The waters diminishing by litle and litle, 6. Noe sendeth forth a crow, 8. after him a doue, thrise: 18. lastly goeth forth with al that were with him in the arke. 20. erecteth an Altar, and offereth Sacrifice.
1And God remembered Noe, and all the living creatures, and all the cattle which were with him in the ark, and brought a wind upon the earth, and the waters were abated:Ma il Signore ricordandosi di Noè, e di tutti gli animali, e di tutti i giumenti che erano con esso nell'arca, mandò il vento sopra la terra, e le acque diminuirono.AND God remembred Noe, and al the beasts, and al the cattle, which were with him in the arke, and brought a winde vpon the earth, and the waters decreased.Recordatus autem Deus Noë, cunctorumque animantium, et omnium jumentorum, quæ erant cum eo in arca, adduxit spiritum super terram, et imminutæ sunt aquæ. 2The fountains also of the deep, and the floodgates of heaven, were shut up, and the rain from heaven was restrained.E furon chiuse le sorgenti del grande abisso, e le cataratte del cielo; e furono vietate le pioggie dal cielo.And the sountaines of the depth, and the floud gates of heauen, were shut vp: and the rayne from heauen was stayd.Et clausi sunt fontes abyssi, et cataractæ cæli: et prohibitæ sunt pluviæ de cælo. 3And the waters returned from off the earth going and coming: and they began to be abated after a hundred and fifty days.E le acque andando, e venendo si partivano dalla terra: e principiarono a scemare dopo cento cinquanta giorni.And the waters returned from the earth going & comming: and they begane to decrease after a hundred fiftie dayes.Reversæque sunt aquæ de terra euntes et redeuntes: et cœperunt minui post centum quinquaginta dies. 4And the ark rested in the seventh month, the seven and twentieth day of the month, upon the mountains of Armenia.E l'arca si posò il settimo mese a' ventisette del mese sopra i monti d'Armenia.And the arke rested the seauenth moneth, the seauen & twentith day of the moneth vpon the mountaines of Armenia.Requievitque arca mense septimo, vigesimo septimo die mensis, super montes Armeniæ. 5And the waters were going and decreasing until the tenth month: for in the tenth month, the first day of the month, the tops of the mountains appeared.E le acque andavano scemando sino al decimo mese: perocché il decimo mese, il primo giorno del mese, si scoprirono le vette dei monti.But the waters for al that were going and decreasing vntil the tenth moneth: for in the tenth moneth, the first day of the moneth, the topps of the mountaines appeared.At vero aquæ ibant et decrescebant usque ad decimum mensem: decimo enim mense, primo die mensis, apparuerunt cacumina montium.
6And after that forty days were passed, Noe opening the window of the ark, which he had made, sent forth a raven:E passati quaranta giorni, Noè, aperta la finestra, che avea fatta all'arca, mandò fuori il corvo:And after that fourtie dayes were passed, Noe opening the windowe of the arke, which he had made, let forth a crowe:Cumque transissent quadraginta dies, aperiens Noë fenestram arcæ, quam fecerat, dimisit corvum, 7Which went forth and did not return, till the waters were dried up upon the earth.Il quale uscì, e non tornò fino a tanto che le acque fosser seccate sulla terra.which went forth, and did not returne, til the waters were dried vpon the earth.qui egrediebatur, et non revertebatur, donec siccarentur aquæ super terram. 8He sent forth also a dove after him, to see if the waters had now ceased upon the face of the earth.Mandò ancora dopo di lui la colomba, per vedere se fossero finite le acque sopra la faccia della terra.He sent forth also a doue after him, to see if the waters were ceased yet vpon the face of the earth.Emisit quoque columbam post eum, ut videret si jam cessassent aquæ super faciem terræ. 9But she not finding where her foot might rest, returned to him into the ark: for the waters were upon the whole earth: and he put forth his hand, and caught her, and brought her into the ark.La quale non avendo trovato, ove fermare il suo piede, tornò a lui nell'arca: perocché per tutta la terra eran le acque; ed egli stese la mano, e presala la mise dentro l'arca.Which finding not where her foote might rest, returned to him into the arke: for the waters were vpon the whole earth: and he stretched forth his hand, and caught her and brought her into the arke.Quæ cum non invenisset ubi requiesceret pes ejus, reversa est ad eum in arcam: aquæ enim erant super universam terram: extenditque manum, et apprehensam intulit in arcam. 10And having waited yet seven other days, he again sent forth the dove out of the ark.E avendo aspettato sette altri giorni, mandò di nuovo la colomba fuori dell'arca.And hauing expected yet seauen moe dayes, againe he let forth a doue out of the arke.Expectatis autem ultra septem diebus aliis, rursum dimisit columbam ex arca. 11And she came to him in the evening carrying a bough of an olive tree, with green leaves, in her mouth. Noe therefore understood that the waters were ceased upon the earth.Ma ella tornò a lui alla sera, portando in bocca un ramo di ulivo con verdi foglie. Intese adunque Noè, come le acque erano cessate sopra la terra.But she came to him at euentide, carrying a bough of an oliue tree, that had greene leaues in her mouth. Noe therfore vnderstood that the waters were ceased vpon the earth.At illa venit ad eum ad vesperam, portans ramum olivæ virentibus foliis in ore suo: intellexit ergo Noë quod cessassent aquæ super terram.
12And he stayed yet other seven days: and he sent forth the dove, which returned not any more unto him.E aspettò nondimeno sette altri giorni, e rimandò la colomba, la quale più non tornò a lui.And he expected yet neuertheles other seauen dayes: and he sent forth a doue, which returned not any more vnto him.Expectavitque nihilominus septem alios dies: et emisit columbam, quæ non est reversa ultra ad eum. 13Therefore in the six hundredth and first year, the first month, the first day of the month, the waters were lessened upon the earth, and Noe opening the covering of the ark, looked, and saw that the face of the earth was dried.L'anno adunque secentesimo primo di Noè, il primo mese, il dì primo del mese, le acque lasciaron la terra: e Noè avendo scoperchiato il tetto dell'arca mirò, e vide, che la superficie della terra era asciutta.Therfore in the sixt hundred and one yeare, the first moneth, the first day of the moneth the waters were cleane diminished vpon the earth: and Noe opening the roofe of the arke, looked, and sawe that the face of the earth was dried.Igitur sexcentesimo primo anno, primo mense, prima die mensis, imminutæ sunt aquæ super terram: et aperiens Noë tectum arcæ, aspexit, viditque quod exsiccata esset superficies terræ. 14In the second month, the seven and twentieth day of the month, the earth was dried.Il secondo mese, a' ventisette del mese, la terra rimase arida.In the second moneth, the seuen & twentyth day of the moneth the earth was dried.Mense secundo, septimo et vigesimo die mensis arefacta est terra. 15And God spoke to Noe, saying:E Dio parlò a Noè, dicendo:And God spake to Noe, saying:Locutus est autem Deus ad Noë, dicens: 16Go out of the ark, thou and thy wife, thy sons and the wives of thy sons with thee.Esci dall'arca tu, e la tua moglie, i tuoi figliuoli e le mogli de' tuoi figliuoli con te.Goe forth of the arke, thou & thy wife, thy sonnes and the wiues of thy sonnes with thee.Egredere de arca, tu et uxor tua, filii tui et uxores filiorum tuorum tecum. 17All living things that are with thee of all flesh, as well in fowls as in beasts, and all creeping things that creep upon the earth, bring out with thee, and go ye upon the earth: increase and multiply upon it.Conduci teco fuori tutti gli animali, che sono insieme con te, di ogni genere, tanto volatili, che bestie, e rettili, che strisciano sulla terra, e scendete sulla terra: Crescete e moltiplicate.Al cattle, that are with thee of al flesh, as wel in soules, as in beastes, & al creepers, that creepe vpon the earth, bring out with thee, & goe yee vpon the earth: increase and multiplie vpon it.Cuncta animantia, quæ sunt apud te, ex omni carne, tam in volatilibus quam in bestiis et universis reptilibus, quæ reptant super terram, educ tecum, et ingredimini super terram: crescite et multiplicamini super eam.
18So Noe went out, he and his sons: his wife, and the wives of his sons with him.E uscì Noè, e con esso i figliuoli di lui, e la sua moglie, e le mogli de' suoi figliuoli.Noe therfore went forth, and his sonnes: his wife, and the wiues of his sonnes with him.Egressus est ergo Noë, et filii ejus: uxor illius, et uxores filiorum ejus cum eo. 19And all living things, and cattle, and creeping things that creep upon the earth, according to their kinds went out of the ark.E tutti ancora gli animali, e le bestie e i rettili, che strisciano sulla terra, secondo la loro specie, uscirono dell'arca.Yea and al cattle, beastes, and creepers that crepe vpon the earth, according to their kinde, went sorth out of the arke.Sed et omnia animantia, jumenta, et reptilia quæ reptant super terram, secundum genus suum, egressa sunt de arca. 20And Noe built an altar unto the Lord: and taking of all cattle and fowls that were clean, offered holocausts upon the altar.E Noè edificò un altare al Signore: e prendendo di tutte le bestie, e uccelli mondi, gli offerì in olocausto sopra l'altare.And Noe built an Altar to our Lord: and taking of al cattle and foules that were cleane, offered Holocausts vpon the Altar.Ædificavit autem Noë altare Domino: et tollens de cunctis pecoribus et volucribus mundis, obtulit holocausta super altare. 21And the Lord smelled a sweet savour, and said: I will no more curse the earth for the sake of man: for the imagination and thought of man’s heart are prone to evil from his youth: therefore I will no more destroy every living soul as I have done.E il Signore gradì il soave odore, e disse: Io non maledirò mai più la terra per le colpe degli uomini: perocché la mente, e i pensieri degli uomini sono inclinati al male fin dall'adolescenza: io adunque non manderò più flagello sopra tutti i viventi, come ho fatto.And our Lord smelled a sweete sauour, and said: I wil no more curse the earth for men: for the sense and cogitation of mans hart are prone to euil from their youth: I wil no more therfore strike euerie liuing soule as I haue done.Odoratusque est Dominus odorem suavitatis, et ait: Nequaquam ultra maledicam terræ propter homines: sensus enim et cogitatio humani cordis in malum prona sunt ab adolescentia sua: non igitur ultra percutiam omnem animam viventem sicut feci. 22All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, shall not cease.Per tutti i giorni della terra non mancherà giammai la semenza e la messe, il freddo e il calore, l'estate e il verno, la notte e il giorno.Al the dayes of the earth, seedtime and haruest, cold and heate, sommer and winter, night and day shal not rest.Cunctis diebus terræ, sementis et messis, frigus et æstus, æstas et hiems, nox et dies non requiescent.
8:1
Menochius
Remembered; not as if God had ever forgotten Noe, but he now shews his remembrance of him by the effects. (Menochius)
Haydock
A wind, literally a spirit, which St. Ambrose and Theodoret understood of the Holy Ghost, that as he moved over the waters at first, (Chap. 1:2.) to give them fecundity, and to exercise his power in establishing order, so he may shew the same care and providence for this new world, emerging, like the former, from the waters. (Haydock)
8:3
Estius
And the waters returned, etc. St. Jerome on this passage remarks, "that all waters and torrents repair to the womb of the abyss, through the hidden veins of the earth," and by the abyss understands the sea: according to that of Ecclesiastes 1:7, all the rivers run into the sea. But as the sea itself, on this occasion, exceeded its limits, (otherwise its waters would not have been higher than the land) the sense perhaps confined to this, that the waters by degrees were diminished; as we may say of the inundations of land, that the waters are gone off, not by the regular course of ditches, but from the effects of the sun and winds which dry them up. (Estius)
8:4
Estius
And the ark rested on the mountains of Armenia. The Hebrew word is Ararat, which also occurs in the 37th Genesis of Isaias, and the 51st of Jeremias; for in these places our interpreter retained the Hebrew word, but in the 4th book of Kings, 19:37, where the same history is related, it is translated by the land of the Armenians. (Estius)
Menochius
Seventh month, of the year, not of the deluge, as appears from ver. 13, etc. (Menochius).
Calmet
Seven and twentieth. So also the Septuagint, but the Hebrew, etc. have the 17th. It is not easy to decide which is right. On the seventeenth the waters only began to decrease, and some hence argue for the Vulgate, as they say it is not probable the ark would stop that very day. (Calmet)
Haydock
This, however, might be the only mean by which Noe could discern that the waters were abating. (Haydock)
Calmet
The ark being about fourteen cubits sunk in the water, might soon touch the summit of the highest mountains, such as Mount Taurus, of which the Ararat, here mentioned in the Hebrew, a mountain of Armenia, forms a part, according to St. Jerome. The Armenians still boast that they have the remains of the ark. Berosus, the Pagan historian, says bitumen was taken from it as a preservative. (Josephus, Antiquities 1:3; Eusebius, praep. 9:4.) The Chaldee has Cordu for Ararat, whence some have supposed, that the ark rested on the Cordyean or Gordiean mountains. The Armenians call the mountain near Erivan, Mesesonsar, or the mountain of the ark. (Calmet)
8:7
Challoner
Did not return. The negotiation Not, is not to be found in any Hebrew copy now extant; though it is still retained by the Septuagint, and several Latin manuscripts, according to the testimony of Liranus. If we adhere, therefore, to the Hebrew text, we must translate it with St. Jerome, thus; It went forth, going and returning, (Egredicbatur exiens et revertens) sometimes repairing to the mountains, where it found carcasses to feed on, and at other times returning not unto the ark, but to rest upon the top of it. (Estius) (Challoner)
Calmet
Or receded farther from it; as the Hebrew may be explained, agreeably to the Vulgate, Septuagint, Syriac, etc. which admit the negation. (Calmet)
Menochius
Till, as long as the waters covered the earth, not that it returned to the ark afterwards. (Menochius)
8:9
Haydock
Whole earth, excepting the mountains; so that the dove presently returned. (Haydock)
8:11
Pliny
Green leaves. The olive tree preserves its verdure and grows even at the bottom of the Red sea, and other seas in the East. (Pliny, Natural History 12:25.)
Calmet
Many other trees and seeds will live for a long time under the waters. (Calmet)
This tender branch of the olive seems to agree better with the spring than autumn; whence Tirinus infers, that the deluge began and ended in spring.
8:13
Haydock
Year of Noe's age, who, we may suppose, was born on the first day of the year. So that his 601st year corresponds with the 1657th of the world, B.C. 2343, on which day the deluge ended. Still Noe waited for God's order to leave the ark till the 27th of the ensuing month, when the earth was more perfectly dried. (Haydock)
Calmet
Covering. Some think that the window was at the top, like a sky-light. (Calmet)
8:17
Increase. Hebrew, "let them increase." This is spoken of the brute creation, the blessing is given to men. (Chap. 9.)
Calmet
Neither Noe's family, nor any of the animals, had any young in the ark. (Calmet)
8:20
Challoner
Holocausts, or whole burnt offerings. In which the whole victim was consumed by fire upon God's altar, and no part was reserved for the use of priest or people. (Challoner)
Menochius
This is the first time we read of an altar, though Abel had surely made use of one. (Menochius)
Worthington
Noe delays not to shew his gratitude to God, St. Ambrose. (Worthington)
8:21
Smelled, etc. A figurative expression, denoting that God was pleased with the sacrifices which his servant offered, (Challoner) and in this sense it is expressed in the Chaldee, "God received his offering gratefully." God requires sacrifices of us, to testify his dominion, and not for any advantage he derives from them; but rather to bless us, if we perform our duty with fervour.
Calmet
For the sake of, or on account of men's sins. They are so prone to evil, that, if I were to punish them as often as they deserve, new deluges might be sent every day. I take pity on their weakness. I will punish the most criminal, but not as I have done, by cursing the earth. These words of God, are by some addressed to Noe, by others to God the Son. Hebrew, "he said to his heart;" Onkelos, "he said in his word;" Septuagint, "he said with reflection." (Calmet)
Haydock
Noe was beloved by God, and therefore may be called his heart. To speak to the heart, often means to comfort. (Haydock)
8:22
Calmet
Seed-time, according to the Targum of Jonathan, is the equinox of September; harvest, that of March; winter and summer denote the solstice of December and of June. But the Hebrews probably divided the year into summer and winter; or perhaps they might also admit the season of spring, with the Egyptians and the ancient Greeks, who represented the seasons by the three hours, daughters of Jupiter. (Calmet)
8:7
Did not return.... The raven did not return into the ark; but (as it may be gathered from the Hebrew) went to and fro; sometimes going to the mountains, where it found carcasses to feed on: and other times returning, to rest upon the top of the ark.
8:20
8:21
Smelled, etc.... A figurative expression, denoting that God was well pleased with the sacrifices which his servant offered.
8:1
The third part of this booke. Of the newincrease & multiplication of the world.
8:7
The crowe returned not into the arke, but (as appeareth by the He brew text) going and returning rested vpon the arke.
8:14
They entred into the arke the 17. day, the secōd moneth of the other yeare: so they remained there 12. monethes and tenne dayes.
8:20
20. Built an Altar] Noe without expresse commandment, and without Noes sacrifice manie wayes cōmendable. delay, offereth Sacrifice to God, for the benefite receiued, in his, and his families conferuation, with the other liuing creatures, in that general deluge of the world, VVel knovving (saith S. Ambrose) That to be true thankesgeuing, vvhich Li. de Noe & Arca c 22. 1. Voluntarie, 2. Speedie. is presented, not commanded: therfore he made no delay. For the vertue of a gratful mind excludeth doutful deliberation, and he that expecteth, til the debt of thankes be exacted, is an vngratful person. For more solemnitie, he dedicated an apt and 3. Solemne. permanent place, for this peculiar diuine seruice, Building an Altar to our Lord. The Hebrew word Mizbeach (of the verbe Zabach, to kil, or make sacrifice) Heb. 13, 10. and the Greeke Thysiasterion, signifie an Altar to sacrifice on, not a common table for meate. He offered of the cleane and best things because pure and 4. Pure. deuout Sacrifice is due to God. Moreouer it was large and bountiful, for he 5. Bountiful. offered of al the kindes of cleane beastes and foules. Finally he offered them in Holocaustes, where al was burned and consumed in the honour of God. How 6. Holocaust. gratful al this was to God, Moyses signifieth saying: Our Lord smelled a svveete Leuit. 1. Psal. 50. Isaie 1. Amos. 5. ••al. 1. Iust. Mar. li 3. q. 4. S. Hiero. •. Heb. Sacrifice is pleasant to God: not for the external things but for the sincere mind. sauour. not that either anie sweete corporal sauour could of it selfe delight God, who is the most spiritual substance, or that the burning of flesh, bones, and bowels of beastes could yeld sweete sauour; but the deuou• mind declared by such external dutie greatly pleased God. For God requireth both, but specially a sincere hart. As not only diuine Scriptures, and holie Fathers, but also moral Philosophers teach vs. It vvere a greu us thing (saith Plato writing of sacrifices) If God had respect railier to the giftes, and sacrifices of men, then to their mind. lib. perites proseuches.
8:22
In the whole yeare of the floud was no sowing nor reaping, nor pleasant varietie of times, but al desolate & miserable: hence forth God promiseth more seasonable times S. Amb. ii. de. Noe & Arca. c. 23.
8:1
san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The remembrance of God —His mercy, by which He rejects and has mercy on whom He will. So in Genesis: “The Lord remembered Noah;”
8:4
sant'Agostino d'Ippona † 430 d.C. City of God 15.14
… Then afterwards, at the end of the flood, it is thus written: “And the ark rested in the seventh month, on the twenty-seventh day of the month, on the mountains of Ararat. And the waters decreased continually until the eleventh month: on the first day of the month were the tops of the mountains seen.”
8:6
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 6.2
… Accordingly, when such are delivered from these same afflictions, they exult with loud voices, whereby it is made manifest that they are ravens, not doves. It was with good reason that a raven was sent forth from the ark, and returned not again; a dove was sent forth, and it returned. These two birds Noah sent forth.
8:7
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 5
… But why then, it may be said, hath he used the word, “till”? Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, “The raven returned not till the earth was dried up.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 103.13
… “He is long-suffering, and of great mercy.” But take heed lest by ill using the length of God’s mercy, thou treasure up for thyself, as the Apostle saith, wrath in the day of wrath.…For some there are who prepare to turn, and yet put it off, and in them crieth out the raven’s voice, “Cras! Cras!” The raven which was sent from the ark, never returned.
8:8
san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… When the world falls into sin nothing but a flood of waters can cleanse it again. But as soon as the foul bird of wickedness is driven away, the dove of the Holy Spirit comes to Noah
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 7.3
… When, then, it was sent forth, it brought an olive branch; but it had not leaves alone, it had also fruit.
8:10
san Giustino † 165 d.C. Dialogue with Trypho 19
… Therefore to you alone this circumcision was necessary, in order that the people may be no people, and the nation no nation; as also Hosea, one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,
8:11
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
… and moreover, the Dove has from distant ages been wont to proclaim the end of the Deluge.
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.21
21. The Synagogue has not this oil, inasmuch as she has not the olive, and understood not that dove which brought back the olive branch after the deluge.
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 2.16
… and ignorance of the beryl or the adamant often shuts the doors of knowledge. And the only reason why we find it easy to understand that perpetual peace is indicated by the olive branch which the dove brought with it when it returned to the ark,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.9
Olive oil is employed in baptism as a significant of our anointing, and as making us anointed, and as announcing to us through the Holy Spirit God’s pity: for it was the fruit of the olive that the dove brought to those who were saved from the flood.
8:16
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.24
… He separated them from their wives in order that with purity they might escape the flood and that shipwreck of the whole world. After the cessation of the flood, however, He said, Go forth of the ark, thou and thy sons, and thy wife, and thy sons’ wives
8:20
san Girolamo † 420 d.C. The Letters of St. Jerome 123.12
… And if of the clean animals there are seven taken of each kind, that is, an uneven number; this points to the palm which awaits virginal chastity. For on leaving the ark Noah sacrificed victims to God
Sulpicio Severo † 420 d.C. The Sacred History Of Sulpitius Severus 1.4
Then Noah first of all erected an altar to God, and offered sacrifices from among the birds.
8:21
san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The smelling of the Lord —His delight in the prayers or works of the saints. In Genesis: “And the Lord smelled an odour of sweetness.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 6
And although the heavenly Scripture often turns the divine appearance into a human form,—as when it says, “The eyes of the Lord are over the righteous;” or when it says, “The Lord God smelled the smell of a good savour;”
san Gregorio Nazianzeno † 389 d.C. Miscellaneous Letters 7.153
Twice I have been tripped up by you, and have been deceived (you know what I mean), and, if it was justly, may the Lord smell from you an odour of sweet savour;
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… and so again by the words “The Lord heard me and had mercy upon me,” and again, “He smelled a sweet savour
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.7
68. For there are spiritual nostrils, as we read, which the spouse of the Word has, to whom it is said: “And the smell of thy nostrils;” and in another place: “The Lord smelled a smell of sweetness.”
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 15
… a sacrifice acceptable, well pleasing to God.” Lo, whither he hath raised their gift; not I, he saith, received, but God through me. Wherefore though I be not in need, regard it not, for God had no need, and He received at their hands in such sort, that the Holy Scriptures shrunk not from saying, “God smelled a sweet savor” (
Tirannio Rufino † 411 d.C. The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.38
“We must hold that men are by nature children of wrath because of this ‘body of humiliation’ and ‘body of death,’ and because
san Girolamo † 420 d.C. The Letters of St. Jerome 79.9
… The Lord of nature Himself says in the gospel:—“out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” It is clear from the testimony of another book that “the imagination of man’s heart is evil from his youth,”
san Girolamo † 420 d.C. Against Jovinianus 2.10
… But afterwards when God saw that the heart of man from his youth was set on wickedness continually, and that His Spirit could not remain in them because they were flesh, He by the deluge passed sentence on the works of the flesh, and, taking note of the extreme greediness of men,
san Girolamo † 420 d.C. Against the Pelagians 1.28
Gen. viii. 21 . I will not curse the ground….for the mind of man is set on evil from his youth.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 23.1
… Who against his will prepares plots against his neighbour? Who is driven by unavoidable necessity to oppress a man by false witness or cheat him by theft, or covet the goods of another or shed his blood? Nay rather, as Scripture says, “Mankind is diligently inclined to wickedness from his youth.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.16
… The Greeks sacrificed and the Jews also sacrificed: but the Greeks to demons and the Jews to God. And the sacrifice of the Greeks was rejected and condemned, but the sacrifice of the just was very acceptable to God. For Noah sacrificed, and God smelled a sweet savour
Pseudo-Clement The Clementine Homilies 3.39
… For this reflection is a view by which one, through ignorance, wishes to inquire into the result of the things which he wills, or it is the act of one repenting on account of the event not being according to his expectation. And whereas it is written, ‘And the Lord smelled a scent of sweetness,’
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RECORDATUS AUTEM DEUS NOE. -- Quasi Deus oblitus fuerit Noe, cum eum in illa horribili aquarum abysso cum arca fluitantem reliquit, hic finiente diluvio ejus recordari dicitur, quia eum inde jam liberat, ait Theodoretus. Audivimus cap. praecedenti interitum omnium impiorum: hic audimus consolationem piorum: Sicut ergo prius ostendit gaudium impiorum in luctum fuisse conversum: ita hic declarat piorum tristitiam in gaudium esse conversam, juxta illud Tobiae: «Hoc pro certo habet omnis qui colit te, quod vita ejus, si in probatione fuerit, coronabitur.» ADDUXIT SPIRITUM, -- id est, Spiritum Sanctum, inquit Theodoretus et S. Ambrosius. Secundo, Rupertus per spiritum accipit solem, qui suo ardore siccarit aquas. Verum dico, spiritum, id est, ventum validum, qui vi, non tam naturali (quomodo enim id fieret in tantis aquis, tam brevi tempore?), quam divina, partim siccaret et consumeret aquas, partim eas densaret, et cogeret in abyssum et alveum unde eruperant: quo facto eas ibi reclusit, clausis abyssi fontibus et orificiis, et hoc est quod sequitur: «Clausi sunt fontes abyssi.» Ita S. Chrysostomus et Ambrosius. Quae sit haec abyssus dixi cap. vii, vers. 11. Idem ventus eadem vi effecit ne ex hoc diluvio ulla postea lues, vel pestilens quippiam spargeretur.
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ET PROHIBITAE SUNT PLUVIAE DE COELO. -- Non quasi hucusque continuo pluerit per 150 dies, sed quod decrescente diluvio, Deus omnes omnino pluvias, etiam ordinarias prohibuerit, ut eo citius decrescerent aquae, et terra siccaretur. Prohibuit ergo hic pluviam Deus per septem integros menses, scilicet a 17 die mensis septimi, quo coepit aqua decrescere, ad 27 diem mensis secundi sequentis anni, quo arefacta est terra, ut patet vers. 14.
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EUNTES ET REDEUNTES, -- euntes redeundo ad mare, et ad abyssum subterraneam, per varios meatus, perque occultas venas. Ita S. Hieronymus. Mense septimo, -- ab initio, non diluvii, ut volunt aliqui, sed anni, ut patet ex vers. 13 et sequentibus.
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VIGESIMO SEPTIMO DIE. -- Ita legunt constanter Latina Biblia, Septuaginta et Patres omnes, et ratio evincit ita legendum esse. Nam cum per 150 dies aquae manentes in sua altitudine obtinuerint terram, sequitur eas in sua altitudine mansisse usque ad diem 17 mensis hujus septimi; coepit enim diluvium 17 die mensis secundi. Jam a 27 die mensis secundi, ad 17 diem mensis septimi, praecise intersunt 150 dies, post quos aquae coeperunt decrescere; ergo 17 die mensis septimi coeperunt decrescere; non potuerunt autem uno die 15 cubitis, quibus quaquaversum montes, non tantum Armeniae, sed etiam iis altiores in tota terra superabant, ita decrescere, ut eodem die 17 arca quiesceret in montibus Armeniae; sed sensim hoc factum est, ita videlicet ut post 10 dies, puta 27 die ejusdem mensis, arca quiescere posset in illis montibus, uti hic dicitur. Valde enim lente decrevisse aquas patet ex eo quod, post quietem arcae mense septimo, decimo tandem mense apparuerint cacumina montium. Quare Hebraea et Chaldaea hic non tam mutila, quam distorta et divulsa sunt; nam pro 17 habent 27, nimirum pro duabus disjunctis vocibus asar iom, id est, «decimo die,» legendum est conjunctim unica voce esrim, id est, «vigesimo,» supple die. Perperam ergo Eugubinus, Cajetanus et Lipomanus dixerunt nostrum textum hic esse corruptum. MONTES ARMENIAE. -- Hebraice est, montes Ararat, quod Chaldaeus vertit, montes Cordu, quos Josephus et Curtius Cordiaeos vocant. Hi montes, inquiunt Pererius et Delrio, sunt pars Tauri montis (qui varia diversis locis nomina accipit), ubi is imminet Ciliciae et Araxi fluvio, qui forte Ararat hebraice dicitur. Inde Stephanus, lib. De Urbibus, Tarsum Ciliciae dictam putat a tarsis, id est, arefacio, quod in argumentum exsiccatae ibi primum terrae, ibidem Tarsus sit condita. Verum alii Tarsum a Tarsis, filio Japhet, conditam et appellatam censent. Unde dicta Armenia? Nota: Armenia postea ita dicta videtur, ab Aram, filio Sem, nepote Noe, Genes. cap. x. Quod si etymon Hebraeum spectes, Aram et Armenia significat altam et excelsam; est enim Armenia omnium orbis partium celsissima, idque vel ex eo colligitur, quod in montibus Armeniae primum, decrescente diluvio, arca resederit.
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Decimum mensem, -- non a coepto diluvio, ut vult Tostatus et Cajetanus, sed a coepto anno 600 vitae Noe, ut patet cap. praecedenti vers. 11, et hic vers. 13 et 14. Ita Lyranus et Pererius.
APPARUERUNT CACUMINA. -- Licet enim jam ante, mense septimo, arca quieverit in montibus Armeniae, nondum tamen tum detecti erant montes; nam arcae moles aliquot cubitis (puta septem vel octo) pondere suo sub aquas penetrarat, uti solent facere naves onerariae; his ergo cubitis septem vel octo sensim decrescente aqua, tandem detecti sunt montes, ita ut Noe spectanti per arcae fenestram, demum mense decimo apparuerint cacumina montium. Verisimile est ea prius fuisse retecta et nudata aquis, sed mense decimo primum apparuisse, et visa esse ipsi Noe. Adde, non est necesse dicere aequaliter et aequo tenore, sensim semper decrevisse aquas; verisimile est enim initio eas magis decrevisse, idque ut arca amplius non fluitaret, sed subsideret in montibus Armeniae, ad securitatem et consolationem Noe: nam initio statim non tantum per ventum siccatae et densatae sunt aquae, sed etiam a Deo subito reductae sunt in suam abyssum, ex qua prodierant, quae sane ingentem aquarum copiam excepit, ibique sunt reclusae; unde vers. 2, dicitur: «Et clausi sunt fontes abyssi.»
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An corvus reversus sit? QUI (CORVUS) EGREDIEBATUR, ET NON REVERTEBATUR. -- Chaldaeus, Josephus et, ut nonnullis videtur ipsa Hebraea habent contrarium, scilicet, corvus egrediebatur et revertebatur. Unde Calvinus nostrum textum Latinum falsitatis accusat; verum Septuaginta, noster Interpres et Patres omnes, praeter Procopium, legunt cum negatione, corvus egrediebatur, et non revertebatur. Utraque versio et lectio verum habere sensum, ac proinde una cum alia facile conciliari potest. Pro quo nota: Hebraea ad verbum sic habent: Corvus egrediebatur exeundo et redeundo, scilicet, corvus hic emissus ex arca, teste S. Augustino, S. Chrysostomo et aliis, videns cadavera in montibus jacentia, aut in aquis natantia, quae necdum dissoluta, vel a piscibus devorata erant, illorum aviditate; aut potius, ut censet Pererius, quia clausurae in arca pertaesus, libertatis erat avidus, in arcam regredi nolebat; quia tamen terra adhuc erat limosa et aquosa, subinde revolabat ad culmen arcae, illique insidebat, ut rursum ad cadavera revolaret. Revertebatur ergo corvus ad cacumen arcae, non vero revertebatur ad Noe, in ipsam arcam, sed ultro citroque volitabat. Unde Noe ex eo, an et quantum siccaretur terra, scire non poterat; hinc paulo post columbam emisit, quae id exploraret. Vide Franc. Lucam notat. 3 in Gen. Secundo et magis genuine, Hebraeum schob, significat redire, non ad Noe emittentem, sed ad pristinum locum, libertatem et consuetudinem: unde schob saepe sumitur pro recedere, ut patet hic vers. 3, et Ruth. 1, 16, et Ezech. xviii, 26, et alibi saepe; quare in Hebraeo ita est ad verbum: Corvus egressus est egrediendo et recedendo, donec siccarentur aquae super terram; hoc est, magis magisque egrediebatur, et recedebat, donec siccaretur terra; id enim naturale est avibus, ut dimissae e cavea, quam longissime aufugiant. Hunc vero sensum clarius explicuit noster Interpres, dum vertit: «Egrediebatur, et non revertebatur.» Unde et S. Hieronymus in Tradition. Hebr. in Genes., ait in Hebraeo esse, egressus est exiens et non revertens; ita solerter et docte P. Gordonus, lib. I Controv. cap. xix. Corvus enim exiens revertebatur ad suam libertatem, ac consequenter ad arcam non revertebatur, sed ab ea longius recedebat; et hoc significat Hebraeum schob. DONEC SICCARENTUR AQUAE. -- To donec non significat post terram siccatam corvum in arcam regressum esse, sed tantum ante siccationem non esse regressum; sic sumitur donec, Matth. cap. 1, vers. ult.; Psal. cix, 2, et alibi. Moralis. Ex hoc loco corvus apud Hebraeos in proverbium abiit, ut dicant corvus nuntius, de eo qui missus est, et tarde vel nunquam redit. Corvus non est reversus ad arcam, sed columba: corvi sunt, qui differunt poenitentiam, dicunt: Cras, cras; columbae gementes sunt, qui statim poenitent, et redeunt ad arcam. Hinc Alcuinus, lib. De Virtutibus et vitiis: «Forte, ait, respondes: Cras, cras (scilicet convertar); o vox corvina! corvus non rediit ad arcam, columba rediit; si tunc vis poenitentiam agere, quando peccare non potes, quando peccata te dimiserunt, non tu illa: satis alienus es a fide, qui ad agendam poenitentiam tempus senectutis exspectas.» Aliter S. Ambrosius, lib. De Noe, cap. xvii: Emissio corvi, ait, significat «quod omnis justus quando mundare se incipit, quae tenebrosa sunt, et immunda et temeraria, primo a se repellit. Siquidem omnis impudentia atque culpa tenebrosa est, et mortuis pascitur sicut corvus. Et ideo tanquam emittitur et fugatur culpa, et separatur ab innocentia, ut nihil remaneat in viri justi mente tenebrosum. Denique egressus corvus non revertitur ad justum, quia fugitans culpa omnis est aequitatis, nec probitati videtur et justitiae convenire.» Et cap. xviii, columbam ad arcam reversam, ait significare simplices et innocentes, qui missi ad saeculares convertendos, cum in iis vident inundasse malitiam, ne frustra laborent, et ea inquinentur, mox ad mentis arcam revolant: «Tarde enim, ait, inter astutias istius mundi, et saecularium fluctus cupiditatum, portum solet invenire simplicitas.» Vide apud eum plura si lubet.
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UBI REQUIESCERET. -- Adhuc enim omnia erant limosa et luto obsita. AQUAE ENIM ERANT SUPER UNIVERSAM TERRAM. -- Licet enim montes altos deseruissent, tamen adhuc totam terram planam, sive campestrem occupabant.
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AD VESPERAM. — Tota die pasta (ait S. Chrysostomus, homilia 26) ad comparem in hospitium notum redit, ut nocturnum frigus vitet. Ita Delrio. RAMUM OLIVAE. — Quia olea semper viret foliis, teste Plinio lib. XVI, cap. xx. Potuit ergo olea haec sub aquis diluvii annum integrum folia sua servare. Ita S. Chrysostomus, hom. 26: licet S. Ambrosius, lib. De Arca, cap. xix, malit oleam hanc sub aquis germinasse, non naturaliter, sed per Dei omnipotentiam. Nota: Licet diluvium straverit plerasque omnes arbores in planitie sitas, oleam tamen hanc, aliquasque alias arbores et plantas, potuisse inter montium petras, quae aquarum vim refrangebant, servari. Nugantur hic Judaei, qui ramum hunc fabulantur allatum esse ex Sion, et monte Olivarum, ad quem quasi sacrum non pertigerit diluvium. Alii eum ex paradiso allatum somniant. Oliva symbolum est pacis, victoriae et felicitatis. Tropologice: Oliva, inquit S. Ambrosius, est insigne divinae misericordiae. Rursum oliva, inquit Pererius, hieroglyphicum est pacis, victoriae et felicitatis. Columba ergo haec cum ramo olivae Noe et mundo quasi securitatem ab aquis, pacemque ac Dei reconciliationem afferebat. Plura de symbolo olivae dicam Levit. cap. II, vers. 4. QUOD CESSASSENT AQUAE. — Quod usque ad arbores et terram essent imminutae.
Allegoria: Noe, Christus, et Ecclesia Allegorice, Noe est Christus, arca Ecclesia; post passionem et mortem Christi, adduxit Deus spiritum reducem vitae, cum Christum suscitavit a mortuis, tumque dedit hominibus Spiritum Sanctum in remissionem peccatorum. Secundo, non statim exsiccatae sunt aquae per Spiritum, quia Deus aquas concupiscentiae et tentationum ac peccatorum omnium non statim exsiccat, sed cum tempore; tertio, arca primo requievit in montibus, quia tempore passionis Christi, Ecclesia in Apostolis constitit; quarto, Noe 40 die fenestram aperuit, quia Christus 40 die post resurrectionem coelos ascendit et reseravit; quinto, corvus emissus non revertitur, quia Judaei infideles ex Ecclesia ejecti, ad eam non redeunt; sexto, columba est Spiritus Sanctus, qui in specie columbae super Christum visus est; septimo, tertia emittitur columba, quia Spiritus Sanctus ter ad nos venit: primo, cum baptizamur; secundo, cum confirmamur; tertio, cum suscitabit corpora nostra. Octavo, columba non sedit in terra lutosa, vel cadaveribus, quia Spiritus Sanctus non intrat in carnalem et malevolam animam; nono, columba ad vesperam venit, quia Spiritus Sanctus novissimis Christi diebus effusus est; decimo, columba affert ramum olivae, quia Spiritus Sanctus affert nobis oleum divinae gratiae pacemque cum Deo; undecimo, Noe per columbam certificatur aquas cessasse, quia Spiritus Sanctus reddit testimonium spiritui nostro, quod sumus filii Dei; duodecimo, Noe tectum arcae amovet, quia Christus omnia impedimenta amovet, ut liberum habeamus ingressum in coelum; quod tunc fiet, cum dicet: Venite, benedicti Patris mei, etc.
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IMMINUTAE SUNT AQUAE, — usque ad terram, ita ut terra sicca apparuerit. Ubi nota: Primo die mensis primi, anni 601 Noe, terra hic dicitur exsiccata; intellige inchoate, ita scilicet, ut esset nudata aquis, remaneret tamen adhuc limosa et coenosa: nam perfecte a coeno et limo siccata post 57 dies, scilicet 27 die mensis secundi, ut dicitur vers. seq., ita scilicet, ut Noe cum suis arca egredi, et per terram ingredi posset. Ita Pererius. ET APERIENS NOE TECTUM ARCAE, ASPEXIT. — Noe non aperuit totum arcae tectum, sed tantum partem, puta unam alteramve ejus tabulam, quantum scilicet opus erat, ut commode supra ipsum tectum elevari posset, et inde undique circumspicere (quod non poterat facere de fenestra, utpote quae ad latus arcae posita erat) et videre, an jam ubique aquae deseruissent terram. Tropologice S. Ambrosius, lib. De Noe, cap. xx: Noe, id est, vir justus, aperit tectum, ut speculetur incorporalia, puta Deum et coelites: «Et ideo, inquit, justus quem non videbat Dominum requirebat, corruptelae exsors, cupidus aeternitatis.»
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MENSE SECUNDO, SEPTIMO ET VIGESIMO DIE MENSIS AREFACTA EST TERRA. — Ex hoc loco patet diluvium durasse annum integrum, et decem dies; coepit enim anno 600 Noe, die 17 mensis secundi; finitum autem est anno 601 Noe, die 27 mensis secundi: fuit ergo Noe in arca anno integro et decem dies. Putat Pererius annum hic lunarem intelligi, qui continet duodecim lunationes, sive duodecim lunae circuitus per Zodiacum, ac consequenter continet dies 354, ideoque undecim diebus minor est anno solari; hic enim continet dies 365. Ratio Pererii est, quia Hebraei utebantur mensibus, et consequenter annis lunaribus; ergo iisdem videtur hic uti Moses. Verum haec ratio non omnino concludit: nam Hebraei utebantur mensibus lunaribus, propter festa plura, quae secundum lunam celebranda erant, uti neomenia celebranda erat in novilunio, pascha 14 luna mensis primi; inde tamen non sequitur Mosen in Pentateucho iisdem uti. Nam Moses conscribit hic chronologiam mundi, quae secundum annos solares, utpote usitatissimos et communissimos conscribi solet. Adde: Hebraei suos annos lunares, per intercalationem, secundo, vel tertio quoque anno, redigebant ad annum solarem, eique coaequabant; itaque ipsi quoque anno solari utebantur: alioqui enim non potuissent semper incohare annum suum mense novarum frugum, et in eo celebrare Pascha. Anno solari uti Mosen, suadet id quod dixi cap. VII, vers. ultim., scilicet a 17 die mensis secundi, usque ad 27 mensis septimi fluxisse 160 dies, ita ut primis diebus 150 aquae in suo statu constiterint, deinde decem ultimis diebus ita sint imminutae, ut arca haeserit in montibus Armeniae. Si enim menses lunares accipias, dicendum est, post illos 150 dies diluvii, terram subito per quatuor dies ita siccatam fuisse, ut arca in montibus illis haerere potuerit, cum tamen postea lente admodum siccata sit, ut patet vers. 5, 13, 14.
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Notant sanctus Ambrosius, lib. De Arca, cap. XXI, et Cajetanus, in ingressu arcae, cap. VI, vers. 18, juberi a Deo, seorsum uxores a maribus ingredi, sed in egressu juberi simul egredi: quia, inquit S. Ambrosius, in ingressu, tacite illa separationis phrasi, a Deo monentur singuli abstinere a conjugio et a generatione, eo quod tunc esset tempus luctus et poenitentiae: in egressu vero, alia combinationis phrasi monentur uti conjugio, ad hominum propagationem.
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CUNCTA ANIMANTIA, etc., EDUC TECUM, ET INGREDIMINI SUPER TERRAM. — Quaeres, quomodo post diluvium lupi, vulpes, leones, tigrides aliaeque noxiae ferae de Asia, in qua ex arca egressus est Noe, ad insulas et terras medio mari ab ea separatas, ac praesertim in Americam, devenire potuerint? Respondet S. Augustinus, lib. XVI De Civitate Dei, cap. VII: Tripliciter, scilicet animalia haec vel natando ad insulas transisse, vel ab hominibus navibus eo fuisse deportata, vel Dei ordinatione et creatione in ipsis esse producta. Hoc tertium parum credibile videtur; nam post diluvium, imo post primam rerum creationem, Gen. 1, factam, nihil de novo creavit Deus: ideo enim ex singulis animantibus masculum et feminam induxit in arcam, ut salvaretur semen eorum super terram, Genes. VII, 3. Verius ergo est feras has, natando, ad insulas pervenisse. Experientia enim docet feras per integros dies et noctes, necessitate urgente, natare et enatare. Hujus rei magnum indicium est, quod in novo orbe, puta in America, ferae hae reperiantur per totam continentem, et in insulis ei vicinis; in insulis vero a continente quatridui itinere dissitis nequaquam reperiantur (quia scilicet tamdiu jejunare, ut eo natando pervenirent, non potuerunt), uti se diligenter observasse, dum in America habitaret, asserit noster Josephus Acosta, lib. I De Novo Orbe, cap. XXI: unde addit nullam vulpem, leonem, ursum, aprum, aut tigridem reperiri in insula Cuba, Hispanica, Margarita et Dominica, quia longius a continenti absunt: perinde ut ante adventum Hispanorum in iisdem insulis nulli erant boves, equi, canes, vaccae, quibus ab Hispanis postea invectis, insulae illae modo abundant. Porro tam homines, quam animalia ex hoc orbe in Americam penetrasse terrestri itinere, aut parva et facili navigatione, probabiliter conjectat Acosta ex eo, quod Indi isti nec magnarum navium usum, nec magnetis, astrolabii et quadrantis peritiam habuerunt, sine quibus si per plures dies in pleno mari naviges, toto coelo errabis. Hinc ait, sicubi insula occurrit a continente, atque aliis insulis valde disjuncta, qualis est Bermuda, eam omnino hominum carere commercio comperimus. Unde concludit ipse quod America nostro huic orbi sit continens, nostraeque terrae aliquibus locis cohaereat, aut certe ab ea non sit valde disjuncta, ita ut scaphis, aut parvis navigiis eo trajici possit. Nam ad polum Arcticum non est omnis longitudo Americae satis explorata, multique putant super Floridam latissimam esse terram, et Baccaleos usque ad Europae extrema porrigi. Secundo, quaedam ferae ab hominibus vel lucri, vel novitatis, vel venationis, vel magnificentiae, vel alia de causa eo delatae sunt, uti huc in caveis spectandae deferuntur, quarum quaedam ex caveis elapsae ad montes et silvas fugerunt, ibique generando multiplicarunt. Si cui haec non sufficient, is ad Dei providentiam recurrat, dicatque, sicut cuncta animalia ab angelis in diluvio perducta sunt in arcam, ita post diluvium eorumdem opera per varias terras et insulas fuisse dispersa. Ita Torniellus anno mundi 1931, num. 49.
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SECUNDUM GENUS SUUM, — secundum speciem suam, q. d. Animalia bina, vel septena, secundum species suas egressa sunt ex arca, ita scilicet ut animalia (mares et feminae) ejusdem speciei simul egrederentur.
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ALTARE — Primum hoc est altare quod legitur in Scriptura; tamen non dubium est alia prius exstitisse, puta in quibus sacrificavit Abel, cap. IV. Altare dicitur quasi alta ara, in qua scilicet victimae Deo mactantur et offeruntur; unde altare hebraice dicitur mizbeach, a zabach, id est, mactavit. Holocausta. — Ex septimo illo mundorum animalium caelibe, seu solitario masculo, uti dixi vers. 2. Ita Diodorus Tarsensis in Catena.
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ODORATUSQUE EST DOMINUS ODOREM SUAVITATIS, — puta odorem bonae fragrantiae, uti legit Novatianus, lib. De Trinitate, q. d. Deus acceptavit holocaustum Noe, tanquam rem sibi suavem et gratam; Deus eo delectatus est, sicuti nos nidore carnium assarum delectamur et pascimur: est enim sacrificium quasi cibus Dei; unde Chaldaeus vertit: «Suscepit Dominus cum beneplacito oblationem ejus.» Hebraice pro odorem suavitatis, est ריח reah hannichoach, odorem quietis: quia scilicet hoc sacrificium Deum generi humano iratum placavit et tranquillavit. Ita Vatablus et Oleaster. Loquitur Moses metaphorice et anthropopathōs, q. d. Fumus hic sacrificii, et odor qui cum fumo ascendebat sursum, ad similitudinem suavis odoris placuit Deo, et quasi faetorem peccatorum sustulit a naribus Dei: quia, ut ait S. Chrysostomus: «Justi Noe virtus fumum et nidorem victimae, Deo fecit odorem fragrantiae.» Ita Plato et Lucianus simili modo deos gentium inducunt, quasi suaviter odorantes sacrificia, eorumque nidore gaudentes. AIT AD EUM. — Hebraice אמר אל לבו amar el libbo, dixit ad cor suum; Chaldaeus vertit, dixit in verbo suo; Septuaginta, dixit recogitans, seu post multam cordis cogitationem et considerationem, q. d. Dixit Deus hoc maturo consilio, et deliberato decreto. Secundo, dixit ad cor suum, potest accipi pro dixit in corde suo, vel ex corde suo, q. d. Serio, et ex intimo corde dixit; el enim saepe capitur pro min, vel bet. Tertio, Delrio sic explicat: dixit ad cor suum, id est, dixit ad Noe, qui erat corculum Dei. Quarto, optime ex phrasi Hebraea sic exponas: amar el libbo, id est, cor dixit ad cor ejus, puta Noe, qui praecessit: ad Noe enim haec dici, omnes veteres consentiunt, q. d. Deus placatus sacrificio Noe locutus est ad cor, id est, consolatus est eum, demulsit eum, dixit illi ea quae cordi ejus gratissima et jucundissima erant; hoc enim est Hebraeis loqui ad cor alicujus. NEQUAQUAM ULTRA MALEDICAM TERRAE. — «Maledicam,» id est, malefaciam, q. d. Non amplius terram perdam diluvio, uti feci. PROPTER HOMINES, — propter hominum peccata. SENSUS ENIM. — q. d. Miserebor humanae infirmitatis et proclivitatis ad malum, ac proinde eorum peccata deinceps non puniam generali totius orbis diluvio; sed quosque peccantes propriis et particularibus poenis castigabo: volo enim ipsum humanum genus conservare et propagare.
SENSUS ET COGITATIO HUMANI CORDIS. — Hebraice est יצר לב האדם ietser leb haadam, «figmentum cordis humani,» id est, ipsa natura et essentia hominis, puta ratio et voluntas, mala est, inquiunt Lutherus et Calvinus, sed inepte: nam ipsa natura, ratio et voluntas hominis sunt figmentum, non hominis, nec cordis humani, sed Dei et voluntatis divinae. Figmentum autem cordis humani est ipsa ejus cogitatio, intentio, machinatio, ut vertunt Noster, Septuaginta, R. Kimchi et alii passim, tam Hebraei, quam Graeci et Latini; haec enim sibi fingit et plasmat homo in sua cordis officina; unde patet hominem esse liberi arbitrii: sicut figulus liber est, ut fingat tale vel tale figmentum, aut vas quod ipsi libuerit. Secundo et melius, «figmentum,» id est, figulina et officina cordis humani prona est ad malum, ut illud formet et effingat; nam sicuti figulus in sua figulina format lances, ollas, matulas: ita homo in sui cordis et concupiscentiae officina format ibi imaginationes rerum omnium, quas concupiscit. Haec ergo figulina, vel officina cordis humani peccato corrupti, est ipsa concupiscentia, sive sensus, et, ut Septuaginta vertunt, διάνοια, mens peccato corrupta, et cogitabunda malorum, quae motus concupiscentiae profert et producit. Dices: Ex concupiscentia nihil boni, sed tantum motus concupiscentiae, qui mali sunt, prodire possunt; ergo ex corde humano nil boni, sed tantum malum prodire potest. Respondeo: Nego consequentiam, quia in corde humano est duplex officina, una concupiscentiae, altera rationis, legis et virtutis; illa ad malum, haec ad bonum propendet; hanc enim propensionem ad bonum naturaliter nobis inseruit Deus: jam in hominis arbitrio est, ut operetur in officina concupiscentiae, vel rationis, et consequenter ut eligat et operetur vel malum, vel bonum, praesertim si gratia Dei adjuvetur. IN MALUM PRONA SUNT. — Hebraice ya ra, id est, mala sunt, puta ipsa figmenta, cogitationes et machinationes, quas sibi format et fingit cor humanum, peccato et concupiscentia infectum et corruptum. Verum noster Interpres profundius vidit to ra, id est, mala, sumi causaliter; pro prona sunt ad malum, aut, ut Septuaginta vertunt, incumbunt in mala: nam, uti dixi, figmentum sumit pro ipsa figulina, sensu et concupiscentia, quae formaliter non sunt mala, id est, peccata; sed causaliter, quia prona sunt ad malum, et ad malum hominem incitant. Haec enim est apposita ratio, cur Deus dicat se miserturum hominum, ut amplius eorum peccata non puniat diluvio, quia scilicet homines a nativitate infirmi, debiles et proni sunt ad malum: nam actualis malitia et peccatum, non misericordiam, sed iram Dei provocat. AB ADOLESCENTIA SUA. — «Ex illa enim aetate, ait S. Ambrosius, crescit malitia; nam diligentia et studium peccandi incipit a juventute: ut puer quasi infirmus peccet, juvenis tanquam improbus, qui studiose cupiat peccata committere, et criminibus glorietur.»
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CUNCTIS DIEBUS TERRAE. — Non quamdiu terra durabit: haec enim stat in aeternum, sed quamdiu in terra erit generatio et corruptio, eruntque homines et animalia, propter quae haec temporum varietas inducta est. SEMENTIS ET MESSIS. — Putat Isidorus Clarius annum hic more Hebraeorum in sex partes dividi, scilicet in floritionem, maturationem, calorem, seminationem, frigus et aestatem, de quibus Delrio hic. Verum longe verius est, ut patet ex ipsis antithesibus, hic describi, primo, vicissitudines laboris, unam seminandi, alteram metendi: sementis enim hic significat tempus seminandi; messis, tempus metendi; secundo, vicissitudines anni, aestatem et hiemem: tertio, vicissitudines qualitatum et tempestatum, frigus et aestum. NON REQUIESCENT. — Non cessabunt, non desinent sibi mutuo succedere, uti desierunt et cessarunt toto anno diluvii.
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v. 1 « Recordatus autem Deus Noe », non post centum quinquaginta sed post quadraginta primos dies, quibus elapsis reapse " , 129 pluvia cessavit (Proc.), « cunctorumque animantium et omnium iumentorum, quae erant cum eo in arca », — Syr. addit volucres, LXX insuper reptilia : sed reapse auctor s. potuit aliquando ab enumerandis singulis quibusque temperare — « adduxit spiritum super terram et imminutae sunt aquae »,
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v. 9 « et clausi sunt fontes abyssi et cataractae coeli, et prohibitae sunt pluviae de coelo ».
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v. 3 « Reversaeque sunt aquae de Lerra euntes et redeuntes » , non « huc illuc fluctuantes » (Malv.), nam id etiam ante fecerant neque erat ratio id commemorandi; sed « subinde decrescentes » (Sa), persaepe sc. 9n exprimit actionem sequentis verbi fieri pedetentim, continuo. « Et coeperunt minui post centum quinquaginta dies ». Hebr. et minutae sunt, deprehensae sunt minui, quod observarentur descendere in lateribus arcae, quae fixa jam haerebat.
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v. & « Requievitque arca mense septimo , vigesimo septimo die mensis super montes Armeniae ». Hebr. Sam. LXX wn est idem atque Urarda seu Urtu textuum cuneiformium, quod tempore regum Assyriorum eius gentis et regionis erat nomen, quae montana Ararat vallemque fluminis Araxis obtinebat. Sed nomen non necessario antiquissimis etiam temporibus eodem tractu circumscribebatur, sed latius fortasse patebat. Significat illud secundum etymon regionem montanam (Schrader K G p. 30). Z'argumim et Syr. scri- bunt 1p i. e. Kurdistan. Consentit Beros. : £v xoi; Kop8uaícv ópeot z7;; 'Apusvíac. Item narratio cuneiformis scribens montem /Vizir : tractus enim Nizir erat ad orientem fontis fluminis Zab inferioris. In hac sententia facilius, non tamen unice, explicatur 11, 2, homines itinere ab oriente occidentem versus directo descendisse in campum Sennaar. Gf. Schrader l. c. 219; Len. II. 1. 4 sqq. Haud mirum est, singulas post diluvium nationes e communi sede profectas traditionem diluvii in novas sedes secum attulisse et altissimo cuiusque regionis monti affixisse : Asiae Minoris populos monti Ararat stricte dicto, Phrygas monti prope Apameam, Persas monti Elvend prope Ecbatanam, Indos monti Meru alicubi ad septentrionem sito etc. At perperam I. B. F. Obry (Du berceau de l'espéce humaine etc., Amiens 1858-1860), Len. 1. c. aliique inde intulere, arcam substitisse in quodam Tartariae monte. Credendum hac in re potius libro Genesis historico, quam traditionibus et mythis populorum. Et concesso axiomate, populos e primis sedibus migrantes antiquissimas traditiones quibusdam novarum sedium locis attribuisse, migratio traditionis diluvii haud difficilius à montibus Armenis vel Gordiaeis Mediam et Tartariam versus, quam e Tartaria Armeniam versus profecta esse fingitur. Arg. — Apparuerant utique prope arcam montium cacumina, at limo omnia opplebantur. Noe igitur discere cupidus, an remotiores forte tractus iam essent siccati, dimisit aves. Et corvus quidem, quod non inveniret, ubi requiesceret pes eius, prope arcam perseveravit, manui tamen patriarchae se non commisit ideoque alteri ab eodem experimento adhiberi non potuit. Ter post eum emissa columba : neque tamen, postquam ea non est reversa, Noe inconsulto Deo ausus est arca excedere, sed integris quatuor hebdomadis (p. 267) in ea perstitit, ut ex emissis avibus eius excedendi desiderium, e consequente mora insignem in Deum obedientiam perspicias.
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v. 6 « Cumque transissent quadraginta dies , aperiens Noe fenestram arcae , quam fecerat , dimisit corvum »; v. "1 « qui egrediebatur et non revertebatur, donec siccarentur aquae super terram ». Nota, Hebr. Sam. Chald. ignorare negationem non , lectionem Vulg. esse incertam (cf. Verc.), item Syri (cf. Fzeld); tandem quoad LXX Iosephum , qui LXX sequitur, negationem non exprimere. Ergo lectio longe probabilior egrediebatur et revertebatur, constanter evolabat et revolabat, arcam circumvolitabat. Nota corvi breves esse volatus, columbae multo longiores. Tamen adverte, secundum narrationem cuneiformem corvum 702 rediisse; additur vero ibidem explanatio, ex qua perspicias, quomodo illud on in narrationem traditam irrepserit, sc. corvus conspexit cadavera, quae undis ferebantur, in illis consedit iisque pastus est.
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v. 8 « Emisit quoque »; uti v. 10 docemur, elapso septiduo : sed non ideo cum Budde p. 272 h. 1. emendandus textus — « columbam post eum » , — ita etiam LXX :; sed "nx significat a se, estque idem sensus atque v. 10 ez arca — « ut videret, si iam cessassent aquae super faciem terrae ». « Quaestio est, quomodo columba non invenerit, ubi resideret, si jam, sicut narrationis ordo contexitur, nudata fuerant cacumina montium. Quae videtur quaestio aut per recapitulationem posse dissolvi, ut ea posterius narrata intelligantur, quae prius facta sunt; aut potius quia nondum siccata fuerant » (Aug.). Licet cacumina apparuissent, omnia tamen occupata erant limo (CArys.), hine
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v. 9 : « Quae cum non invenisset , ubi requiesceret pes eius » , columba quippe limum abhorret, loca amat sicca, « reversa est ad eum £n arcam; aquae enim erant super unzversam terram. Eztenditque manum et apprehensam intulit «n arcam ».
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v. 10 « Ezspectatis autem ultra septem diebus aliis, rursum dimisit columbam ex arca».
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v. 11 « At illa ventt ad eum ad vesperam portans ramum olivae virentibus foliis in ore suo » — Hebr. folium olivae recens. Cum oliva in Asia quidem anteriore frequens reperiatur, sed non in altissimis montibus, docemur aquas iam sat multum recessisse (DilIm.). « Intellexit ergo Noe, quod cessassent aquae super terram ».
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v. 19 « Ezspectavitque nihilomznus septem alios dies et emisit columbam , quae non est reversa ultra ad eum ».
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v. 13 « Igitur sexcentesimo primo anno, primo mense, prima die mensis àmminutae » — Hebr. siccatae, idem verbum atque postea — « sunt aquae super terram et, aperiens Noe tectum arcae, aspezit vidilque, quod exsiccata esset superficies terrae ».
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v. 1& « Mense secundo, septimo et vigesimo die mensis arefacta est terra ». Ergo ab initio diluvii usque ad tempus, quo apparuerant cacumina montium, effluxerant dies 220; ab hoc tempore usque ad illud, quo exsiecata est superficies terrae, dies 88; hinc ad penitus arefactam terram dies 56; quibus efficitur summa dierum 364.
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v. 15 « Locutus est autem Deus ad Noe dicens » :
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v. 16 « Egredere de arca, tu et uxor tua, filii tui et uxores filiorum tuorum tecum ». Cf., quae diximus ad 6, 18 : notat Epr., h. 1. mutato ordine recen-
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v. 920 « Aed?ficavit autem Noe altare Domino » : prima haec altaris in s. scriptura mentio, licet Abel et Cain etiam super altaria obtulisse censendi sint. Monet Di//m., ex narratoris mente ipso Noe aevo cultum divinum iam exstitisse legitime institutum, habentem altaria et mundorum immundorumque discrimina. « E/ tollens de cunctis pecoribus et volucribus mundis , obtulit holocausta super altare ».
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v. 94 « Odoratusque est Dominus odorem suavitatis » — expressio frequens in Lev. et Num., quaeque sane eundem sensum habet atque altera expressio , 4 « respexit Dominus etc. » — « et at » Dominus àn corde suo : — haec verba habent reliqui textus : sane nonin solo corde suo locutus est haec Deus, sed mentis decretum revelavit — « Nequaquam ultra maledicam terrae propter homines : sensus enzm et cogitatio human cordis in malum prona sunt ab adolescentia sua » , qua sc. vitae aetate homo evadit suarum actionum plene compos. « Significatur, hominem propter naturalem pronitatem ad peccandum dignum esse quodammodo miseratione nec semper, quantum supplicii meretur, tanto esse in hae vita plectendum » (Per.). « Non igitur ultra percutiam omnem animam viventem , sicut feci ».
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v. 99 « Cunctis diebus terrae », « sementts et messis, frigus et aestus, aestas et hiems, noz et dies non requiescent », — non d?u noctuque (LXX/). Cf. Act. 1*4, 15 sq. Non idem apud antiquos populos temporum anni numerus : Hebraei solam aestatem et hiemem videntur distinxisse. Confuderat utique diluvium frigoris et aestus, aestatis et hiemis tempora, forte etiam noctem et diem, atro videlicet coelo diem obscurante fulguribusque noctem illustrantibus ; nulla fuerat sementis et messis. Haec sententia confirmat id, quod supra de diluvio integrum annum durante edocebamur : sola fluminum annua inundatio non ita anni tempora permiscuisset. Arg. — Tria adnectuntur, quorum duo ad historiam diluvii intimius pertinent, tertium historiam Noe complet : v. 1-7 divina benedictio cum lege de cibis et homicidio Noe tradita, v. 8-17 foedus cum eodem initum, v. 18-29 benedictio Sem et Japhet cum Chanaani maledictione. « In exordio mundi homini recens creato tria Deus bona, eaque magna et praeclara impertivit : primum foecunditatem naturae ad celerem ac multiplicem humani generis propagationem, cum benedicens illi dixit : « Crescite et multiplicamini » ; alterum excellentiam principatus et imperiiin animalia : « Dominamini », inquit, « piscibus maris etc. »; tertium copiam cibi ad tuendam sustentandamque vitam : « Ecce dedi vobis omnem herbam etc. ». Eadem haec tria bona et beneficia, mundo per diluvium purificato ac renovato, Deus etiam renovare voluit » (Per.). Cap. IX
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… 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. …
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… Questo nome geografico del Vecchio Testamento (Gen. 8, 4; II Reg. 19, 37; Is. 37, 38; Ier. 51, 27) corrisponde su per giù all'Urartu dei documenti assiro-babilonesi ed alla odierna Armenia.
Di Chus (Kāt) la Bibbia (Gen. 10, 7 sg. 29) ne conosce due, una africana e asiatica l'altra; non sorprende pertanto la diversità delle spiegazioni (ca. 80). Dal testo si può arguire che l'autore pensasse alla regione dei laghi Wan e Urmia, al nord della Mesopotamia (cf. Gen. 8, 4), dove il Tigri e l'Eufrate hanno le loro fonti; il Phison sarebbe il Phasis (l'odierno Rion) o il Čoroch (Hevilath = la Colchide); il Gehon (v.) sarebbe l'Araxes, e Chus l'accadico …
Il nome U. è di certo indigeno, ma nelle iscrizioni dei re antichi, contemporanei all'epoca neoassira, la regione è chiamata Bia e la nazione porta il nome di Biaina; gli Assiri chiamavano il paese e la nazione U.; nel Vecchio Testamento il paese è detto Arārat (Gen. 8, 4); ancora qualche decennio fa tra gli studiosi era in voga il nome di Vannici, derivato dal lago di Van, sulle cui sponde si sono trovati monumenti di questo popolo. …
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… Che l'a. avesse poi una finestra - con un arnese di chiusura - appare da Gen. 8, 6, ove è usato hallōn. …
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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. …
NOÈ (EBR. NŌAH, SETTANTA NŌE; CF. ANTICO BABIL. NUHIJA)
… Unica eccezione a el-Baghaouat dove assume l'aspetto di una gondola (W. De Bock, Matériaux pour servir à l'arch. chrét. de l'Égypte, Pietroburgo 1901, p. 22 e tav. 12). L'arca ha serrature e coperchio quasi sempre alzato, secondo il testo aperiens Noc tectum arcae (Gen. 8, 13). All'elenco di G. Wilpert (Pitture, p. 332) si devono aggiungere altre scene; in un ipogeo rinvenuto presso il sepolcro degli Scipioni, fra l'Appia e la Latina, in un arcosolio era …
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CAM (ebr. Hām, Volgan Chām). - Uno dei tre figli di Noè (Sem, C. e Iapheth, Gen. 5, 32; 6, 10; 9, 18; I Par. 1, 4) salvati dal diluvio (Gen. 8, 18) e dai quali «si sparse su tutta la terra» l'intero genere umano (ibid. 9, 19). Ebbe quattro figli (v. CAMITI). …
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… lo più designa i luoghi del culto idolatrico), l'a. è un rialto, poi una piattaforma, su cui si offrono doni o vittime a Dio; più tardi implica il concetto di mensa («mensa di Jahweh» Mal. 1, 7, 12; Ez. 41, 22). Primo menzionato è quello di Noè, Gen. 8, 20; Abramo erige a. a Sichem, presso Bethel, a Mambre, sul Moria, Gen. 12, 7 sg.; 13, 18; 22, 9; Isacco a Bersabea, Gen. 26, 25; Giacobbe a Bethel, Gen. 28, 18; 35, 14; Mosè in …
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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NOÈ (EBR. NŌAH, SETTANTA NŌE; CF. ANTICO BABIL. NUHIJA)
Finito il diluvio, in occasione di un sacrificio offerto in segno di gratitudine dai superstiti, Dio fece una prima promessa di non voler più nel futuro infliggere al genere umano una punizione come quella (Gen. 8, 21 sg.), promessa che Dio più solennemente confermò qualche tempo dopo, stipulando con N. e i suoi discendenti un « patto » (ibid. 9, 8-17; cf. Is. 54, 9), che mise come un sigillo divino …
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La Bibbia non parla propriamente di stagioni, ma solo d'estate e d'inverno (Gen. 8, 22), mentre il c. di Gezer (v.) distribuisce i 12 mesi in 8 periodi agricoli. …
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.