millennium plus quam scribit Hebr.; sed Cap. 3 n. 4 ex singulorum numerorum comparatione videbis, computasse Ios. solos 2256 annos ad diluvium. Prior numerus crror est, quales apud Ios. non ita sunt rari. Post emendatos ex los. numeros LXX subiicimus iam conspectum snnilox 3mm uo3 urenb3sod *IXIA ü "desoI XX'I SOuuv *3ruuog urenb3sod "JPRTA. ü 'snu'ujrreures omnium numerorum, quales a Sam. Hebr. et emendata LXX exhibentur. Quorum singuli trinis columnis A, B, C tradunt nurheros primum annorum aetatis, quos habebat patriarcha dum filium generaret, secundo annorum, quos posí natum filium vixit, tertio annorum totius vitae seu summam C ex additis A et B conflatam. Quae si attente lustraveris, illico perspicies miram plane columnarum C concordiam, cum LXX eosdem cum Hebr. habeat numeros omnes, cum Sam. fere omnes. Ubi error irrepsisset in A vel B, quid erat obvium magis, quam ut is specie tenus corrigeretur mutata summa C ita, ut additis A et B aequaretur? Verum id factum cernimus nusquam. Religiose servabantur numeri C mutatis A vel B, quo celaretur hiatus. Videntur illae summae altius etiam quam reliqui numeri Hebraeorum mentibus inhaesissee et ab 3is quodammodo habitae esse sacrae. Errant profecto, qui propterea, quod Gen. 5 in numeris dissentiunt versiones, pronuntiant de duratione aevi diluvio prioris nihil constare omnino, nulla eius aevi in scriptura describi tempora : manet illud certe inconcussum, longissimam plurium saeculorum vitam illos patriarchas traxisse. Aliter res habet, si ad columnas A et B adverteris animum. Ibi constans et uniforme deprehendes hic inter LXX, illic inter Sam. Hebr. discrimen. Sc. summis C perseverantibus utrimque iisdem, numeri A apud LXX semper centenis maiores sunt iis, quos e regione profert Sam., fere semper iis, quos habet Hebr.; numeri autem B centenis sunt minores, quo summae C aequalitas praeservetur. Patriarchae secundum LXX provectiore aetate generant, pauciores autem annos post filios genitos superstites sunt. Quo illud efficitur, ut epocha diluvio anterior apud LXX 600 annis Hebraei, 949 annis Samaritani computum excedat : diluvium obtigit anno à mundo condito secundum LXX 2256, secundum Hebr. 1656, secundum Sam. 1307. Numerorum mutationes tam uniformes meris scribarum erroribus adscribi nequaquam possunt; deprehenditur in illis, quod iam observabat Aug. (De Civ. Dei XV. 13; M. ^1. 452 sqq.), consilium et ars volentium textum sive depravare, sive depravatum restituere. Verum uter textus corruptus sit, uter genuinus, quaeritur. Àn dicemus, LXX eam epocham produxisse, an Sam. Hebr. illam contraxisse? Ex meris numeris definiri res neutiquam potest. Aut quomodo demonstrabis, debuisse Adam non 230 sed 130 annos esse natus, quando genuit Sethum? At res definiri potest ex eo, quem modo ostendebamus, effectu. Age, utrum tibi probabilius videtur, aut LXX epocham studiose produxisse , aut Sam. Hebr. eandem contraxisse? Nulla erat ratio, cur Sam. Hebr. epocham contraherent; non abhorrebant Hebraei numeros illos maiores, secus non fam religiose illos in columna C retinuissent. At ratio esse poterat epochae & LXX producendae : omnes circum nationes fabulosa tum antiquitate gloriabantur, Aegyptii, Babylonii, Graeci; immensas periodos regnis humanis praefigebant. Quibus comparat ieiuniores videbantur Hebraeorum annales, qui saecula non plura quam tredecim vel sexdecim ante diluvium computarent. Dolendum sane, sed haud ita mirandum, eum qui Genesin graecae fidei reddiderit, aut scribarum aliquem post illum textui imprudentes adhibuisse manus easque effecisse mutationes, quae specie tenus vix attingerent narrationem, simul tamen sexcentos vel plures annos adderent epochae. At, eur non plures addiderit inquires. Volebat emendator ille annorum vitae summas servare, fortasse quod notiores essent, quam ut impune perverti possent; satisque sibi videbatur fecisse, si generationis annos centenis additis augeret, veritus haud immerito, si plures addidisset, rem visum iri nimis incredibilem. | Reiectis iam LXX placitis quoad numeros À et B, inquirendum superest, sintne numeri Hebr. Vulg. Chald. Syr, et LXX correctae praeferendi iis, quos Sam. habet, annon. Quae disputatio arctioribus circumscribitur limitibus. lidem quippe sunt numeri apud Hebr. et Sam. quoad quinque primos patriarchas, quoad Henoch et Noe; discordant quoad Iared, Mathusala, Lamech. Ex meris numeris nequit res - definiri : aut quomodo ex solis numeris demonstrabis, fuisse Iared non 162 sed 62 annos natum , quando genuit Henoch, et nato filio non 800 sed 785 annos superstitem fuisse? At suum habet diversitas numerorum effectum eumque sedulo pensandum. Dum enim secundum Hebr. unus Mathusala ipso diluvii anno 1626 vel 2256, ergo sane per diluvium vita cedit, secundum Sam. patriarchis omnino tribus, Iared, Mathusala, Lamech, idem annus 1307 fatalis est. Idne fortuito factum esse dices? Ergo illuc tandem redit tota quaestio : supponendusne est Sam. eo fine mutasse numeros, ut praeter Mathusalam etiam Iaredum et Lamechum diluvii aquis obrueret, an potius Hebraeus ideo eosdem alterasse, ut lIaredum et Lamechum ignominiosae nimis morti subduceret? Si genuinos supponas Hebraei numeros, nullam poteris assignare rationem , cur ita Sam. in duos patriarchas saevierit, quorum uterque sanctum filium genuit, quinimo alter 5,29 prophetiam ediderit. Verum si Sam. numeros genuinos supponat, evidens profecto est ratio mutati ab Hebraeo textus (cf. Budde p. 93 sqq.). Licet enim scriptura nequaquam affirmet omnes decem patriarchas fuisse pios, at mature apud Hebraeos invaluit eius rei opinio : credebantur, uti omnes Cainitae mali, ita Sethitae omnes fuisse boni. Qui ita opinabantur, admirabantur sane illos s. textus numeros, qui tres insignis pietatis viros ipso diluvii anno exstinctos exhibebant; animis minus aequis illos numeros contemplabantur, proni erant ad illos vel levi oblato praetextu tamquam spurios repudiandos. Iam finge, in uno paucisve apographis unum alterumve numerum casu fuisse depravatum : quid obvium magis, quam ut hi numeri depravati ut genuini a pluribus reciperentur atque ex illis posteriorum quinque patriarcharum anni recuderentur ita, ut duo saltem ex illis tribus aliquamdiu ante diluvium supremum diem placide obire permitterentur? Censemus igitur genuinos numeros apud Sam. reperiri descriptos. '"Vestigium mihi videor apud /os. deprehendere, quam admirationem eius aequalibus Iudaeis illud fecerit, s. textum vel solum Mathusalam exhibereanno diluvii interiisse. Monet illc, patriarcharum magna cum diligentia nou natales solum, sed etiam obitus in libro sacro describi. Postea tamen de singulis disserens obitus annos non recenset, sed inepto euphemismo usus et ethnicorum íabulas imitatus, quae primorum hominum non vitas celebrant sed regna, singulos patriarchas post certum annorum numerum non mortuos esse, sed filiis ait principatum detulisse. Tandem concludit : 25eratézo 58 unbel; vàg v6Àeutàg tv dvbpi)v: totg yàp adti)v mzatol xat tof P«slvev &moyóvotg cupmapsbívstvov rov (ov. GÀXA& ck evéaetg abtÓov uóvov 6pXto. Iam vcro cur nos Ios. dehortatur, ne in patriarcharum mortes inquiramus, cum ipse modo concesserit easdem in scriptura accurate reperiri adnotatas? Ratio est, quia ex temporibus mortium, qualia tum in s. textu legerentur, nascebantur disquisitiones salebrosae piisque Iudaeis invisae de uno alterove patriarcha ipsis diluvii aquis absorpto. Ex quo simul Iosephi effato illud colligo, legisse tum Iudaeos numeros, non quos nunc pro Iared, Mathusala, Lamech habet LXX, sed quos habet Hebr., vel etiam Sam. | Porro cum iis, quae modo de numeris disputavimus, lubet conferre, quae supra de nominibus docebamus. Lamech Cainita fere aequalis fuit Malaleel Sethitae, illius filia Noema lIaredi, post Iaredum patriarchae Sethitae tres nomina habent eadem, quae ante patriarchis quibusdam Cainitis indita fuerant. Sethitae tres, lared, Mathusala, Lamech, si obitus annum 1307 attendas, diluvio interiere. Inter quos medius vitam agebat Henoch ille sanctus, quo vivente omnia teste Iud. 1^ sq. occupaverat impietas. Compone jam disjecta narrationis membra. Quarta probabilius generatione videntur Cainitae a Sethits in gratiam esse recepti. Cainan filio nomen Cainitae Malaleel imposuit. Malaleel in hoc patris quidem exemplum imitatus non est, cum gratuito praetendant aliqui idem quod lIrad nomen esse lared. Tamen arctioribus sub Iared vinculis duae familiae sunt inter se copulatae, quando is patriarcha Noemam , Lamechi Cainitae filiam, uxorem duxit. Talia non popularium solum sed ipsorum principum infanda connubia exstitisse suadent expressiones 6,3. 5.11. 12 : universalis quippe corruptio supponit vel ipsos principes communi labe fuisse infectos. Post lared tribus patriarchis indita totidem Cainitarum nomina ; et illorum quidem duo una cum Iaredo diluvio periere. Cerne jam impia connubia totam Sethitarum gentem 6,2 foedantia, Cainitas in antiquam urbém Henoch reduces divinamque irritantes maledictionem ; Iubalitarum audi concentus, puellarum choros; Iabelitarum pastorum in . foris cum Sethitis agricolis contuere commercia, Cainitarum et Sethitarum in communes hostes, et ipsos ex Adamo prognatos, foederata arma. Erant tum inter vivos Adam communis adversarum factionum parens, Seth sanguinis Abel haeres, et Enos, filiorum Dei degenerorum antecessor. Natus est ea tempestate Henoch, a patre nomen nactus profanum, quod tamen ipse postea vita pie acta consecravit. 43 annis Adami, 155 Sethi, 180 Enos is fuit aequalis, 180 annis Noe iuventuti adstitit magister et monitor, ceteris invisus praeco divina praenuntiavit iudicia : « Ecce venit Dominus in sanctis millibus suis, facere iudicium contra omnes et arguere omnes impios de omnibus operibus impietatis eorum , quibus impie egerunt, et de omnibus duris, quae locuti sunt contra Deum peccatores impii » (Iud. 1^4 sq.). Contuere antiquum hunc Eliam, prophetam urbi sibi cognomini exosum ; leremiam principum odia mulierumque invidias in se unum concitantem , ambulantem cum Deo solum in medio generationis perversae. « Fide Henoch translatus est, ne videret mortem, et non inveniebatur, quia transtulit illum Deus; ante translationem enim testimonium habuit placuisse Deo » (Hebr. 11,5). Nullus tum (a. 887) patriarcharum e vivis cesserat, omnes conspexere translatum. Dein Adam, Seth et Enos e vivis cessere; etiam Cainan et Malaleel, Henochi forte aut Noe monitis ad meliorem frugem revocati; septemdecim ante diluvium annis unus supererat Noe, tenue germen iustitiae, dum omnia circum impietas obtineret. — Vides, quomodo inter se collata reviviscant ossa ista et in iuncturas redeant, numeri inquam et nuda nomina. Placuit recentioribus quibusdam, ab eo scriptore profectum esse 4,16-24, qui suo tempore exstantes noverit Iabelitas et Iubalitas, atque hinc intulere eas tribus vel post diluvium superstites fuisse : absurdam veri dogmatis illationem! Sine dubio ea narratio, uti Cap. 5, &b eo primum , qui res praesens contuitus esset, profecta est. Sethiia hane narrationem primus concinnavit, parentum probra simul pie reticens et facunde propalans, numeris loquens et nominibus; Sethita, inquam, qui praesens conspexisset Iabelitas et Iubalitas, et Noemae venustatem. et Lamechi insolentiam, et suae gentis probrosum interitum. Non alius tam eloquenter siluit propheta. Patriarcharum longaevitatem in dubium vocare nefas, cum omnes textus in tradendis vitarum summis conspirent. Affirmat profecto scriptura insignem plane patriarcharum diluvio priorum longaevitatem. Neque ea longaevitas concipienda est ut praemium pietatis, cum etiam impii illi tres, qui diluvio interiere, aut certe Mathusala fuerint longaevi. Adverte porro, non nudum longaevitatis factum affirmare scripab Adam ad Moysen. S. patriarcharum ab Adam ad Moysen vita conünetur annis 1000 ad. 700, à Noe ad Sarug annis 600 ad 200, a Sarug ad Moysen annis 180 ad 110. Ubi illud scripturae assertis fidem facit, secundam epocham non ad Abraham, sed tantummodo ad Sarug produci, quod sane non fecisset, quicunque e praeconcepíto aliquo systemate numeros artificiose recudisset. Porro illa de vita humana ab Adam ad Moysen decrescente thesis nequaquam infirmatur quibusvis computis statisticis, nostri aevi homines ad annos 200 aut 700 nunquam pertingere. Quibus computis illud utique efficitur genus humanum ea nunc fere esse longaevitate, quam inde a Moyse eidem tribuit scriptura : « Dies annorum nostrorum in ipsis septuaginta anni ; sj autem in potentatibus, octoginta anni; et amplius eorum labor et dolor » Ps. 89 (90), 10; cf. Eccli. 18,8 : « Numerus dierum hominum ut multum centum anni ». Cum igitur scriptura illam patriarcharum longaevitatem affirmet, contra quam statistica et etiam physiologia haud possunt efficere quidquam, interpreti prudenti hoc unum superest praestandum, facti tam solido stabiliti testimonio explanationem tentare. | Recordare jam, primos homines in eam longaevitatem delapsos imprimis fructus arboris vitae comparandae. Longaevitatis igitur illius se duae offerunt explicationes, quarum una petitur ex hominum qualis tunc erat natura, altera ex remedio aliquo a Deo praeter naturam liberaliter illis concesso. Quod remedium aliud fingi non potest nisi ligni vitae fructus eritque supponendus Adam, antequam paradiso expelleretur, eum frdctum gustasse eumque ex eo vitae vigorem hausisse, qui vel in posteris per plura saecula perseveraverit. At non cogimur ad eiusmodi remedium recurrere; sufficiet adstruere, ad immortalitatem in paradiso efficiendam praeter arboris fructum concessum fuisse protoparentibus insignem prorsus corporis vigorem, huncque paradiso expulsis perseverasse atque nonnisi paulatim in sequentibus generationibus defecisse, donec tandem aliquamdiu post diluvium ad eam vigoris mensuram redacti fuerint homines, qui illis competit natura. Estque haec illa « bonitas constitutionis et temperationis humani corporis », quam Per. aliique in hac quaestione appellant. Primaevus ille vigor non sola longaevitate se prodebat, sed corporum etiam proceritate, uti in gigantibus. — Cf. W. I. Thomas : Human. longevity , its facts and its fictions, London 1879 (2. Edition). Indicabimus breviter potissima systemata, quae ad eliminandam patriarcharum longaevitatem excogitata fuere. Meminit Aug. quorumdam , qui annos effinxere a veris annis diversos, v. g. 36 dierum. Simile quid statuere saeculo quinto Aniíanus et Panodorus, monachi aegyptii et chronographi; item recentiores aliqui : systema eximiae absurditatis. — Recentiores alii nomína patriarcharum non singulos exprimere viros putavere, sed integras gentes vel periodos : at vis infertur textui. Fuitne Adam periodus aliqua? aut Abel gens, in cuius locum alia gens Seth successerit? num, quae aliis scripturae locis de Henoch et Noe leguntur, periodum sapiunt aut gentem? Ostendimus porro, intime affines invicem esse genealogias Sethitarum e Cainitarum : quid igitur de Cainitis? Num Lamech est gens aliqua, qui duas duxit uxores? num Noema, soror Iabel, Iubal et Tubalcain? — Alii tandcm numeros censuere esse cyclicos, personas ipsas mythicas. Princeps argumentum sunt anni 365 Henoch numero aequantes, ut isti auctores volunt, dies unius anni : argumentum, etsi admittatur, perquam infirmum. Sed animadvertit Len. Origines I. 248, Hebraeorum annum numerasse dies 354, Chaldaeorum 360, solum Aegyptiorum annum 365 : ast, traditioni sacrae Chaldaeorum traditionibus tam affini adhibitum esse annum Aegyptiacum, quis credat? Varios auctores cyclos imaginantur, prout numeris aut Hebr. aut Sam. aut LXX adhaerent : hi ad Sothicas Aegyptiorum periodos coníugiunt, illi ad Babyloniorum Sossos. Plura de his variorumque auctorum nomina vide apud O. Zoeckler : Die Lehre vom Urstand des Menschen, Gütersloh 1879, p. 244 sqq. et Len. I. 214 sqq. Cap. V.
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ABELE (EBR. HÉBEL; GRECO DEI SETTANTA ἈΒΕΛ)
… Caino, adiratosi, uccise il fratello, che venne poi sostituito da Seth (Gen. 4, 1-16). La S. Scrittura afferma che A. «dopo morto ancora parla» (Hebr. loc. cit.), essendo la sua morte tipo del sacrificio di Cristo, che lo chiama «giusto», e lo pone a capo dei martiri …
CAINO (ebr. Qajin = ar. qajn « fabbro », nome riallacciato in Gen. 4, 1, per etimologia popolare, a qānāh « possedere »). - Primo figlio di Adamo ed Eva, fratello di Abele (v.); non è fondata l'opinione rabbi-
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« pacifico » (Lev. 3, 7-11) e « per il peccato » (Lev. 4, 32 [hēbhes: Volg. de pecoribus]. 35). In tutte le feste e per quasi ogni genere di sacrificio (v.) la Legge mosaica prescriveva l'immolazione di agnelli (cf. Gen. 4, 3-4; Num. 6, 12; I Sam. 7, 9; I Reg. 8, 63, ove è usato il termine generico sōn: 120.000; ecc.). …
ENOS (EBR. ENŌI = « UMANITÀ », « UOMO »)
L'espressione biblica non va interpretata nel senso che ad E. sia da attribuirsi la prima manifestazione del sentimento religioso, che appare connaturale già nella prima famiglia umana, anche dopo la colpa (cf. Gen. 4, 3 sgg.). …
III. IL S. NEL VECCHIO TESTAMENTO. - I primi esempi di s. nel Vecchio Testamento (Gen. 4, 3 sg.; 8, 20) danno chiaramente a vedere che esso è antico quanto il genere umano. …
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ABELE (EBR. HÉBEL; GRECO DEI SETTANTA ἈΒΕΛ)
… Allo scadere di un certo tempo, forse a fine d'anno, entrambi offrirono le primizie a Dio; ma il Signore rifiutò l'offerta di Caino ed espresse gradimento per il sacrificio (olocausto o, piuttosto, offerta delle parti grasse dei capi scelti: Gen. 4, 4; cf. Num. 18, 27; Lev. 3, 3) di A., facendo forse cadere, secondo l'interpretazione di Teodozione, il fuoco dal cielo (ἐνετύριεν). …
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… Dio, parlandogli alla coscienza, lo invitò (passo alquanto enigmatico di Gen. 4, 6 sg.) a resistere, con il far bene, al dèmone maligno desideroso d'impadronirsi di lui: « Se bene agiaci non sei forse superiore al Maligno, ma se mali operi il Dèmone non si asside alla porta? …
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BIBL.: A. Schultz, Zu Gen. 4, 7-8, in Theologie und Glaube, 1930, pp. 502-505; W. Stodert, Der Brüderwörder Kain, in Zeitenwächter, 1930, pp. 132-39; G. Closen, Der « Dämon Sünde » (Gen. 4, 7), in Biblica, 16 (1935), …
S., quale «tentatore» che reca all'uomo la rovina, appare dapprima nel serpente che tenta Eva e rovina l'uomo (Gen. 3, 1-15), che simboleggia «il male» (Gen. 4, 7); è connesso con il dragone (v.), che Dio domina e sconfigge. È affine, benché nel Vecchio Testamento si
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… Sia l'ebraico ἀδ. sia il greco ἀδελφός, come risulta dai molti testi sacri e profani, può indicare: a) f. nel vero e proprio senso (Gen. 4, 8; Mt. 4, 21; 17, 1, ecc.); b) consanguineo di qualsiasi grado (Gen. 13, 18; 28, 2; I Par. 23, 21); c) prossimo (Deut. 15, 3; Ios. 22, 2; Iudc. 1, 3; Ier. 7, 15; Rom. 9, 3; Iac. 1, 9; …
… questa: non uccidere. È la norma compendiosa data per 5ª nel Decalogo ([v.] Ex. 20, 13; Deut. 5, 17). Tale norma concorda con la coscienza insita nell'uomo, e Iddio si limitò a richiamare una regola, già comune, come è attestato nell'omicidio di Abele (Gen. 4, 8-16). Se si ebbe da parte della Chiesa uno sforzo considerevole per purificare i costumi, esso nella nostra materia, fu piuttosto nel campo delle applicazioni, non del principio, universalmente ammesso. …
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ABELE (EBR. HÉBEL; GRECO DEI SETTANTA ἈΒΕΛ)
… Il sangue di A. grida dal suolo verso Jahweh (Gen. 4, 10) da cui esige vendetta (II Mach. 8, 3; Apoc. 6, 10).
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CAINITI. - I. Stirpe di Caino (v.), di cui parla Gen. 4, 17-24. Si attribuisce loro il primo progresso materiale dell'umanità con l'erezione di una città (Caino), l'allevamento delle mandrie (Iabel), la musica (Iubal) e il lavoro dei metalli (Tubalcain).
2. Figlio di Caino (Gen. 4, 17). Questi costruì una città che denominò H., con il nome del figlio. - Vedi tav. XC.
… Lemekh, in pausa Lāmekh). -1. Sesto nella breve genealogia di Caino e figlio di Mathusael (Gen. 4, 17-24). L'allontanamento da Dio è completo in L., che alla voluttà congiunge la crudeltà e l'indomabile orgoglio. …
genealogie: Gen. 4, 17 sg. (linea di Caino); ibid. 5, 3-31 (linea di Seth).
… Abele, ucciso da Caino» (Gen. 4, 25). A lui viene riportato l'inizio della civiltà religioso-spirituale («Allora si cominciò a invocare il nome di Jahweh»: ibid. 4, 26), in contrapposizione alla discendenza di Caino, che esordì la civiltà materiale (ibid. 4, 17-24). All'età di 105 anni generò Enos (ibid. 5, 6), nella cui discendenza si troverà Noè.
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MATHUSALA (EBR. MĒTHĀŠELĀH O MĒTHĀŠELĀH)
Non è da confondersi, come vogliono alcuni critici moderni, senza alcun fondamento, con Mathusael, quarto discendente della stirpe cainita, che ebbe pure un figlio per nome Lamech (ibid. 4, 18), ben distinto dal padre di Noè. Stando alle cifre del testo masovato, M. morì nello stesso anno in cui venne il diluvio (1656 dalla creazione dell'uomo): ma è arbitrario dedurne, come vogliono
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Il suo carattere monogamico risulta anche dalla nota di meraviglia con cui si descrive l'apparire della poligamia (ibid. 4, 19). Tuttavia nel periodo patriarcale (Giacobbe) e monarchico (David, Salomone) l'uso che l'uomo sposi più donne (poliginia) è ritenuto legittimo ed approvato da Dio. Dopo l'esilio la …
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… 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, 16), chi prende cura di altri (Is. 9, 5; 22, 21). 5) Maestro …
IABEL (EBR. JĀBHĀL; GRECO 'IΩΒΗ͂Λ)
IABEL (ebr. Jābhāl; greco 'Iωβῆλ). - Cainita, figlio di Lamech e di Ada. Fu il primo ad iniziare la vita del nomade-allevatore di bestiame (Gen. 4, 20). È la cultura primaria patriarcale degli Altaici, degli Indo-Europei e dei Camito-Semiti.
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IUBAL (EBR.: JĀBHĀL; GRECO 'IOUŠĀH)
IUBAL (ebr.: Jābhāl; greco 'Ioušāh). - Cainita, figlio di Lamech e di Ada, a padre di quanti maneggiano la cetra e il flauto» (Gen. 4, 21). Inventore cioè del kinnōr e del 'āghābh, strumenti rudimentali, a corda il primo, specie di flauto il secondo, come ne formano i pastori con canna o altro.
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… Non ha bisogno di Dio; si dice pronto ad uccidere per una ingiuria leggera e a vendicarsi da sé molto meglio di quel che Dio aveva promesso per Caino. È probabile la connessione tra questi sentimenti e l'inizio della cultura metallica, dovuto a Tubalcain figlio di L. (Gen. 4, 22), che assicurava ai Cainiti la supremazia sugli altri.
TUBALCAIN (EBR. TÚBHAL QÁJIN, SETTANTA ΘΟΒΈΛ ΚΑῚ ἮΝ)
… Egli « affilava (cioè, cominciò l'arte di affilare) ogni strumento di rame e ferro » (Gen. 4, 22): un particolare nel complesso di formazione della civiltà materiale, attribuita ai Cainiti. …
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M. fu il primo a scoprire e a valutare la legge del parallelismo ebraico, che chiamò « epesegesi » (I, pp. 44 sg., 67, 168, 224 sgg.; note a Gen. 4, 23 sg.; 11, 4; 49, 10 sg.; II, pp. 102 sg., 268; note a Num. 23, 7; Is. 63, 1) già nell'opuscolo inedito De poesi Hebraeorum del 1740; mentre il libro di R. Lowth, cui veniva attribuita tale …
… Qualche raro frammento (Gen. 4, 23 sg.; Num. 21, 27 sg.; I Sam. 1, 18-27) testimonia che non era ignota agli Ebrei la poesia di argomento profano.
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SETH (ebr. Šēth). - Figlio di Adamo, dopo Caino e Abele, il cui nome è interpretato per assonanza: «Dio mi diede (Jāth «pose») un altro figlio invece di Abele, ucciso da Caino» (Gen. 4, 25). A lui viene riportato l'inizio della civiltà religioso-spirituale («Allora si cominciò a invocare il nome di Jahweh»: ibid. 4, 26), in contrapposizione alla discendenza di Caino, …
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I «figli di Dio», cioè i figli di Seth, così chiamati perché creati da Dio e a lui stretti da speciale vincolo di amore (Gen. 4, 26-5, 32; cf. Ex. 4, 24; Deut. 14, 1 ecc.), sedotti dalla bellezza delle «figlie degli uomini», appartenenti alla stirpe di Caino, furono fuorviati dalla sensualità: «sono carne». …
ENOS (EBR. ENŌI = « UMANITÀ », « UOMO »)
… In Gen. 4, 26 - documento jahvistico secondo i critici - si delinea con la formula consueta la genealogia di E., figlio di Seth (cf. I Par. 1, 1). È di grande interesse per la storia della religione …
… L'interpretazione data dal wellhausenismo per quanto riguarda la Genesi, è che J, supponendo noto il nome Jahweh fin dal principio dell'umanità (Gen. 4, 26), lo usa in tutta la narrazione, mentre E e P prima della rivelazione di Ex. 3, 14 suppongono ignoto quel nome e quindi usano 'Elōhim.
… cui nome è interpretato per assonanza: «Dio mi diede (Jāth «pose») un altro figlio invece di Abele, ucciso da Caino» (Gen. 4, 25). A lui viene riportato l'inizio della civiltà religioso-spirituale («Allora si cominciò a invocare il nome di Jahweh»: ibid. 4, 26), in contrapposizione alla discendenza di Caino, che esordì la civiltà materiale (ibid. 4, 17-24). All'età di 105 anni generò Enos (ibid. 5, 6), nella cui discendenza si troverà Noè.
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.