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pamphletstoinspire · 6 years ago

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Book Of Genesis - From The Latin Vulgate - Chapter 12

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Sept. have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year 2369 (Usher) 2399 (Sal. and Tirin) B.C. 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. H.

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as .

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 12

The call of Abram, and the promise made to him. He sojourneth in Chanaan, and then by occasion of a famine, goeth down to Egypt.

[1] And the Lord said to Abram: Go forth out of thy country, and from thy kindred, and out of thy father's house, and come into the land which I shall shew thee. Dixit autem Dominus ad Abram : Egredere de terra tua, et de cognatione tua, et de domo patris tui, et veni in terram quam monstrabo tibi.

[2] And I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed. Faciamque te in gentem magnam, et benedicam tibi, et magnificabo nomen tuum, erisque benedictus.

[3] I will bless them that bless thee, and curse them that curse thee, and IN THEE shall all the kindred of the earth be blessed: Benedicam benedicentibus tibi, et maledicam maledicentibus tibi, atque in te benedicentur universae cognationes terrae.

[4] So Abram went out as the Lord had commanded him, and Lot went with him: Abram was seventy-five years old when he went forth from Haran. Egressus est itaque Abram sicut praeceperat ei Dominus, et ivit cum eo Lot : septuaginta quinque annorum erat Abram cum egrederetur de Haran.

[5] And he took Sarai his wife, and Lot his brother's son, and all the substance which they had gathered, and the souls which they had gotten in Haran: and they went out to go into the land of Chanaan. And when they were come into it, Tulitque Sarai uxorem suam, et Lot filium fratris sui, universamque substantiam quam possederant, et animas quas fecerant in Haran : et egressi sunt ut irent in terram Chanaan. Cumque venissent in eam,

[6] Abram passed through the country into the place of Sichem, as far as the noble vale: now the Chanaanite was at that time in the land. pertransivit Abram terram usque ad locum Sichem, usque ad convallem illustrem : Chananaeus autem tunc erat in terra.

[7] And the Lord appeared to Abram, and said to him: To thy seed will I give this land. And he built there an altar to the Lord, who had appeared to him. Apparuit autem Dominus Abram, et dixit ei : Semini tuo dabo terram hanc. Qui aedificavit ibi altare Domino, qui apparuerat ei.

[8] And passing on from thence to a mountain, that was on the east side of Bethel, he there pitched his tent, having Bethel on the west, and Hai on the east; he built there also an altar to the Lord, and called upon his name. Et inde transgrediens ad montem, qui erat contra orientem Bethel, tetendit ibi tabernaculum suum, ab occidente habens Bethel, et ab oriente Hai : aedificavit quoque ibi altare Domino, et invocavit nomen ejus.

[9] And Abram went forward, going, and proceeding on to the south. Perrexitque Abram vadens, et ultra progrediens ad meridiem.

[10] And there came a famine in the country; and Abram went down into Egypt, to sojourn there: for the famine was very grievous in the land. Facta est autem fames in terra : descenditque Abram in Aegyptum, ut peregrinaretur ibi : praevaluerat enim fames in terra.

[11] And when he was near to enter into Egypt, he said to Sarai his wife: I know that thou art a beautiful woman: Cumque prope esset ut ingrederetur Aegyptum, dixit Sarai uxori suae : Novi quod pulchra sis mulier :

[12] And that when the Egyptians shall see thee, they will say: She is his wife: and they will kill me, and keep thee. et quod cum viderint te Aegyptii, dicturi sunt : Uxor ipsius est : et interficient me, et te reservabunt.

[13] Say, therefore, I pray thee, that thou art my sister: that I may be well used for thee, and that my soul may live for thy sake. Dic ergo, obsecro te, quod soror mea sis : ut bene sit mihi propter te, et vivat anima mea ob gratiam tui.

[14] And when Abram was come into Egypt, the Egyptians saw the woman that she was very beautiful. Cum itaque ingressus esset Abram Aegyptum, viderunt Aegyptii mulierem quod esset pulchra nimis.

[15] And the princes told Pharao, and praised her before him: and the woman was taken into the house of Pharao. Et nuntiaverunt principes Pharaoni, et laudaverunt eam apud illum : et sublata est mulier in domum Pharaonis.

[16] And they used Abram well for her sake. And he had sheep and oxen, and he asses, and men servants and maid servants, and she asses, and camels. Abram vero bene usi sunt propter illam : fueruntque ei oves et boves et asini, et servi et famulae, et asinae et cameli.

[17] But the Lord scourged Pharao and his house with most grievous stripes for Sarai, Abram's wife. Flagellavit autem Dominus Pharaonem plagis maximis, et domum ejus, propter Sarai uxorem Abram.

[18] And Pharao called Abram, and said to him: What is this that thou hast done to me? Why didst thou not tell me that she was thy wife? Vocavitque Pharao Abram, et dixit ei : Quidnam est hoc quod fecisti mihi? quare non indicasti quod uxor tua esset?

[19] For what cause didst thou say, she was thy sister, that I might take her to my wife? Now, therefore, there is thy wife, take her, and go thy way. quam ob causam dixisti esse sororem tuam, ut tollerem eam mihi in uxorem? Nunc igitur ecce conjux tua, accipe eam, et vade.

[20] And Pharao gave his men orders concerning Abram: and they led him away, and his wife, and all that he had. Praecepitque Pharao super Abram viris : et deduxerunt eum, et uxorem illius, et omnia quae habebat.

Commentary:

Ver. 1. Said: not after his father's death, but before he left Ur; (M.) unless, perhaps, Abram received a second admonition at Haran, which, from his dwelling there with his father, &c., is styled his country. He leaves his kindred, Nachor and his other relations, except Sarai and Lot, who go with him unto Chanaan; and even his own house, or many of his domestics and effects, and full of faith, goes in quest of an unknown habitation. Heb. xi. 8. H. --- S. Stephen clearly distinguishes these two calls of Abram. From the second, the 430 years of sojournment, mentioned Gal. 3. Ex. 12, must be dated. C. --- This is the third grand epoch of the world, about 2083, when God chooses one family to maintain the one faith, which he had all along supported. See W. &c.

Ver. 3. In thee, &c. or in the Messias, who will be one of thy descendants, and the source of all the blessings to be conferred on any of the human race. Gal. iii. 16. Many of the foregoing promises regarded a future world, and Abram was by no means incredulous, when he found himself afflicted here below, as if God had forgot his promises. C. --- He was truly blessed, in knowing how to live poor in spirit, even amid riches and honours; faithful in all tribulations and trials; following God in all things. v. 1.

Ver. 5. Gotten, (fecerant): made or acquired, either by birth or purchase, &c. M.

Ver. 6. Sichem. At the foot of M. Garizim, where Abram offered his first sacrifice in the land. Deut. xi. 30. Ken. --- Noble; on account of the many tall and shady oaks, whence the Sept. have the high oak. Heb. Elon more, the plain of Moreh, or of ostension, because God shewed Abram from this place, situated about the middle of the promised land, what countries he would give to him in his posterity, after having exterminated the Chanaanites, who then occupied the land as their own. The mentioning of these idolatrous nations here, gives us reason to admire the faith and constancy of Abram, who neither doubted of the fulfilling of this promise, nor hesitated to adore the true God publicly. v. 7. Hence there is no reason for accounting this an interpolation. H.

Ver. 8. Bethel, as it was called in the days of Moses, being the ancient Luza. C. 28. On the west, Hebrew, towards the sea or Mediterranean, which lay west of Palestine. Bethel signifies the house of God, being honoured with two altars. H.

Ver. 9. Proceeding to the south, Heb.: means also the desert, as the Sept. generally translate negeb: other interpreters agree with the Vulgate. C.

Ver. 10. Down into Egypt, which lies lower than Judea: here the famine did not rage. God would not allow him to go back to his friends. M.

Ver. 11. Beautiful: having yet had no children, though she must have been 65 years old. Abram acts with prudence, and does not tempt God: if he had made known that the woman was his wife, he would have exposed his life to imminent danger, amid a cruel and lascivious people; and being convinced of the chastity of Sarai, he did not, in the least, apprehend that she would consent to any violation of her conjugal engagements. He did not, therefore, expose her virtue as the Manichees pretended. S. Aug. c. Faust. xxii. 33. de C. D. xvi. 19. Ha. C. --- The event proved the justice of Abram's suspicions, and God's interference shewed that he was not displeased with his concealing part of the truth. Who can be so simple as to suppose, that we are bound to explain all our concerns to a foe? Do not we every day act with the like caution as Abram did, when we have reason to fear danger? Do not we wish, when fleeing from an enemy's country, that he should conclude we were taking a walk of pleasure? H.

Ver. 13. My sister. This was no lie; because she was his niece, being daughter to his brother Aran, and therefore, in the style of the Hebrews, she might truly be called his sister; as Lot is called Abraham's brother. Gen. xiv. 14. See Gen. xx. 12. Ch. --- Others say, Sarai was the half-sister of Abraham, by another mother. H.

Ver. 15. Pharao: The usual title of the kings of Egypt, in Ezechiel's time. C. 32. 2. Couriers are often too ready to flatter the passions of the prince: these are punished along with Pharao (v. 17); whence we may conclude, that they concurred with him, to take Sarai against her will.

Ver. 16. Well. Perhaps they made him some presents to gain his favour; (M.) or, at least, they suffered him to remain quietly among them.

Ver. 17. Scourged Pharao with unusual pains, sterility, &c. that he might easily perceive that his taking Sarai was displeasing to God. H. --- He did not intend to commit adultery indeed, but his conduct was tyrannical and oppressive to the stranger, whom God protects. Ps. 44. M.

Ver. 20. Led him away: perhaps without allowing him time to vindicate his conduct, and with a degree of contumely, to shew the king's displeasure; who durst not, however, injure Abraham in his effects, nor suffer any of his subjects to hurt him. The holy patriarch received his wife untouched, and departed with joy. H.

#book of genesis

2 notes · View notes

you-re-what-the-french-call · 4 years ago

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Facile credo, plures esse Naturas invisibiles quam visibiles in rerum universitate. Sed horum omnium familiam quis nobis enarrabit? et gradus et cognationes et discrimina et singulorum munera? Quid agunt? quae loca habitant? Harum rerum notitiam semper ambivit ingenium humanum, nunquam attigit. Juvat, interea, non diffiteor, quandoque in animo, tanquam in tabula, majoris et melioris mundi imaginem contemplari: ne mens assuefacta hodiernae vitae minutiis se contrahat nimis, et tota subsidat in pusillas cogitationes. Sed veritati interea invigilandum est, modusque servandus, ut certa ab incertis, diem a nocte, distinguamus. - T. BURNET, Archaeol. Phil p. 68.

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talmidimblogging · 5 years ago

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Numbers Chapter 1 Lexham Latin Vulgate

Chapter 1

1 1 Locutusque est Dominus ad Moysen in deserto Sinai in tabernaculo fœderis, prima die mensis secundi, anno altero egressionis eorum ex Ægypto, dicens: 2 Tollite summam universæ congregationis filiorum Israël per cognationes et domos suas, et nomina singulorum, quidquid sexus est masculini 3 a vigesimo anno et supra, omnium virorum fortium ex Israël, et numerabitis eos per turmas…

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rausule · 1 year ago

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DE COGNATIONE INTER SINGULAS ET SOCIETATIS

Classes sociales

Classem socialem definire possumus tamquam praedicamentum ex hominibus constitutum qui, in structura sociali historice determinata, similem locum obtinent ac simile munus in sua ordinatione funguntur.

Exempli gratia: lacus et opifices, actores, professionales, milites, possessores et operarii agriculturae, etc., classes sunt sociales.

Karl Marx genus sociale definit loco hominum in relationibus productionis fundatum. Secundum discipulum essentialiter duo genera sunt: capitalista bourgeoisia, constituitur ex dominis instrumentorum productionis et proletariae, quae instrumenti productionis non habent et suam vim laboris tribuit. Marx intellegit distributionem facultatum inter coetus sociales magis implicatam esse ac differentiam, sed quid interest describere, antithesin est quod rationes fundamentales capit rationes societatis capitalistae oeconomicae.

Max Weber enim, positio in systemate oeconomico magni momenti est, sed, Marx comparatus, proprietatem minoris tribuit in considerandis formis stratificationis socialis et magis extollitur dignitatis socialis. Ideo praedicationes professionales et entrepreneurialis magni momenti habentur quae, licet instrumenta productionis non possident, opera aptissima exercent. Loco vocabuli classis Weber vocabuli genere uti mavult.

Classis socialis

Verbum genus indicat coetus hominum qui in lifestyle

milliarii pro eo, quod intra comitatum est, occupant. Differentia classium oritur ex statu oeconomico, quod inaequalitatem divitiarum secumfert et ex statu sociali, quod inaequalitatem divitiarum secumfert.

dignitatis aequalitas.

Exempli gratia, ille qui medicus laborat, potest magni aestimari, etiam si non habet magnos fructus; e contra, modestae culturae homo, qui magnam pecuniae vim cumulavit modis honestis, non obstante eius divitiis, parum sociali dignitate frui potuit. Tertius aspectus est status politicus, qui inaequalitatem potentiae secumfert, i.e. facultatem influxum oeconomici et socialis ad proprium commodum.

Hae tres rationes non coincidunt, sed inter se dependentes et unus e tribus statibus ad alios augendos uti potest: exempli gratia, propter pecuniam, ingenia opulentissima facilius ad principatum potestatis pervenire possunt.

Sociologi Americani illas societates considerant in quibus regimen oeconomicum est liberae competitionis aequale esse.

Hae societates substantialem opportunitatis aequalitatem praebent, sicut in illis omnibus occasio est ditari. In hoc casu diversae classes sociales sunt mere sociales stratae a diversis oeconomicis et pro- diversae.

#COGNATIONE INTER SINGULAS ET SOCIETATIS #afrikaans #south africa #lucifer #lgbtq #Karl Marx genus sociale #diversae classes sociales

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rausule · 1 year ago

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DE COGNATIONE INTER SINGULAS ET SOCIETATIS

1983. Bourgeoisia, satis stabilis in periodo inter 1881 et 1951, crevit inde ab 1.9% in 1951 ad 3.3% in 1983 .

Inclinatio incrementi mediarum urbanarum classium adhuc continuatur, sicut est declinatio agricolarum et classis operariorum. Medium genus praeterea, secundum Sylos Labini, non semper est homogeneum, complectens autonomum pusillum bourgeoisie (mercatorum, artificum et professorum minorum), collaris petiti bourgeoisie (technici, magistri et operarii varii generis) et particularia, uti. e clero et militari. Haec categoria, quamlibet numerosa, in rebus oeconomicis diversi sunt et interdum repugnant; diversos gradus culturales exhibent et aliam moralem civilem. Classis media dissimilis, nam Sylos Labini, bourgeoisie propria (superioris bourgeoisie) et operariorum genus magis homogenea sunt et eo magis classes similes.

Ad principium industriarum processuum, inaequalitates sociales decreverunt, quamvis adhuc altae differentiae manent et novae machinae ortae sunt quae novas paupertatis formas determinant (cf. fenestra 3, Absoluta paupertas et paupertas relativa in Italia).

Sociologi vocant stratum sociale, quod ab hominibus constitutum est, modo admodum irregulari et precario, in humilibus negotiis et cum demissioribus proventibus sicut in proletariis.

3 Absoluta paupertas et egestas relativa in Italia

fenestra

Absoluta paupertas reditus significat, innixus nummariae valore modii bonorum et officiorum essentialium, sub quo quis in hanc incidit conditionem (exempli gratia, anno 2002 pro uno homine in Italia ad 382, 66 nummos per mensem constituto; duos denarios per mensem in 573.63). Absoluta paupertas in Italia erat 4% in 2005, surrexit ad 4.1% in 2006 et 2007, et ad 4.6% in 2008.

Cum paupertas absoluta pensatur secundum postulata fundamentalia, relativa paupertas provenit ex calculo statistico, qui considerat valores mediocris reditus hominum. In Italia, exempli gratia, anno 2002 relativae paupertatis limen constitutum est 494.07 euros per mensem pro uno homine, ad 823.45 nummis per mensem pro duobus hominibus (limina quae periodice renovantur secundum "inflationem). Paupertas relativa in Italia erat 11.1%, eodem gradu permansit anno 2006 et 2007 ut 11,3% in 2008 surgeret. Haec paupertas

praesertim ad meridiem, magnas familias cum liberis minoribus et senibus. Ceteri paupertatis factores sunt: humilis gradus educationis, defectus operis stabilis vel profile professio humilis.

Ad traditionalem paupertatem sic dictas "novas paupertates" addere debemus, quod significat omnes formas incommodi non directe ob inopiam accepti, sed ad factores relationes (coniuges discriminum, conflictus in familia), salutem (morbos inactivare). vel sociale (de segregatione et exclusione particularium coetuum socialium vel ethnicorum). Hae factores vim oeconomicam familiarum afficiunt et "multiplicatiorem" effectum habent, si vere modesti reditus consociantur.

Fontes: Ministerium Laboris et Politiae Social, Relatio de agendis contra paupertatem et exclusionem socialem. Anni 2003, 2005 et 2007. ISTAT, Paupertas in Italia in 2008.

#COGNATIONE INTER SINGULAS #afrikaans #south africa #lucifer #lgbtq

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rausule · 1 year ago

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DE COGNATIONE INTER SINGULAS ET SOCIETATIS

callide impellunt ad eorum transformationem, quae fieri potest per processus gradatim vel motus res novas. Exempli causa, progressus oeconomicus et socialis, qui in Europa et in America facta est, exeunte saeculo XVIII, erat fundamentum profundarum transformationum socialium quae ad Revolutionem Americanam et Revolutionem Gallicam ducebant.

Sociologi saeculo XIX in magnas transformationes sociales animum converterunt, scholares saeculi XX magis circumscriptum aditum ad studium rei socialis praeponunt, attentis phaenomenis quae in limitibus locorum geographicis (quaedam areas metropolitanae; exempli gratia) et breviora temporis spatia (exempli gratia: transformationes familiae post Bellum Orbis Terrarum II in certo ambitu geographico).

2 Quaedam exempla interpretativa rerum socialium

Quamvis hic aditus empiricus, hodierni scholares, sicut eorum antecessores, variis interpretativis exemplaribus in studio phaenomenorum socialium utuntur.

In hac sectione examinamus exempla conflictus, functionalismum ac thecam symbolicae rationism.

Scholares, qui certaminum exempla utuntur, praesertim discrepantia inter classes sociales, vident in societate continuum concursum utilitatis inter eos qui potioris potentiae, divitiarum et auctoritatis dignitates tenent et eos qui subordinationem tenent, paucioribus mediis oeconomicis et vix dignitate sociali. Hi scholares inaequalitates excutiunt suas causas illustrare conantes, quibusdam in casibus proponentes mutationes sociales possibiles ad hunc statum rerum minuendum vel tollendum. Conflictus non censetur negativa in se, quia vis impellens potest esse post transformationes positivas ad societatem iustiorem efficiendam.

Scholares, qui utilitatibus exemplaribus utuntur, societatem vident tamquam organismum vivum, in quo varii humani coetus diversae habent functiones, quae totam societatem ad fines suos assequendum permittunt. Differentiae sociales, secundum talem conceptionem, inevitabiles sunt. Conflictus tendit ut censeri possit dysfunctiones socialis, quae dissolvit in corpore sociali. Ex hac parte, mutationes censentur emendativae ad efficiendum systema oeconomico-sociale efficacius.

Tertia accessio interpretativa datur symbolicis interactionismi, quae maxime interest in processibus communicativis et relationibus, quae in societate fiunt. exempla conflictus

Sociologi qui his exemplaribus utuntur saepe commoventur

#exempla conflictus #afrikaans #south africa #lucifer #lgbtq

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rausule · 1 year ago

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DE COGNATIONE INTER SINGULAS ET SOCIETATIS

pium, cum labore in agris et productione bonorum quae in familia vel in vicinia sunt consumptae). Homines etiam intra domesticos labores vacabant (exempli gratia, cum aliis coetibus familiaribus occurrentes vel festivitatibus participandis). Multis in casibus, educatio et vocationalis institutio in familia facta est. Familia nuclearis, ex altera parte, essentialiter in duabus functionibus speciale facit: ut filios ad sodales societatis bene accommodatas efficiant; ad stabiliendam personalitatem adultorum, praesertim per matrimonii institutionem.

In familia, homo est princeps instrumentalis: ipse praesertim qui familiam ac expressionem signatam in statu oeconomico in societate ac vita ipsius familiae pendet. Etiam relationes eorum curat

per Robertum Bale.

familia cum reliqua societate. Mulier, autem, princeps est expressivus: ipsa est quae custodit membra coetus in passione coniuncti, qui nucleum familiae constituunt, cura filiorum committitur;

cialiter cum parva sunt et cura domus. Mulieres ludunt

extra opus sunt maxime innuptae, viduae vel repudiatae.

Mutationes sociales et oeconomicae proximorum paucis decenniis exemplar Parsons insufficiens hodie in pluribus faciunt. Exempli causa, sociologus Germanus Ulrich Beck (Berlin, 1944) agnoscit quasdam mutationes momenti in Institutis familiaribus quae relationes inter viros ac mulieres afficiunt: mutationes in opere domestico; imperium parit; divortium; occasiones scholasticas par; auctam vitae expectationem.

Tantum commemorare mutationes in opere domestico, progressus technologici permisit creationem adjumentorum quae mulieres (sed etiam viros) permittunt ad conservandum laborem in operando domi. Praeterea, hodie multae mulieres domum laboris minus expetendam aestimant et se in foris operibus evolvere conantur.

Quamvis criticae de punctis specificis, adhibitis analysi exemplaribus sicut Parsons', secundum divisionem munerum variorum actorum socialium, utiles esse possunt in gradu methodologico.

Merton's theoriis

Robert Merton, discipulus Parsons in Universitate Americana Harvardiana, quamvis familia Americana ad rationes functionalisticas sustinendas perduraret, partim nimiam spem socialem correxit.

Sicut in Merton, comparatio inter actionem corporis humani ac societatis multis viris doctis videtur coacta: instituta non semper agunt ad hominum salutem et ad eorum necessitatem satisfactionem. Exempli gratia, in regiminibus totalitariis instituta persequuntur proposita quae magnam partem hominum nocent et etiam in civitatibus popularibus possunt esse graves depravationes et iniustitiae.

proprie ducis significatio; refertur ad ducem qui relationes inter suam cohaesionem curat Persons develops analyzing a sua doctrina Mediocris saeculi XX. Merton agnoscit aliquos casus sociales institutiones et institutiones deesse in utilitate totius corporis socialis, ac non omnes homines ad eas accommodare posse. Ex his omnibus technicorum oritur. Societas

#Societas #afrikaans #south africa #lucifer #lgbtq

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pamphletstoinspire · 6 years ago

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Book Of Genesis - From The Latin Vulgate - Chapter 10

INTRODUCTION.

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Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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Chapter 10

The genealogy of the children of Noe, by whom the world was peopled after the flood.

[1] These are the generations of the sons of Noe: Sem, Cham, and Japheth: and unto them sons were born after the flood. Hae sunt generationes filiorum Noe, Sem, Cham et Japheth : natique sunt eis filii post diluvium.

[2] The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Thubal, and Mosoch, and Thiras. Filii Japheth : Gomer, et Magog, et Madai, et Javan, et Thubal, et Mosoch, et Thiras.

[3] And the sons of Gomer: Ascenez and Riphath and Thogorma. Porro filii Gomer : Ascenez et Riphath et Thogorma.

[4] And the sons of Javan: Elisa and Tharsis, Cetthim and Dodanim. Filii autem Javan : Elisa et Tharsis, Cetthim et Dodanim.

[5] By these were divided the islands of the Gentiles in their lands, every one according to his tongue and their families in their nations. Ab his divisae sunt insulae gentium in regionibus suis, unusquisque secundum linguam suam et familias suas in nationibus suis.

[6] And the sons of Cham: Chus, and Mesram, and Phuth, and Chanaan. Filii autem Cham : Chus, et Mesraim, et Phuth, et Chanaan.

[7] And the sons of Chus: Saba, and Hevila, and Sabatha, and Regma, and Sabatacha. The sons of Regma: Saba and Dadan. Filii Chus : Saba, et Hevila, et Sabatha, et Regma, et Sabatacha. Filii Regma : Saba et Dadan.

[8] Now Chus begot Nemrod: he began to be mighty on the earth. Porro Chus genuit Nemrod : ipse coepit esse potens in terra,

[9] And he was a stout hunter before the Lord. Hence came a proverb: Even as Nemrod the stout hunter before the Lord. et erat robustus venator coram Domino. Ob hoc exivit proverbium : Quasi Nemrod robustus venator coram Domino.

[10] And the beginning of his kingdom was Babylon, and Arach, and Achad, and Chalanne in the land of Sennaar. Fuit autem principium regni ejus Babylon, et Arach et Achad, et Chalanne, in terra Sennaar.

[11] Out of that land came forth Assur, and built Ninive, and the streets of the city, and Chale. De terra illa egressus est Assur, et aedificavit Niniven, et plateas civitatis, et Chale.

[12] Resen also between Ninive and Chale: this is the great city. Resen quoque inter Niniven et Chale : haec est civitas magna.

[13] And Mesraim begot Ludim, and Anamim, and Laabim, Nepthuim, At vero Mesraim genuit Ludim, et Anamim et Laabim, Nephthuim,

[14] And Phetrusim, and Chasluim; of whom came forth the Philistines, and the Capthorim. et Phetrusim, et Chasluim : de quibus egressi sunt Philisthiim et Caphtorim.

[15] And Chanaan begot Sidon, his firstborn, the Hethite, Chanaan autem genuit Sidonem primogenitum suum. Hethaeum,

[16] And the Jebusite, and the Amorrhite, and the Gergesite, et Jebusaeum, et Amorrhaeum, Gergesaeum,

[17] The Hevite and the Aracite: the Sinite, Hevaeum, et Aracaeum : Sinaeum,

[18] And the Aradian, the Samarite, and the Hamathite: and afterwards the families of the Chanaanites were spread abroad. et Aradium, Samaraeum, et Amathaeum : et post haec disseminati sunt populi Chananaeorum.

[19] And the limits of Chanaan were from Sidon as one comes to Gerara even to Gaza, until thou enter Sodom and Gomorrha, and Adama, and Seboim even to Lesa. Factique sunt termini Chanaan venientibus a Sidone Geraram usque Gazam, donec ingrediaris Sodomam et Gomorrham, et Adamam, et Seboim usque Lesa.

[20] These are the children of Cham in their kindreds, and tongues, and generations, and lands, and nations. Hi sunt filii Cham in cognationibus, et linguis, et generationibus, terrisque et gentibus suis.

[21] Of Sem also, the father of all the children of Heber, the elder brother of Japheth, sons were born. De Sem quoque nati sunt, patre omnium filiorum Heber, fratre Japheth majore.

[22] The sons of Sem: Elam and Assur, and Arphaxad, and Lud, and Aram. Filii Sem : Aelam, et Assur, et Arphaxad, et Lud, et Aram.

[23] The sons of Aram: Us and Hull, and Gether, and Mess. Filii Aram : Us, et Hul, et Gether, et Mes.

[24] But Arphaxad begot Sale, of whom was born Heber. At vero Arphaxad genuit Sale, de quo ortus est Heber.

[25] And to Heber were born two sons: the name of the one was Phaleg, because in his days the earth was divided: and his brother's name Jectan. Natique sunt Heber filii duo : nomen uni Phaleg, eo quod in diebus ejus divisa sit terra : et nomen fratris ejus Jectan.

[26] Which Jectan begot Elmodad, and Saleph, and Asarmoth, Jare, Qui Jectan genuit Elmodad, et Saleph, et Asarmoth, Jare,

[27] And Aduram, and Uzal, and Decla, et Aduram, et Uzal, et Decla,

[28] And Ebal, and Abimael, Saba, et Ebal, et Abimael, Saba,

[29] And Ophir, and Hevila, and Jobab. All these were the sons of Jectan. et Ophir, et Hevila, et Jobab : omnes isti, filii Jectan.

[30] And their dwelling was from Messa as we go on as far as Sephar, a mountain in the east. Et facta est habitatio eorum de Messa pergentibus usque Sephar montem orientalem.

[31] These are the children of Sem according to their kindreds and tongues, and countries in their nations. Isti filii Sem secundum cognationes, et linguas, et regiones in gentibus suis.

[32] These are the families of Noe, according to their peoples and nations. By these were the nations divided on the earth after the flood. Hae familiae Noe juxta populos et nationes suas. Ab his divisae sunt gentes in terra post diluvium.

Commentary:

Ver. 2. Japheth. From his being placed first, some conclude that he was the eldest; and perhaps the famed Japetus of the Greeks is the same person. D. --- Sem comes last, though elder than Cham, that the history of the true Church may be more connected. Though it would be a work of great labour to discover what nations sprung from the people here mentioned, yet some are sufficiently obvious; and the learned Bochart has given very plausible applications of the different names to the respective nations, in his Phaleg. or sacred Geography. Gomer is supposed to be the father of the Cimbri in Germany, from whom the French and English also probably sprung. H. --- Magog, father of the Scythians, &c. Ezec. xxvi. Madai of the Medes, Javan of the Ionians in Greece, Thubal of the Iberians and Spaniards, Mosoch of the Muscovites, Thiras of the Thracians.

Ver. 3. Ascenez father of the Germans, Thogorma father of the Turks. M.

Ver. 5. The islands. So the Hebrews called all the remote countries, to which they went by ships to Judea, as Greece, Italy, Spain, &c. (Ch.) whether they were surrounded with water or not. Jer. xxv. 22. M.

Ver. 9. A stout hunter. Not of beasts, but of men; whom by violence and tyranny he brought under his dominion. And such he was, not only in the opinion of men, but before the Lord; that is, in his sight who cannot be deceived. Ch. --- The Sept. call him a giant; that is, a violent man. According to Josephus, he stirred up men to rebel against the Lord, maintaining that all their happiness must come from themselves, &c. Ant. i. 4. Thus he broached the first heresy after the deluge. W. --- He seems to have been the same as Bel, father of Ninus, and the author of idolatry. M.

Ver. 11. That land, of Sennaar, near the city of Babylon. Assur, or Ninus, who founded the Assyrian empire. M. --- But many understand this of Nemrod, who, in his progress from Babylonia to conquer the world, and oppress the rest of his brethren, came forth into Assyria, as if it were written Assurah; the He signifying motion towards, being often omitted in names of places. See 2 Kings, vi. 10. Bochart. There he built Ninive, on the Tigris. But the exact situation of this vast city is not even known. C. --- And the streets, &c. which were amazingly extensive. Jonas iii. 3. It may also signify the city Rohoboth. Pagnin. --- Chale perhaps of Halah. 4 Kings xvii. 6. on the banks, or near the source of the river Chaboras.

Ver. 12. Resen, perhaps Larissa, here written without the La; as 1 Par. v. 26. Hala has the preposition, and is written Lahela. Bochart. --- This, &c. It is doubtful which of these three cities is meant: but as we know that Ninive was remarkable for size and magnificence, we may suppose this is designated. C. M.

Ver. 19. To Lesa, or Laisa, to the north, on the Jordan, as Sodom was on the southern extremity of that river. Sidon and Gaza were on the Mediterranean sea, north and south; so that these four cities are like four points, determining the extent of the promised land, which, as it was important for the Israelites to know, Moses descends to these particulars in speaking of the Chanaanites.

Ver. 21. Of Heber. That is, of the nations beyond the Euphrates. Hebrews, &c. C. --- The elder brother, fratre Japheth majore, may be rendered as well "Japheth being his elder brother," which, as we have already observed, was probably the case. By mentioning him alone, we may gather that Sem was elder than Cham, who is called the less or younger son. H. --- The Hebrew may be translated either way. But the Chald. Liran. and many excellent interpreters, make Jepheth the eldest. C.

Ver. 24. Begot Sale; either his son, or his grandson, by Cainan. See Luke iii. 36. where we shall examine this question; also C. xi. 12. The copies of the Sept. now extant, all assert that Cainan was the son of Arphaxad, in all the places where they are mentioned, both in Gen. and Chronicles; and though some endeavour to prove that this is an interpolation, inserted by a later hand, it is certain it was found in the Sept. in the days of S. Luke, who confirms it by his authority, as all the copies both Greek and Latin, except a very faulty one which belonged to Beza, and is now at Cambridge, testify. Beza was so bold as to expunge the name. But before we allow of this freedom, we must be informed how S. Luke could adopt such an error, being, as he was, under the guidance of the Holy Ghost! See Salien, &c. H. --- Mariana asserts, that the Hebrew copies have been vitiated.

Ver. 29. Sons of Jectan; though not perhaps all born before the dispersion of nations, which may be said of some others, whom Moses here mentions, that he may not have to interrupt his narration. C.

#book of genesis

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