返回The Book of Hebrew Questions on Genesis by Saint Jerome of Stridon, a Presbyter.
The Book of Hebrew Questions on Genesis by Saint Jerome of Stridon, a Presbyter.
The Book of Hebrew Questions on Genesis by Saint Jerome of Stridon, a Presbyter.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.Translated into English using ChatGPT.
Preface
In the beginning of the books, I should have presented the arguments of the work to be followed, but I am forced to respond to insults first, defending Terence, who gave prologues to his comedies in defense of his scenes. For he was being urged by Lucius Lanuinus, similar to our Lucius, and he was accusing him of being a thief poet of the public treasury. The same thing happened to the poet Mantuanus by his rivals, when he translated some verses of Homer word for word, he was called a compiler of the ancients. To which he replied that it required great strength to wrest the club from Hercules' hand. But also Tullius, who stood on the pinnacle of Roman eloquence, the king of orators, and an illuminator of the Latin language, is accused by the Greeks of extortion. It is not surprising, therefore, if against me, a lowly little man, foul swine grunt and trample pearls underfoot, when envy has flared up against the most learned men and those who should have surpassed envy with glory. But truly this happens deservedly to those whose eloquence resounded in the theaters, in the senate, in public assemblies, and from the speaker's platform. For courage always has rivals openly, and lightning strikes the highest mountains. But as for me, being far from cities, the forum, lawsuits, and crowds, envy found me even in hiding, just as Quintilian said. Therefore, I implore the reader...... if anyone, however, will read these also, if anyone. Captivated by love, ...
...so that in the books of Hebrew Questions, which I have arranged to write on the whole Holy Scripture, he does not seek eloquence, nor the charm of orators, but rather he answers for us against our enemies himself, permission to grant to the new work. For just as we, being humble and poor, neither have riches, nor do we deign to accept those offered, so let them also know that they cannot possess a knowledge of the Scriptures, that is, the riches of Christ, along with the riches of the world. Therefore, our study will be to refute the errors of those who have various suspicions about Hebrew books, and to restore to their authority those things which seem lacking in Latin and Greek codices; also to explain the etymologies of things, names, and regions which do not resonate in our language, in the vernacular tongue. And so that the correction may be more easily understood, first we will present the testimonies themselves, as they are found among us, and from the comparison of what follows, we will indicate what is less, or more, or different in them. Nor do we point out the errors of the Seventy Interpreters, as the envious bark, nor do we consider our work as a criticism of theirs, since they did not want to reveal the mystical things in the Holy Scriptures to King Ptolemy of Alexandria, especially those things that promised the coming of Christ, so that they would not be seen as worshipping another God, which the Jews were accused of by the Platonists who were followers of the great Plato because they were said to worship one God. But both the Evangelists and our Lord and Savior, as well as the Apostle Paul, quote many things from the Old Testament that are not found in our codices. Moreover, in their respective places we shall discuss more fully the matter. From which it is clear that those examples are more true which are in agreement with the authority of the New Testament. Adding to this, Josephus, who includes ((or proposes)) the history of the Septuagint interpreters, mentions only five books of Moses translated by them: which we also confess to be in harmony with the Hebrew ones more than the others. But even those interpreters who came afterwards, I speak of Aquila, and Symmachus, and Theodotion, have a much different [version], than what we read. At the very end (which can also appease our detractors), foreign goods may only be traded by those who want to: balsam, pepper, and dates. But the country people do not buy them. But I stay silent about Adamantius (or Origen), whose name, if it is possible to compare small things with great, is more enviable than mine, because while in his homilies, which he speaks to the common people, he follows the common edition, in his volumes, that is, in his major disputation, having been overcome by Hebrew truth, and surrounded by his own troops, he sometimes seeks help from a foreign language. I say this one thing, that I wish to have not only the fame of his name, but also the knowledge of the Scriptures, disregarding the images and shadows of specters, which are said to be of some nature, in order to frighten small children and whisper in dark corners.
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Chapter 1, Verse 1. In the beginning, God created the heavens and the earth. Many people believe, as it is also written in the Altercation of Jason and Papiscus, and Tertullian in his book against Praxeas argues: and also Hilary in the exposition of a certain Psalm affirms, that it is found in Hebrew: 'In the son, God created the heavens and the earth', which is false, as the truth of the matter itself proves. For even the Seventy Interpreters, and Symmachus, and Theodotion translated it as 'In the beginning'. And it is written in Hebrew, Bresith (); which Aquila interprets, in the chapter: and not Baben (), which is called ((Al. interpreted)), in the son. Therefore, it can be understood more according to the meaning than according to the literal translation about Christ: who is approved both in the very beginning of Genesis, which is the head of all books, and also in the beginning of the Gospel of John, as the creator of heaven and earth. Hence, in the Psalms (Psalm 39:9), he says about himself: In the chapter ((Al. chapter)) of the book it is written about me, that is, in the beginning of Genesis. And in the Gospel: All things were made through him, and without him nothing was made (John 1:3). But it should also be known that among the Hebrews this book is called B'reishit: having the custom of giving names to their volumes from their beginnings.1:2
(Verse 2.) And the spirit of God was moving over the waters. Because in our books it is written 'was moving', in Hebrew it has 'Merefeth', which we can call 'hovering' or 'brooding', in the likeness of a bird, warming the eggs with the heat of life. From which we understand that it is not said to be the spirit of the world, as some suppose, but the Holy Spirit, who is also said to be the giver of life to all things from the beginning. And if a giver of life, then also a creator. But if You are the creator and God. For, He says, send forth Your Spirit, and they shall be created (Psalm 103, 30).1:10
(10) And he called the gatherings of waters seas. It should be noted that every gathering of waters, whether they be salty or fresh, according to the language of the Hebrews, are called seas. Therefore, Porphyry falsely accuses the Evangelists of ignorance in performing a miracle, because the Lord walked on the sea, that he called the lake of Genezareth a sea, when every lake and gathering of waters are called seas.2:2
(Chapter 2, Verse 2) And on the sixth day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. Therefore, we will refute the Jews, who boast of the rest of the Sabbath, because even then, at the beginning, the Sabbath was dissolved, since God works on the Sabbath, completing his work in it, and blessing the day itself: because in it he has completed everything.2:8
(Verse 8.) And the Lord God planted a garden in Eden, in the east. Instead of paradise, in Hebrew it has the word 'hortum' which means garden. And Eden is translated as 'deliciae'. Symmachus translated it as a flourishing paradise. Also, what follows, 'in the east', in Hebrew it is written as 'Mecedem', which Aquila translated as 'ἀπὸ ἀρχῆς', and we can say 'from the beginning'. Symmachus, however, uses 'ἐκ πρώτης', and Theodotion uses 'ἐν πρώτοις', which also signifies not the east, but the beginning. From this it is most clearly shown that before God made heaven and earth, He had already established paradise, as it is read in Hebrew: But the Lord God had planted a paradise in Eden from the beginning.2:11
(Verse 11.) The name of one is Phison. They believe this to be the river Ganges in India.(Verse 12.) Where (or There) is the carbuncle and the green stone. Some have translated carbuncle as βδέλλιον and the green stone as ὄνυχα.
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(Verse 15.) And the Lord God took the man, and put him into the garden of delight. For delight, in Hebrew, it is called Eden. Therefore, the Seventy have interpreted it as delight. But Symmachus, who had just before translated it as flourishing paradise, here puts it as 'in the garden of the shore', which also signifies pleasantness and luxury.2:17
(Verse 17) But on whatever day you eat from it, you shall surely die. Symmachus interpreted it better, saying, you shall be mortal.2:21
(Ver. 21.) And the Lord God sent a trance upon Adam. For trance, that is, the departure of the mind, is called Thardema in Hebrew, which Aquila interprets as descent, and Symmachus as heavy and deep sleep. Finally, it follows: And he slept. The same word is used in Jonah (1:5) for a deep sleep.2:23
(Verse 23.) Now this is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man. It does not seem to sound in Greek and Latin why she is called Woman, because she was taken out of Man; but the etymology is preserved in the Hebrew language. For Man is called 'Is', and Woman is called 'Issa'. Therefore, she was rightly called Woman from Man. Hence, Symmachus also desired to preserve the etymology even in Greek, saying: She shall be called ἀνδρὶς, because she was taken from ἀνδρός, which we can say in Latin: She shall be called virago, because she was taken out of Man. Furthermore, Theodotius suspected another etymology, saying: This will be called 'assumptio' because it is taken from a man. Indeed, 'Issa' can be understood according to the variation of accent and assumption.3:1
(Chapter 3, Verse 1) Now the serpent was more cunning than any other wild animal that was on the earth. In Hebrew, the word for cunning is Arom (אָרוּם), which Aquila and Theodotion translate as πανοῦργον. This means wicked and deceitful. Therefore, from this word, it is demonstrated more of a craftiness and cunningness than wisdom.3:8
(Verse 8) And they heard the voice of the Lord God walking in paradise at evening. In many Latin manuscripts, instead of 'at evening,' it has 'in the afternoon' because we cannot translate the Greek word 'δειλινὸν' word for word. In Hebrew it is written 'Larue Aiom,' which Aquila interpreted as 'in the wind of the day,' that is, in the wind of the day. But Symmachus interpreted it as 'through the spirit of the day.' Moreover, Theodotion clearly showed in the spirit the cooling of the day, so that after the heat of noon had passed, he displayed the refreshing breath of the breeze.3:14
(Verse 14.) You shall tread upon your chest and your stomach. The Septuagint translators added the stomach, but in Hebrew it only has the chest, to reveal the cunning and cunning thoughts, that all his steps are wickedness and deceit. But also what follows: You shall eat dust. In Hebrew it is written 'Aphar,' which we can say is ashes and dust.3:15
(Verse 15) He himself will keep your head, and you will keep his heel. It is better in Hebrew: He will crush your head, and you will crush his heel; for our steps are hindered by the serpent, and the Lord will quickly crush Satan under our feet.3:16
(Verse 16) I will multiply your sorrows and your groanings. For sorrow and groaning, it has pains and conception in Hebrew.And for your conversion. Regarding the conversion of Aquila, the society: Symmachus transferred the desire or impulse.
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(Verse 17.) Cursed is the ground because of your actions. The works here do not refer to cultivating the land, as many think, but rather sins are signified. As it is written in Hebrew: And Aquila does not disagree, saying: Cursed is the soil because of you. And Theodotion: Cursed is the earth because of your transgression.3:20
(Verse 20) And Adam called his wife's name Eve, because she is the mother of all living. Therefore, Eve, which means life, is called so, because she is the mother of all living. Eve indeed translates to life.3:24
(Verse 24.) And Adam was cast out, and he made him dwell opposite the paradise of pleasure. And he established Cherubim and a flaming sword, which turned to guard the way to the tree of life. There is much more meaning in the Hebrew than is understood here. For it says: And Adam was cast out, no doubt by the Lord: And he made him dwell before the paradise of pleasure, Cherubim, and a flaming sword, which turned, and guarded the way to the tree of life. Not that Adam himself, whom God had cast out, was made to dwell opposite the paradise of pleasure; but that after his expulsion, before the doors of paradise, Cherubim and a flaming sword were placed to guard the entrance to paradise, so that no one could enter.4:1
(Chapter 4, Verse 1) And she conceived and gave birth to Cain, and said, I have gained a man from God. Cain, meaning acquisition or possession, is interpreted as κτῆσις in Greek, and expressing its etymology, it is said, Canithi, meaning possession of a man from God.(Ver. 4.) And God looked upon Abel and upon his offerings: but upon Cain and his offerings he did not look. And Cain was very angry, and his countenance fell. So Cain knew that God had accepted his brother's offerings and rejected his own, unless that interpretation which Theodotion has given is true. And the Lord was angry with Abel and his offering: but with Cain and his offering he was not angry. But fire used to come from heaven to devour the sacrifice: and we read of it in the dedication of the temple under Solomon, and when Elijah built an altar on Mount Carmel (2 Chronicles 7:1; 1 Kings 18:38).
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(Verse 6.) And the Lord said to Cain: Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it. We are compelled to linger longer on each individual. For even now the meaning is very different in the Hebrew than in the translators of the Septuagint. For the Lord said to Cain: Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it. And to you is his alliance: but you must rule over him more. But, he says: Why are you angry, and why are you tormented by envy towards your brother, with the bitterness of jealousy, you turn your face to the ground? If you do well, will not your sin be forgiven you? Or, as Theodotion says, will it be acceptable: that is, I will accept your offering, as I have accepted your brother's? But if you do evil, then sin will immediately sit before your doorstep, and you will be accompanied by such a guardian. But because you have free will, I advise you to not be conquered by sin, but to conquer sin. The mistake that the Septuagint interpreters made is this: that the word for sin, which is 'Attath' in Hebrew, is masculine gender, but in Greek it is feminine gender. And those who translated it, translated it with the masculine gender (as it was in Hebrew).4:8
(Verse 8) And Cain said to his brother Abel. It is understood what the Lord said. Therefore, it is superfluous, what is found in the Samaritan and our volume, Let us go to the field.4:15
(Verse 15.) Everyone who kills Cain will suffer sevenfold vengeance. Aquila interpreted it sevenfold. Symmachus, the seventh. Theodotion, by the week. On this chapter, our letter to Bishop Damasus exists.4:16
(Verse 16.) And he dwelt in the land of Naid. Which the Septuagint translated as Naid, but in Hebrew it is called Nod, meaning 'shaking', that is, unstable and fluctuating, with an uncertain dwelling place. Therefore, it is not the land of Naid, as our common people think, but the divine sentence is fulfilled, that he wandered and fled here and there.4:25
(Verse 25) And he called his name Seth. For God has provided me another offspring in place of Abel, whom Cain killed. Seth, properly θέσις, that is, position, is called because God had set him in place of Abel. Finally, Aquila says: And he called his name Seth, saying: For God has placed another offspring for me.4:26
(Verse 26) And he called his name Enos: this one hoped to invoke the name of the Lord God. Just as Adam () is interpreted as 'man': so also Enos () according to the variety of the Hebrew language is called 'man' or 'vir'. And it is beautiful because he had this word, it is written about him, 'Then was the beginning of invoking the name of the Lord God': although many Hebrews interpret it differently, that at that time idols were first made in the name of the Lord and in his likeness.5:2
(Chapter 5 - Verse 2) He created them male and female, and blessed them. And he named them Adam, that is, man. The name man applies equally to both men and women.5:3
(Verse 3.) Adam lived for two hundred and thirty years, and he begot in his own image and likeness, and he called his name Seth. It should be known that until the Flood, where it is said that somebody is said to have begotten two hundred and something years in our codices, in the Hebrew it has one hundred years and the rest that follow.5:4
(Verse 4) Now the days of Adam after he fathered Seth were seven hundred years. And he fathered other sons and daughters. And all the days that Adam lived were nine hundred and thirty years, and he died.5:25
(Verse 25.) And Methuselah lived for 167 years and begot Lamech. And Methuselah lived, after he begot Lamech, for 802 years, and he begot sons and daughters. And all the days of Methuselah, that he lived, were 969 years, and he died. The famous question, and the subject of dispute among all the churches, is that, according to careful calculation, Methuselah is said to have lived fourteen years after the flood. For when Methuselah was sixty-seven years old, he begot Lamech. And again, Lamech, when he was eighty-eight years old, begot Noah. And they lived together until the day of Noah's birth, which was three hundred and fifty-five years after Methuselah's birth. But in the six hundredth year of Noah's life, the flood occurred. And by this calculation, it is proven that the flood happened in the nine hundred and fifty-fifth year of Methuselah's life. However, since he is said to have lived for more than 969 years, there is no doubt that he lived for 14 years after the flood. And how is it true that only eight souls were saved in the ark? Therefore, it remains that just as there is an error in number in many things, there is also an error in this. For in both the Hebrew and Samaritan books, I found it written: And Methuselah lived 187 years and fathered Lamech. And Methuselah lived, after he begot Lamech, seven hundred eighty-two years and begot sons and daughters. And all the days of Methuselah were nine hundred sixty-nine years, and he died. And Lamech lived one hundred eighty-two years and begot Noah. From the day of the birth of Methuselah to the day of the birth of Noah, there are three hundred sixty-nine years. Add to these six hundred years of Noah's life: because in the six hundredth year of his life the deluge occurred: and so it happens that in the nine hundred and sixty-ninth year of his life Methuselah died, in that year when the deluge began.5:29
(Verse 29.) And he called his name Noah, saying: This one shall bring us rest from our work and from the toil of our hands, because of the ground which the Lord hath cursed.6:2
(Chapter VI - Verse 2) But the sons of God saw the daughters of men, that they were fair. The Hebrew word Elohim (), is of common gender: and both God and gods are called by this name. Hence, Aquila, in the plural number, dared to call them Sons of gods, understanding them to mean the Holy Ones or Angels. For God stands in the assembly of gods: but in the midst of them He judgeth gods. (Alternate reading: judgeth). (Psalm LXXXI, 1). Therefore, Symmachus, following a similar interpretation, says: The sons of the powerful saw the daughters of men, and so on.6:3
(Version 3.) And the Lord God said: My spirit will not dwell in these men forever, because they are flesh. In Hebrew, it is written, My spirit will not judge these men forever, because they are flesh: that is, because the condition of man is fragile, I will not subject them to eternal torment; but here I will restore to them what they deserve. Therefore, it signifies not severity, as it is read in our codices, but rather the mercy of God, while the sinner is visited here for his crime. And an angry God speaks to some: I will not visit their daughters, when they have fornicated, and their wives, when they have committed adultery (Hosea IV, 14). And in another place: I will visit their iniquities with a rod, and their sins with scourges: nevertheless, I will not take away my mercy from them (Ps. LXXXVIII, 33). Furthermore, so that it does not appear cruel on His part for not giving a place of repentance to sinners, He added: But their days shall be one hundred and twenty years. This is, they will have 120 years to do penance. Therefore, human life, as many err, is not condensed into 120 years: but to that generation, 120 years were given for penance. For we find that after the flood, Abraham lived for 175 years, and others for over 200 and 300 years. But because they refused to do penance, God did not want to wait for the appointed time: but with 20 years cut off, He brought about the flood in the 100th year designated for doing penance.6:4
(Version 4.) Now there were giants upon the earth in those days. For after the sons of God went in to the daughters of men, and they brought forth children, these are the mighty men of old, men of renown. For falling ones, or giants, Symmachus interpreted them as violent ones. And it is fitting for the name of falling ones to apply to angels and the children of the saints.6:9
(Verse 9) Noah was a righteous and blameless man in his generation, pleasing to God. Specifically, it says 'in his generation' to show that his righteousness was not according to the perfected righteousness, but according to the righteousness of his generation. And this is what is said in Hebrew: Noah was a righteous man, blameless in his generations, he walked with God; that is, he followed in his footsteps.6:14
(Verse 14) Make for yourself an ark of square wooden planks. For the square planks, we read it is coated with pitch in Hebrew.6:16
(Verse 16.) Assembling, you shall make an ark, and you shall finish it with a cubit from above. As for the reason why it says, assembling, you shall make an ark, in Hebrew it has, 'you shall make the middle of the ark,' which Symmachus interpreted more clearly, saying 'transparent,' that is, making the ark clear, intending for a window to be understood.8:2
(Chapter 8, Verse 2) And the water subsided, and the fountains of the deep were revealed, and the floodgates of heaven were opened. The interpreters have translated the phrase 'fountains of the deep were revealed' as 'the closed and sealed fountains were opened'. And regarding the following phrase: 'the water subsided from the earth', it is written that 'the waters returned from the earth, going and coming' (Ecclesiastes 1:7). Note, according to Ecclesiastes, that all waters and torrents return to the hidden veins of the abyss.8:6
(Verse 6) After forty days, Noah opened the door of the ark which he had made, and released a raven, but it did not return to him until the waters had dried up from the earth. As for the dove, it is said differently: He released a raven, and it went out, going and coming back until the waters had dried up from the earth.9:18
(Chapter 9, Verse 18) The sons of Noah who came out of the ark were Shem, Ham, and Japheth. The Septuagint translators often struggled to render the letter Heth (), which has a double aspiration sound, into Greek. They added the Greek letter chi (χ) to instruct us to aspirate in such words. Therefore, in this passage, they translated Cham as Ham, because Ham is called "Ham" in the Hebrew language, and in Egyptian language, Egypt is called "Ham" until this day.9:27
(Verse 27) May God enlarge Japheth, and may he dwell in the tents of Shem. From Shem come the Hebrews, and from Japheth, the people of the nations are born. Therefore, because the multitude of believers has been enlarged from the breadth, which is called Japheth, it has received the name "breadth". But what he says, "And may he dwell in the tents of Shem," is prophesying about us, who are engaged in the teaching and knowledge of the Scriptures, with Israel being cast out.9:29
(Verse 29.) And all the days of Noah were nine hundred and fifty years. Behold, after the flood Noah lived three hundred and fifty years. From which it is clear that one hundred and twenty years were given to that generation, as we have said before, for repentance, and not for the establishment of mortal life.10:2
(Chapter 10, Verse 2.) The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. Japheth, son of Noah, had seven sons who possessed the land in Asia from Mount Amanus and Mount Taurus to the mountains of Syria Coele and Cilicia, all the way to the River Tanais. In Europe, they journeyed as far as Gades, leaving names to places and tribes: many of these were later changed, but others remain as they were. Gomer became the Galatians, Magog became the Scythians, Madai became the Medes, Javan became the Ionians, also known as the Greeks, hence the Ionian Sea. Thubal the Iberians, who are also called Hispani, from whom the Celtiberi, although some suspect they are Italians. Mosoch, the Cappadocians, from whom the city is still called Mazaca among them. (Furthermore, the Septuagint interpreters consider the Cappadocians to be the Caphthorim.) Thiras, the Thracians, whose name has not been sufficiently changed. I know that someone named Gog and Magog, both from present location and from Ezekiel, recently related a story of the Goths who were recently reveling in our land, which is demonstrated to be true by the end of the battle itself. And certainly all the educated Goths, more accustomed to call the Getae than Gog and Magog. Therefore, these seven nations, which I mentioned came from the line of Japheth, inhabit the northern part.10:3
(Verse 3) The sons of Gomer are Ashkenaz, Riphath, and Togarmah. The Greeks call Ashkenaz 'Reginos', Riphath is the ancestor of the Paphlagonians, and Togarmah is the ancestor of the Phrygians.10:4
(Ver. 4.) The sons of Javan were Elisha and Tarshish, Kittim and Dodanim. From them were divided the islands of the nations in their lands, each according to its language, its kindred, and its people. From the Ionians, that is, the Greeks, were born the Aeolians, who are called Aeolians: hence the fifth language of Greece is called Aeolian, which they call 'the fifth dialect.' Josephus considers Tarshish to be Cilicia, stating that the letter θ was mistakenly corrupted by later generations into τ: hence their metropolis is called the city of Tarsus, glorious to the Apostle Paul. Cethim, they are the Cetians, from whom even today the city of Cyprus is also called Citium. Dodanim, the Rhodians: for so the Septuagint translators have rendered it. Let us read the books of Varro on Antiquities, and those of Sisinnius Capito, and the Greek Phlegon, and other most learned men: and we will see almost all the islands, and the shores of the whole world, and the lands near the sea, occupied by Greek settlers: who, as we have said, possess all the coastal areas from the mountains of Amanus and Taurus to the British Ocean.10:6
(Verse 6) The sons of Ham: Cush, Egypt, Put, and Canaan. Cush, even to this day, is called Ethiopia by the Hebrews; Egypt is called Mizraim, and Put is called Libya. From Put, the river of Mauritania is called as such, and the entire region surrounding it is known as the Putian region. Many Greek and Latin writers attest to this. However, it is not the place or time to discuss why the ancient name of Libya has remained only in a certain part of the region, and the rest of the land is called Africa. Furthermore, Canaan obtained the land, which the Jews subsequently possessed, after driving out the Canaanites.10:7
(Verse 7) The sons of Chus are Saba, Aevila, Sabatha, Regma, and Sabathaca. Saba is the progenitor of the Sabaei, of whom Virgil speaks (II Georgics).The golden wand is from the Sabaeans. And elsewhere (Book I of the Aeneid).
. . . . . and a hundred altars warm with Sabean incense. The Evili, Getulians, are connected in the more remote part of the desert of Africa. Sabatha, from which the Sabatheni, who are now called Astabari, are derived. However, Regma and Sabathaca gradually lost their ancient names, and what they now have in place of the old names is unknown.
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(Verse 7.) The sons of Regma are Saba and Dadan. Saba is spelled with a Sin (), but above it with a Samech (), from which we said they are called Sabaeans. Now Saba is interpreted as Arabia, for in the seventy-first psalm, where we have, 'The kings of the Arabians and Saba will offer gifts,' it is written in Hebrew, 'The kings of Saba and Saba,' the first name with Sin, the second with Samech. Dadan is a nation of Ethiopia in the western region.10:8
(Verse 8) And Cush begot Nimrod. He began to be powerful in the land. And after a little while:10:10
(Verse 10.) And it was, he said, the head of his kingdom, Babel and Arach, and Achad, and Chalanne in the land of Sennaar. Nimrod, the son of Chus, first seized an unprecedented tyranny among the people, and he reigned in Babylon, which was named after him because the tower of the builders' confusion occurred there. For Babel means confusion. However, he also reigned in Arach, which is Edessa, and in Achad, which is now called Nisibis: and in Chalanne, which later, under a different name, was called Seleucia by King Seleucus, or certainly what is now called Ktesiphon.10:11
(Verse 11) From that land came Assur, and he built Nineveh and the city of Rehoboth. From this land of the Assyrians, the empire sprouted, founded by Ninus, son of Belus, and it is a great city which the Hebrews call Nineveh. The entire prophecy of Jonah pertains to its destruction or repentance. And when it says 'Nineveh and the city of Rehoboth,' we should not think that there are two cities, but because Rehoboth means streets, it should be read as 'And he built Nineveh, and the streets of the city.'10:13
(Verse 13) And Mesraim fathered Ludim, and Anamim, and Laabim, and Nephtuim, and Phetrosim, and Chasloim, from whom came the Philistines and the Caphtorim. Except for the Laabim, who were later called Libyans, and the Chasloim, who were later called Philistines, whom we incorrectly call Palestinians, the other six nations are unknown to us, for they were destroyed in the Ethiopian war and their names have been forgotten. But they possessed the land from Gaza to the furthest boundaries of Egypt.10:15
(Verse 15.) And Canaan begot his firstborn Sidon, and the Hittites, and the Jebusites, and the Amorites, and the Girgashites, and the Hivites, and the Arkites, and the Sinites, and the Arvadites, and the Zemarites, and the Hamathites. From Canaan, Sidon was born, from whom the city of Sidon in Phoenicia is named. Then the Arkite, who founded Ark, a town situated opposite Tripolis at the roots of Mount Lebanon. Not far from there was another city named Sini, which, after various events of war, was destroyed and only retained its original name. There are Aradians, who possessed the island of Aradu, separated by a narrow strait from the Phoenician coast. The Samaritans, to whom Emesa, a noble city of Coele Syria, belongs. Amath, up until our time, is called by both the Syrians and the Hebrews, as it was called by the ancients. The Macedonians, who ruled in the East after Alexander, called it Epiphania. Some believe that Antioch was called by that name. Others, though not truly, yet consoling their opinion with a seemingly plausible word, think that the first dwelling of Emath, as they journeyed from Antioch, was called Edessa: and that it is the same as Emach, which was called by the ancients.10:19
(Verse 19.) And the boundary of the Canaanites was from Sidon, as you come to Gerar, as far as Gomorrah, and Admah, and Zeboiim, to Lasha. These are the cities of Sidon and Gerar, and Sodom and Gomorrah, and Admah and Zeboiim, which are known to all, but it is important to note that Lasha itself is now called Callirhoe, where the hot springs flow into the Dead Sea.10:22
(Verse 22.) The sons of Shem, Elam, and Asshur, and Arphaxad, and Lud, and Aram. These hold the part of Asia from the Euphrates River to the Indian Ocean. Now Elam, from whom the Elamite princes of Persia descend. Concerning Asshur, it has already been said that he founded the city of Nineveh. Arphaxad, from whom the Chaldeans descend. Lud, from whom the Lydians descend. Aram, from whom the Syrians descend, with Damascus as their metropolis.10:23
(Verse 23.) The sons of Aram were Us, Ul, Gether, and Mes. Us founded Trachonitis and Damascus, and he held the principality between Palestine and Coele-Syria. From him, the Seventy Interpreters translated the land of Us, the region of Ausitis, as if it were Usitis, in the Book of Job where it is written in Hebrew. Ul is the ancestor of the Armenians; Gether is the ancestor of the Acarnanians, or the Carians. And Mes, whom the Seventy Interpreters called Mosoch, are now called Maeones.10:24
(Verse 24.) Arphaxad begot Shelah, and Shelah begot Eber. From Eber were born two sons: one was named Peleg, because in his days the earth was divided, and his brother's name was Joktan. Eber, from whom the Hebrews are descended, gave his son Peleg the name which means 'division', because in his days the languages were divided in Babylon.10:26
(Verse 26.) Jectan begat Helmodad, and Saleph, and Asermoth, and Jare, and Aduram, and Uzal, and Decla, Ebal, Abimael, Seba, Ophir, Evila, and Jobab. I could not find the names of the twelve other nations; but up to the present time, because they are far from us, or because they are called by different names, or because they have been changed, they are unknown. However, they possessed the whole region of India, which is called Hieria, from the river Cophene.11:28
(Chapter 11, Verse 28) And Haran died before his father in the land of his birth, in the region of the Chaldeans. As we read, in the region of the Chaldeans, in Hebrew it is written, in Ur of the Chaldeans, that is, in the fire of the Chaldeans. However, the Hebrews relate a legend from this occasion: that Abraham was thrown into the fire because he refused to worship the fire that the Chaldeans worship, and with God's help, he was freed and escaped from the fire of idolatry. This is written in the following passages, that Terah went out with his family from the region of the Chaldeans, for which it is written in Hebrew, from the burning of the Chaldeans. And this is what is now said: Aran died before the sight of his father Thare in the land of his nativity, in the fire of the Chaldeans: namely, because he did not wish to adore the fire, he was consumed by the fire. But the Lord spoke afterwards to Abraham: I am the one who brought you out of the fire of the Chaldeans.11:29
(Verse 29) And Abram and Nachor took wives for themselves. The name of Abram's wife was Sarai, and the name of Nachor's wife was Milcah, the daughter of Haran. The father of Milcah was also the father of Iscah. Haran fathered two daughters, Milcah and Iscah, who were both called by the same name. Of these, Milcah became the wife of Nachor, and Sarai became the wife of Abram. At that time, marriage between cousins and between siblings was not yet prohibited by law, as it later became among all people, even among brothers and sisters.12:4
(Chapter 12, Verse 4) Now Abram was seventy-five years old when he departed from Haran. There arises an unsolvable question: for if Terah, the father of Abram, when he was still in the land of the Chaldeans, at seventy years old begot Abram, and afterwards died in Haran at the age of two hundred and five: how is it now mentioned that Abram, after the death of Terah, when departing from Haran, was seventy-five years old? Since from the birth of Abram until the death of his father, it is said that one hundred and thirty-five years passed. Therefore, that tradition of the Hebrews, which we mentioned above, is true: that Thara went out with his sons from the fire of the Chaldeans, and that Abram, surrounded by the Babylonian fire, was liberated by the help of God because he refused to worship it; and from that time, the days of his life, and the reckoning of his age, are considered from when he confessed the Lord, rejecting the idols of the Chaldeans. However, it is possible that because the Scripture left it uncertain, a few years ago Thara set out from Chaldea and came to Haran, where he died. Certainly, after the persecution, he came to Haran and stayed there for a longer time. Therefore, if anyone is opposed to this explanation, they will seek another solution and then rightfully reject what we have said.12:9
(Verse 9) And Abram, setting out, went into the desert; and famine came upon the land. And in the present and in many other places, for desert, it is written in Hebrew. Therefore, we should take note of this.12:15-16
(Vs. 15 and 16) And the princes of Pharaoh saw her, and they praised her to Pharaoh, and she was brought into Pharaoh's house. And Abram benefitted because of her, and he had sheep, and cattle, and donkeys, and male and female servants, and mules and camels. Although the body of holy women does not see blemish, but the will does, and Sarai can be excused because, in the time of famine, she could not resist being alone in foreign places, with her husband conniving; however, the ugly necessity can also be excused in another way: that according to the book of Esther, whatever pleased the king among the women, for six months she was anointed with myrtle oil, and for six months she was in various perfumes and women's treatments, and only then she entered the king's presence. And so it happened that Sarai, after pleasing the king, while she was being prepared for a year to enter the king's presence, and Pharaoh gave many gifts to Abraham, and Pharaoh later was struck by the Lord, she still remained untouched by his concubinage.13:4
(Chapter 13, Verse 4) And Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, into the wilderness. Now Abram was very rich in livestock, in silver, and in gold. And he went on his journey from the South as far as Bethel. It is said that Abram went up from Egypt in a splendid manner. But there is a contradiction to this idea in what follows: how could he have become very rich upon leaving Egypt? This is explained by the Hebrew word used, which means Abram was heavily burdened, that is, βαρύς σφόδρα: for he was burdened by the weight of Egypt. And although they may seem to be riches of cattle, gold, and silver, yet if they are of Egypt, they are burdensome to a holy man. Finally, not as we read in the Septuagint, 'He went back from where he came into the desert unto Bethel,' but as it is written in Hebrew, 'He went on his journey by way of the south unto Bethel.' Therefore, he departed from Egypt not to enter the desert that he had left in Egypt, but to come by way of the south, which is opposite to the north, to the house of God, where his tabernacle had been in the midst of Bethel and Ai (also called Gai).13:13
(Verse 13) And the men of Sodom were wicked and sinners before God exceedingly. This addition, "before God," is superfluous in the Septuagint interpreters, since the inhabitants of Sodom were wicked and sinners among all people. However, a person is said to be a sinner before God, who can appear righteous among people, just as it is declared in the proclamation of Zachariah and Elizabeth that they were both righteous before God (Luke 1:6). And in the Psalter it is said: 'No living creature shall be justified in your sight.' (Ps. 142:2)13:14-15
(Verse 14 and 15.) Lift up your eyes and look from the place where you are, towards the north, south, east, and west; for all the land that you see I will give to you and to your offspring. He set the four regions of the world: east, west, north, and south. But what is read in all the Scriptures, let it suffice to say once, that the sea is always considered to be in the west: because the region of Palestine is situated in such a way that the sea is in the western part.14:3
(Chapter 14, Verse 3) And the king of Bale, which is Segor. All these agreed in the valley of Salsam, which is the Dead Sea. Bale in the Hebrew language is called κατάποσις, which means swallowing. Therefore, the Hebrews report that in another place in the Scriptures it is called Salisa, and again it is said to be μόσχον τριετίζουσαν, which means a three-year-old calf, because it was indeed swallowed up by the third movement of the earth (1 Samuel 9:4; Isaiah 15:5). And from that time, since Sodom and Gomorrah, Adama and Seboim were destroyed by divine fire, it is called that little one. Indeed, Segor is transferred to a small place called Zoara in the Syriac language. The Valley of Salt, as it is written in this same book, in which there were previously pits of bitumen, after the wrath of God and the rain of sulfur, was turned into the Dead Sea, which is called by the Greeks λίμνη Ἀσφαλτῖτις, that is, the lake of bitumen.14:5
(Verse 5.) And the giants settled in Astaroth Carnaim, and strong nations along with them: and Ominaeos in the city of Save, before they came to Sodom. Four kings who came from Babylon killed the giants, that is, the strong ones of Arabia, and the Zozim in Hom, and the Emim in the city of Save, which is still called by that name today. But the Zuzim and the Emim are interpreted as terrifying and horrifying: for this reason, the Seventy [translators], conveying the sense rather than word for word, translated them as the strongest nations. Furthermore, Baem, for which they said, 'with them', they thought it was written with He (), guided by the similarity of the elements, while it is written with Heth. Baem () is written with three letters: if it has the middle He, it is interpreted as 'in them'; but if it has Heth, as in the present case, it signifies a place, that is, 'in Hom ()'.14:7
(Verse 7) And they returned and came to the well of judgment, which is Kadesh. It is said by anticipation that it was afterwards so called. But it signifies the place at Petra, which is called the well of judgment because there God judged the people. And they struck all the region of the Amalekites and the Amorites who dwelt in Hazazon-tamar. This town is what is now called Engedi, fertile with balsam and palm trees. Moreover, Hazazon-tamar, in our language, means the city of palm trees. Thamar, indeed, is said to mean 'palm'. However, it is worth noting that shortly after it says: 'And they set their battle line against them in the valley of Salt, which is called in Hebrew, the valley of Seddim (), which Aquila interprets as 'of the plains', and Theodotion as 'of the groves', signifying pleasant woods.'14:11
(Verse 11.) And they took all the cavalry of Sodom and Gomorrah. For cavalry in Hebrew has Rachus (), which means substance.14:13
(Verse 13) And he who had fled, reported to Abram the passerby. And he himself was sitting by the oak of Mamre, the Amorite, the brother of Eschol, and the brother of Aner, who were allies of Abram. Concerning this, which we have set forth to the passerby, it is written in Hebrew as Ibri (), for this indeed signifies a passerby. But what he says: by the oak of Mamre, the Amorite, we read better in Hebrew as by the oak of Mamre, the Amorite, the brother of Eschol, and not the brother of Aner, as the Septuagint translated, but of Aner, so as to show that Mamre and Eschol, and Aner, were Amorites and brothers, allies of Abram.14:14
(Verse 14) And he pursued them as far as Dan, to the city of the Phoenicians, which is now called Paneas. But Dan is one of the sources of the Jordan. For the other is also called Jor, which means 'stream'. Therefore, the Jordan is the name given to the two springs that, not far from each other, join to form a single stream.14:18
(Verse 18.) And Melchizedek, king of Salem, brought forth bread and wine; and he was the priest of the most high God. And he blessed him. Because our work, either the Hebrew Questions or the Collection of Traditions, is once for all, therefore let us infer what the Hebrews think of this. They say that he is the son of Shem, Noah's son; and by calculating the years of his life, they show that he lived until Isaac, and that all the firstborn of Noah, until Aaron assumed the priesthood, were priests. Furthermore, Jerusalem is called the king of Salem, which was previously called Salem. However, blessed Apostle to the Hebrews (VII, 3), mentioning one without a father or mother, refers to Christ, and through Christ to the Church of the Gentiles. For all the glory of the head is referred to the members, because he, having a foreskin, blessed the circumcised Abraham, and in Abraham the Levites, and through the Levites Aaron: from whom later the priesthood. From this he wants to gather that the priesthood of the Church, having a foreskin, blessed the synagogue with the circumcised priesthood. But as he says: You are a priest forever, according to the order of Melchizedek (Ps. CIX, 4): our mystery is signified in the word of the order: not by offering irrational victims through Aaron, but by offering bread and wine: that is, the body and blood of the Lord Jesus.15:2-3
(Chapter 15, Verses 2, 3.) Lord God, what will you give me? And I go without children: and the son of my household, this Damascus Eliezer. And Abram said: Behold to me you have not given seed: and the son of my household will be my heir. Whereby we have, and the son of my household: in Hebrew it is written, Uben Mesech Bethi: which Aquila translated, the son of the one who gives drink to my house: that is, the son who gives drink to my house. But Theodotius, and the son of my servant: that is, his son, who is in charge of my house. And as for what he says, this is it: I die without children, and the son of my steward, or overseer, who manages and distributes all the food of my household, is called Damascus Eliezer, and he will be my heir. Moreover, Eliezer means 'my God is my helper'. They say that Damascus was founded and named after him.15:7
(Verse 7.) I am God, who brought you out from the land of the Chaldeans. This is what we said a little while ago is written in Hebrew: who brought you out from Ur of the Chaldeans, that is, from the fire of the Chaldeans.15:10-11
(Verses 10, 11.) And he placed them opposite each other: but he did not separate the birds. However, birds descended upon the carcasses and the divisions thereof, and Abram drove them away. It does not pertain to the present work to explain the sacrament. We only say this, because the Hebrew version has for these words: And birds descended upon the carcasses, and Abram drove them away. For he deservedly often delivered Israel from narrow straits.15:12
(Verse 12) But when the sun was setting, a deep sleep fell upon Abram. The word for deep sleep in Hebrew is Thardema (), which means a descending, and we translated it as a deep sleep.15:16
(Verse 16) But in the fourth generation they will return here. There is no doubt that these will be the ones who are descended from Abraham. It is asked how it is written in Exodus: In the fifth generation the children of Israel went forth from the land of Egypt (Exodus 15:18). On this chapter, we have published a small volume.16:2
(Chapter 16, Verse 2) Behold, the Lord has made me barren, so go in to my maidservant; perhaps I shall obtain children by her. Take careful note that the procreation of children is written in Hebrew as building. For it is read there: Go in to my maidservant, that I may perhaps build through her. And see, lest perhaps this is what is said in Exodus: God blessed the midwives, and they built houses for themselves (Exodus 1:20).16:7
(Verse 7) And the angel of the Lord found her by a fountain of water in the desert, by the fountain on the way to Shur. Then the Egyptian woman hurriedly went on the way to Shur, which leads through the desert to Egypt.16:11
(Verse 11) And she called his name Ishmael; for God has heard my affliction. Ishmael means, God hears.16:12
(Verse 12) This will be a rustic man. His hand will be against everyone, and everyone's hand against him, and he will dwell against the face of all his brothers. In Hebrew, Phara () is written for rustic, which means onager. It signifies that his descendants will dwell in the wilderness, that is, the wandering Saracens, in uncertain lands, who attack and are attacked by all the nations to which the desert is adjacent.17:3-14
(Chapter 17—Verse 3 and following) And the Lord spoke to him, saying: Behold, my covenant is with you, and you shall be the father of a multitude of nations, and your name shall no longer be called Abram, but your name shall be Abraham, for I have made you the father of many nations. It should be noted that wherever we read Testament in Greek, in the Hebrew language it is the word covenant or pact, that is, Berith (). The Hebrews say that God, from his name, which is the Tetragrammaton among them, added the letter He to Abraham and Sarah: for he was first called Abram (), which means lofty father, and later he was called Abraham (), which means father of many: for what follows nations is not part of the name, but is understood. It is not surprising, therefore, that when it seems that the letter Α has been added among the Greeks and us: we have called it the Hebrew letter He added; for the language of that tongue is to write with He (ה), but to read with A (א): just as, on the contrary, the letter A is often pronounced as He.17:15
(Verse 15) And God said to Abraham: You shall not call your wife Sarai, but her name shall be Sarah. Those who think that the first Sarah was written with one 'R' and then another 'R' was added to it are mistaken. And because 'R' is the hundredth number among the Greeks, they suspect many silly things about her name: when in fact, whatever way they want to understand the composite word, it should have a Hebrew, not Greek, origin, since the name itself is Hebrew. However, no one calling someone in another language takes the etymology of the word from the other language. Therefore, Sarai () was first called by Sin, Res, Iod: with Iod removed, that is, the I element, the letter He was added, which is read as A: and she was called Sara (). However, the reason for the change of name is that she was previously called 'my princess', the mother of the household of only one. For it follows: I will give you a son from her, and I will bless him, and he will be among the nations, and the kings of the peoples will come from him. And notably, not as we read in Greek: God said to Abraham. Your wife Sarai shall not be called by her name Sarai: in Hebrew it is said: you shall not call her name Sarai, that is, you shall not say to her, you are my princess: for she shall be the princess of all nations. Some suspect, mistakenly, that before she was called leprous, and afterwards princess: since leprosy is called Sarath in our language, which seems to have some similarity; but in Hebrew it is completely different. For it is written with Sade, and Res, and Ain, and Thau: which differs greatly from the previous three letters, that is, Sin, Res, and He, with which Sara is written, it is clear.17:17
(Verse 17.) And Abraham fell upon his face and laughed. And he said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And after a little while: And thou shalt call his name Isaac. Different opinions, but there is one etymology why he is called Isaac. For Isaac is interpreted as laughter. Others say that Sarah laughed, therefore he was called laughter, which is false. Others indeed say that Abraham laughed, which we also approve. After Ishmael was born, Isaac was born, and then we read about Abraham and Sarah laughing. However, it should be known that in the Old Testament, four people were called by their names before they were born, without any disguise: Ishmael, Isaac, Solomon, and Josiah. Read the Scriptures.18:6
(Chapter 18, Verse 6) And he said to him: Hurry, mix three measures of wheat flour. Because three measures are explicitly mentioned here, and the measure is uncertain: therefore I added that in Hebrew it has three sata, that is, three amphoras: so that we may understand the same mystery here and in the Gospel, where a woman is said to have fermented three measures of wheat flour (Matthew 13:33).18:10
(Verse 10) However, he said, 'Returning, I will come to you at this time and in this hour, and Sarah will have a son.' For 'hour,' we read 'life' in Hebrew, so that the order or sense is: I will return to you in the time of life, as if he were saying, if I live, if life accompanies me. This, however, is anthropopathically expressed, like other things.18:12
(Verse 12.) But Sarah laughed within herself, saying: After I am waxed old, shall I have pleasure? It is much differently read in Hebrew: And Sarah laughed within herself, saying: After I have withered, shall I have pleasure? Also note that where we have translated as pleasure, it is written as delight in Hebrew. Symmachus translated this passage as: After I have grown old, shall I have youth?18:32
(Verse 32) And he said, 'Is it, Lord, if I speak?' Which is written in Greek, μήτι, Κύριε, ἐὰν λαλήσω. Secondly, Abraham spoke to the Lord, which does not seem to clearly indicate what he is saying. Therefore, in Hebrew it is written more explicitly: 'Please do not be angry, Lord, if I have spoken.' For since he seemed to be questioning, he qualifies what he seeks by beginning with a plea.19:14
(Chapter 19, Verse 14) And he spoke to his sons-in-law, who had married his daughters. For afterward, it is said that the two daughters of Lot were virgins (about whom he himself had said long ago to the Sodomites: Behold, my two daughters, who have not known man), and now the Scripture mentions that he had sons-in-law; some think that those who had husbands remained in Sodom, and the ones who were virgins left with their father. And since the Scripture does not say, the Hebrew truth must be explained, in which it is written: Lot went out and spoke to the fiancés who were to receive his daughters. Therefore, the virgin daughters had not yet been joined in marriage.(Verse 21) And he said to him: Behold, I am amazed by your face. In Hebrew it is: Behold, I have received your face: that is, I accept your prayers. Symmachus, interpreting according to the sense, says, 'I was displeased with the sight of your face.'
19:28
(Verse 28.) And behold, a flame was rising from the earth like the vapor of a furnace. Regarding this, we read in Hebrew: Behold, a rising (ἀναθυμίασις) of the furnace, which we can call vapor, smoke, or ashes.19:30
(Verse 30.) And Lot went up from Segor and settled in the mountain, and his two daughters with him. For he was afraid to stay in Segor. It is asked why, when he first preferred the mountain of Segor for his escape, and wanted to be saved in it as his dwelling, he now flees from Segor back to the mountain? We will answer that the Hebrew conjecture about Segor is true, that it was frequently destroyed by earthquakes, first known as Bale, and later Salisa: and Lot feared, saying, If this place is often destroyed while the other cities still stand, how much more now, in a general destruction, will it not be able to be saved? And because of this occasion of unfaithfulness, they also gave rise to sexual relations with their daughters. For he who had seen other cities being destroyed and this one remaining, and himself being saved by the help of God, should not have doubted what he had heard granted to him. Therefore, the excuse that is given for the daughters, that they believed the human race had perished and therefore slept with their father, does not excuse the father. In fact, the Hebrews, as it follows:19:35
(Verse 35.) And he did not know when she slept with him, and when he got up from her, they stabbed him from above, as if unbelievable, and something that nature cannot comprehend, to have intercourse with someone who is unaware.19:36-11
(Versed. 36 seqq.) And the two daughters of Lot conceived by their father, and the firstborn son was born and she called his name Moab. He is the father of the Moabites to this day. And the younger, she also gave birth to a son, and she called his name Ammon, that is, son of my people. He is the father of the Ammonites. The name Moab means 'from the father' and has its etymology in it. But Ammon, whose name is given as if a cause, is derived as son of my race, or as it is better in Hebrew (), son of my people, so it is derived partly from the meaning of the name, partly from the language itself: Ammi, from whom the Ammonites are called, means my people.20:12
(Chapter 20, verse 12.) Truly my sister is from my father, but not from my mother. That is, her father is Aran, not her mother. But because it says in Hebrew: truly my sister is the daughter of my father, and not the daughter of my mother: and it sounds more likely that she should be called Abraham's sister, we say this in her defense, that at that time such marriages were not yet prohibited by law.21:9
(Chapter 21, Verse 9) And Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing. What follows, with his son Isaac, is not present in the Hebrew. Therefore, this is interpreted in two ways by the Hebrews: either that she made idols out of play, according to what is written elsewhere: The people sat down to eat and drink, and rose up to play (Exodus 32:6); or that she claimed the rights of the firstborn against Isaac, as if he were older, through play and jest. Indeed, Sara, upon hearing this, could not bear it; and this is confirmed by her own words, saying: Cast out this bondwoman and her son. For the son of the bondwoman shall not be heir with my son Isaac.21:14
(Verse 14) And he took bread and a skin of water, and gave it to Hagar, putting it on her shoulder, along with the child, and sent her away. When Isaac was born, Ishmael was thirteen years old. And after he was weaned, he was expelled from the house with his mother. However, among the Hebrews, there are different opinions, with some claiming that the time for weaning is set at the fifth year, and others claiming the twelfth year. Therefore, to choose a shorter age, we have calculated that Ishmael was expelled with his mother after eighteen years, and it is no longer possible for him to have sat on his mother's lap as a young man. So it is true that the Hebrew language has the word 'infant' to refer to every child in relation to their parents. It is not surprising that a foreign language has its own peculiarities, since even today in Rome all children are called 'infants'. Therefore, Abraham placed bread and a skin of water on Hagar's shoulder and, having done this, he gave the child to his mother, that is, he handed him over to her, entrusted him to her care, and thus sent him out of the house. As for what follows:21:15-16
(Verse 15, 16.) And she put the boy under a tree, and went and sat opposite him, as if shooting an arrow. She said, 'I will not see the death of my child.' And she sat opposite him. And immediately it happened: The boy cried out, and wept, and God heard the voice of the boy from the place where he was. And the Angel of God called to Hagar from heaven, and so on, let no one move. In Hebrew, after what is written, 'I will not see the death of my child,' it is read that Hagar herself sat opposite the boy, and raised her voice, and wept, and God heard the voice of the child. For when the mother was weeping and waiting miserably for the death of her son, God heard the boy, of whom He had promised to Abraham, saying: 'But I will also make your slave woman's son into a great nation' (Gen. XVII, 20). Otherwise, the mother herself mourned not her own death, but that of her son. Therefore, God spared her, for whom there had been weeping. Finally, it is said in what follows: 'Rise up and take the boy, and hold his hand' (Gen. XVII, 18). From this it is clear that the one who is held is not a burden to his mother, but a companion. And when someone is held by the hand of a parent, their concerned affection is shown.21:22
(Verse 22.) And Abimelech and Phicol, the commanders of his army, said to his servants, 'Except Abimelech and Phicol, the third name mentioned here is not found in the Hebrew text.'21:30
(Verse 30) And he said, 'You shall take these seven ewes from me, that they may be a witness for me that I have dug this well.' Therefore he called that place Beersheba, because both of them swore an oath there. Where this is read, Beersheba, in Hebrew it is called Beersheba. But there are two reasons why it is so named: either because Abimelech received seven lambs from the hand of Abraham, for seven are called Sheba, or because they swore there, for an oath is also called Sheba in the same way. But if we read this name above this cause, we shall know that it has been said by prolepsis: just as Bethel and Galgala, which were certainly called by different names until the time they were so named. But it should be noted both from the preceding and the present place, that Isaac was not born at the oak of Mamre, or in Aulon of Mamre, as it is stated in Hebrew: but in Gerar, where the town of Beersheba is still located today. This province, not long ago, was called Salutaris, after the division of the garrisons of Palestine. The Scripture is a witness of this matter, which says: And Abraham lived in the land of the Philistines (Gen. XXI, 34).22:2
(Chapter 22, Verse 2.) And God said to him: Take your beloved son, Isaac, whom you love, and go to the high land, and offer him there as a burnt offering on one of the mountains that I will tell you. It is difficult to translate the Hebrew language into Latin. Where it is now said, go to the high land, in Hebrew it has Moriah, which Aquila translated as 'the visible', that is, clear, and Symmachus, 'the vision', that is, sight. Therefore the Hebrews say that this mountain is the one on which the temple was later built, in the area of Ornan the Jebusite, as it is also written in the Chronicles: 'And they began to build the temple in the second month, on the second day of the month, in the mountain of Moriah' (2 Chronicles 3:1). This is interpreted as "illuminating" and "shining" because there is the Dabir, that is, the oracle of God: both the Law and the Holy Spirit, who teaches people the truth and inspires prophecies.22:3
(Verse 3) And he went to the place which God had told him about, on the third day. It should be noted that from Gerar to Mount Moriah, that is, the site of the temple, is a three-day journey, and consequently it is said that he arrived there on the third day. Therefore, some people mistakenly think that Abraham lived at the oak tree in Mamre during that time, when in fact the journey from there to Mount Moriah is barely a full day's journey.22:13
(Verse 13.) And Abraham lifted up his eyes, and behold, behind him was a ram caught in a thicket by its horns. Emisenus Eusebius has spoken a silly thing in this place: Sabech, he says, is called a goat, which with straight horns is raised high to pluck the leaves from a tree. Again Aquila has interpreted as a bush, which we can call a thicket or briar: and to interpret the force of the word, dense and intertwined twigs. And Symmachus also expresses the same opinion, saying, 'And it appeared that a ram, after this, was caught in a net by its horns.' However, some have interpreted it better in this particular place, namely the Septuagint and Theodotion, who translated the word as 'Sabech,' saying, 'In the thicket Sabech with its horns.' For σύχνεων, that is, the net, which Aquila and Symmachus have used, is written with the letter 'Sin.' But here the letter 'Samech' is used. From this it is clear that the interpretation is not of thickened branches, and like the word 'Sabech' intertwined like a net with intertwined branches, but rather the name signifies a thicket, which is thus expressed in Hebrew. But in my diligent investigation, I frequently found that the letter συχνεῶνα is often written as Samech ().22:14
(Verse 14) And Abraham called the name of that place, The Lord will see: so that they say to this day, In the mount the Lord will be seen. For because he hath seen in this place, in the Hebrew tongue it is said, He shall be seen. And this hath passed into a proverb with the Hebrews, so that when they are in distress and desire the Lord's aid, they say, In the mount the Lord will be seen: that is, as He pitied Abraham, so will He have pity on us. Wherefore, even now, they are wont also to blow the horn for a sign when the ram is given.22:20
(Verse 20) And they reported to Abraham, saying: Behold, Milcah has also borne children to your brother Nahor: Uz his firstborn, and Buz his brother, and Camuel the father of the Syrians, and Chesed. Uz was the firstborn of Nahor, brother of Abraham, by his wife Milcah, the daughter of Haran. From his descendants came Job, as it is written at the beginning of his book: There was a man in the land of Uz, whose name was Job. Therefore, some wrongly assume that Job is of the lineage of Esau, since that which is written at the end of his book, Because it was translated from the Syrian language, and he is the fourth generation from Esau, and the rest of what is contained there, is not found in the Hebrew volumes. Secundus was born to Melcha Buz, whom the Seventy wanted to translate as Bauz. And from this lineage comes Balaam the diviner (Numbers 24:3 et seq.; Joshua 13:22), as the Hebrews report, who is called Eliu in the book of Job: at first a holy man and prophet of God, but later, through disobedience and desire for gifts, while wanting to curse Israel, is called by the divine name. And it is said in the same book: And Eliu, the son of Barachiel the Buzite, was angry (Job 32:2), descending from this very Buzi lineage. Camuel is indeed the father of Damascus. For it is called Aran, which is written here for Syria: and it is read by the same name in Isaiah. Chased is also the fourth, from whom the Chaldeans, that is, the Chaldeans, were later called.32:2
(Chapter XXXII, Verse 2) And Sara died in the city of Arboc, which is in the valley: this is Chebron, in the land of Canaan. This that is placed here, which is in the valley, is not found in authentic codices. The name of the city Arboc has also gradually been corrupted by scribes and readers. For it should not be assumed that the Seventy Interpreters translated the name of the Hebrew city in a barbaric and corrupted manner, differently than it is said in its own language. Indeed, 'Arboc' signifies nothing at all. But it is said to be 'Arbee' (that is, four) because there Abraham, Isaac, and Jacob were buried, and also the first of the human race, Adam, as will be more clearly demonstrated in the book of Jesus.32:6
(Verse 6) Hear us, O Lord, you are our king from God, bury your dead in our chosen sepulcher. For a king is called a prince in Hebrew, or a leader. For a leader is called not a king, but a duke.32:16
(Verse 16.) And Abraham heard Ephron, and Abraham weighed out to Ephron the silver, which he had spoken of in the hearing of the sons of Heth. In Hebrew, as we have written here, his first name is spelled Ephron and his second name is Ephran. For after he was overcome by the price, in order to sell the burial place for silver, even though Abraham was urging him, the letter vau, which is read as o by them, was removed from his name: and he was called Ephran instead of Ephron, with the Scripture signifying that he was not a man of consummate and perfect virtue who could sell the memories of the dead. Therefore, let it be known that those who sell graves, and are not compelled to accept a price, but extort it even from those unwilling, should have their name changed and their deserved fate be undone, since even the one who unwillingly receives it is secretly condemned.24:9
(Chapter 24, Verse 9) And the servant put his hand under the thigh of his master Abraham and swore to him concerning this matter. The Hebrews say that he swore at his consecration, that is, at his circumcision. But we say that he swore by the seed of Abraham, that is, by Christ, who was to be born from him, according to the Gospel of Matthew, which says: The book of the genealogy of Jesus Christ, the son of David, the son of Abraham (Matthew 1:1).24:22
(Verse 22.) And the man took a gold earring, its weight was two drachmas. Bace (), which is written here instead of drachma, is half an ounce. Secel (), which is inaccurately called a shekel in Latin, has a weight of one ounce.24:43
(Verse 43.) Behold, I stand by the fountain of water, and the daughters of the city will come out to draw water. And there will be a maiden, to whom I will say, 'Give me a little water to drink from your jar,' etc. In Hebrew it is written: Behold, I stand by the fountain of water, and there will be a young girl who will come out to draw water. And I will say to her, 'Give me a little water to drink from your jar,' and so on. For the young girl, which in Greek is called νεανὶς, we also read Alma, which is found in Isaiah as well. For in that place where it is written in our books: Behold, a virgin shall conceive, and bear a son (Isa. VII, 14), Aquila translated it as: Behold, a young maiden shall conceive, and bear. In Hebrew it is read: Behold, a young woman shall conceive, and bear. It should be noted that the word alma is never used except for a virgin, and it has an etymology, ἀπόκρυφος, which means hidden. For it is written in Job: Where shall wisdom be found? And where is the place of understanding? And it will be hidden from the eyes of all living (Job 28:21). When we say 'it will be hidden,' in Hebrew it is expressed differently due to the declension of the word, it is said 'Naalma.' To what is this similar? Even though it is declined in the masculine gender, it is written in the books of Kings, spoken by Elisha to Gehazi: 'And the Lord has hidden it from me' (2 Kings 4:27). Therefore, Alma, which means hidden, that is, virgin, seems to me to be of greater praise than a virgin who is guarded with excessive diligence. For a virgin according to the Apostle can be a virgin in body, but not in spirit. However, a hidden virgin has the addition of virginity, so that she is both a virgin and hidden. And she who is hidden, according to the idiom of the Hebrew language, is consequently also a virgin; but she who is a virgin does not immediately follow that she is hidden. This same word is also read in Exodus about Mary, the sister of Moses, as a virgin (Exodus II, 8). Therefore, the Jews show somewhere in the Scriptures where Alma is mentioned, which signifies only a young girl and not a virgin; and we concede to them that what is said among us in Isaiah: Behold, a virgin shall conceive and bear a son, does not signify a hidden virgin, but rather a young girl already married.24:59
(Verse 59.) And they sent away their sister Rebecca, and her belongings, and Abraham's servant, and the men who were with him. In Hebrew, it says: And they sent away their sister Rebecca, and her nurse, and Abraham's servant, and his men. For it was fitting that a virgin setting off for marriage without her parents should be comforted by the consolation of her nurse.24:62-63
(Verses 62 and 63.) And he himself dwelt in the land of the south: and Isaac went forth to meditate in the field towards evening. The land of the south signifies Gerar, to which he had once been led by his father to be sacrificed. But when it says, And he went forth to meditate in the field, which in Greek is called ἀδολεσχῆσαι, in Hebrew it is read: And Isaac went forth to speak in the field, the evening already declining. That signifies, according to what the Lord alone prayed on the mountain, even Isaac, who in the type of the Lord, as a just man going out of his house, offered spiritual victims to God either at the ninth hour or before sunset.24:65
(Verse 65.) And he took a theristrum, and covered himself. Theristrum is called a cloak, also a type of Arabian garment, with which the women of that province are veiled.25:1
(Chapter 25, Verse 1) And Abraham added and took another wife, and her name was Keturah. And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. And Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim. And the sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah. And Abraham gave everything that he had to Isaac. But to the sons of the concubines whom Abraham had, Abraham gave gifts, and he sent them away from Isaac his son, while he was still alive, to the east, to the land of the east. Cetura is interpreted in the Hebrew language as 'joined' or 'bound'. For this reason, the Hebrews suspect that, with a changed name, she is the same as Hagar, who, after the death of Sara, went from being a concubine to a wife. And it seems that the advanced age of Abraham is now being excused, so that he is not accused of indulging in new marriages after the death of his old wife. Leaving aside what is uncertain, we say this: the sons of Abraham born from Cetura, according to Hebrew historians, occupied Troglodytis and Arabia, which is now called Idumea, up to the borders of the Red Sea. But it is said that one of the descendants of Abraham, who was called Apher, led an army against Libya, and there, after defeating the enemies, settled. And his descendants from the name of their ancestor were called Africa. This fact is testified by Alexander, who is called Polyhistor, and Cleodemus, nicknamed Malchus, who retell the barbarian history in Greek. And as for what he says, 'And the sons of Dedan were Asshurim, and Letushim, and Leummim': they think that Asshurim refers to merchants, Letushim to those who work with copper and iron, and Leummim to chiefs, meaning leaders of many tribes and peoples. Others claim that they are called Asurim, that they are Syrians, and that the regions of India have been occupied by most of the sons of Abraham from Keturah.25:8
(v. 8) And Abraham died in good old age, an old man and full, and he was gathered to his people. A wrong addition is made by the Septuagint translators, that Abraham died lacking: for it is not fitting for Abraham to fail and diminish. Also, what we have proposed, an old man and full in good old age: in the Greek manuscripts it is written, full of days. While it seems to explain the meaning, because he has passed away full of light and the works of the day: nevertheless, it is more fitting for the spiritual interpretation if it is simply stated as full.25:13
(Verse 13) And these are the names of the sons of Ishmael, by their names, according to their generations. The firstborn of Ishmael was Nebaioth, and Kedar, and the rest, up to the place where it is said: They lived from Havilah to Shur, which is opposite Egypt as you go towards Assyria. He fell in the sight of all his brothers. Twelve sons were born to Ishmael, and the firstborn was Nebaioth, from whom the whole region from the Euphrates to the Red Sea is called Nebaioth until this day, which is part of Arabia. For both their families, towns and villages, fortified castles, and three of them, Cedar in the desert, and Duma in another region, and Theman to the south, and Cedema to the east, are celebrated with this name. But what we read in the final section of this chapter, according to the Septuagint, is that he dwelt opposite the face of all his brothers (Gen. XIII, 18): it is more accurate to say what we have put, he died in the presence of all his brothers, that is, he died in the hands of all his children, with his surviving children, and with no one dying before him. But to be called brothers for the sons, Jacob also shows to Laban, saying: What is my sin, because you have persecuted me: and because you have searched all my vessels? What have you found of all the vessels of your house? Let it be placed before my brothers and your brothers: and let them judge between us (Ibid. 35). For we cannot believe, as Scripture recounts, that Jacob, apart from his children, had any brothers with him.25:21
(Verse 21.) And Rebecca his wife conceived, and the sons within her were moved. Concerning this movement, the Seventy Interpreters rendered it as ἐσκίρτων, which means they were playing or kicking; which Aquila translated as they were breaking in the womb. But Symmachus rendered it as διέπλεον, which means they were carried on the surface like a ship.25:25
(Verse 25) And the first came out red, all over like a hairy garment; and they called his name Esau. And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob. And Isaac was threescore years old when Rebekah bare them.25:30
(Verse 30) And Esau said to Jacob: Give me a taste of that red stew, for I am famished. That is why he was called Edom. Red or tawny is called Edom in the Hebrew language. Therefore, from the fact that he sold his birthright for red food, he obtained the name Edom, which means tawny.26:12
(Chapter 26, verse 12) And Isaac sowed in that land, and in that year he reaped a hundredfold. Although Isaac sowed in a foreign land, I do not think that such fertility of barley would have been to him. Therefore, I think the Hebrew version is better, and even Aquila translated it: And he reaped in that year a hundredfold estimated, that is, ἑκατὸν εἰκασμένον. Although the same letters are used for both estimation and barley, the estimations are read as Saarim (), and the barleys as Sorim. But Scripture, however, seems to me to have shown in it the multiplication of all virtues, in that it has increased a hundredfold the type of fruits.26:13
(Verse 13.) And the Lord blessed him, and he became a great man, and he walked, going forth, and he was greatly magnified, until he became exceedingly great. But the abundance of barley, I do not know if it can make anyone glorious.26:17
(Verse 17.) And Isaac departed from there and came to the valley of Gerar, and he dwelt there. The valley has a stream in Hebrew. For Isaac could not dwell in the valley after he became great. However, he dwelt by the stream, of which it is written: He shall drink from the brook by the way (Psalm 110:7). Also, during the time of famine, Elijah drank from that stream. But because Elijah was not perfect like Christ, therefore that stream dried up for him (1 Kings 17:7). Our Lord, indeed, was also handed over in the river: consecrating our regeneration and the sacrament of Baptism.26:19
(Verse 19) And the servants of Isaac dug in the valley of Gerar and found there a well of living water. And for this valley, a stream was written; for never is a well of living water found in the valley.26:21
(Verse 21.) And they dug another well, and they quarreled over it. And he called its name Enmity. Concerning enmity, because Aquila and Symmachus translated it as τὴν ἀντικειμένην, and ἐναντίωσιν, which means opposing and contrary, in Hebrew it is Satana (). From which we understand Satana to be interpreted as the opposite.26:22
(Verse 22.) And they dug another well, and they did not quarrel over it: so he called its name Broad Places; or, in Hebrew, Rehoboth, to prove what we have said above, that he himself built the city of Nineveh and its broad places (Genesis 10).26:26
(Verse 26.) And Abimelech went to him from Gerar, and Ahuzzath his counselor, and Phicol the commander of his army. Regarding Ahuzzath his counselor, in Hebrew it means his group of friends: it signifies not so much a single person as a crowd of friends who came with the king, among whom was also Phicol the commander of his army.26:32-33
(Verse 32 and 33.) And the servants of Isaac came and told him about the well that they had dug, and they said to him, 'We have found water.' So he called it Shebah. I don't know how it is translated in the Septuagint: 'And the servants of Isaac came and told him about the well that they had dug, and they said to him, 'We have not found water.' So he called it Oath.' What is the etymology behind calling it Oath just because they did not find water? On the contrary, in Hebrew, which Aquila and Symmachus agree with in interpretation, this signifies that they found water, and therefore the well itself was called Saturation, and the city was called Beersheba, which means well of saturation (Gen. XXI): for although above we asserted that Beersheba was called so from the word of the oath, or from the number seven of the sheep, which is called Sabee, now because water was found, Isaac turned slightly the letter to the name of the city, which was thus called alluding, and instead of the harsh sound of the Hebrews Sin, from which Sabee begins, he placed the Greek sigma, which is the Hebrew Samech: otherwise, according to the law of allegory, after so many wells at the end of virtues, it does not at all agree that Isaac did not find water.27:11
(Chapter XXVII, Verse 11) Behold, Esau my brother is a hairy man, and I am a smooth man. Where it is written that he was hairy, in Hebrew it is written Seir (). Therefore, afterwards the mountains of Seir and the region in which he lived were called Seir: we have spoken of this before and above.27:15
(Verse 15) And Rebecca took the garments of her elder son Esau, which were greatly desired by him at home. And in this place, the Hebrews tradition holds that the firstborns, who had fulfilled the duties of the priests, had a priestly garment, which they wore to offer sacrifices to God before Aaron was chosen for the priesthood.27:36
(Verse 36.) And Esau said, rightly is his name called Jacob: for he hath supplanted me these two times. Jacob is interpreted supplanter. And therefore, because he had deceived his brother by art, he alluded to the name. Therefore, he was called Jacob before, because he had taken hold of his brother's heel in his birth.27:40
(Verse 40.) And you shall serve your brother, and it shall come to pass when you shall have removed it, and shall have taken away his yoke from your neck. This signifies that the Edomites will serve the Jews, and that a time will come when they shall throw off the yoke of servitude from their neck and resist their dominion. However, according to the Seventy Interpreters, who said: 'But it shall come to pass when you shall have removed it, and shall have taken away his yoke from your neck,' it seems that the decision is uncertain and not yet complete.28:19
(Chapter 28, verse 19) And he called the name of that place Bethel, but previously its name was Luz. From what he had said above: How awesome is this place, it is nothing but the house of God, and this is the gate of heaven: now he gives the place a name, and he calls it Bethel, which means the house of God. The place was previously called Luz, which means nut or almond. Therefore, some foolishly think that the Hebrew word Ulam is the name of a city, when Ulam actually means previously. Therefore, the order of the reading is as follows: And he called the name of that place Bethel, and before it was called Luz, a city. All the ancient scriptures are full of the word 'ulam', or 'Elam', which signifies nothing else but before, or previously, or threshold, or gateposts.29:27
(Chapter 29, Verse 27) Complete therefore this week, and I will give you this also. After Jacob was deceived by Laban and took Rachel as his wife instead of Leah, it is said that Laban told him to fulfill seven days after the wedding of the first sister, and then he could have Rachel, for whom he would serve another seven years. Therefore, contrary to what some think, Rachel did not become Jacob's wife after another seven years, but after seven days from the wedding of the first wife. And afterward he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years. (Gen. XXIX, 30).29:32
(Verse 32.) And she conceived and bore a son, and called his name Reuben. I desire to also mention the etymologies of the names of all the patriarchs for the sake of brevity in reading.And he called, he said, his name is Ruben, saying: Because the Lord has seen my humility. Ruben () is interpreted as the son of vision.
29:33
(Verse 33.) And she conceived, he said, another son and said: Because the Lord has heard me, since my husband hated me, and also gave me this one: and she called his name Simeon. From the fact that she was heard, she gave him the name Simeon. For Simeon indeed means hearing. But from the third, it follows:29:34
(Verse 34) And she conceived again, and bore a son, and said: Now my husband will be with me, because I have borne him three sons: therefore she called his name Levi. When we read, 'My husband will be with me,' Aquila interpreted it as, 'My husband will be attached to me,' which is the Hebrew word (), Illave. And among the Hebrew doctors, it is translated differently, so that they say, 'My husband will follow me,' that is, I have no doubt about the love of my husband for me: he will be my companion in this life, and his affection will lead me to death, and he will follow me: for I have borne him three sons.29:35
(Verse 35.) And she conceived and bore a son, and she said: Now I will confess to the Lord, and for this reason she called his name Judah. Judah means confession. Therefore, the name confession is derived from the confession. However, here confession is understood as thanksgiving or praise, as often in the Psalms and in the Gospel (Matthew 11:25): I will confess to you, Lord, Father of heaven and earth, that is, I thank you or glorify you.30:5-6
(Chapter XXX.—Verses 5 and 6) And Bala conceived and bore a son to Jacob: and Rachel said: The Lord judged me, and heard my voice, and gave me a son: therefore she called his name Dan. She expressed the reason for the name, that because the Lord had judged her, a son of the handmaid, she would give the name of judgment: Dan, indeed, is interpreted as judgment.30:7-8
(Verse 7 and 8) And she conceived again, and bore a son. And Rachel said, God has judged me, and has also heard my voice, and has given me a son. Therefore she called his name Naphtali. The meaning of the name Naphtali is explained differently here than it is written in the Book of Hebrew Names. Hence also Aquila says, 'God has joined me, and I have joined together,' which in Hebrew is written Naphtule Elohim, Naphtalethi. From the conversion or from the comparison, since both signify conversion or comparison, he named the son Nephthalim. But what follows.30:10-11
(Verse 10 and 11.) And Zilpah, the maid of Leah, bore Jacob a son, and Leah said, 'In fortunate circumstances,' and she called his name Gad. Where we have placed ourselves, in fortunate circumstances, and in Greek it is said ἐν τύχῃ, which can be translated as 'event.' In Hebrew, it is Bagad (), which Aquila interprets as 'girdle' or 'belt.' But we can say 'in readiness.' For Ba can sound like the preposition 'in,' and gad means 'coming.' Therefore, from the event or readiness, the son of Zilpah, Gad, was called. Sequitur:30:12-13
(Verse 12 and 13.) And Zilpah, Leah's maidservant, gave birth to a second son for Jacob. And Leah said, 'I am blessed, for women will call me blessed.' And she called his name Asher, which means 'riches'. The riches are added with a play on words, that is, πλοῦτος. The etymology of the name Asher is explained by the authority of Scripture, which says, 'I am blessed, and women will call me blessed.' And because she is called blessed by people, she named her son blessed. Therefore, Asher is not called riches but blessed, only in this particular context. For in other cases, according to the ambiguity of the word, riches can be called thus.30:17-18
(Verse 17 and 18.) And God heard Leah, and she conceived and bore Jacob her fifth son, and she said, 'God has given me my wages because I gave my maid to my husband.' And she called his name Issachar. The Septuagint Interpreters have given the etymology of this name, it is wages. Not that, as many wrongly read with an added pronoun, it is to be understood as written, which is wages, but the whole name is interpreted, it is wages. For it is said that Sachar, the son of Ruben, bought the entrance which was owed to Rachel, for a price. It follows:30:19-20
(Verse 19 and 20.) And Leah conceived again and gave birth to her sixth son for Jacob. And Leah said, 'God has endowed me with a good endowment. Now my husband will dwell with me, because I have borne him six sons.' And she called his name Zebulun. Wherever we have settled, he will dwell with me.' And the Seventy translated it as 'he will love me.' In Hebrew, it is written as Jezbuleni. And the meaning is that I have borne Jacob six sons, so now I am secure, for my husband will dwell with me. Therefore, my son is called "Habitaculum". However, in the book of Numbers, Zabulon is translated as "fluxus noctis" (night's flow) wrongly and violently.30:21
(Verse 21.) And after these things she gave birth to a daughter, and named her Dinah (). She is involved in a case, which the Greeks more significantly call δίκην. For there was a cause of contention in Shechem. After the sons, the names of the parents are to be given. Leah (), is interpreted as laboring. Rachel (), a sheep, whose son Joseph (), is called the addition because his mother had desired another to be added to her.30:32-33
(Verse 32 and 33.) I will pass through all your flock today: separate from it all the variegated and discolored animals: and all the animals of one color will be lambs and the variegated and discolored ones will be goats, they will be my reward: and my justice will be answered to me the next day, when my reward comes before you: everything that is not variegated and discolored among the goats and lambs, will be considered as theft to me, and so on. The meaning of this passage has been greatly confused among the Septuagint Interpreters, and until today I have not been able to find any clear explanation from our scholars regarding what is meant in this passage. I will serve you, Jacob, he said, seven more years, do what I demand. Separate all the speckled and spotted, both the sheep and the goats, and give them into the hands of your sons. And from the entire flock, the white and the black animals, that is, of one color, give them to me. So if anything speckled or spotted, which are of one color, is born, it will be mine; but if anything of one color is born, it will be yours. I ask for a not difficult thing. Nature makes it so that white offspring are born from white animals, and black offspring are born from black ones: my justice will be with me, as long as God looks at my humility and labor. He eagerly seized the opportunity given by Laban, and, doing as Jacob requested, separated Jacob and his sons with a three-day journey, so that no deceitful child would be born from near the flock. Therefore, Jacob devised a new strategy and fought against the natural order of white and black livestock with his cunning. For he made three rods, of poplar, almond and pomegranate, even though the Seventy had storax, walnut and plane tree rods, partly stripping the bark, to create a variety of rod colors, so that wherever he left the bark on the rod, the ancient color would remain; but where he removed the bark, a bright color would be revealed. So Jacob observed that at the time when the flocks were mating, and after the heat of the day, when they were thirsty and eager to drink, he would place the discolored rods in the troughs. And as the rams and goats came to drink, driven by their intense desire, he would make them mate, so that from this double longing, as they eagerly drank and were mounted by the males, they would conceive offspring resembling the shadows of the rams and goats as they ascended from above in the mirror of the water. For when men and women have experienced those of varied color in the bedding, it is not surprising that this is the nature of women, that they give birth to offspring resembling those they have seen or imagined in the heat of extreme pleasure; this is said to also happen among herds of mares in Spain. And Quintilian, in a controversy where a matron was accused of giving birth to an Ethiopian, argues in defense of her that this is the nature of conceptions, as we have mentioned above. But when the kids were born, and various lambs of different colors from white and solid color herds, Jacob separated them and made them be far from the original flock. But if any were born of one color, that is, white or black, he would give them into the hands of Laban's sons, and he would place the peeled rods in the troughs where the water was poured out, and they would come to drink opposite the animals, so that they would conceive at the time when they came to drink.30:41-42
(Ver. 41 and 42.) And the flocks conceived against the rods that Jacob had set before the flocks in the gutters, so that they conceived by the rods; but the sheep that were weak, he did not put the rods. And Laban's flocks were weak, but Jacob's were strong and healthy. This is not found in the Septuagint Interpreters, but instead of the weak and healthy ones, they translated something else, I don't know what, which does not make sense. But what the Scripture says is this: Jacob, wise and clever, observed justice and fairness even in a new way. For if all the ewes and goats were producing various offspring, there would be some suspicion of deceit, and openly Laban, envying this situation, would oppose it. Therefore, he managed everything in such a way that he himself would benefit from the result of his labor, and Laban would not be completely deprived. If ever the sheep and goats were bred in the early season, because the spring offspring is better, he would place rods in front of them so that diverse offspring would be born. But whatever sheep and goats were bred late and were seeking a male, he would not place objects in front of their eyes so that animals of a single color would be born. And whatever was first born belonged to him, because it was different and varied: whatever came after, belonged to Laban: for from one colored cattle, both black and white, were born. But in the place where it is written, that they conceive in rods: in Hebrew it has Jeamena (). I cannot express the force of the Hebrew word without going around it. Jeamena properly means the extreme heat in sexual intercourse, by which the whole body trembles, and is near the end of pleasurable satisfaction.31:7-8
(Chapter XXXI, verses 7 and 8) And your father deceived me and changed my wages ten times, and God did not allow him to harm me. If he said, 'Your wages will be the spotted flock,' then every flock was born spotted. And if he said, 'Your wages will be the solid-colored flock,' then every flock was born solid-colored. Because of this, he changed my wages ten times. The Seventy Interpreters have stated, driven by some unknown opinion, that 'moni' in the Hebrew language means 'number' rather than 'lambs.' Finally, the meaning is further confirmed by the fact that Laban always changed the condition of each offspring. If he saw mixed livestock being born, he would say after the birth, 'I want mixed offspring in the future.' Again, when he saw single-colored animals being born (because Jacob had heard this, he did not place rods in the canals), he would say that the future offspring should be of a single color for him. And what more? Laban changed the condition of his flock or Jacob up to ten times. And whatever color he had intended to be born as, it turned into the opposite color. And so that no one may think that in ten years twenty births are incredible, read Virgil (Georg. II), in which it is said:The pregnant cattle twice. However, it is said that the nature of Italian and Mesopotamian sheep is the same.
31:19
(Verse 19) And Rachel stole her father's idols. Where we now read idols, it is written in Hebrew Theraphim, which Aquila interprets as μορφώματα, that is, figures or images. This is done so that we may understand what the word Theraphim means in the Book of Judges (17:5).31:21
(Verse 21) And he crossed the river and came to the mountain of Gilead. Not that at that time it was called Gilead; but in anticipation, as we have often said, it is called by that name by which it was later called.31:41
(Verse 41.) And you changed my reward to ten lambs. The same mistake as above: The word 'numerus' should be read instead of 'agnis'.31:46
(Verse 46.) And Jacob said to his brethren, 'Gather stones.' And they gathered stones and made a heap, and they ate there upon the heap. And Laban called it Jegar-sahadutha, but Jacob called it Galeed. The heap is called Galeed in the Hebrew language and Jegar-sahadutha in the Syriac language, both meaning 'witness heap'. Jacob called the heap 'Galeed' in Hebrew, and Laban called it 'Jegar-sahadutha' in the language of his people. For he was a Syrian, and had changed the ancient language of his parents to the language of the province in which he dwelt.32:1-2
(Chapter XXXII.—Verse 1 and 2.) And the angels of God met him, and when Jacob saw them, he said: These are the camps of God, and he called the name of that place Mahanaim. Where these camps were placed, in Hebrew it means Mahanaim (); so that we may know, if it is ever mentioned in another place without interpretation, what place it signifies. And beautifully, as he goes to meet his enemy brother, he is received by choirs of accompanying angels.32:9-10
(Verse 9 and 10.) And Jacob said, O God of my father Isaac, Lord, who said to me, Return to your land and I will bless you: I am less than all your mercies, and all your truth, which you have shown to your servant. For because of what we have done, I am less, something else I do not know, which disturbs the meaning, is contained in the Greek and Latin codices.32:27-28
(Verse 27 and 28.) And he said to him: What is your name? He said, Jacob. And he said to him: Your name shall no longer be called Jacob, but your name shall be called Israel: for you have wrestled with God, and have prevailed with men. Josephus, in the first book of Antiquities, thinks that Israel was called so because he wrestled with an angel. I carefully examined this, but I could not find it at all in Hebrew. And why should I seek the opinions of individuals, when the one who gave the name explains the etymology himself? He said, 'Your name will no longer be Jacob, but Israel will be your name.' Why? Aquila interprets it as 'because you have begun with God,' Symmachus as 'because I will start towards God,' the Septuagint and Theodotio as 'because you have prevailed with God.' Sarith (which is derived from the word Israel) means 'prince.' Therefore, the meaning is: Your name will not be supplanter, that is, Jacob, but your name will be prince with God, that is, Israel. For just as I am a prince, so you, who were able to wrestle with me, shall be called a prince. But if you were able to wrestle with me, who am God or an angel (for many interpret it differently), how much more so with humans, that is, with Esau, whom you should not fear! However, that which is interpreted as 'Israel' in the book of Numbers, 'a man who sees God' or 'a mind that sees God', seems to me to have been interpreted not so truly, but rather forcefully, in the common speech. For here Israel, as it is written in these letters, is spelled Iod, Sin, Res, Aleph, Lamed, which means Prince of God, or Direct of God, that is, εὐθύτατος Θεοῦ. But the word for "seeing" God is spelled Aleph, Iod, Sin, so that it is written with three letters and pronounced Is (), while "seeing" is spelled with three letters, Res, Aleph, He, and pronounced Raa (). And El () is formed by two letters, Aleph and Lamed, and it means God, or strong. Although, therefore, they are of great authority, and the shadow of their eloquence oppresses us, who have transformed the man, or rather the mind perceiving God, into the Israel: we are rather led by the authority of Scripture, and of the Angels, or of God, who called him Israel, than by any worldly eloquence. That which also follows afterwards:32:29-30
(Verse 29 and 30.) And he blessed him there and called the name of that place Face of God: for I have seen God face to face, and my soul has been saved; in Hebrew it is called Phanuel (), so that we know that it is the same place, which in the other sacred volumes of Scripture, as it is written in Hebrew, is read as Phanuel in Greek.33:1-2
(Chapter 33, verses 1 and 2.) And he divided the children over Leah and over Rachel, and over the two maidservants, and he placed the maidservants and their firstborn sons: but Leah and her youngest sons, and Rachel and Joseph the youngest. And he himself went before them. No, as most people think, he did not make three groups, but two. In conclusion, where we have it, he divided, Aquila placed, halfed, that is, halved: so that he would make one group of maidservants with their little ones, and another of Leah and Rachel, who were free, with their sons: and he made the maidservants go first and the free women second: but he himself went before both groups, to meet his brother and pay homage.33:17
(Verse 17) And Jacob built a house there for himself, and he built shelters for his livestock; therefore he called the name of that place Tabernacles. Where we have tents, it is read in Hebrew as Sochoth. Furthermore, until today, there is a city beyond the Jordan with this name in the region of Scythopolis, about which we have written in the book of Joshua.33:18
(Verse 18) And Jacob came to the city of Shechem, which is in the land of Canaan, when he came from Mesopotamia of Syria. A confusion arises, as to how Shechem is called the city of Salem, when Jerusalem, where Melchizedek reigned, was previously called Salem. Therefore, it seems that both cities have the same name, which we can also find for various places in Judea: that the same name of the city and place is in different tribes; or certainly we can say that the Shechem which is now called Sichem, translates to "consummated" or "perfect" in our language, and that the one which was later called Jerusalem is transferred to "peaceful". For both meanings of the word, with a slight difference in accent, this word is used. The Hebrews say that it refers to the limp of Jacob's thigh, where he became weakened and was healed. Therefore, they consider this city the same as the one that received the name of the cured and perfected.34:20
(Chapter 34, Verse 20) And Emor and his son Sichem came to the gate of their city, and they spoke to the men of the city, saying, these men are peaceful with us. Where now the Septuagint translated it as 'peaceful', Aquila interpreted it as 'consummated' or 'perfected', for which in Hebrew it is read () Salamim. From this it is clear that what we said above about Salem is true.34:25
(Verse 25) And they entered the city diligently, and they killed every male. Because it is read in Greek as ἀσφαλὼς, which means diligently: it is written in Hebrew as Bete (), which means boldly and confidently.35:6
(Chapter 35, Verse 6.) And Jacob came to Luz in the land of Canaan, which is Bethel. Here it is clearly confirmed that Bethel is not Ulammaus, as stated above, but Luz, that is, the almond tree mentioned before.35:8
(Verse 8) And Deborah, the nurse of Rebekah, died and was buried near Bethel. If the nurse of Rebekah named Deborah is dead, as the Septuagint interpreters also translated here, and the Hebrew word is Meneketh: we cannot know why they put 'substantiam' there, 'nutricem' here.35:10
(Verse 10) And God said to him, Your name shall no longer be called Jacob, but Israel shall be your name: and he called his name Israel. For a long time, his name was not given to him by an angel, but it was predicted that it would be given by God. Therefore, what is promised to happen there is taught to be fulfilled here.35:16
(Verse 16.) And it came to pass, while he was approaching Chabratha in the land of Canaan, to come to Ephratha, Rachel gave birth to the Hebrew word () Chabratha, in the following, where Jacob speaks to Joseph: But when I came from Mesopotamia in Syria, your mother Rachel died in the land of Canaan, on the way to Hippodrome, to come to Ephrata (Gen. 48): I do not know what they wanted, the Septuagint interpreters translated Hippodrome: and immediately there, where it is said in Hebrew: And they buried her on the way to Ephrata, this is Bethlehem (Gen. 35:19), again the Septuagint put Hippodrome instead of Ephrata: since surely if Chabratha is Hippodrome, Ephrata cannot be Hippodrome. But Aquila translated it this way: And it came to pass καθ᾽ ὁδον τῆς γῆς, that is, in the journey of the earth, when he entered into Ephratah. But it is better if it is translated, in the chosen time of the earth, when he entered into Ephratha. Moreover, it signifies the springtime, when all things burst into flower, and the chosen time of the year: or when those passing by along the way pluck and choose from the nearby fields whatever comes to hand, enticed by various flowers. Indeed, Ephrata and Bethlehem are two names for the same city, with similar meanings. For they both translate to 'fruitful' and 'house of bread', respectively. This is because of the bread that is said to have come down from heaven (John 6).35:18
(Verse 18.) And it came to pass, when her soul departed, for she died, that he called her name, 'The Son of my Sorrow'; but his father called his name Benjamin. In Hebrew, the similarity of the name is echoed; for the son of my sorrow, which the dying mother gave him as a name, is called Benoni (). However, the son of the right hand, that is, of strength, which Jacob changed, is called Benjamin. Hence, those who think Benjamin () is interpreted as 'Son of Days' are mistaken. For when the right hand is called Jamin (), and it ends in the letter n: the days are indeed called Jamim (), but they end in the letter m.35:21
(Verse 21.) And Israel advanced and pitched his tent beyond the tower of Eder. The Hebrews believe that this place is where the temple was later built, and the tower of Eder signifies the tower of the flock, that is, the congregation and assembly. This is also testified to by the prophet Micah, saying: And you, O cloudy tower of the flock, daughter of Zion (Micah 4:8), and so on. At that time, Jacob set up his tents across the place where the temple was later built. But if we follow the order of the way, there is a place near Bethlehem where the shepherds were, where even the King of the Angels sang at the birth of the Lord, or where Jacob fed his flock, giving the place its name, or what is more true, a certain prophecy was already then indicating the future mystery.35:7
(Verse 7.) And Jacob came to his father Isaac in Mamre, the city of Arba, which is Hebron. Arba was formerly a great city with fields surrounding it, while Hebron itself is situated on a mountain. This city is also called Mamre, as it has been called since ancient times by Abraham's friend.36:4
(Chapter 36, Verse 4) And Ada gave birth to Esau Eliphaz. This is Eliphaz, whose name is mentioned in the book of Job.36:19
(Verse 19.) These are the sons of Esau, and these are their chiefs; he is Edom. And these are the sons of Seir. Esau and Edom and Seir are the names of one man; and the reason why they are called by different names has been explained above. And what follows:36:20
(Verse 20.) And the inhabitants of Chorraea, and the rest. After he enumerated the sons of Esau, he goes on further and explains who were the princes from the race of the Chorraeans who were before Esau in the land of Edom, which in our language is interpreted as free. Let us read diligently Deuteronomy (II, 21), where it is written more clearly how the sons of Esau came and killed the Chorraeans, and possessed their land as inheritance.36:22
(Verse 22.) And the sons of Lotan were Hori and Homam, and Lotan's sister was Timna. This is Timna, of whom it was said above. And Timna was the concubine of Eliphaz, the firstborn son of Esau, and from her was born Amalek. Now it is worth noting that the Horites, because the firstborn sons of Esau took their concubines as wives. And as for the names that are mentioned, Teman and Kenaz and Amalek, and so on: we will learn later the regions of the Edomites from which these names were derived.36:24
(Verse 24) He is Ana, who found Jamin in the desert, while feeding the donkeys of his father Zebeon. Much and varied is debated among the Hebrews about this chapter: for indeed, both the Greeks and our own are silent on this. Some believe that Ajamim () is a name for the seas. For the same letters are used to write seas as are used in the present discourse. And they say that he, while feeding the donkeys of his father in the desert, found gatherings of water, which are called seas in the Hebrew language: namely, that he discovered a lake, the discovery of which is difficult in the wilderness. Some people believe that hot springs near the border of the Punic language, which is adjacent to Hebrew, are signified by this word. There are those who think that wild donkeys have bred with female donkeys through this act, and thus the fastest offspring known as Jamim are born. Many believe that he himself was the first to ascend the herds of female horses with donkeys in the desert, so that new animals contrary to nature, mules, would be born from there. Eagle translated this passage as follows: He is Ana, who discovered it with the mimics. And Symmachus likewise translated the mimics, which signifies a plural number. However, the Seventy and Theodotion translated it equally, saying: the mimi, which indicates a singular number.36:33
(Verse 33.) And Jobab, son of Zerah from Bozrah, reigned in his place. Some suspect that this is the same Job, as it is added at the end of his own book. However, the Hebrews assert that he was descended from Nahor, as has already been said.37:3
(Chapter 37, Verse 3) And Israel loved Joseph more than all his sons, because he was the son of his old age: and he made him a coat of many colors. As for the coat of many colors, Aquila interprets it as a long-sleeved tunic, that is, a talar garment. Symmachus, a tunic with sleeves, or because it reached down to the ankles, and was distinguished by the wonderful variety of the craftsman's hands: or because it had sleeves: For the ancients used more often to wear woven garments.37:28
(Verse 28) And the Ishmaelites sold Joseph for twenty silver coins. In Hebrew, silver coins are used instead of gold coins. For the Lord should not be sold for a lesser metal than Joseph.37:36
(Verse 36.) Now the Midianites sold Joseph in Egypt to Potiphar, an eunuch of Pharaoh and the chief of the royal executioners. In many places the Scriptures mention the chief of the executioners as the chief of the cooks, for μαγειρεύειν in Greek means to cook. Therefore, Joseph was sold to the chief of the army and the warriors, not to Potiphar, as it is written in Latin, but to Potiphar the eunuch. The question arises, how he is later said to have a wife. The Hebrews report that Joseph was bought by this person because of his excessive beauty for a disgraceful service, and after the Lord's men were dried up, he was later chosen according to the custom of the Hierophants as the high priest of Heliopolis; and his daughter was Aseneth, whom Joseph later took as his wife.38:5
(Chapter 38—Verse 5) And she added, and gave birth to a son, and called his name Shelah; but she was in Chezib when she gave birth to him. The Hebrew word here is used in place of a geographical name, which Aquila translated as a thing, saying: And she called his name Shelah. And it came to pass that she lied in childbirth after she gave birth to Shelah. For after she gave birth to Shelah, her childbirth ceased. Therefore, Chezib is called not a place name, but a deception. And elsewhere it is written: 'The work of the olive tree will fail, that is, it will not produce fruit.' (Habakkuk 3:17).38:12
(Verse 12.) And Judas, having been comforted, went up to those who were shearing his sheep: himself, and his shepherd Hirah the Odollamite. For the shepherd is read as a friend. But the word is ambiguous, because with the same letters both names are written: but the friend Ree is read as the shepherd Roe.38:14
(Verse 14) And he sat at the gate of Enaim, which is on the road to Thamna. The Hebrew phrase Enaim (), is translated as 'in the eyes.' Therefore, it is not a place name, but rather a description. He sat at a crossroads or a junction where a traveler must carefully look to choose the right path.38:26
(Verse 26.) But Judas acknowledged and said: she is more righteous than I, because I did not give her to my son Selom. In Hebrew, it says, she has been justified by me: not that she was just, but that in comparison to her, I have done less evil, not seeking base immorality, but seeking children.38:29
(Ver. 29.) And behold, his brother came out, and said, why is the wall divided because of you? And he called his name Phares. Concerning the wall, Aquila and Symmachus translated it as division, which in Hebrew is called Phares (). Therefore, he received the name of division because he divided the curtain of the second (also called placenta). Hence the Pharisees, who had separated themselves as if they were righteous from the people, were called the divided ones.38:30
(Verse 30.) After this, his brother came out, who had the scarlet thread in his hand, and his name was called Zara. This name means 'east'. Therefore, either because he appeared first, or because many righteous people were born from him, as it is written in the book of Chronicles (1 Chronicles 2 and following), he was called Zara, that is, 'east'.40:1
(Chapter 40, Verse 1) After these words, the chief of the king of Egypt's wine cellar sinned. Where we have placed 'chief of the wine cellar' in Hebrew it is written 'Masec', that word which we have recently read in the name of Abraham's servant, whom we can call the cupbearer according to the custom of the common people. Nor should this office be considered lowly, since it is of the utmost dignity even among barbarian kings to offer a cup to the king: Indeed, poets have written about Ganymede and Jove, that he entrusted his beloved to this very duty.40:10
(Verse 10) And behold, a vine was before me, and in it there were three branches, and it was sprouting three shoots. The words in Hebrew, which are called Sarigim, signify three scourges and three branches or shoots.40:16
(Verse 16.) And it seemed to me that I was carrying three baskets of wheat on my head. For the three baskets of wheat, he has three measures of flour in Hebrew.41:2
(Chapter 41, Verse 2) And behold, seven cows were coming up from the river, attractive to look at, well-fed and well-built, and they were grazing in the meadow. In Genesis it is written as Achi (Ἄχα), which is neither a Greek nor Latin word. Even in Hebrew it is corrupted: it is said to be Ahu (אָחוּ), which means 'in the marsh'. But because the Hebrew letters Vau and Yod are similar and only differ in size, the Seventy Interpreters translated Ahu as Achi and, according to their custom of expressing double aspiration, they joined the Hebrew letter Heth with the Greek letter Chi (χ).41:16
(Verse 16) And Joseph answered Pharaoh, saying: Without God, salvation will not be given to Pharaoh. In Hebrew, it is different: Without me, God will answer peace to Pharaoh. Finally, Symmachus translated more openly in his own way: Not I, but God will answer peace to Pharaoh.41:29
(Verse 29.) Behold, seven years of great abundance are coming in all the land of Egypt. I wonder how the Hebrew word () Sabee, which we translated above as abundance or satiety, in reference to the well that the servants of Isaac dug, can now be translated most accurately as oath when we use the Seventy (Septuagint) translation. Both oath and seven and satiety and abundance can be understood as the context and order demand. But also in subsequent places, wherever abundance is mentioned, the same word is written in Hebrew.41:43
(Verse 43.) And the herald cried out before him, and he set him over all the land of Egypt. Aquila translates it as: And he cried out in his presence with adgnition. Symmachus, interpreting the Hebrew speech, says: And he cried out before him 'Abrech' (). Therefore, it seems to me that the title 'herald' or the act of adgnition in greeting or adoring Joseph can be understood not so much as the Hebrews transmit it, saying 'tender father,' which is transferred in this speech; for 'Ab' means father, and 'Rech' means tender or most tender; and Scripture indicates that in wisdom indeed he was the father of all, but in age he was a young man and a boy.41:45
(Verse 45) And Pharaoh called Joseph's name Saphaneth Phanee, and he gave him Aseneth, the daughter of Potiphera, priest of Heliopolis, as his wife. Although this name sounds like the revealer of hidden things in Hebrew, because it is Egyptian, it must have its own meaning in that language. Therefore, it is interpreted in the Egyptian language as Saphaneth Phanee, or as the Seventy wished to translate it, Psomthom-Phanech, the Savior of the world, because he delivered the world from impending famine. It should be noted, however, that the Lord once took the daughter of His owner as a wife, who was the high priest of Heliopolis in that place. For it is not right for the priests of that idol to be without eunuchs, so that the suspicion regarding what we have already said may be confirmed.41:50-10
(Verse 50 and following) And Joseph had two sons before the years of famine came, whom Aseneth, the daughter of Potipherah, the priest of On, bore to him. And Joseph called the name of his firstborn son Manasseh, for God has made me forget all my toil and all my father's house. And the name of the second he called Ephraim, for God has made me fruitful in the land of my affliction. Note, however, regarding the question that will be posed shortly about Joseph's sons, that before the time of famine, when Jacob entered Egypt, Joseph had only two sons, Manasseh and Ephraim. Manasse, calling him because he has forgotten his labors. For in Hebrew, forgetfulness is called oblivio. Ephraim, because God has made him fruitful. And from this word, the increase is transferred into our language.43:11
(Chapter 43, Verse 11) And bring gifts to the man, some resin, and honey, incense, and resin, and turpentine, and nuts. Or, as Aquila and Symmachus translated, almonds. Therefore, we have included this chapter to know where in our codices the term 'incense' is found, in Hebrew it is 'Necotha' (), which Aquila translated as storax. From which the house of 'nechota,' which is read in Isaiah (39:21), is understood to be the most obvious cell for incense, or storax, as different fragrances are stored in it.43:32
(Verse 32) And they drank, and were intoxicated with it. The idiom of the Hebrew language is to equate drunkenness with satiety, as it says there: 'He shall be satisfied with the abundance of rain, with the produce of his land he shall be intoxicated.' (Psalm 65:11) Undoubtedly, this refers to a land irrigated by rain.44:2
(Chapter XLIV - Verse 2) And put the silver of each one in the mouth of the bag, and put my silver cup in the mouth of the youngest one's bag. For bag, it has a peronem or follem in Hebrew. For cup, which we also read in Isaiah (LI, 17), Aquila translated as scyphum, Symmachus as phialam.(Chap. XLV.—Vers. 9 et 10.)
(Chapter 45, verses 9 and 10.) So come down to me, do not delay, and live in the land of Gesen in Arabia. This addition 'in Arabia' is not found in the Hebrew volumes. Hence the mistake has become widespread, that the land of Gesen is in Arabia. Furthermore, if, as is written in our codices, Gesem is spelled with a final 'm' (), which I strongly disagree with, it signifies the whole land; Gesemenim is translated as 'into a shower'.45:17
(Verse 17.) But Pharaoh said to Joseph, tell your brothers to do this: load your vehicles and go to the land of Canaan. As for the vehicles, which were interpreted as 'carriages' by the Septuagint and Theodotio, the remaining animals transported them.45:21
(v. 21) And he gave them food along the way. The word Seda, which here everyone with one voice translates as 'provisions' (ἐπισιτισμὸν in Greek), is also found in the Psalter. For where our translation reads, 'I will abundantly bless her widow' (Ps. 132:15), (although in most manuscripts it is written as 'widow,' which is χήρα in Greek, some read it as 'prey,' θήραν), in Hebrew it has Seda, which means 'provisions.' Furthermore, the word 'θήραν' can more often refer to hunting than to crops, although it is the custom of the Egyptians to also call crops 'θήραν', which is now corrupted to 'atheran'.46:26-27
(Chapter XLVI, Verse 26 and following) Therefore all the souls that entered Egypt with Jacob, and those that came out of his thighs, apart from the wives of Jacob's sons, were sixty-six souls; and the sons of Joseph, who were born to him in Egypt, were nine souls. Therefore all the souls that entered Egypt with Jacob were seventy-five. It is without doubt that except for Joseph and his sons, sixty-six souls that came out of Jacob's thighs entered Egypt. For thus also, gradually through each calculated number, it is proven, and it is found in the Hebrew volumes. But what we read in the Septuagint: And the sons of Joseph, who were born to him in Egypt, were nine souls: let us know that in Hebrew, instead of nine, there are two. For Ephraim and Manasseh were born to him before Jacob entered Egypt, and before the time of famine. They were born of Aseneth, the daughter of Potiphera, in Egypt. But also that which we read above: And the sons of Manasseh became, whom the Syrian concubine gave birth to him, Machir, and Machir gave birth to Gilead; and the sons of Ephraim, the brother of Manasseh, Suthalaam, and Thaam; and the sons of Suthalaam, Edem, it is added: indeed, what we read afterwards is described as if it had happened by anticipation. For at that time when Jacob entered Egypt, Ephraim and Manasseh were not old enough to be able to have children. From this it is evident that all the souls who entered Egypt from the loins of Jacob were seventy, but afterwards sixty-six entered, and they found (Al. gave birth to) three souls in Egypt, namely Joseph with his two sons, and the seventieth was Jacob himself. In order that we do not seem to speak against the authority of Scripture, even the Seventy Interpreters translated in Deuteronomy (X, 22) that Jacob (also called Israel) entered Egypt with seventy souls. Therefore, if anyone opposes our opinion, they will make Scripture contradict itself. For the Seventy Interpreters themselves, who said that seventy-five souls, including Joseph and his descendants, entered Egypt through πρόληψις, only mentioned in Deuteronomy that seventy entered (some say 'entered'). But if the opposite is opposed to us, how is it said in the Acts of the Apostles (VII) , in the sermon of Stephen to the people, that seventy-five souls entered Egypt; the explanation is easy. For Saint Luke, who is the author of the history itself, should not have written anything contrary to that Scripture, which had already been made known to the Gentiles, when he published the volume of the Acts of the Apostles. And certainly, at that time, the authority of the Seventy Interpreters was considered greater than that of Luke, who was unknown, and despised, and not held in high esteem by the nations. However, it is generally observed that wherever the holy Apostles or Apostolic men speak to the peoples, they often make use of testimonies that had already been spread among the nations: although many report that Luke the Evangelist, as a proselyte, was ignorant of the Hebrew letters.46:28
(v. 28) But Judah was sent ahead of him to Joseph, to meet him in the city of Heroum in the land of Ramesse. In Hebrew, there is no city called Heroum, nor a land called Ramesse, but only Gesen. Some Jews assert that Gesen is now called Thebaid. And what follows afterwards: He gave them the best land in Egypt, in Ramesse, which they believe to be the village called Arsenoites in ancient times.47:31
(Chapter 47, Verse 31) And he said to him, swear to me. And he swore to him: and Israel worshipped against the top of his staff. And in this place, some falsely simulate that Jacob worshipped the top of Joseph's scepter, because he honored his son and worshipped his power, when in Hebrew it is read very differently: And Israel worshipped, he said, at the head of the bed: which means, after his son had sworn to him confidently about the request he had made, he worshipped God against the head of his bed. Indeed, as a holy and devoted man dedicated to God, oppressed by old age, he had his bed positioned in such a way that he himself, in the posture of one lying down, was ready for prayer without any difficulty.48:1
(Chapter 48, Verse 1) And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim. And from this, what we said above is demonstrated, that Joseph had only two sons in that place, Ephraim and Manasseh. For if many years later, when Jacob his father died, he led only two sons for the blessing, surely at that time, when his sons were unable to beget children, being young and nursing infants, he could not have grandchildren from them at the entrance of his father and brothers.48:2
(Version 2.) And Israel, strengthened, sat upon the bed. The reason why the Seventy Interpreters have rendered the same word differently, I do not know; but I boldly say this one thing, that the word itself, Meta, which they translated here as bed, in the place where we have said above that Jacob worshipped on it, they have rather called a rod than a bed.48:5
(Verse 5.) And now behold, your two sons, who were born to you in the land of Egypt before I came to you in Egypt, are mine, Ephraim and Manasseh, just as Reuben and Simeon shall be mine. But any children born to you after them shall be yours. They shall be called by the names of their brothers. If anyone doubted that seventy persons, the children of Israel, had entered Egypt, and that at the time when Jacob entered Joseph had not nine but only two sons, this is confirmed in the present chapter. Indeed, Jacob himself speaks, saying that he had two sons, not nine. And what he says, 'Ephraim and Manasseh shall be mine, just as Reuben and Simeon,' that means, just as Reuben and Simeon were two tribes and were called by their own names, so Ephraim and Manasseh shall be two tribes, and they shall produce two peoples, and thus they shall inherit the land of promise, just like my sons. But the remaining sons, he says, whom you will bear after my death, showing that they were not yet born at that time, shall be yours.48:6
(Verse 6.) They will be called by the names of their brothers in their inheritance. No, he said, they will not receive land separately, nor will they have their own possessive cords like the other tribes, but they will be mixed in with the tribes of Ephraim and Manasseh, like appendages of the people.48:22
(Verse 22.) And I gave ((Or, do)) to you Sicima, the special one, over your brothers, which I received from the hands of the Amorites with my sword and arrow. Sicima, according to Greek and Latin custom, is declined. Otherwise, in Hebrew it is called Sichem, as John the Evangelist also testifies (IV, 5): although erroneously, it is read as Sichar, the error has prevailed: and now it is the city of Neapolis, the city of the Samaritans. Therefore, because Sichem () is translated into Hebrew as shoulder, he cleverly alluded to the name, saying: And I will give you one shoulder. For it is written specially, that is, in Hebrew. And what he says that he possessed it in a bow and sword: the bow here, and the sword, he calls righteousness, through which he deserved to be delivered from danger as a stranger and sojourner, by slaying Shechem and Hamor. For, as we read above, he feared lest the neighboring cities and castles should rise up against him for the destruction of the federal city (Gen. 34): and the Lord did not permit them to harm him. Certainly, you should understand it this way: I will give you Sichem, which I acquired with my own strength, that is, with money, which I earned with much labor and much sweat. And what he said, surpassing your brothers, shows that it was given to Joseph without any obligation. For indeed, Joseph is buried in the same place, and his tomb can still be seen there today.49:3
(Chapter 49, verse 3) Reuben, my firstborn, you are my strength and the first of my sons, tough in bearing and tough in insolence and injury, like water that does not boil. You went up on your father's bed, then you defiled it when you went up. In Hebrew it is written: Reuben, my firstborn, you are my strength, and the first in power among my sons. Greater in carrying, and greater in strength. You are poured out like water, do not exceed. For you have ascended the bed of your father and defiled the couch in his ascent. The meaning here is: You are my firstborn, greater among the children, and you were supposed to receive, according to the order of your birth, the inheritance that was rightfully due to the firstborn, and to receive the priesthood and the kingdom. This is clearly demonstrated by the burden you carry and your mighty strength. However, because you have sinned, and like water that cannot be contained in a vessel, you have been poured out by the force of pleasure. Therefore, I command you not to sin further and to be among your brothers, enduring the punishment for the sin that you have committed, which is the loss of your status as the firstborn.49:5-6
(Verses 5 and 6) Simeon and Levi, brothers, carried out the wickedness of their own invention. Let not my soul enter into their counsel, nor let my liver be involved in their assembly, because in their anger they killed men, and in their self-will they hamstrung oxen. By necessity, we are compelled to go further and revisit those things which are in disagreement with the Hebrew truth. For it is written there: Simeon and Levi are brothers, weapons of injustice are their tools. In their secret they conspired against me, so that my soul should not come in: and in their meeting they have cast down my glory, I shall never be cast down. For in their anger they slew a man, and in their self-will they undermined a wall. (Gen. XXXIV). However, it signifies that it was not according to their own counsel that Sichem and Emor killed the allied men, but rather against the law of peace and friendship they shed innocent blood, and with a kind of madness and cruelty, they tore down the walls of the city where they were hosted. Where it follows and says:49:7
(Verse 7) Cursed be their fury, for it is stubborn; and their anger, for it is harsh. I will divide them in Jacob and scatter them in Israel. For Levi did not receive his own inheritance, but had a few cities to dwell in among all the tribes. As for Simeon, it is written in the Book of Joshua (19) that he did not even receive a portion of land as his own, but received something from the tribe of Judah. And in the Chronicles (1, 4) it is more explicitly written that he multiplied and did not have a place of possession, so he went out into the wilderness. Certain people interpret the prophetically killed men, the Apostles, and the paralyzed bull by the Pharisees as Christ.49:8
(Verse 8.) Judah, your brothers will praise you. Because Judah, confession or praise, is subsequently written: Judah, your brothers will confess to you: or, your brothers will praise you.49:9
(Verse 9.) The sons of your father shall adore you. The lion's cub of Judah, my son, you have risen, bowing down like a lion and like a lion cub. Who will awaken him? Although there is a great mystery about Christ, it is prophesied according to the literal interpretation that kings from the lineage of David through Judah will be born and that all tribes will adore him. For it does not say, the sons of your mother, but the sons of your father. And what follows, you have risen from the lineage, my son, in Hebrew is, you have risen from captivity, my son, to show that he will lead captive peoples; and according to a more sacred interpretation, he has ascended on high and led captivity captive (Psalm 68). Or what I think is better, captivity signifies passion, ascent signifies resurrection.49:11
(Verse 11.) He ties his young donkey to the vine, and the colt of the donkey to the choice vine. In Hebrew it says, He ties his young donkey to the vine, and in Sorec, his donkey's colt to the choice vine: which colt of the donkey, that is, the Gentile people whom Jesus has taken over, that is, the Apostles' vineyard, who are from the Jews, he has joined together. And in Sorec, that is, the chosen vine, he has tied the donkey, over whom he has taken control, the Church gathered from the nations. And what he says, my son, he addresses to Judas himself, because Christ will do all of this. But it should also be known that where we read: Alligating to its vine its foal, can be read as 'its foal' in Hebrew, its city, with the same meaning demonstrated by other words in the Church, of which it is written elsewhere: A city that is set on a hill cannot be hidden (Matt. 5:15). And the streams of the river make the city of God glad (Psalm 46:5).(Vers. 14 et 15.)
(Verses 14 and 15.) Issachar desired good, resting among the lots, and seeing that rest is good, and the land is fertile. He placed his shoulder to the work and became a farmer. In Hebrew it is written: Issachar is a strong donkey, lying down between the borders, and seeing that rest is good, and the land is beautiful. He bowed his shoulder to bear burdens, and became a servant under tribute. Because previously he had said about Zebulun, who would possess the shores of the great sea, that it also reached Sidon and the other cities of Phoenicia; now he returns to the inland province, and blesses Issachar, because he is going to possess the most beautiful region in Galilee, near Naphtali, as his inhabitant. But he calls him a bone-like donkey, and a shoulder fit for bearing, because he would labor greatly in tilling the land and in transporting the goods that were born in his borders to the sea, and also carrying tributes to the kings. The Hebrews say that by metaphor it is meant that, by meditating day and night on the holy Scriptures, one has devoted their effort to working, and therefore all tribes serve them as if carrying gifts to a master.49:16-18
(Verses 16 and following.) And he shall judge his people, as one of the tribes of Israel. Let Dan be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward: thy salvation, O Lord, I will wait for. Samson was a judge in Israel, from the tribe of Dan. This therefore he saith: Now seeing in the spirit Samson thy Nazarite nourish his hair, and triumph over his enemies being cut down; which in the likeness of a serpent and ruler obstructing the ways, he permitteth none to pass through the land of Israel: but also if anyone, presuming on his own strength, relying on the swiftness of a horse, shall wish to invade it like a spoiler, he shall not be able to escape. However, the whole thing is spoken metaphorically of a serpent and a knight. Therefore, seeing your mighty Nazarene, who himself died for the prostitute and, dying, killed our enemies, I thought, O God, that he was the Christ, your Son. But because he died and did not rise again, and was led captive to Israel, another Savior of the world must be awaited by me and my race, to whom the promise has been given, and he will be the expectation of the nations.49:19
(Verse 19.) Gad the robber will rob him, and he himself will rob a plant. We are interpreted according to the Hebrew. But where we put the robber, it is written Gedud (), to allude to the name Gad, which can be more significantly expressed as εὔζωνος, that is, girded or ready. But the whole story is that after fourteen years, when Reuben and half of the tribe of Manasseh had returned to the sons whom he had sent across the Jordan to take possession, he found a great war against the neighboring peoples, and after defeating the enemy, he fought bravely. Read the book of Joshua (Joshua 13) and Chronicles (1, 5). I am aware that there are more mysteries in the blessings of the patriarchs, but they are not relevant to the current work.49:21
(Verse 21.) The tribe of Naphtali, a spreading vine, producing beauty in the next generation. In Hebrew it is written: Naphtali is a fruitful land, producing words of beauty, signifying that hot springs are born within the tribe itself, or that the region around the Sea of Galilee, watered by the flow of the Jordan River, is fertile. However, the Hebrews interpret it as prophesying an irrigated land and the words of beauty referring to Tiberias, which was considered to have knowledge of the Law. Furthermore, when they placed the irrigated field and the seventy twigs, which is called a loose branch, in Hebrew it is read as Ajala Sluaa (), which can also be translated as a released stag, showing the abundance of temporary crops and the swiftness of fertile land. But it is better if we refer everything to the teaching of the Savior, especially what He taught there, as it is also written in the Gospel.49:22-26
(Verse 22 and following) The son of Joseph grew up, the son of Joseph grown tall above the fountain of the daughter, walking with a composed stride on the wall. And they provoked him, and contended with him, and were angry against him, having arrows. He sat in the strength of his bow, and the chains of his hands were broken, from the hands of the mighty Jacob. From there will come the shepherd, the stone of Israel from the God of your father: and the rest. Because the Seventy Interpreters disagree in many places, we have expressed their interpretation as it is in Hebrew. And the meaning of the chapter is this: O Joseph, who is called thus because God has increased you for me, or because you will become greater among your brothers (for indeed Ephraim was the strongest of the tribe, as we read in the Books of Kings and Chronicles); O, I say, my son Joseph, who is so handsome that a crowd of Egyptian girls watches you from the walls, towers, and windows, your brothers envied you and provoked you to anger, wounded by arrows of envy and spears of jealousy. But you have set your bow and weapons of war in God, who is a mighty warrior; and your chains, with which your brothers bound you, have been loosed and broken by him, so that from your seed may be born Ephraim, strong and steadfast, like an unconquerable and unyielding stone, ruling over the ten tribes of Israel.49:27
(Verse 27.) Benjamin the ravenous wolf, in the morning he will still eat, and in the evening he will give food.How clear is the prophecy about the Apostle Paul, it is evident to all that in his youth he persecuted the Church, but in his old age he preached the Gospel. However, it is written in Hebrew as follows: Benjamin, a ravenous wolf, in the morning he will devour the prey, and in the evening he will divide the spoils. The Hebrews interpret this as referring to the altar where sacrifices were offered and the blood of the victims was poured out at its base, which was located in the territory of the tribe of Benjamin. They say, therefore, that this signifies that the priests in the morning sacrifice the victims, and in the evening divide those things which have been conferred upon them by the people according to the Law, placing the bloody wolf, the voracious wolf, as an interpretation upon the altar, and the division of spoils upon the priests, who serve the altar and live off the altar.
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