Noe vvith his familie, and paires of al kindes of beastes and foules, being entred into the arke, 12. it raineth fourtie daies and fourtie nights. 21. Al men and other liuing creatures on the earth, without the arke, are destroyed.
1And the Lord said to him: Go in, thou and all thy house, into the ark: for thee I have seen just before me in this generation.E il Signore gli disse: Entra nell'arca tu, e tutta la tua famiglia: imperocché io ti ho riconosciuto giusto dinanzi a me in questa età.AND our Lord said to him: Get thee in, thou and al thy house into the arke: for I haue sene thee iust in my sight in this generation.Dixitque Dominus ad eum: Ingredere tu et omnis domus tua in arcam: te enim vidi justum coram me in generatione hac. 2Of all clean beasts take seven and seven, the male and the female.Di tutti gli animali mondi ne prenderai a sette a sette, maschio, e femmina: e degli animali immondi a due a due, maschio, e femmina.Of al beasts that are cleane, thou shalt take seauen, and seauen, male & female:Ex omnibus animantibus mundis tolle septena et septena, masculum et feminam: de animantibus vero immundis duo et duo, masculum et feminam. 3But of the beasts that are unclean two and two, the male and the female. Of the fowls also of the air seven and seven, the male and the female: that seed may be saved upon the face of the whole earth.E parimente degli uccelli dell'aria a sette a sette, maschio, e femmina: affinché se ne conservi la razza sopra la faccia della terra.but of the beasts that are vncleane two and two, male & female. Yea and of the foules also of the ayre seauen & heauen, male and female: that seede may be saued vpon the face of the whole earth.Sed et de volatilibus cæli septena et septena, masculum et feminam: ut salvetur semen super faciem universæ terræ. 4For yet a while, and after seven days, I will rain upon the earth forty days and forty nights: and I will destroy every substance that I have made, from the face of the earth.Imperocché di qui a sette giorni io farò, che piova sopra la terra per quaranta giorni e quaranta notti: e sterminerò dalla superficie della terra tutti i viventi fatti da me.For yet a while, and after seauen dayes, I wil rayne vpon the earth fourtie dayes and fourtie nights: and I wil cleane destroy al substance, that I haue made, from the face of the earth.Adhuc enim, et post dies septem ego pluam super terram quadraginta diebus et quadraginta noctibus: et delebo omnem substantiam, quam feci, de superficie terræ. 5And Noe did all things which the Lord had commanded him.Fece adunque Noè tutto quello che gli aveva comandato il Signore.Noe therfore did al thinges, which our Lord had commanded him.Fecit ergo Noë omnia quæ mandaverat ei Dominus. 6And he was six hundred years old, when the waters of the flood overflowed the earth.Ed egli era in età di seicento anni, allorché le acque del diluvio inondarono la terra.And he was six hundred yeares old, when the waters of the floud flowed ouer the earth.Eratque sexcentorum annorum quando diluvii aquæ inundaverunt super terram.
7And Noe went in and his sons, his wife and the wives of his sons with him into the ark, because of the waters of the flood.Ed entrò Noè, e i suoi figliuoli, e la moglie di lui, e le mogli de' suoi figliuoli con lui nell'arca a motivo delle acque del diluvio.And Noe entred and his sonnes, his wife and the wiues of of his sonnes with him into the arke, because of the waters of the floud.Et ingressus est Noë et filii ejus, uxor ejus et uxores filiorum ejus cum eo in arcam propter aquas diluvii. 8And of beasts clean and unclean, and of fowls, and of every thing that moveth upon the earth,E degli animali ancora mondi, ed immondi, e degli uccelli, e di tutto quello che sopra la terra si muove.Of beasts also the cleane and the vncleane, & of foules, and of al that moueth vpon the earth;De animantibus quoque mundis et immundis, et de volucribus, et ex omni quod movetur super terram, 9Two and two went in to Noe into the ark, male and female, as the Lord had commanded Noe.Entrarono con Noè in coppia nell'arca maschio, e femmina, conforme il Signore avea ordinato a Noètwo & two went to Noe into the arke, male and female, as our Lord had commanded Noe.duo et duo ingressa sunt ad Noë in arcam, masculus et femina, sicut præceperat Dominus Noë. 10And after the seven days were passed, the waters of the flood overflowed the earth.E passati i sette giorni, le acque del diluvio inondarono la terra.And after the seauen dayes were passed, the waters of the floud flowed ouer the earth.Cumque transissent septem dies, aquæ diluvii inundaverunt super terram. 11In the six hundredth year of the life of Noe, in the second month, in the seventeenth day of the month, all the fountains of the great deep were broken up, and the floodgates of heaven were opened:L'anno secentesimo della vita di Noè, il secondo mese a' diciassette del mese, si squarciarono tutte le sorgenti del grande abisso, e si aprirono le cateratte del cielo.In the six hundred yeare of the life of Noe, in the second moneth, in the seauententh day of the moneth, al the fountaines of the greate deapth were broken vp, and the floud gates of heauen were opened:Anno sexcentesimo vitæ Noë, mense secundo, septimodecimo die mensis, rupti sunt omnes fontes abyssi magnæ, et cataractæ cæli apertæ sunt: 12And the rain fell upon the earth forty days and forty nights.E piovve sopra la terra per quaranta giorni, e quaranta notti.and the raine fel vpon the earth fourtie dayes and fourtie nights.et facta est pluvia super terram quadraginta diebus et quadraginta noctibus. 13In the selfsame day Noe, and Sem, and Cham, and Japheth, his sons: his wife, and the three wives of his sons with them, went into the ark.In quello stesso dì entrò Noè, e Sem, e Cham, e Japheth suoi figliuoli, la moglie di lui, e le mogli de' suoi figliuoli con essi nella arca.In the verie point of that day entred Noe, and Sem, and Cham, & Iapheth his sonnes: and his wife, and the three wiues of his sonnes with them into the arke:In articulo diei illius ingressus est Noë, et Sem, et Cham, et Japheth filii ejus; uxor illius, et tres uxores filiorum ejus cum eis in arcam:
14They and every beast according to its kind, and all the cattle in their kind, and every thing that moveth upon the earth, according to its kind, and every fowl according to its kind, all birds, and all that fly,Eglino, e tutti gli animali secondo la loro specie, e tutti i giumenti secondo i loro generi, e tutto quello che sopra terra si muove secondo la sua specie, e tutti i volatili secondo la loro specie, e tutti gli uccelli, e tutto quello che porta ali.they and euerie beast according to their kind, and al cattle in their kinde, and al that moueth vpon the earth according to their kind, and al foule according to their kind, al birds, and al that flyipsi et omne animal secundum genus suum, universaque jumenta in genere suo, et omne quod movetur super terram in genere suo, cunctumque volatile secundum genus suum, universæ aves, omnesque volucres, 15Went in to Noe into the ark, two and two of all flesh, wherein was the breath of life.Entrarono da Noè nell'arca a due a due per ogni specie di animali, che respirano, ed hanno vita.went to Noe into the arke, two and two of al flesh, wherin there was breath of life.ingressæ sunt ad Noë in arcam, bina et bina ex omni carne, in qua erat spiritus vitæ. 16And they that went in, went in male and female of all flesh, as God had commanded him: and the Lord shut him in on the outside.E quei, che v'entrarono, entraron di ogni specie maschio, e femmina, conforme avea a lui ordinato il Signore; e ve lo chiuse per di fuori il Signore.And such as entred in, male and female of al flesh did enter in, as God had commanded him: and our Lord shut him in on the out side.Et quæ ingressa sunt, masculus et femina ex omni carne introierunt, sicut præceperat ei Deus: et inclusit eum Dominus deforis. 17And the flood was forty days upon the earth: and the waters increased, and lifted up the ark on high from the earth.E venne il diluvio per quaranta giorni sopra la terra, e le acque facevan cresciuta; e fecer salire l'arca molto in alto da terra.And the floud gr•w fourtie daies vpon the earth: and the waters increased, and lifted vp the arke on high from the earth.Factumque est diluvium quadraginta diebus super terram: et multiplicatæ sunt aquæ, et elevaverunt arcam in sublime a terra. 18For they overflowed exceedingly: and filled all on the face of the earth: and the ark was carried upon the waters.Imperocché la inondazione delle acque fu grande: ed elle coprivano ogni cosa sulla superficie della terra: ma l'arca galleggiava sopra le acque.For they ouerflowed excedingly: and filled al on the face of the earth: moreouer the arke fleeted vpon the waters.Vehementer enim inundaverunt, et omnia repleverunt in superficie terræ: porro arca ferebatur super aquas.
19And the waters prevailed beyond measure upon the earth: and all the high mountains under the whole heaven were covered.E le acque ingrossarono formisura sopra la terra: e rimaser coperti tutti i monti sotto il cielo tutto quanto,And the waters preuailed out of measure vpon the earth: and al the hiegh mountaines vnder the whole heauen were couered.Et aquæ prævaluerunt nimis super terram: opertique sunt omnes montes excelsi sub universo cælo. 20The water was fifteen cubits higher than the mountains which it covered.Quindici cubiti si alzò l'acqua sopra i monti, che avea ricoperti.Fiftene cubites higher was the water aboue the mountaines, which it couered.Quindecim cubitis altior fuit aqua super montes, quos operuerat. 21And all flesh was destroyed that moved upon the earth, both of fowl and of cattle, and of beasts, and of all creeping things that creep upon the earth: and all men.E ogni carne, che ha moto sopra la terra, restò consunta, gli uccelli, gli animali, le fiere, e tutti i rettili, che strisciano sulla terra: tutti gli uomini,And al flesh was consumed that moued vpon the earth, of foule, of cattle, of beasts, and of al creepers, that creepe vpon the earth: al men,Consumptaque est omnis caro quæ movebatur super terram, volucrum, animantium, bestiarum, omniumque reptilium, quæ reptant super terram: universi homines, 22And all things wherein there is the breath of life on the earth, died.E tutto quello che respira, ed ha vita sopra la terra, perì.and al things, wherin there is breath of life on the earth, died.et cuncta, in quibus spiraculum vitæ est in terra, mortua sunt. 23And he destroyed all the substance that was upon the earth, from man even to beast, and the creeping things and fowls of the air: and they were destroyed from the earth: and Noe only remained, and they that were with him in the ark.E fu perduto ogni corpo vivente, che era sopra la terra, dall'uomo fino alle bestie, tanto i rettili, che gli uccelli dell'aria, tutto fu sterminato dalla terra: e rimase solo Noè, e que' che eran con lui nell'arca.And he cleane destroied al substance, that was vpon the earth, from man euen to beast, as wel it that creepeth, as the foules of the ayre: and they were destroied from of the earth: but onlie Noe remained, and they that were with him in the arke.Et delevit omnem substantiam quæ erat super terram, ab homine usque ad pecus, tam reptile quam volucres cæli: et deleta sunt de terra. Remansit autem solus Noë, et qui cum eo erant in arca.
24And the waters prevailed upon the earth a hundred and fifty days.E le acque signoreggiarono la terra per cento cinquanta giorni.And the waters held on aboue the earth an hundred fiftie dayes. The end of the first age.Obtinueruntque aquæ terram centum quinquaginta diebus.
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Challoner
Of all clean. The distinction of clean and unclean beasts, appears to have been made before the law of Moses, which was not promulgated till the year of the world 2514. (Challoner).
Clean: not according to the law of Moses, which was not yet given, but such as tradition had described
fit for sacrifice; (Menochius) though they might be of the same species as were deemed clean in the law, which ratified the ancient institution.
Haydock
And seven: (Hebrew) simply seven, three couple and an odd male, for sacrifice after the deluge: one couple was to breed, the other two perhaps for food. (Haydock)
Origene † 253 d.C.
Some imagine, that there were fourteen unclean and four clean animals, of every species, in the ark, because the Samaritan, Septuagint, and Vulgate read, "seven and seven." (Origen, etc.)
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Year of the World 1656, Year before Christ 2348.
Haydock
Seventeenth day. On the tenth, God had given the last warning to the wretched and obstinate sinners, to whom Noe had been preaching, both by word and by building the ark, for 120 years; all in vain. This second month is, by some, supposed to be the month of May; by others, that of November. Usher makes Noe enter the ark on the 18th December [in the year of the world] 1656. The waters decreased May 17, mountains appear July 31, he sends out the raven September 8, and leaves the ark December 29, after having remained in it a year and ten days, according to the antediluvian computation, or a full year of 365 days. The systems of those pretended philosophers, who would represent this flood as only partial, affecting the countries which were then inhabited, are all refuted by the plain narration of Moses. What part of the world could have been secure, when the waters prevailed fifteen cubits above the highest mountains? To give a natural cause only for this miraculous effect, would be nugatory: but as waters covered the earth at first, so they surely might again, by the power of God. (Haydock)
Haydock
Fountains and flood-gates. These are the two natural causes which Moses assigns for the deluge, the waters below, and those above in the sky or firmament. Heaven is said to be shut when it does not rain, (Luke 4:25.) so it is here opened, and flood-gates, or torrents of rain, pour down incessantly. But God attributes not the deluge to these causes alone; he sufficiently intimates that it would be miraculous, (ver. 4, I will rain,) and still more emphatically, Genesis 6:17, Behold 1:Hebrew, "I, even I myself, do bring on a flood of waters." The idea which Moses give of the flood, corresponds with that which he before gave of chaos, when earth and water were undistinguished in one confused mass, Genesis 1:6. The Hebrews look upon it as a continual miracle, that the earth is not always deluged, being founded, as they represent it, on the waters, Jeremias 5:22. Calmet and others have proved, both from Scripture and from philosophical arguments, the universality of the deluge, against Isaac Vossius, etc. (Haydock)
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Calmet
The Lord shut him in, by an angel besmearing the door with pitch, to prevent the waters from penetrating, while Noe did the like in the inside. (Calmet)
Worthington
Thus God supplies our wants when we are not able to provide for ourselves, and though he could do all by himself, yet he requires us to co-operate with him, and often makes use of secondary causes. (Worthington)
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Calmet
Days: counting from the end of the forty days, when the deluge was at its height. (Calmet)
In all the histories of past ages, there is nothing so terrible as this event. What became of all those myriads of human beings who perished on this occasion? We know not. Some have charitably supposed, that, although the far greater part perished everlastingly, a few who had been incredulous while Noe preached, opened their eyes at last, when it was too late to save their bodies, and by sincere repentance rescued their souls from the flames, and were consigned to do penance, for a time, in the other world. These heard the preaching of Jesus Christ, or believed in his redemption, while they were yet living, and so deserved to partake of his mercies, and joyfully beheld his sacred person when he came to visit them in their prison of purgatory. 1 Peter 3:19, He came and preached to those spirits that were in prison: which had been sometime incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is eight souls, were saved from drowning by water. Whereunto baptism, being of the like form, now saves you also, etc. See F. S. Bellarmine, etc. In these last words of St. Peter, we may also notice, that the ark was a figure of baptism, which is so necessary, that without its reception, or desire of it at least, no man can be saved. It is also a figure of the cross, and of the one true Church, as the Fathers remark, with St. Augustine, City of God XV. I; Menochius etc.; St. Gregory, hom. 12 in Ezech. etc.
This is so striking that it deserves to be seriously considered. It was only one, though God could have ordered many smaller vessels to be made ready, perhaps with less inconvenience to Noe, that we might reflect, out of the Church the obstinate will surely perish. St. Jerome, ep. ad Dam.: In this ark all that were truly holy, and some imperfect, like Cham, were contained, clean beasts and unclean dwelt together, that we need not wonder if some Catholics be a disgrace to their name. The ark had different partitions, to remind us of the various orders of Clergy and Laity in the Church, with one chief governor, the Pope, like Noe in the ark. It was strong, visible, etc., and pitched all over with the durable cement, bitumen, and riding triumphant amid the storms, the envy of all who were out of it, till at last it settled upon a rock. So the Church is built on a rock, against which the gates of hell shall not prevail: she is not less obvious to the sincere seeker, than a city built on the top of the highest mountain, etc. We might here take a retrospective view of the chief occurrences and personages of the former world; we should observe the same order of the things from the beginning,
the conflict of virtue and vice, the preservation of the true faith and worship of God among a few chosen souls, who preferred to be persecuted by worldlings, rather than to offend God. They contended earnestly for the faith once delivered to the Saints, to Adam and Eve, once innocent, and afterwards penitent. We behold original sin, and the promised remedy for mankind; while the rebel angels are abandoned, without redress. There was kept up a communion of saints: sacrifice to the one God was performed generally by the heads of families, who were priests in the law of nature. Even Cain, though a bad man, through hypocrisy, chose to offer sacrifice before he had quite broken off from the society of the faithful, and resolved to become the father of all excommunicated persons, and of all seceders. (Chap. 4:16.) He was admonished by God that he had free will, and might merit a reward by a different conduct. His sentence, as well as that pronounced upon Adam, and upon all mankind, before the flood, reminds us of the particular and general judgment; as the translation of Henoch sets before us the happy state of the blessed, and the immortality, of which it was an earnest. See Douay Bible, where the chief mysteries of faith are pointed out as the creed of the Antediluvians. Even the Blessed Trinity was insinuated, or shewn to them, at a distance, in various texts: the unity and indissolubility of marriage were clearly expressed; the true Church continued in Noe, while the chain of schismatics and heretics was broken, and Cain's progeny destroyed. In this period of time, we may discover what the ancients so often describe respecting the four ages:
Haydock
the golden age is most perfectly found in Paradise; but only for a few days, or perhaps only a few hours, during which our first parents preserved their innocence. The silver age may have lasted rather longer, till the murder of Abel, or 128 years, when Cain began to disturb the peace of the world. From that time, till the giants make their appearance, we may reckon the age of brass. But that of iron had continued for many years before the flood. The like deterioration of morals we may discover after the deluge, and again after the renovation of the world, by the preaching of the gospel. For some time after these two great events, things bore a pleasing aspect; Noe was busy in offering sacrifice to God, Christians were all one heart and one soul, enjoying all things in common, and God gave a blessing to the earth, and confirmed his covenant with men. Then Cham, Nemrod, and Babel appear, heresies in the new law break forth, and disturb the lovely harmony of mankind: but still a sufficient number preserve their integrity, till about the days of Abraham and Arius, in their respective periods, and may be said to have lived in the silver age, when compared with the brazen insolence of the great majority of those who came after. The iron age of these two periods, may be dated from the persecution of Epiphanes against the Jews, when so many apostatized from the faith, and from that much more terrible persecution which will be raised against Christians by Antichrist, the man of sin, (of which the former was a type) when the charity of many shall grow cold, and Christ will hardly find faith upon the earth. To that age may justly be applied, those strong expressions of disapprobation which God made use of before the flood, Genesis 6:3, 6, 12. He will punish the crimes of that age with a deluge of fire, and say, The end of all flesh is come before me, etc., ver. 13. Time shall be no longer, Apocalypse 10:6. (Haydock)
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Of all clean.... The distinction of clean and unclean beasts appears to have been made before the law of Moses, which was not promulgated till the year of the world 2514.
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Noe was iust not only by the estimation of men, but in deede and before God.
7:2
Obseruation of cleane and vncleanne beastes by tradition, before the law of Moyses.
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The Hebrew word Thehom signifieth a gulfe of water, from whence new fountaynes sprang, more abundantly thē euer since or before.
Arubbah signifieth great pipes or windowes, by which water fell downe in great abūdance from the ayre, here called heauen, S. Hier. quest. Heb. S. Epiph, ad Io. Hierosolom. S. Chr. 〈◊〉. 25. in Gen.
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16. Shut him in] God who by his only wil could in a moment haue drowned al the rest of the world, sauing whom he pleased, not needing in any thing the helpe of his creatures, yet would vse both natural, & supernatural meanes, God vseth both natural and supernatural meanes, as secundarie causes, in producing, conseruing, gouerning, punishing, & in rewarding his creatures. as the labour of Noe to build the arke, new fountaines springing, and the heauens powring downe water fourtie dayes togeather, afterwards the winde to dry vp the earh, and because the dore being great (for Elephants• to enter in) and was to be firmed without (as S. Ambrose noteth) for better induring the li. de Noe & area, c. 15. forcible waters, could not commodiously be closed by Noe, our Lord (by the ministrie of Angels) shut him in on the out side, to teach vs by al this, and the like disposition of things, that albeit his Diuine omnipotencie can do what he wil al alone, yet he wil haue his creatures to concurre and cooperate as secundarie causes, sometimes naturally, sometimes supernaturally, or miraculously, as it pleaseth his goodnes to impert to them powre and vertue.
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23. But only Noe] As there is not anie thing in al the old Testament, from the creation of the world til the coming of Christ, more notable, more admirable, or of greater importance, then this historie of the general floud; so was there nothing (though al, or most chanced to them in figure) that euer more Al or most thinges in the old Testament be in figure of the new, & no figure more exact then the floud of Noe. 1. Cor. 10 aptly, more liuely, or more exactly prefigured Christ and his Church, with the rest of al mankind, then did Noe and the arke, & the drowning of the rest of the world in that deluge. VVhich S. Augustin declareth in many places, but Ep. 95. l. 5. de Baptis c. 28. de vnitate Eccles. ca. 5. In Psal. 103. & 131 Ser. 69. de tē pore. 1. Pet. 3. Mat. 24. Luc. 17. most especially and of purpose in his twelfth booke against Faustus the Manichee, from the 14. chapter to the 22. and in his fifteenth booke of the citie of God, in the two last chapters: where he sheweth at large both the certaintie of the historie, and that as certainely it was a figure of things in the new Testament, and withal the great congruitie betwen the figure & the things figured. The same did Origen explicate (homil 2. in Gen.) S. Gregorie (homil 12. in How the Doctors applie the figure to the things figured Ezech.) Rupertus (li. 4. comment. in Gen. c. 71. & sequent.) and diuers other ancient Doctors, confirming their expositions by S. Peters testimonie, saying: In the arke a fevv, that is eight soules (or persons) vvere saued (from drowning) by vvater, vvherunto Baptisme being of the like forme novv saueth you also. And by our Sauiours wordes saying: As in the dayes of Noe. so shal also the comming of the sonne of man be. In summe the Doctors teach, that Noe signifying rest was a figure Noe signified Christ. The arke the Church. of Christ, the very rest of mans soule. VVhom who soeuer foloweth shal find rest for their soules. The arke signifieth the Church, the forme therof being six times so long as broad, and tenne times so long as hiegh, resembleth the proportion of mans bodie, lying prone or prostrate. The dore in the side representeth the wound in Christs side, from whence flowed the holie Sacraments, Entrance into the Church by Baptisme. Vertue of Sacraments cometh from Christs Passion Doctors and Pastores in the Church. by which the faithful enter into the Church, and are sanctified. The timber wherof the arke is made, & the water bearing it vp, signified the Crosse of Christ and Baptisme. For as Noe (saith S. Augustin) vvith his, vvas deliuered by li. 12. de Baptis. c.14. the vvater and the vvoode, so the familie of Christ, by Baptisme signed vvith Christs Passion on the Crosse. Likewise the squarnes of the timber which both sustayned the burden of al contayned in the arke, and resisted the boystrous waues of the floud beating without, did signifie such men in the Church, as be constant & stand firmly in al sortes of tentations: especially godlie & lerned Doctors and Pastors, who by worde and example vphold and cōfirme the faithful people in al afflictions within, and withstand and conuince al Heretikes, and other Infidels that oppugne the Church without. Againe the hiegher & lower rowmes with the midle chambers & third loftes, & other distinctions of cabinets, and Varietie of states and orders in the Church partitions, and al sortes of liuing creatures cleane and vncleane, receiued therin, did signifie the varieties of al states & functions, and diuersitie of maners and merites in the Church, in which are persons of al degrees, Clergie and Good and euil in the Church Perpetuitie o• the Church. Laitie, Potentates, Princes, subiectes, good and euil. The most strong kind of glew called bitumen, signified the permanent or euerlasting stabilitie, and vnseparable cōnexion of the Church, by the grace and continual assistance of the Holie Ghost conseruing the same. The consummation of the arke in one cubite signified the vnitie of the same Church, which is one in al times, and places. Vnitie of the Church. Neither would God almightie haue manie arkes, for Noe and his sonnes or other creatures, nor manie chiefe rulers (though he would that of them should come manie Nations) but one only arke, and one chiefe gouernour therof, and that al without the same should corporally dye, to signifie that al One chiefe gouernour in the Church which dye without the Church do perish, and are eternally damned. wherupon Epist. 57. ad Damasum. S. Hierom, amongst other Fathers, sheweth that al within the Church, that communicate with the Sea Apostolique (wherin S. Damasus sate then gouernour) are as those in the arke of Noe, and al Schismatikes, Heretikes No saluation out of the Church. and other Infidels are in like case, with the rest of the world, that were drowned with the floud.
Sap. 10. 4. •cl. 39.
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Concordanza 1. Pet. 3.
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Tertulliano † 220 d.C. Five Books in Reply to Marcion 3
30 Faultless, and just—God witnessing the fact—
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.28
… for there too He said not, ‘I knew not,’ but ‘They knew not until the flood came .’ For men did not know, but He who brought the flood (and it was the Saviour Himself) knew the day and the hour in which He opened the cataracts of heaven and broke up the great deep, and said to Noah, ‘Come thou and all thy house into the ark
sant'Ambrogio † 397 d.C. On the Mysteries 3
… Upon which, God, willing to restore what was lacking, sent the flood and bade just Noah go up into the ark. And he, after having, as the flood was passing off, sent forth first a raven which did not return, sent forth a dove which is said to have returned with an olive twig.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 71
… “Why so?” Because virtue was then more difficult. Those men had no written precepts, no patterns of living, but their nature fought, unarmed, by itself, and was forced to float in all directions unballasted. Wherefore also when praising Noah, God called him not simply perfect, but added, “in his generation” (
Pseudo-Clement The Clementine Homilies 2.52
Then Peter answered: “Assuredly, with good reason, I neither believe anything against God, nor against the just men recorded in the law, taking for granted that they are impious imaginations. For, as I am persuaded, neither was Adam a transgressor, who was fashioned by the hands of God; nor was Noah drunken, who was found righteous above all the world;
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Antipapa Novaziano † 258 d.C. On the Jewish Meats 2
… so that either the most vigorous food should not be given in too small quantity for men’s support, and they should be enfeebled for labour; or that the more tender meat should not be too abundant, so that, oppressed beyond the measure of their strength, they should not be able to bear it. But the law which followed subsequently ordained
san Girolamo † 420 d.C. The Letters of St. Jerome 22.19
… For the hands are here a figure of wedlock as in the passage: “His left hand is under my head and his right hand doth embrace me.” It agrees, also, with this interpretation that the unclean animals are led into Noah’s ark in pairs, while of the clean an uneven number is taken.
san Girolamo † 420 d.C. The Letters of St. Jerome 48.19
… “We are meant to understand that there is something not good in the number two, separating us as it does from unity, and prefiguring the marriage-tie. Just as in the account of Noah’s ark all the animals that enter by twos are unclean, but those of which an uneven number is taken are clean.”
san Girolamo † 420 d.C. The Letters of St. Jerome 123.12
… Likewise of the unclean animals pairs only are taken, male and female, to shew that digamy has no place even among brutes, creeping things, crocodiles and lizards. And if of the clean animals there are seven taken of each kind,
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 8.23
… 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, unless he had been taught by the law which was naturally implanted in him? How could Noah have distinguished what animals were clean and what were unclean,
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Tertulliano † 220 d.C. On Monogamy 4
… they shall be (taken) from all flying animals according to (their) kind, and from all creepers of the earth according to their kind; two out of all shall enter unto thee, male and female.” In the same formula, too, He orders sets of sevens, made up of pairs, to be gathered to him, consisting of male and female—one male and one female.
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.7
… His mother Mary was well known, and Joseph the carpenter was supposed to be His father, and it could readily be supposed that He was one of the old prophets risen from the dead. The same person will adduce the text in Genesis,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.32
… Wherefore Moses and Elias, and the Mediator Himself, our Lord Jesus Christ, fasted forty days, because in the time of this life, continence from the enticements of the body is necessary. Forty years also did the people wander in the wilderness. Forty days the waters of the flood lasted.
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Tertulliano † 220 d.C. On Monogamy 4
But again: the reformation of the second human race is traced from monogamy as its mother. Once more, “two (joined) into one flesh” undertake (the duty of) “growing and multiplying,”—Noah, (namely), and his wife, and their sons, in single marriage.
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 5
… Why was this done? Whither was Enoch translated? Lives he on like food with us? and what is it hinders him from being here? Nay, but does he not eat? And wherefore was he translated? Behold how God schooleth us by little and little. He translated Enoch; no very great thing that. This instructed us for the taking up of Elias. He shut in Noe into the ark (
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sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 4.6
… For we have learnt that God is a Trinity; but to this very day we do not know how many kinds of animals, not even of land animals which were able to enter Noah’s ark,
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sant'Agostino d'Ippona † 430 d.C. City of God 15.14
… It is proved by this, that Scripture states that the flood occurred in the six hundredth year of Noah’s life. But why in the same place is it also written, “The waters of the flood were upon the earth in the six hundredth year of Noah’s life, in the second month, the twenty-seventh day of the month,”
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san Girolamo † 420 d.C. The Letters of St. Jerome 51.5
… If so, why do we read in the account of the deluge that the windows of heaven were opened, and that the waters of the deluge prevailed? in consequence of which the fountains of the deep were opened, and the whole earth was covered with the waters.
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san Girolamo † 420 d.C. The Letters of St. Jerome 123.12
… is the only one of her mother, she is the choice one of her that bare her.” It is to this choice one that the same John addresses an epistle in these words, “the elder unto the elect lady and her children.” So too in the case of the ark which the apostle Peter interprets as a type of the church, Noah brings in for his three sons one wife apiece and not two.
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san Giustino † 165 d.C. Dialogue with Trypho 127
“These and other such sayings are recorded by the lawgiver and by the prophets; and I suppose that I have stated sufficiently, that wherever God says, ‘God went up from Abraham,’ or, ‘The Lord spake to Moses,’ and ‘The Lord came down to behold the tower which the sons of men had built,’ or when ‘God shut Noah into the ark,’
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san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.9
The first baptism was that of the flood for the eradication of sin. The second
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 90.10
… the first of which points to the Old Testament through the observation of the Sabbath; the latter to the New, referring to the resurrection of our Lord. Hence the fifteen steps in the Temple. Hence in the Psalms, fifteen “songs of degrees.” Hence the waters of the deluge overtopped the highest mountains by fifteen cubits:
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sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 4.37
… and all things which have the spirit of life.”
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sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 14.16
… We speak also of the spirit of a beast, as it is expressly written in the book of Solomon called Ecclesiastes; “Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?” It is written too in Genesis, where it is said that by the deluge all flesh died which “had in it the spirit of life.”
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.18
108. In the flood, too, in Noah’s time all flesh died, though just Noah was preserved together with his family.
san Girolamo † 420 d.C. The Letters of St. Jerome 15.2
… As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter. For this, I know, is the rock on which the church is built! This is the house where alone the paschal lamb can be rightly eaten. This is the ark of Noah, and he who is not found in it shall perish when the flood prevails.
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OMNIS DOMUS TUA, — omnis progenies et familia tua. IN GENERATIONE HAC. — Inter homines hujus temporis.
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Theodoretus, Abulensis et Beda putant haec animalia per anticipationem vocari munda, quia scilicet per legem Mosis Levit. XI, decernenda erant munda. Verum melius alii censent distinctionem animalium (etiam avium, ut habent Septuaginta) in munda et immunda, de qua Levit. XI, fuisse quoque in lege naturae, idque instinctu Dei et traditione majorum; quod scilicet Deus tempore legis naturae, illa animalia quasi munda secreverit ad sua sacrificia, quae postea tempore legis Mosis, quasi munda Judaeis secrevit ad esum. Ita S. Chrysostomus, Didymus et Pererius. SEPTENA ET SEPTENA, — id est quatuordecim, puta septem mares et septem feminas: quatuordecim enim ex mundis animalibus, quatuor vero ex immundis servata esse in arca censent Origenes, Justinus, Oleaster et Dionysius. Verum sic ingens fuisset animalium turba, quam capere non potuisset arca. Melius ergo Josephus, S. Ambrosius, Chrysostomus, Theodoretus, Eucherius, Lyranus, Abulensis, Cajetanus et Pererius, sic exponunt: Ex mundis tolles septena et septena, id est septem tolles in arcam e singulis quae munda sunt, scilicet unum par ad speciei propagationem; secundum par ad sacrificium; tertium par ad esum post diluvium; denique septimum marem pro sacrificio offerendo, mox ut cessarit diluvium, prout de facto, mox ut cessavit, Noe unum e singulis animalibus mundis, Deo in gratiarum actionem obtulit, cap. VIII, 20: ita Pererius; ex immundis vero unum tantum par servatum est in arca, ad speciei propagationem. Symbolice, S. Ambrosius, lib. de Noe et arca, cap. XII, ait septena assumi, « quia mundus et sacer est septimus numerus. Nulli enim miscetur, nec ab alio generatur, ideoque virgo dicitur, quia nihil ex se generat: itaque virilis habet sanctificationis gratiam. »
Disputatio de Phoenice Ex hoc loco aliisque argumentis, Pererius et Aldrovandus probant, phoenicem non fuisse in arca, ac proinde nullum phoenicem esse aut fuisse in mundo: quia Scriptura hic docet ex singulis animalibus bina, scilicet marem et feminam, inducta esse in arcam: phoenix vero unus et solus dicitur esse in mundo. Et certe non est ullus, qui asseveret se vidisse phoenicem. Rursum, qui asserunt phoenicem, valde inter se de eo dissentiunt. Videtur ergo phoenix esse fabula; forte inde orta, quod Aegyptii Heliopoli solem, quasi avem, orientem et occidentem, qua pinxerint; hunc fecerunt et finxerunt esse phoenicem, cum tantum esset symbolum et hieroglyphicum solis, qui quasi phoenix solus est in mundo. Huic conjecturae favet quod veteres, teste Lactantio et Claudiano, phoenicem dixerunt esse solis avem, quae eo oriente dulcissime caneret, eumque prona veneraretur. Quapropter Plinius, libro X, cap. II, describens phoenicem, ait eum esse fabulam, additque: « Allatus est, ait, in Urbem phoenix, Claudii principis censura, anno Urbis DCCC, et in comitio propositus, sed quem falsum esse nemo dubitaret. » Unde mirum est Conimbricenses, lib. II de Coelo, cap. III, quaest. 6, art. 4, asserere esse phoenicem, idque tum ex aliis, tum ex hisce Plinii verbis confirmare: Plinius enim phoenicem habet pro fabula; alii veteres qui phoenicem astruunt, non ex sua sententia, sed ex priscorum scriptis, sive veris, sive fabulosis aut symbolicis eum astruunt. Verum Conimbricenses addunt, phoenicem non esse unum, sed plures; nec seipsum resuscitare, sed more communi generari; quare alium ponunt phoenicem ab eo qui a veteribus ponitur, quasi symbolum et typus resurrectionis: et tales phoenices se habere Abyssini aliique jactitant. Nam Conimbricenses aliique jam consentiunt nullum esse talem phoenicem, qui unicus sit, quique moriens renascatur, qualem veteres descripserunt. Nisi ergo quaestio sit de nomine, dicendum est phoenicem non esse, nec fuisse in mundo.
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ET INGRESSUS EST NOE ET FILII EJUS, UXOR EJUS, ET UXORES FILIORUM EJUS. — Nota: Octo tantum homines in arcam ingressi et servati sunt, regnante diluvio: ex his octo, septem servati sunt propter Noe. Henoch interim ex paradiso aquis obruto, alio est translatus. Berosus Annii uxorem Noe Tyraeam vocat; uxores vero filiorum Noe vocat Pandoram, Noellam et Noeglam. Verum viri docti valde dubitant an Berosus quem Annius edidit, sit verus et priscus ille Chaldaeorum Berosus; Gnostici, teste Epiphanio, haer. 26, uxorem Noe vocarunt Noria: arguit eos Epiphanius, eamque asserit vocatam esse Barthenon. Rursum unam ex hisce uxoribus fuisse Sibyllam Babyloniam, fatetur ipsamet, lib. I Oracul. Sibyll., post principium, ubi ipsa se cum marito in arca fuisse profitetur. Sed viri docti id suspectum habent, quasi versibus illis additum sit ab aliquo sciolo, ad antiquitatem et auctoritatem illi oraculorum libro conciliandam: nam quod ibidem ipsa addit, arcam subsedisse, non in montibus Armeniae, sed Phrygiae, manifeste repugnat Mosi cap. seq., vers. 4. Scio aliquos eruditos haec symbolice accipere, atque opinari Sibyllas veras et primaevas non fuisse feminas prophetissas, sed tantum fuisse priscam Hebraeorum Kabulam, sive Kibyllam (unde Sibyllae nomen), id est, doctrinam a patribus traditione acceptam: kabal enim hebraice significat accipere, recipere, excipere ab alio: inde Kabulla vel Sibylla est παράδοσις, sive patrum traditio, quam Noe a priore saeculo acceptam posteris post diluvium tradidit: perinde ac Lactantius lib. I Institut. cap. VI, ex Varrone censet Sibyllam dictam esse quasi θεοβουλήν, eo quod consilia Dei denuntiaret. Veteres enim deos αἰους, non βίους, et consilium, non βουλήν, sed βυλήν, appellabant. Si ergo Sibylla est Kabula, vel θεοβουλήν, utique ipsa cum Noe, et in Noe fuit in arca. Verum de Sibyllis alibi disputandum est.
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ANNO SEXCENTESIMO VITAE NOE — plane exacto, et 601 inchoato per 40 dies, inquit Pererius; verum contrarium est verius, scilicet anno 600 Noe inchoato, coepisse diluvium: nam diluvium duravit totum annum, et anno 601 Noe, mense secundo, cessavit, ut patet cap. VIII, vers. 13. Rursum Noe post diluvium vixit 350 annos; vixit autem universim annos 950. Quod si diluvium exstitisset anno 601 Noe, cum illud durarit annum integrum, sequeretur Noe vixisse annos 951, quod falsum est. Porro sexcentesimo anno factum est diluvium, inquit S. Ambrosius, lib. De Noe, cap. XIV: « Quia sexto die Adam creatus est. Idem numerus par, et in auctore est Adamo, et in reparatione (Noe) servatur; quia fons sexagesimi et sexcentesimi, sextus est numerus. » Nota hic constantiam fidei in Noe; nam centum annis in fide diluvii perstitit, scilicet ab anno 500 ad 600, illudque constanter praedicavit, esto ab omnibus etiam cognatis rideretur, quasi qui vano timore correptus, stulto labore in arcae fabrica tot annos desudaret; sed hi hoc anno risum in fletum, et seram poenitentiam commutarunt. Noe similis fuit Mathathiae, lib. I Machab. II, vers. 19.
Mense secundo, — qui hebraice dicitur Iar, et fere respondet nostro maio, saltem quoad posteriorem sui partem: primus enim Hebraeorum et sacrae Scripturae mensis est Nisan, qui partim martio, partim aprili respondet. In maio ergo coepit diluvium, idque ut ostenderet Deus causam diluvii non naturalem fuisse ex pluvia et imbribus hiemalibus, sed speciali providentia Dei illud effectum esse, sub initium aestatis, cum inchoabantur calores et siccitates. Ut igitur major esset impiorum dolor, Deus eo perdidit tempore amoenissimo, quo nil nisi laetum sibi pollicebantur. « Edebant et bibebant, » ut ait Christus Luca XVII, 27; et S. Ambrosius, lib. De Noe, cap. XIV: « Tunc, ait, fecit diluvium, quando dolor eorum major foret, qui in sua abundantia puniebantur, tunc ultio terribilior tanquam dicentis Dei, etc. Pereant cum homine omnia, propter quem nata sunt omnia. In suis divitiis consumatur homo, cum sua dote moriatur. » Idem judicium contigit diviti Evangelico qui, multis bonis collectis, pollicebatur sibi deinceps lautam vitam; sed eadem nocte periit. Idem contigit Nabuchodonosori regi; idem Aman; idem Herodi, Actor. cap. XII. Hoc est quod ait Christus: « Qua hora non putatis, Filius hominis veniet; » et Paulus: « Cum dixerint: Pax et securitas, tunc repentinus eis superveniet interitus. » Nemo igitur in prosperitate mundana confidat. « Spes enim impii quasi lanugo quae a vento tollitur, » Sap. V, 15. Josephus tamen incipiens annum a septembri, mensem hunc secundum vocat Marchesuan (sic enim legendum est, non autem Marsesona), qui respondet nostro octobri, cum abundant imbres; sed prius quod dixi verius est. Denique Antonius Fonseca in Annot. ad Cajetanum, in cap. VIII Gen., et Torniellus putant mensem ingressus et exitus Noe de arca fuisse januarium, quem ideo dicunt a primis Gentilibus postmodum ipsi Noe fuisse consecratum, et ab eo denominatum: siquidem Noe ab ipsis Janus nuncupabatur; quem idcirco bifrontem finxerunt, quod Noe viderit annum et saeculum tam vetus quam novum. Verum non video solidum hujus opinionis fundamentum; nec enim januarius apud Hebraeos fuit mensis secundus, sive annum sacrum, sive vulgarem et civilem accipias: licet id subtiliter ostendere conetur Torniellus, pag. 107.
Septimo decimo die mensis. — Hunc diem fuisse Dominicum asserit Cedrenus: die enim Dominico tam coepisse, quam desiisse, et finem accepisse diluvium, tradit ipse et alii nonnulli, penes quod sit fides. RUPTI SUNT — Hebraice nibkeu, id est, impetu ac vi aquarum discissi, dissecti, diffracti, disrupti sunt.
OMNES FONTES, — omnes scaturigines, omnes rivi, omnia orificia, omnes venae, omnes aquaeductus ex abysso prodeuntes: ita ut aqua abyssi jam suis rivis, venis, alveis et aquaeductibus coerceri non posset, sed eos perrumpens omnia inundaret, faceretque quasi unum mare per totam terram: unde cessante diluvio, reductae sunt aquae in suam hanc abyssum, ibique conclusae, cum, ut ait Scriptura, « clausi sunt fontes abyssi. » ABYSSI MAGNAE, — id est, abyssorum multarum. Sub terra enim sunt multae abyssi, id est, voragines aquarum. Unde pro magnae hebraice est rabba, id est, multae. Ita Pererius et Delrio. Verum cum hebraice sit, non theomot, id est abyssi, sed theom, id est abyssus, et rabba, id est multa, per enallagen Hebraeis familiarem, idem sit, quod magna, ut vertit Noster: verius censent alii abyssum magnam hic vocari barathrum, sive voraginem illam subterraneam, maximam et profundissimam, quae tum ex aquis in ea initio mundi a Deo reconditis, tum ex mari, aquis est plenissima; quam multi putant esse matricem omnium fluminum, fontium et aquarum dulcium, de qua dixi cap. I, vers. 9. Haec enim hebraice vocatur theom, tam hic quam Deuteronom. XXXIII, 13, ubi hebraice nuncupatur, theom robetset tachat, id est, abyssus cubans inferne: quod Noster vertit abyssum subjacentem; talem enim abyssum sive voraginem aquarum subterraneam esse, tum experientia multiplici, tum variis argumentis, tum auctoritate Platonis, S. Hieronymi, S. Basilii, Damasceni, Philonis, Plinii, Isidori, S. Thomae, Bernardi et aliorum, quin et S. Scripturae locis jam citatis, docent Conimbricenses tractatu 9 in Meteora, cap. IX, et Valesius Sacrae Philosophiae cap. LXIII. Licet enim sub terra multae sint aquarum voragines, tamen hae omnes una censentur esse subterranea vorago, sive abyssus, praesertim quia verisimile est omnes invicem per venas et meatus conjungi, et in primaria ac majori quapiam voragine quasi matrice convenire. Ex hac ergo abysso erumpentes aquae largissimae, instar fluminum, imo marium, terram operuerunt: omne enim mare, per venas, cum abysso jam dicta conjungitur et unitur; unde per abyssum hic, maria quoque intelliguntur: abyssus enim est vorago aquarum, tam quae terra, quam quae mari continentur. Dices: Ergo tum in mari et abysso fuit vacuum. Respondeo non fuisse, partim quia in abyssum loco aquae subintravit aer; partim quia Deus tum rarefecit aquas maris et abyssi, quo factum est ut illae majorem locum exposcerent, seque non tantum per alveos suos, sed et per terram diffunderent. Nota: rupti sunt omnes fontes, q. d. Tanta fuit aquae, ex abysso et mari erumpentis, vis et copia, ut omnes suos fontes, limites et aggeres pervaderet, atque per latera quaquaversum se effunderet, totamque terram obrueret; perinde ut faciunt torrentes terra conclusi, dum vi aquarum suos exitus, alveos et aggeres, quibus quasi carceribus concludebantur, dilatant, diffringunt, rumpunt, et per latera undequaque erumpunt omniaque inundant.
ET CATARACTAE COELI APERTAE SUNT. — « Cataractae, » aiunt Eugubinus et Oleaster, sunt foramina quae Deus fecit in coelo, sive firmamento, ut per ea aquae quae supra firmamentum sunt, defluerent: propter diluvium enim aquas has ibidem fuisse repositas a Deo, initio mundi, censent ipsi; sed hoc modo findi debuisset, non tantum firmamentum, sed et omnes coeli planetarum, quod est improbabile. Secundo, Petrus de Aliaco, et alii quos citat Pererius, pag. 252, per cataractas accipiunt constellationes, quarum vi naturali factum sit diluvium; sed hoc repugnat huic versui et vers. 4. Dico ergo, cataractae coeli hic per catachresin vocantur nubes, ipsaque secunda aeris regio, et multas in partes plagasque divisa, quae vapores et aquas intra se quasi repagulis et cataractis quibusdam continet et coercet, q. d. Nubes, ipsaque secunda aeris regio, diluvio tanto impetu, aquarum vim maximam in terram dejecit, ut totus aer videretur rumpi in vastissima foramina, per quae non tam guttas et pluvias, quam densissimos imbres, instar rivorum et fluviorum effudit, ita ut aer jam non aer, sed continuus quidam imber, imo mare esse videretur. Ita S. Chrysostomus, Rupertus et Pererius; cataractae enim nuncupantur a καταρήγυμι, id est, praeceps deorsum ruo. Unde ruptis his cataractis subdit Moses: « Et facta est pluvia super terram quadraginta diebus. » Duplex fuit causa diluvii, una supera, puta pluvia erumpens ex cataractis coeli; altera infera, puta eruptio et inundatio abyssi, ita ut terra media utrimque invasa et obruta fuerit aquis.
Causa et Moles Diluvii Sane difficile est pervidere unde tanta aquarum copia, quae totam terram operiret, imo altissimos montes quindecim cubitis superaret, prodierit. Constat enim montes nonnullos ad quatuor milliaria Italica, sive ad quatuor millia passuum elevari, ac supra terram eminere: quanta est altitudo Alpium gradatim ascendentium. Quod si ubique terrarum aeque altae fuerunt aquae, ut videtur (idque significat Scriptura cap. viii, vers. 3, ubi ait arcam Noe in aquis diluvii fluitantem, iis sensim decrescentibus, tandem septimo mense quievisse super montes Armeniae, ac decimo mense aliorum cacumina montium apparuisse: ergo illuc usque aquis fuerant obtecta), sane ingens fuit peripheria aquarum, quae facile in se quatuor maria et amplius complecteretur, uti patet geometrice spatium hoc expendenti et metienti: quo enim altius scanditur, eo peripheriae capacitas magis dilatatur, ac geometrica progressione gradatim excrescit in quantitatem ingentem. Mare enim longe minus est terra, ac videtur non multo majus esse montibus et collibus; in horum enim locum successit. Deus enim e terra prius rotunda montes elevavit, ut per hoc in ea faceret scrobes et fossas, in quas induceret aquas, quae prius terram operiebant, ut terra aquis vacua posset habitari. Igitur mare parum contulit ad tantum diluvium. Rursum vapores e terra elevati atque aer non videntur potuisse reliquum conferre: nam ut ex vapore et aere fiat aqua, debet magna fieri aeris condensatio. Decem enim unciae aeris, imo longe plures, non efficient unam unciam aquae. Quare etiamsi major pars aeris fuisset conversa in aquam, vix videtur suffecisse ad tantam aquarum molem praestandam, etiamsi eas a Deo per rarefactionem extensas et expansas esse asseveres, praesertim quia si valde rarefactae fuissent aquae, fuissent utique valde subtiles, leves et aeriae: unde non potuisset eis innatare, et supernatare arca tam gravis et onusta. Adde, tunc loco aeris in aquam versi et densati debuissent alia corpora succedere, aut ingens relinqui vacuum, quod natura abhorret; aut certe nova aqua, vel novus aer a Deo creari, et post diluvium annihilari, quod etiam absonum videtur. Quare nonnulli viri docti dicunt se rationibus jam allatis cogi ut fateantur cum Oleastro et Eugubino aquas, quae diluvium causarunt, esse illas quae primitus super coelos in maxima copia a Deo ad hoc repositae sunt, ideoque Deum in firmamento fecisse cataractas sive meatus, per quos hae aquae descenderent: hoc enim plana Mosis narratio exigere videtur. Cum enim aquas veras ad diluvium opportunas in coelo reperiamus, tot tantasque aeris commutationes vestigare non est opus. Adde, multi veteres et moderni censent coelos non esse solidos, sed liquidos et fissiles instar aeris vel aetheris: quod si concedas, facile per eos descendere potuerunt aquae. In locum vero aquarum superarum ne esset vacuus, vel successit aer et aether, qui cum aquis superis videtur commutasse locum tempore diluvii; vel certe aquas reliquas, quae super caelos tempore diluvii manserunt, Deus rarefecit, ut locum aquarum sociarum, quae descendebant, implerent. Porro, acceleravit, inquiunt, Deus descensum aquarum singulari impulsu; nam si naturali motu descendissent, impendissent in descensu ex loco tam alto et remoto, plusquam centum annos, uti ostendi cap. 1, vers. 14. Favet huic sententiae S. Petrus, epistola II, cap. III, vers. 5, ubi si accurate verba expendas, videtur dicere aquis diluvii periisse mundum, id est, coelum et terram, sicut idem peribit in fine sui igne conflagrationis. Igitur sicut non tantum elementa, sed ipsimet coeli, ut ipse ait vers. 12, hoc igne « ardentes solventur; » sic pariter videntur iidem in diluvio aquis fissi et obruti, ita ut quodammodo periisse censeri possint. Hoc enim plena S. Petri antithesis exigere videtur; unde vers. 5, ait: « Quod coeli erant prius et terra, » etc., « per quae ille tunc mundus aqua inundatus periit; coeli autem qui nunc sunt, » etc., « igni reservati, » q. d. Mundus et coeli priores periere diluvio: coeli autem, qui post diluvium a Deo sunt restituti, et nunc exstant, simili modo reservantur igni, ut eo conflagrent et pereant; quocirca subdit vers. 13: « Novos vero coelos et novam terram secundum promissa ipsius exspectamus. » Accedit quod Esdras, lib. IV, cap. vi, vers. 41, firmamentum vocat spiritum, id est, aerem vel aetherem: hunc enim ipse vocat spiritum, ut patet vers. 39. Ita ipsi, qui posito hoc principio, quod coeli sint liquidi vel fissiles, non male philosophantur, ac facilem claramque tantarum, quantae ad diluvium requirebantur, aquarum dant causam. Verum, quia Aristoteles et Philosophi hoc principium pernegant, et quia aquae illae supra coelos subtiles sunt et coelestes, ac longissime remotae a terra: idcirco respondeo et dico, primo, solum mare tantum diluvium causare non potuit: diluvium enim longe majus fuit toto mari. Mare enim respectu terrae est exiguum: nam cum a terra separatum est, successit duntaxat in locum fossarum et scrobum, e quibus elevati sunt montes; quare fere sua quantitate montes adaequat, uti jam dictum est. Rursum nautae qui bolide profunditatem maris explorarunt, asserunt mare, in sui medio, ubi profundissimum est, communiter non esse profundius dimidio milliari Italico, hoc est, quingentis passibus: cum semidiameter terrae sit trium millium milliarium, uti passim docent Mathematici. Quid est dimidium milliare, etiam in suprema, ideoque amplissima superficie terrae, si comparetur cum tribus millibus milliarium, quae est mensura profunditatis terrae a superficie usque ad centrum? Insuper mare vix operit dimidiam superficiem terrae, nec ullos montes; imo Esdras, lib. IV, cap. vi, vers. 42, ait aquas et mare occupare septimam tantum terrae partem. Quare his ad calculum subductis, sequitur mare vix esse millesimam partem terrae: spatium autem ad quod diluvium excrevit super terram, continuit ducentesimam et trigesimam octavam partem terrae, uti mox dicam; qui numerus continet millenarium quater et amplius, quo fit ut ad spatium hoc ad quod diluvium excrevit, aquis implendum, quatuor maria non suffecissent, nisi dicas mare ad quadruplum solito magis a Deo fuisse rarefactum. Dico secundo: Causa diluvii fuere vapores e globo terrae et maris rursum elevati ibique in pluviam resoluti. Pro quo nota: Si ponas diluvium ad quinque milliaria Italica super terram excrevisse: operuit enim altissimos montes ad 15 cubitos; montes autem aliqui ad quatuor milliaria supra terram attolluntur. Ponamus ergo ad faciliorem calculum, diluvium ad quinque milliaria super terram excrevisse, dico spatium hoc quinque milliarium non esse nisi ducentesimam trigesimam octavam partem globi terrae, uti periti Mathematici subductis rationibus Romae mihi ostenderunt. Jam facile fuit Deo 238 partem terrae, cui immixtum est mare, in vapores vertere, eosque in pluvias convertere: hi ergo totum hoc quinque milliarium spatium implessent. Adde aquam decuplo rariorem esse terra: quare dictum numerum 238 portionis terrae, sufficientis ad implendum spatium quinque milliarium jam recensitum, multiplicandum esse per decem; quod si facias, convenient 2380: quare 2380 pars terrae resoluta in vapores et pluvias suffecit ad implendum hoc spatium quinque milliarium. Quid est 2380 pars terrae ad totum terrae globum? In locum vero hujus portionis terrae in vapores abeuntis, successit aer et aqua, per rarefactionem dilatata, et solito magis expansa. Denique potuit Deus pluviam pari modo rarefacere et extendere: quo dato, multo adhuc minor terrae et pluviarum portio, ad spatium hoc implendum suffecit. Probabile quoque est Deum partem aeris in pluviam et aquam convertisse. Tria ergo elementa, scilicet aer, aqua et terra, ad tantum diluvium causandum concurrerunt. Locum S. Petri explicui in Commentariis epistolae ejusdem.
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Pluviae hujus tam continuae causa fuit, assidua vaporum multiplicatio et conversio in aquas; Deum enim tunc vapores, aerem aliaque in aquas resolvebat continuo per 40 dies, easque misericorditer, non simul, sed sensim depluit, ut interim terrerentur et poeniterent homines, ait S. Chrysostomus. Nota: Putat Oleaster non tantum per dies hos 40, sed etiam per 150 sequentes, continuo pluisse. Verum Scriptura tantum asserit 40 diebus pluisse, quo satis innuit, post 40 dies cessasse pluviam. Ita Abulensis et Pererius.
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IN ARTICULO (in puncto diei illius; hebraice est בעצם היום beetsem haiom, in osse diei, id est, in subsistentia (ossa enim dant subsistentiam firmam corpori) illius diei, puta illo die 17 mensis secundi, anni 600 Noe) INGRESSUS EST, — scilicet ultimate et complete, Noe cum omnibus in arcam. Notandum enim ex vers. 1, 4 et 7, Noe in arcam ingredi coepisse, septem diebus ante diluvium, ac per eos dies sensim cibaria et animalia induxisse in arcam, ita ut ipso die diluvii, qui fuit decimus septimus mensis secundi, omnia, et omnes perfecte essent ingressi. To ergo ingressus, significat hic actum non inchoatum, sed completum et perfectum. Voluit enim Dei clementia, hisce septem diebus, per apparatum quem faciebat Noe, perque continuam inductionem animalium et cibariorum in arcam, homines monere de instanti diluvio, et commovere ad poenitentiam. Ita S. Ambrosius, Tostatus et Pererius.
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Aves sunt, quae pennas habent: volucres quae alas, sive eae pennae sint, sive membranulae, quales habet vespertilio.
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INCLUSIT EUM DOMINUS DE FORIS, — scilicet extrinsecus ostium arcae, contra aquas, bitumine obliniendo, quod Noe, utpote arca jam inclusus, facere non poterat. Unde Hebraea habent, clausit Dominus pro eo; vel, ut Vatablus vertit, post eum. Vide quantam curam et providentiam Deus habeat Noe et suorum.
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Tropologice S. Ambrosius, lib. De Noe, XIII: « Diluvii species, ait, typus est purgationis animae nostrae. Itaque cum mens nostra se a corporalibus mundi hujus illecebris, quibus ante delectabatur, abluerit, bonis quoque cogitationibus veteris colluviem cupiditatis absterget, tanquam purioribus absorbens aquis turbidorum prius amaritudinem fluentorum. » et urbes everterent, arbores eradicarent, omniaque sata et germina solo sternerent; nimirum tunc, ut canit Ovidius: Omnia pontus erant, et deerant littora ponto. Nota hic rursum constantiam fidei, spei et patientiae in Noe. Erat enim in tentationibus gravissimis, ut mirum sit eum non desperasse: primo enim relinquere cogebatur domum, amicos et omnia, imo eorum interitum videre; secundo, quasi in carcere et tenebris, foetoreque animalium clausus erat; tertio, terrore quatiebatur videns tantam Dei iram, aquasque undique irruentes, imo nil nisi praesentem mortem aspiciens. Si enim in mari et fluctibus timent homines, quantum timuit Noe? quarto, timere poterat ne et ipsum, ob culpam aliquam, relinqueret Deus; quinto, nesciebat quamdiu tempestas duraret; sexto, non videbat exitum: clausa enim erat arca; septimo, cruciabat eum interitus omnium hominum et animalium; octavo, laborabat ut suos in arca consolaretur et confortaret, ne desperarent. Quis in tantis tentationibus non succubuisset, ac mori praeelegisset? verum omnia haec sustinuit et superavit Noe, uni Deo nixus, ejusque promissioni et providentiae, quoniam nullum erat aliud auxilium aut consilium. Ita suos exercet et perficit Deus, dum omnia fulcra eis adimit, ut totos se Deo committant. Discamus et nos in arctis quibusque nos Deo unire in eumque maxime sperare. Dominus enim est qui suos « mortificat et vivificat: deducit ad inferos, et reducit. » Quid mirum ergo, si Noe a fide ita laudet Paulus, Hebr. xi, 7, et Ecclesiasticus, cap. XLIV, 17.
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Ergo pertigit diluvium usque ad imum mediae regionis aeris: eo enim pertingit Olympus et alii montes celsissimi; ergo diluvium paradisum quoque obruit et destruxit. Putant aliqui, quod tantumdem, puta quindecim cubitis supra terram et montes excrescet ignis conflagrationis in fine mundi, illudque innuit S. Augustinus, lib. III De Genes. ad litt., cap. II, idque probat ex II Petr. cap. III, vers. 5 et 7. Falsum ergo est, quod Cajetanus censuit, montes qui hic aquis operti dicuntur, esse illos, qui sunt sub coelo aereo, non autem illos, qui superant mediam aeris regionem, quales ait ipse esse Olympum et Atlantem: hoc enim repugnat S. Scripturae, hic, quae omnes terrae montes diluvio superatos et obrutos asseverat, ut recte advertit S. Augustinus, lib. XV De Civitate XXVII. Fundamentum quoque Cajetani, scilicet quod aliqui montes superent mediam regionem aeris, sive locum pluviae et nivis, falsum est; nam cacumen Atlantis nivibus tegi compertum est. Nota: Quindecim cubitis aqua excessit omnes montes, ne gigantes longissimi, aut aliud animal vastissimum, in altissimi montis vertice servari posset. Quare quod tradunt Judaei, Og regem Basan fuisse ex gigantibus iis, de quibus dictum est cap. vi, quodque in altissimo monte consistens evaserit diluvium, idque probant, ex eo, quod dicitur Deut. III, 10: « Solus Og restiterat de stirpe gigantum, » fabella est, sic enim Og fuisset 800 annorum: tot enim anni sunt a diluvio, usque ad ingressum Hebraeorum in Chanaan, quando ab eis occisus est Og, Deuter. III, 3.
Vita Noe in Arca Quaeres, quid fecerit Noe cum suis toto tempore in arca? Respondet Torniellus eum commiseratum esse caeteris omnibus pereuntibus, sibique congratulatum esse de sua salute in arca, ac Deo gratias egisse; secundo, vacasse precibus et contemplationi; tertio, se et animalia cuncta curasse, dando eis cibum et potum, sordes everrendo in sentinam, indeque per antliam vel situlas extollendo, et extra arcam per fenestellas, quae superius erant, ejiciendo; denique rem omnem arcae administrasse.
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ET CUNCTA IN QUIBUS SPIRACULUM VITAE EST IN TERRA, MORTUA SUNT. — Hebraea ad verbum sic habent, et omne cujus flatus spiritus (id est, flatus respirationis sive respirans) vitae in naribus ejus ex omnibus quae sunt in arida, mortua sunt, hoc est, omnia omnino in terra respirantia mortua sunt. Unde Tigurina vertit, et quidquid erat in cujus naribus spirabat flatus vitae, de omnibus quae in sicco degebant, mortua sunt; Vatablus: jam interierant. Addit to in sicco ob pisces, qui in humido, puta in aqua, versantur: hi enim mansere vivi et superstites. Pagninus: « Omnia in quorum facie erat anhelitus vitae, ex omnibus quae erant in sicco, mortua sunt. » Septuaginta vero sic: « Et omnia quaecumque habebant spiritum vitae, et omnis qui erat super aridum, mortuus est. » Chaldaeus: « Omnia in quibus est spiraculum spiritus vitae in naribus suis, ex omnibus quae sunt in arida, mortua sunt. »
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Nota hos 150 dies non esse computandos seorsim post 40 dies pluviae de quibus vers. 12 (ut volunt Josephus, Chrysostomus, Tostatus, Cajetanus), sed eos includere; nam a 17 die mensis secundi, quo coepit pluvia et diluvium, usque ad diem 27 mensis septimi, quando imminutis aquis arca quievit in montibus Armeniae, ut habetur cap. viii, 4, tantum interfluunt dies 160; ergo primis 40 diebus pluit pluvia, qua terra et montes omnes ad quindecim cubitos fuerunt obruti: deinde per sequentes centum et decem dies, mansit aqua in hoc statu et altitudine, post quos coepit decrescere, ita ut decimo post die arca quiesceret in montibus Armeniae: tot enim universim numerantur dies, a 17 die mensis secundi, quo coepit diluvium, usque ad diem 27 mensis septimi, quo quievit arca, nimirum dies 160, quos eo modo, quo jam dixi, partiri et distribuere oportet. Ita Lyranus, Hugo, Pererius.
Horror Diluvii Horrendum fuit hoc diluvii spectaculum: sensim, quale erit diluvium ignis in gehenna? Cogita quam terribilis sit Deus in consiliis suis super filios hominum, quam terribilis sit ejus justitia et vindicta. « Elevaverunt flumina fluctus suos, a vocibus aquarum multarum. Mirabiles elationes maris, mirabilis in altis Dominus. » Quid ergo erit in die judicii, qui similiter omnes ex improviso obruet? Audite Christum ipsissimam veritatem Matth. cap. xxiv, 37: « Sicut in diebus Noe, ita erit et adventus Filii hominis. Sicut enim erant in diebus ante diluvium comedentes et bibentes, nubentes, et nuptui tradentes, usque ad eum diem, quo intravit Noe in arcam, et non cognoverunt, donec venit diluvium, et tulit omnes: ita erit et adventus Filii hominis. » Horror diluvii. Tunc, inquit ex S. Bernardo Hugo Cardinalis, angustae erunt viae undique reprobis. Superius erit judex iratus; subtus, horrendum chaos; a dextris, peccata accusantia; a sinistris, infinita daemonia ad supplicium trahentia; intus, urens conscientia; foris, mundus ardens. Miser peccator deprehensus, quo effugies? latere erit impossibile, apparere intolerabile. Si quaeris, quis te accusabit? dico, quod totus mundus: quia, offenso Creatore, omnis creatura odio habet offendentem, puta peccatorem. Horror sim crescentibus aquis, circumcursabant per domos tremulae matres cum parvulis, nescientes quo pergerent; surgebant alii pavidi de mensa, et effugium quaerebant; e cubili exiliebant sponsus et sponsa, huc ille, illuc illa fugiebat, ut salientem evaderet undam; vidisses quosdam repente superiora domus, alios etiam tectorum cacumina conscendere; nonnullos item excelsarum arborum ramos scandere, alios vero cum festinatione ad collium montiumque juga se proripere, sed frustra: nemo enim hanc aquarum vim et impetum evadere potuit; ubique pavor, ubique tremor. O quam dolebant tunc, quod Noe haec comminantem non audierant, sed irriserant! O Noe, quam sapuisti, inquiebant, o nos dementes, quam insani, quam stolidi fuimus! o si jam liceret arcam ingredi, quam cuperemus etiam tota vita in ea includi! potuimus aliquando, sed noluimus; nunc volumus, sed non possumus. Sero sapiunt Phryges. Ex hisce et similibus vides, quam horribile fuerit diluvium; quod ut magis videas et apprehendas, imaginare te in vertice montis consistere, ac videre aquas totam terram inundantes, omnia sternentes, homines et animalia sorbentes, arces et oppida evertentes, excrescentes, et montes omnes superantes, itaque ad te tandem in vertice consistentem pertingentes, teque pariter haurientes et mergentes. Hinc disce quid sit peccatum, quod hanc cladem toti orbi induxit; et si tale fuit diluvium aquae in terra, quale erit diluvium ignis in gehenna?
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v. 4 « Dixitque Dominus ad eum : Ingredere tu et omnis domus tua in arcam : te enim » — « solum », merito ex contextu supplet Cai. — « vidi iustum coram me in generatione hac », non « in generationibus his » (cf. 6,9) : ibi Noe dicebatur iustus in omnibus, quibuscum successive vixerat, generationibus; hic unus iustus dicitur in una generatione diluvio exstinguenda. Vox utique non prodit diversum scriptorem. Cf. etiam 9,12.
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v. 2 « Ex omnibus animantibus mundis tolle septena et septena, masculum et feminam ; de animantibus vero immundis duo et duo, masculum et feminam ». Contra Hebr. Chald. wv, Vulg. LXX Sam. Syr. aiv mv, quae lectio omnino praeferenda. Expressio de se potest significare 0zna i. e. par unum, et similiter 1y2v nyav septena i. e. septem (Theodoret., Aug. etc.). At intelligi paria duo seu animalia quatuor , et paria septena seu animalia quatuordecim (Iac. Edess.; Ps. Iustin. : Quaestio 43 ad Orthod. ; M. 6. 1287), ostendit adiectum masculum et feminam, quo docemur totum animantium numerum aequis portionibus dividi in mares ef feminas. Idem confirmatur Gen. 7,9. 15, ubi animalia dicuntur ingressa esse arcam bina et bina, sane ita ut mas et femina eiusdem speciei simul graderentur : ergo erant omnia numeris paribus, non imparibus. Recepía fuere plura numero animalia munda quam immunda, primum quod illorum aliqua sacrificiis mox essent destruenda, dein quod animalia munda homini quoque ad victum et vestitum procurandum sint utiliora (Jac. Edess.).
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v. 3 « Sed et de volatilibus coeli septena et septena, masculum et feminam, ut salvetur semen super faciem, universae terrae ». LXX hunc versum omnino conformat v. 2, ut septena scribat mundorum, bina immundorum volatilium. At longe probabilior est lectio Sam. Syr., solam vocem nen inserentium : Sed et de volatilibus mundis septena et septena etc.; de immundis bina et bina esse recipienda, per se intelligitur. Masculus et femina semper exprimitur j33p21 *27 (6, 19; 7, 3. 9. 16), solum 7, 2 bis DUNT UN: quare diversos recentiores inferunt auctores. At si scriptor cap. 7 altera delectabatur expressione, cur priorem habet 7,3? Quod in avibus, suggerit Del., minus evidenter sexus distinguuntur (!); Dilim. autem v. 3 attribuit redactori. At v. 3 intime connecti cum v. 2 patet cum per se, tum collatis 6, 19 sq.; 7, 8. 14.215, 8,17. Permittatur auctori sacro usus expressionum synonymarum. Tandem Sam. 7, 2 bis legit 33531 125. consentiuntque versiones omnes; quo tota in levem aerem dissolvitur dificultas. | v. kh « Adhuc enim, et post dies septem », computandos non ab'ingressu arcae (Est.), sed ab hoc Dei mandato (Mar.), qui septem dies utique recipiendis in arcam animalibus (EpAr.) impendebantur, ut non sine stupendo prorsus miraculo, nisi probetur haud supponendo, potuerint animalia e dissitis terrae zonis adduci, « ego pluam super terram quadraginta diebus et quadraginta noctibus et delebo omnem substantiam , quam feci, de superficie terrae ». Comparat Chrys. Yon. 3,& : « Adhuc quadraginta dies et Ninive subvertetur »; et infert, ut Ninivitas , ita antediluvianos, si septiduo illo resipuissent, potuisse impetrare salutem. Yulg. Syr. 5 recte vertunt post. *"y uti Is. 10, 25 abhinc, ergo post dies abhinc septem. Insolita sane constructio adhuc enim et potestque quaeri, legeritne Vulg. textum hebr. nonnihil diversum, ubi conferas Ps. 140 (141), 5. — ap vi etymi significat id, quod stat (Chald. Syr.); LXX hic et v. 23 &v&ctqp« vel 3&aváotaaw, sed Deut. 11, 6 bzóc:act, Monet Bonfr. post Kimchi vocem intelligi oportere de animalibus, quod reapse suggerit contextus; neque alia practer animalia substantiarum genera diluvio destructa esse, patet exemplo rami olivae, quem post diluvium attulit columba (Mar.). Num. 16,32, in loco ad Deut. 11, 6 parallelo, habetur quidem qQ"2* possessio, sed hanc quoque vocem primitus animalia designasse colligas ex v2", equo veloci, vertuntque ib. LXX xvíjvq. — Porro D"p' nonnisi 7, 4. 23 legitur et a recentioribus iahvistae idiomatibus accensetur. Duo textus unicum efficiunt testimonium, altero id effectum describente, quod prior efficiendum nuntiarat. Substantia illud confusius designat, quod alias distinetius dicitur omnis caro, ut mirum non Sit expressionem confusiorem secus non adhiberi.
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v. 9 « Fecit ergo Noe omnia, quae mandaverat ei Dominus », of. 6,22. Putat Budde p. 251, vocem omn?a referri ad solos v. 2 sq. de tollendis animalibus, cum ipsius Noe v. 1 ?ngressus narretur v. 1 : at v. 7 sqq. narratur ingressus non solius Noe et familiae sed animalium etiam. Ergo vox omnza refertur ad v. 1-3 praecepta, quorum impletio v. 5. brevi formula exprimitur, v. 1-9 per singula describitur.
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v. 6 « Eratque sezcentorum annorum, quando diluvii aquae inundaverunt super terram ».
Arg. — Sollicitus iam est s. auctor de tempore coepti diluvii accurate definiendo. Et primum quidem 7,6 tradit, qua aetate fuerit Noe arcam ingrediens; inde 7,11 per annum, mensem, diem diluvii initium. Utrobique subnectit descriptionem intratae arcae et quidem, v. 7-9 verbis 7,2 sq., at vero v. 13-16 verbis 6,19 sq. magis imitantibus, quo evidentior evadat assertio 7,16, facta esse omnia, « sicut praeceperat ei Deus ». Est hoc omnino e genio narrationis hebraeae neque diversos necessario prodit scriptores. Vide tamen, quae diximus in Introd.
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v. 1 « Et ingressus est Noe et filii eius, uxor eius et uxores filiorum etus cum eo in arcam propter aquas diluvii ».
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v. 8 « De animantibus quoque mundis et àÀmmundis, et de volucribus » — mundas et immundas etiam hic uti v. 3 perperam distinguit LXX — « et ez omni, quod movetur super terram »,
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v. 9 « duo et duo » 1. e. bina, non enim scribitur h. l. absolutus numerus ingredientium, sed sexuum differentia notatur — « engressa sunt ad Noe in arcam, masculus et femina , sicut praeceperat Dominus Noe ».
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v. 10 « Cumque transissent septem dies, aquae diluvii inundaverunt super terram ». Quod Deus v. 4 minatus fuerat, ostenditur esse impletum. Solus iahvista, inquiunt, 7, 7. 10 expressione utitur on 2v3n *). Falsum est, eadem legitur 9, 11. Praeterea etiam secus utraque vox legitur (cf. 7,17; 9, 15), licet prior non scribatur statu constructo : at, num ille status constructus reapse est aliquid iahvistae ita exclusive proprium? Est et alia expressio durior, ideoque gravioris in hae disputatione momenti yos oy DY o2, quae legitur 7, 17 et 7, 7, i. e. semel in pericope, quae iahvistae tribuitur. Haec omnia nullam ad demonstrandos diversos auctores vim habent. Iam redit auctor v. 11 sq. ad distinctius, narrandum id, quod v. 6 succincte indicaverat; et quidem tam tempus, quo diluvium inceperit, quam eiusdem rationem accuratius demonstrat.
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v. 11 « Anno sexcentesimo vitae Noe, mense secundo, septimo decimo die mensis » — LXX vicesimo septimo, sc. in vocibus nv vy errore reduplicabatur litera *. Reliqui hic habent, quod ignorat Vulg., in die illo : studebat sc. auctor tempus, quam poterat accuratissime , describere — « rupti sunt omnes fontes abyssi magnae et cataractae coeli apertae sunt ». 8,5 die 1* mensis 10! seu Tammuz ([un.-Iul.) apparuerunt cacumina montium. 8, 13 die 1* mensis 1! seu Tisri (Sept.-Oct.) sequentis anni exsiccata est superficies terrae. 8, 14 die 27* mensis 2! seu Marchesvan (Oct.-Nov.) arefacta est Notaverat iam ZEphr., textum tribuere diluvio durationem unius anni solaris seu 363 dierum, sc. unum annum lunarem 3354 dierum additis diebus undecim a 1'77* ad 27*? diem mensis 2'. Comparanda h. 1l. est etiam Zerosi assertio (ap. Polyhistor. et Abyden.), diluvium incepisse die 19* mensis Daisii, i. e. Sivan (Mai.-Iun.). Sed, si supponas erronee scripsisse Daisium pro Dio, quae nomina non ita multum differunt, habebis idem fere atque in Genesi tempus, Dius enim est Marchesvan. Narratio cuneiformis, qualis ad nos pervenit, tempus, quo diluvium inceperit non commemorat; septem Scribit dies tam pluviae, quam subsistentis ad montem Nizir usque ad dimissas aves navis; sc. haec narratio plura videtur ad numeruui sacrum septenarium revocasse. 1,94; 8,3 obtinuerunt aquae terram 750 diebus, quibus elapsis coeperunt eaedem minui; in his autem 150 diebus videntur includi 7, 17 dies 40 pluviarum etc. 8,6 à die, quo apparuerunt cacumina montium , usque ad dimissum corvum effluxere dies 40. 8,7sqq. ab emisso corvo ad emissam primum columbam effluxere secundum v. 10 septem dies; videtur illa eodem, quo dimissa fuerat die, in arcam esse reversa. 8, 10 sq. — exspectatis 7 diebus emissa rursum 4^ die est columba rediitque eodem die vespere. 8, 12 exspectatis 7 diebus rursum emittitur columba. ficie terrae 1* die 1! mensis alterius anni usque ad penitus arefactam terram 27* die 2! mensis, effluxerint dies 56, qui additi 260 efficiunt 316 : ergo pro lempore a dimisso corvo ad exsiccatam superficiem terrae, relinquuntur dies 49 (365 — 316 — 49). Ergo post emissam tertio columbam, quod factum esse videtur 24 (— "1 -]- 7 -]- 7) diebus post emissum corvum, exspectavit Noe dies 28 seu quatuor hebdomadas et tum tandem perspexit , superficiem Lerrae esse exsiccatam. Notabat An., ab Octobri ad Martiuns esse in Mesopotamia quotannis pluvias; additque Len. I. 44 mensem Iulium, quo cacumina montium apparuisse scribuntur, esse tempus anni ibidem aridissimum. Cave tamen ne diluvium inde totum repetas, quod fluvii alveis excesserint : inundatio tanta a solis fluviis proficisci haud potuit, scriptura diserte asserit reclusos praeterea esse fontes abyssi magnae, i. e. oceani. Utique illud anni tempus selegit Deus, quo fluviorum quoque tumescerent aquae. v. 11 rupti sunt fontes etc. Tamen animalia (v. 14) non necessario intelli- . genda sunt ipso illo primo diluvii die, sed potius hebdomada ante (v. 4. 10) ingressa esse; quorum h. l. mentio adiicitur, non quod eodem cum Noe die, sed quod sicut ipse et secundum Dei mandatum inegressa sint — « 2ngressus est Noe et Sem et Cham et laphet, filii eius, uror illus et tres uxores filiorum etus cum eis in arcam »; v. 1k « 2pst et omne animal » — intellige feras — « secundum genus suum , universaque iumenta in genere suo, et omne quod movetur super terram in genere suo, cunctumque volatile secundum genus suum , universae aves omnesque volucres ». Recte vertit Vulg. : sc. terminus universalior volatile in duas classes secernitur : aves "2Y, quae vox nonnisi veri nominis aves designat, « et quidquid habet alas » (Valabl.), v. g. insecta.
7:12
v. 19. « Et facta est pluvia super terram quadraginta diebus et quadraginta noctibus ». Non omnes illico interiere, sed tempus concedebatur poenitentiae (Chrys.).
7:13
v. 13 « In articulo diei illius » — nimis ad literam Vulg. vertit vocem QXY2 : sensus est 7//o ?pso die , quo sc.
7:15
v. 15 « Ingressae sunt ad Noe in arcam , bina et bina ez omn? carne , in qua erat spiritus vitae ». Rursumque uti v. 9 inculeatur, expressione 5zna et bina enuntiari, non numerum animalium absolutum, sed differentiam sexuum, ad propagationem specierum fam necessariam :
7:16
v. 16 « Et quae ingressa sunt, masculus et femina ex omni carne introierunt , sicut praeceperat ei Deus; et inclusit eum. Dominus deforis ». Heb. clausit eum post, siveipse manu sua, sive iubens Noe claudere, quod alterum habet narratio cuneiformis. Sane non linivit ostium deforis bitumine (Sa). Ostenditur Dei erga Noe benigna providentia. Sequentis diluvii descriptionis commendat De/. simplicitatem, dignitatem, pulchritudinem omnis artificii ignaram. Repetitis iisdem formulis coactisque simile sonantibus verbis (133" 23") depingitur mare illud continuum , interminum, immane; dum arcae securitatem exprimunt voces a litera n longam induta vocalem incipientes : nnn pnm, nann qom. Exhibentur primüm v. 17 aquae succrescentes arcamque elevantes; v. 18 eaedem vehementer increscentes et arca super eas quiete delata;
7:17
v. 17 « Factumque est diluvium quadraginta diebus » naturalibus (Sa; cf. v. &. 19) « super terram »; ergo non est necesse cum LXX supplere et quadraginta noctibus. « Et multiplicatae sunt aquae et elevaverunt arcam n sublime a terra ».
7:18
v. 18 « Vehementer enim inundaverunt et omnia repleverunt £n superficie terrae ». Simplicius Hebr. : et invaluerunt aquae et multiplicatae sunt vehementer super terram. « Porro arca ferebatur super aquas ».
7:19
v. 19 sqq. aquae praevalentes nimis (TN 1312) omniaque absorbentes, solo Noe in arca sospite. v. 19 « Et aquae praevaluerunt nzmis super terram opertique sunt omnes montes excelsi sub universo cólo » ,i. e. « altissimi quique montes » sos.
7:20
v. 20 « Quindectm cubitisaltior fuit aqua super montes , quos operuerat ». Non ideo tot cubitis excessit aqua montium cacumina, quo nullus gigas , quantumvis procerus, evaderet (Bonfr.) : quippe tam immanes exstitisse gigantes gratuito adstruuntur. At quomodo Noe aquarum altitudinem est mensus? Boliden iactasse, videtur Jac. Edess. suggerere : at tota arcae descriptio prodit hominem artis nauticae ideoque etiam bolidis ignarum. Supponit De/. , arcam tot animalibus onustam altitudine quindecim cubitorum fuisse aquis immersam atque exinde, quod nullibi haeserit, intulisse Noe aquas vel montium cacumina quindecim cubitis excessisse. At nimis incerta esset illatio haec : qui norat Noe, arcam praecise super altissima cacumina, non vero praeter illa vi aquarum fuisse delatam? Facilior solutio haec erit, ut supponas exstitisse in cacuminibus illis arbores quasdam quindecim fere cubitorum altitudinis; quas cum ipsis montibus submersas cernens Noe recte iudicavit, totidem cubitis aquas montibus esse altiores.
7:21
v. 91 « Consumptaque est omnis caro, quae movebatur super terram , volucrum , animantium, bestiarum », — ultimae duae voces exprimunt 2umenta et feras — « omniumque reptiltum , quae reptant super terram. Universi homines » — quas voces feapse aptius Vulg. sequentibus iungit, ubi etiam LXX copulam legebant; prioribus iunctae claudicant, neque praefixam habent praepositionem 2, uti alia praecedentis enumerationis membra —
7:22
v. 22 « et cuncta , in quibus spiraculum vitae est in terra », — Hebr. in arida (cf. Ex. 1^, 91), quo evidentius excluduntur pisces — « mortua sunt ». v. 93 « Et delevit » Deus « omnem substantiam , quae erat super terram » (cf. v. &), « ab homzne usque ad pecus, tam reptile quam volucres coeli, et deleta sunt de terra, remansit autem solus Noe, et qui cum eo erant in arca ».
7:24
v. 9 | « Obtinueruntque aquae terram centum quinquaginta diebus ». Idem verbum quod v. 19 vertebatur praevaluerunt. Ceterum cf. quae dicebamus p. 22 sq. Árg. — Decrementi causas indicat v. 1 sq. , cohibitas coeli et abyssi aquas et ventum siccantem emissum , imprimis vero Dei miserentis voluntatem. Quibus e/fectum est, ut recedentibus aquis arca subsisteret. Cap.. VIII
7:1
Aveva elementi non consueti a una nave: una porta di fianco (Gen. 6, 16 b; per l'uso cf. Gen. 6, 18; 7, 1, 7; 8, 18), che Dio chiuse prima di inviare le acque (Gen. 7, 16), il tetto o coperchio (cf. Gen. 8, 13) per riparare dall'acqua. …
7:2
… Ma più che di vere contraddizioni trattasi di modi di dire che si completano: si dice in genere che devono introdursi gli animali a paia (Gen. 6, 19), e poi se indica il numero (ibid., 7, 2); l'ingresso nell'arca non può dirsi narrato due volte solo perché 7, 13 riprende 7, 7; 7, 12 parla dell'aumento delle acque per 40 giorni, e 7, 24 dice che «predominarono sulla terra …
7:4
… Mathusala secondo il testo masoretico e il samaritano è morto durante il diluvio (nel 1656 secondo il masoretico, nel 1307 secondo il samaritano e nel 2262 secondo i Settanta), e Lamech sarebbe morto 5 anni dopo il diluvio, contro Gen. 6, 17; 7, 4. 21-24; I Pt. 3, 20; II Pt. 2, 5 (v. Tab. b).
7:6
NOÈ (EBR. NŌAH, SETTANTA NŌE; CF. ANTICO BABIL. NUHIJA)
… Nuhija). - Il decimo del « patriarchi antidiluviani » (Gen. 5, 28-31), figlio di Lamech, vissuto fino all'età di 950 anni (ibid. 9, 29). In previsione del diluvio (v.), avvenuto quando aveva 600 anni (ibid. 7, 6), ricevette da Dio l'ordine di costruire secondo determinate misure e aspetto l'arca, in cui salvò se stesso con la famiglia e una o più coppie d'ogni specie animale.
… Sem, terminato il diluvio, doveva avere 101 anni (Gen. 5, 31; 7, 6). Invece, secondo Gen. 11, 10, due anni dopo il diluvio aveva solo 100 anni. …
7:11
… Di qui si usò per diga, chiusa fatta per provocare una cascata d'acqua, come in Gen. 7, 11: cataractae caeli apertae sunt (per il diluvio). …
… rēphōl'm (Ps. 88, 11). In alto la volta celeste solida (« firmamentum ») ha il compito di dividere le acque superiori dalle inferiori (Gen. 1, 6 sgg.) e trattenere queste nei loro serbatoi (Iob 38, 22). Quando Dio vuole mandare la pioggia apre le cataratte (Gen. 7, 11; 8, 2) e lascia fluire le acque. …
24, 37-39), fu opera dell'onnipotenza divina, la quale si servì di cause naturali: le acque provenienti dagli abissi marini e violenti nubifragi (Gen. 7, 11 sg.). …
7:15
… La comunicazione della vita per mezzo del soffio divino è comune all'uomo e al bruto (cf. Ps. 104 [103], 29 sg.); perciò si parla anche della rūah dei bruti (Gen. 6, 17; 7, 15); così l'Eccle. 3, 19: « non c'è che un soffio — rūah — per tutti ». L'Ecclesiastese confessa di ignorare quale sia la sorte di questa rūah, quando lascia il corpo dell'uomo (3, 21). …
7:16
Aveva elementi non consueti a una nave: una porta di fianco (Gen. 6, 16 b; per l'uso cf. Gen. 6, 18; 7, 1, 7; 8, 18), che Dio chiuse prima di inviare le acque (Gen. 7, 16), il tetto o coperchio (cf. Gen. 8, 13) per riparare dall'acqua. …
7:19
… E così «tutti i monti più alti» (Gen. 7, 19) sono tutti i monti di quella regione nota all'autore.
7:23
L'acqua sorpassò i monti più alti di 15 cubiti (m. 7, 50 ca.), e «così fu annientato ogni essere ch'era sulla faccia della terra; si l'uomo che li bestiame... scomparvero dalla terra: solo rimase Noè e chi stava con lui nell'arca» (Gen. 7, 23). Per 40 giorni e 40 notti le piogge e i marosi si abbatterono sulla terra; le acque andarono crescendo e poi rimasero stazionarie 110 giorni; quindi cominciarono a decrescere (ibid., …
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.