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pamphletstoinspire · 6 years ago

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Book Of Genesis - From The Latin Vulgate - Chapter 4

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 4

The history of Cain and Abel.

[1] And Adam knew Eve his wife: who conceived and brought forth Cain, saying: I have gotten a man through God. Adam vero cognovit uxorem suam Hevam, quae concepit et peperit Cain, dicens : Possedi hominem per Deum.

[2] And again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman. Rursumque peperit fratrem ejus Abel. Fuit autem Abel pastor ovium, et Cain agricola.

[3] And it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord. Factum est autem post multos dies ut offerret Cain de fructibus terrae munera Domino.

[4] Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings. Abel quoque obtulit de primogenitis gregis sui, et de adipibus eorum : et respexit Dominus ad Abel, et ad munera ejus.

[5] But to Cain and his offerings he had no respect: and Cain was exceedingly angry, and his countenance fell. Ad Cain vero, et ad munera illius non respexit : iratusque est Cain vehementer, et concidit vultus ejus.

[6] And the Lord said to him: Why art thou angry? and why is thy countenance fallen? Dixitque Dominus ad eum : Quare iratus es? et cur concidit facies tua?

[7] If thou do well, shalt thou not receive? but if ill, shall not sin forthwith be present at the door? but the lust thereof shall be under thee, and thou shalt have dominion over it. nonne si bene egeris, recipies : sin autem male, statim in foribus peccatum aderit? sed sub te erit appetitus ejus, et tu dominaberis illius.

[8] And Cain said to Abel his brother: Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him. Dixitque Cain ad Abel fratrem suum : Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit eum.

[9] And the Lord said to Cain: Where is thy brother Abel? And he answered, I know not: am I my brother's keeper? Et ait Dominus ad Cain : Ubi est Abel frater tuus? Qui respondit : Nescio : num custos fratris mei sum ego?

[10] And he said to him: What hast thou done? the voice of thy brother's blood crieth to me from the earth. Dixitque ad eum : Quid fecisti? vox sanguinis fratris tui clamat ad me de terra.

[11] Now, therefore, cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother at thy hand. Nunc igitur maledictus eris super terram, quae aperuit os suum, et suscepit sanguinem fratris tui de manu tua.

[12] When thou shalt till it, it shall not yield to thee its fruit: a fugitive and a vagabond shalt thou be upon the earth. Cum operatus fueris eam, non dabit tibi fructus suos : vagus et profugus eris super terram.

[13] And Cain said to the Lord: My iniquity is greater than that I may deserve pardon. Dixitque Cain ad Dominum : Major est iniquitas mea, quam ut veniam merear.

[14] Behold thou dost cast me out this day from the face of the earth, and I shall be hidden from thy face, and I shall be a vagabond and a fugitive on the earth: every one, therefore, that findeth me, shall kill me. Ecce ejicis me hodie a facie terrae, et a facie tua abscondar, et ero vagus et profugus in terra : omnis igitur qui invenerit me, occidet me.

[15] And the Lord said to him: No, it shall not be so: but whosoever shall kill Cain, shall be punished sevenfold. And the Lord set a mark upon Cain, that whosoever found him should not kill him. Dixitque ei Dominus : Nequaquam ita fiet : sed omnis qui occiderit Cain, septuplum punietur. Posuitque Dominus Cain signum, ut non interficeret eum omnis qui invenisset eum.

[16] And Cain went out from the face of the Lord, and dwelt as a fugitive on the earth, at the east side of Eden. Egressusque Cain a facie Domini, habitavit profugus in terra ad orientalem plagam Eden.

[17] And Cain knew his wife, and she conceived, and brought forth Henoch: and he built a city, and called the name thereof by the name of his son Henoch. Cognovit autem Cain uxorem suam, quae concepit, et peperit Henoch : et aedificavit civitatem, vocavitque nomen ejus ex nomine filii sui, Henoch.

[18] And Henoch begot Irad, and Irad begot Maviael, and Maviael begot Mathusael, and Mathusael begot Lamech: Porro Henoch genuit Irad, et Irad genuit Maviael, et Maviael genuit Mathusael, et Mathusael genuit Lamech.

[19] Who took two wives: the name of the one was Ada, and the name of the other Sella. Qui accepit duas uxores, nomen uni Ada, et nomen alteri Sella.

[20] And Ada brought forth Jabel: who was the father of such as dwell in tents, and of herdsmen. Genuitque Ada Jabel, qui fuit pater habitantium in tentoriis, atque pastorum.

[21] And his brother's name was Jubal; he was the father of them that play upon the harp and the organs. Et nomen fratris ejus Jubal : ipse fuit pater canentium cithara et organo.

[22] Sella also brought forth Tubalcain, who was a hammerer and artificer in every work of brass and iron. And the sister of Tubalcain was Noema. Sella quoque genuit Tubalcain, qui fuit malleator et faber in cuncta opera aeris et ferri. Soror vero Tubalcain, Noema.

[23] And Lamech said to his wives Ada and Sella: Hear my voice, ye wives of Lamech, hearken to my speech: for I have slain a man to the wounding of myself, and a stripling to my own bruising. Dixitque Lamech uxoribus suis Adae et Sellae : Audite vocem meam, uxores Lamech; auscultate sermonem meum : quoniam occidi virum in vulnus meum, et adolescentulum in livorem meum.

[24] Sevenfold vengeance shall be taken for Cain: but for Lamech seventy times sevenfold. Septuplum ultio dabitur de Cain : de Lamech vero septuagies septies.

[25] Adam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me another seed, for Abel whom Cain slew. Cognovit quoque adhuc Adam uxorem suam : et peperit filium, vocavitque nomen ejus Seth, dicens : Posuit mihi Deus semen aliud pro Abel, quem occidit Cain.

[26] But to Seth also was born a son, whom he called Enos; this man began to call upon the name of the Lord. Sed et Seth natus est filius, quem vocavit Enos : iste coepit invocare nomen Domini.

Commentary:

Ver. 1. Through God. Heb. may signify also: "even God," as if she thought this was the promised seed, who, as Onkelos paraphrases it, would serve the Lord. C. --- So little could she foresee the future conduct of Cain, whose name may be derived either from kone, possession and acquisition, or from kun, lamentation. The latter interpretation would have been better verified by the event, and the name of Abel, vanity, or sorrow, for which his parents allege no reason, might also have been reversed, on account of his justice, for which he is canonized by Christ himself, and declared the Just. Pious and significant names were imposed by either parent. Cain was the second man. He was not conceived till after the fall, and was therefore the first born in original sin. H.

Ver. 4. Had respect. That is, shewed his acceptance of his sacrifice (as coming from a heart full of devotion): and that we may suppose, by some visible token, such as sending fire from heaven upon his offerings. Ch. --- The offerings of Cain are mentioned without any approbation: those of Abel are the firstlings and fat, or the very best; by which he testified, that he acknowledged God for his first beginning. Sacrifice is due to God alone, and to Him it has always been offered in the Church. We have the happiness to offer that truly eucharistic sacrifice to God, of which those of ancient times were only figures. What sacrifice can our erring brethren shew? W. C.

Ver. 7. Over it. This is a clear proof of free-will. To destroy its force, Protestants translate over him, as if Cain should still retain his privilege of the first-born, notwithstanding all his wickedness, and should rule over Abel, who would willingly submit, "unto thee his desire," &c. But God had made no mention of Abel. The whole discourse is about doing well or ill; and Cain is encouraged to avoid the stings of conscience, by altering his conduct, as it was in his power, how strongly soever his passions might solicit him to evil. H. --- The Hebrew is understood by Onkelos, and the Targum of Jerusalem, in the sense of the Vulgate. The latter reads, "If thou correct thy proceedings in this life, thou wilt receive pardon in the next world. But if thou do not penance for thy sin, it shall remain till the day of the great judgment, and it shall stay, lying at the door of thy heart. But I have given thee power to govern thy concupiscence: thou shalt sway it, either to embrace good or evil." Calmet shews that the Hebrew perfectly admits of this sense. S. Augustine will not allow of the turn which the Manichees gave it. "Thou shalt have dominion over (illius.) What? thy brother! (absit) by no means: over what then, but sin? De C. xv. 7. Protestants formerly abandoned the translation of 1579, (which they have again resumed) and translated better, "unto thee shall be the desire thereof, and thou shalt rule over it," which R. Abenezra explains also of sin. To which of these editions, all given by royal authority, will Protestants adhere? Luther wrote a book against free-will, and Calvin would not admit the very name. But we, with all antiquity, must cry out with S. Jerom, c. Jov. 2: "God made us with free-will, neither are we drawn by necessity to virtue or vice; else where there is necessity, there is neither damnation nor reward." W. H.

Ver. 8. Let us go forth abroad. These words are now wanting in the Hebrew; being omitted, according to Kennicott, since the days of Aquila 130; they are found in the Samaritan copy and version, in the Sept. &c. H. --- The Masorets place a mark, as if something were defective here, and in 27 other verses, or in 25 at least. H. --- Abel's violent death was a figure of that of Jesus Christ, inflicted for the like cause. See Heb. xii. 2. C. --- In consequence of these crimes, Cain separated from the Church, and the Jews became no longer God's people: both Cain and the Jews became vagabonds. H. --- The Targum of Jerusalem observes, that Cain talked against God's providence and the future world, which Abel hearing with marked indignation, Cain took occasion to kill him. W.

Ver. 13. My iniquity, &c. Like Judas, Cain despairs. The Rabbins make him complain of the rigour of God's judgment, "My sin (or punishment) is too great to be borne." I must then be driven from the land of my nativity, from the society of my brethren and parents, from thy presence, for ever. Why do I then live? Let the first man I meet, kill me. Liran.

Ver. 14. Every one that findeth me, shall kill me. His guilty conscience made him fear his own brothers, and nephews; of whom, by this time, there might be a good number upon the earth: which had now endured near 130 years; as may be gathered from Gen. v. 3, compared with Chap. iv. 25, though in the compendious account given in the Scripture, only Cain and Abel are mentioned. Ch. --- Cain is little concerned about any thing but the loss of life. M.

Ver. 15. Set a mark, &c. The more common opinion of the interpreters of holy writ, supposes this mark to have been a trembling of the body; or a horror and consternation in his countenance. Ch. --- God gave this first murderer a reprieve, allowing him time for repentance; but he neglected it, and died a reprobate; having been, during life, the head of an apostate church, and of the city of the devil, which has ever since opposed the city of God, and the society of the faithful. Though all his posterity were drowned in the deluge, some were soon found, even in the family of Noe, who stood up for the wretched pre-eminence in wickedness and rebellion, against the truth. See S. Aug. W. &c. H.

Ver. 16. A fugitive, according to his sentence. Heb. nod, which the Sept. have taken for a proper name. "In the land of Naid, over against Eden," (H.) or in the fields of Nyse, in Hyrcania, to the east of Eden and Armenia. C.

Ver. 17. His wife. She was a daughter of Adam, and Cain's own sister; God dispensing with such marriages in the beginning of the world, as mankind could not otherwise be propagated. --- He built a city, viz. In process of time, when his race was multiplied, so as to be numerous enough to people it. For in the many hundred years he lived, his race might be multiplied even to millions. Ch. --- The Hanuchta, which Ptolemy places in Susiana, (C.) may perhaps have been built after the flood, in the same place. Josephus says, Cain was the first who fortified a city; designing it for a retreat, where he might keep the fruits of his robberies. Ant. 1. 3. Peirere founds his ill-concerted system of Preadamites, or of men existing before Adam, on the history of Cain exercising husbandry, building a city, &c.; as if there were any difficulty in supposing, that the arts would have made some progress in the lapse of above a century. H.

Ver. 19. Two wives. Lamech first transgressed the law of having only one wife at a time. C. 11. 24. None before the deluge is mentioned as having followed his example, even among the abandoned sons of men. Abraham, the father of the faithful, and some others, after that event, when the age of man was shortened, and the number of the true servants of God very small, were dispensed with by God, who tolerated the custom of having many wives at the same time among the Jews, till our Saviour brought things back to the ancient standard. Mat. xix. 4. And why do we excuse the patriarchs, while we condemn Lamech? Because the one being associated with the wicked, gives us reason to judge unfavourably of him, while Abraham is constantly mentioned in Scripture with terms of approbation and praise, and therefore we have no right to pass sentence of condemnation upon him, as some Protestants have done, after the Manichees. Hence the fathers defend the one, and reject the other with abhorrence. H. --- Tert. (Monog. c. 5.) and S. Jerom, c. Jovin. 1. says, "Lamech, first of all, a bloody murderer, divided one flesh between two wives." It was never lawful, says P. Innocent III. c. Gaudemus, for any one to have many wives at once, unless leave was given by divine revelation;" and S. Aug. joins with him in defending the patriarchs, by this reason, "When it was the custom, it was not a sin."

Ver. 22. Noema, who is supposed to have invented the art of spinning. C. --- All these worthy people were distinguished for their proficiency in the arts, while they neglected the study of religion and virtue. H. --- The inventors of arts among the Greeks lived mostly after the siege of Troy. C.

Ver. 23. Said. This is the most ancient piece of poetry with which we are acquainted. Fleury. --- Lamech may be considered as the father of poets. H. --- I have slain a man, &c. It is the tradition of the Hebrews, that Lamech in hunting slew Cain, mistaking him for a wild beast: and that having discovered what he had done, he beat so unmercifully the youth, by whom he was led into that mistake, that he died of the blows. Ch. --- S. Jerom, 9. 1. ad Dam. acknowledges the difficulty of this passage, on which Origen wrote two whole books. W.

Ver. 24. Seventy times. A similar expression occurs, Mat. xviii. 22. to denote a great but indefinite number. God had promised to revenge the murder of Cain seven fold, though he had sinned voluntarily; so Lamech hopes that, as he had acted by mistake, and blinded by passion, in striking the stripling, the son of Tubalcain, he would deserve to be protected still more from falling a prey to the fury of any other. But many reject this tradition as fabulous, unknown to Philo, Josephus, &c. Moses no where mentions the death of Cain. Some, therefore, understand this passage with an interrogation; as if, to convince his wives that his sin was not so enormous as was supposed, he should say, Do not think of leaving me. What! have I killed a young man, as Cain did Abel, and still he is suffered to live unmolested; or have I beaten any one so that I should be punished? Onkelos, in effect, puts a negation to the same purport, "I have not killed, &c.:" (C.) others understand this passage, as if Lamech considered his crimes as much more grievous than even those of Cain. T.

Ver. 26. Began to call upon, &c. Not that Adam and Seth had not called upon God before the birth of Enos, but that Enos used more solemnity in the worship and invocation of God. Ch. --- He directed all his thoughts towards heaven, being reminded by his own name, which signifies one afflicted, that he could look for no solid happiness on earth. Seth had brought him up, from his infancy, in these pious sentiments, and his children were so docile to his instructions, that they began to be known in the world for their extraordinary piety, and were even styled the Sons of God. C. vi. 2. H. --- Religion was not a human invention, but many ceremonies have been adopted, at different times, to make an impression on the minds of the people. Before Enos, the heads of families had officiated in their own houses; now, perhaps, they met together in places consecrated to the divine service, and sounded forth the praises of the Most High. Enos was probably most conspicuous for his zeal on these occasions: at least, a new degree of fervour manifested itself in his days. On the other hand, "the name of the Lord began to be profaned" about this time, as the Rabbin understand this passage, by the introduction of idolatry; which is a common effect of a dissolute life, which many began now to lead. Wis. xiv. 12. C. --- The beginning of fornication is the devising of idols. We have, nevertheless, no certain proof of idols being introduced till many years after the deluge. H.

#book of genesis

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olivierdemangeon · 8 years ago

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Synopsis : Quand la Seconde Guerre mondiale a éclaté, Desmond, un jeune américain, s’est retrouvé confronté à un dilemme : comme n’importe lequel de ses compatriotes, il voulait servir son pays, mais la violence était incompatible avec ses croyances et ses principes moraux. Il s’opposait ne serait-ce qu’à tenir une arme et refusait d’autant plus de tuer. Il s’engagea tout de même dans l’infanterie comme médecin. Son refus d’infléchir ses convictions lui valut d’être rudement mené par ses camarades et sa hiérarchie, mais c’est armé de sa seule foi qu’il est entré dans l’enfer de la guerre pour en devenir l’un des plus grands héros. Lors de la bataille d’Okinawa sur l’imprenable falaise de Maeda, il a réussi à sauver des dizaines de vies seul sous le feu de l’ennemi, ramenant en sûreté, du champ de bataille, un à un les soldats blessés.

Origine du film : États-Unis, Australie Réalisateur : Mel Gibson Scénaristes : Andrew Knight, Robert Schenkkan Acteurs : Andrew Garfield, Sam Worthington, Luke Bracey, Teresa Palmer, Hugo Weaving, Rachel Griffiths, Vince Vaughn Musique : Rupert Gregson-Williams Genre : Biopic, Drame, Guerre, Historique Durée : 2 heures et 19 minutes Date de sortie : 9 novembre 2016 (France) Année de production : 2016 Sociétés de production : Pandemonium Films, Permut Productions, Vendian Entertainment, Kylin Pictures Distribué par : Summit Entertainment, Icon Film Distribution Titre original : Hacksaw Ridge Notre note : ★★★★★

Notre commentaire : “Hacksaw Ridge” ou “Tu ne tueras point” pour la distribution française, est un biopic dramatique de guerre datant de 2016, réalisé par Mel Gibson, à qui l’on doit également “Apocalypto” (2006). Les acteurs principaux sont Andrew Garfield, qu’on devrait également retrouver à l’affiche de “Silence” (2016), Sam Worthington, qu’on a pu voir dans “Everest” (2015), Luke Bracey, qu’on a pu voir dans “Point Break” (2015), Teresa Palmer, qu’on a pu voir dans “Dans le noir” (2016), Hugo Weaving, qu’on a pu voir dans “Captain America: First Avenger” (2011), Rachel Griffiths, qu’on a pu voir dans “Dans l’ombre de Mary” (2013) et Vince Vaughn, qu’on a pu voir dans “En Cavale” (2016).

L’histoire proposée par “Tu ne tueras point” nous invite à suivre l’expérience de la Seconde Guerre mondiale à travers la vision de Desmond Doss, un soldat-infirmier américain qui était chrétien et pacifiste, refusant de porter ou d’utiliser une arme à feu. Desmond Doss est devenu le premier objecteur de conscience à se voir décerner la Médaille d’honneur, pour le service au-delà de l’appel du devoir pendant la bataille d’Okinawa.

Le film a été réalisé par Mel Gibson et le scénario a été écrit par Andrew Knight et Robert Schenkkan, basé sur un documentaire paru il y a quelques années sur Desmond Doss. Andrew Garfield interprète ce soldat-infirmier, avec Sam Worthington, Luke Bracey, Teresa Palmer, Hugo Weaving, Rachel Griffiths et Vince Vaughn dans les principaux rôles de soutien. “Tu ne tueras point” a été publié aux États-Unis le 4 novembre 2016, et a essentiellement rencontré des commentaires positifs de la part de la critique. Le film a rapporté 163 millions de dollars de recette mondiale pour un budget de 40 millions de dollars.

Bien évidemment les films de guerre sont nombreux, et les différentes batailles qui ont émaillé la Seconde Guerre mondiale ont déjà fait l’objet de développement cinématographique. Le thème central de la guerre et du champ de bataille, avec tout ce que cela comporte d’horreur et de drame n’est donc en rien une nouveauté. L’histoire, par contre, est novatrice, car on aborde le sujet à travers la vision d’un homme qui, quoi qu’il lui en coûtera, restera fidèle à ses convictions. Et au-delà de ce constat moral, il fera preuve d’une bravoure hors norme, habité par sa foi.

Dire que “Tu ne tueras point” est un chef-d’œuvre risque bien entendu de faire bondir de leur chaise de nombreuses personnes, mais on n’en est pas loin. Il est cependant certain que ce film va se retrouver sur des nombreuses listes du type Top 10 de l’année 2016. À ce stade de l’année 2017, “Hacksaw Ridge” a déjà obtenu 6 nominations pour les Oscars, et on saura d’ici quelques jours si le métrage est primé ou pas. En outre, on peut également parler d’un brillant retour pour Mel Gibson, qui confirme sa position de réalisateur talentueux qui maîtrise le sens du spectacle et qui dirige habilement ses acteurs.

“Tu ne tueras point” est un métrage de guerre fantastiquement émouvant tout en étant percutant et la meurtrissure qu’il provoque est aussi rude que l’impact d’une porte que l’on prendrait en pleine figure. La violence de certaines scènes nous renvoie immédiatement au film de Steven Spielberg, “Il faut sauver le soldat Ryan” (1998). Violent, affligeant, déchirant et finalement inoubliable. Il est remarquable que Mel Gibson puisse filmer des scènes d’une telle émotion sincère avec une douce subtilité aussi facilement qu’il met en scène quelques-unes des scènes visuelles parmi les plus vicieuses de violence que l’on ait pu voir au cinéma. “Hacksaw Ridge” est beau et brutal. Un film sur un homme déterminé à servir son pays ainsi que son âme.

“Tu ne tueras point” va faire l’objet d’une édition en DVD ainsi qu’en Blu-ray, à paraître le 9 mars 2017 chez Seven7. Pour de plus amples renseignements, n’hésitez pas à consulter la fiche du film sur le site DVD.Fr.

En conclusion, “Tu ne tueras point” est un excellent film de guerre, disposant d’une histoire forte, violente, dramatique et tellement belle dans l’aspect moralité. Un film poignant de réalisme mettant en scène des séquences de bataille d’une rare cruauté visuelle. Une fureur qu’on n’avait plus vue depuis l’incontournable “Il faut sauver le soldat Ryan” (1998). La photographie est magnifique tout en étant rude et profondément intense. La distribution est de grande qualité et Andrew Garfield offre une prestation de premier plan, qui sera peut-être couronnée d’un Oscar le 26 février prochain à Los Angeles. Mel Gibson nous livre un film puissant, percutant, sincère, bouleversant, qui lui aussi sera peut-être récompensé par l’Academy of Motion Picture Arts and Sciences.

Bande-annonce :

TU NE TUERAS POINT (2016) ★★★★★ Synopsis : Quand la Seconde Guerre mondiale a éclaté, Desmond, un jeune américain, s’est retrouvé confronté à un dilemme : comme n’importe lequel de ses compatriotes, il voulait servir son pays, mais la violence était incompatible avec ses croyances et ses principes moraux.

#Andrew Garfield #Hugo Weaving #Luke Bracey #Mel Gibson #Rachel Griffiths #Sam Worthington #Teresa Palmer #Vince Vaughn

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pamphletstoinspire · 6 years ago

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Book Of Genesis - From The Latin Vulgate - Chapter 10

INTRODUCTION.

------------------------------------

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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 .

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 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.

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pamphletstoinspire · 6 years ago

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Book Of Genesis - From The Latin Vulgate - Chapter 2

INTRODUCTION.

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Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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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 ---.

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 2

God resteth on the seventh day and blesseth it. The earthly paradise, in which God placeth man. He commandeth him not to eat of the tree of knowledge. And formeth a woman of his rib.

[1] So the heavens and the earth were finished, and all the furniture of them. Igitur perfecti sunt caeli et terra, et omnis ornatus eorum.

[2] And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done. Complevitque Deus die septimo opus suum quod fecerat : et requievit die septimo ab universo opere quod patrarat.

[3] And he blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made. Et benedixit diei septimo, et sanctificavit illum, quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret.

[4] These are the generations of the heaven and the earth, when they were created, in the day that the Lord God made the heaven and the earth: Istae sunt generationes caeli et terrae, quando creata sunt, in die quo fecit Dominus Deus caelum et terram,

[5] And every plant of the field before it sprung up in the earth, and every herb of the ground before it grew: for the Lord God had not rained upon the earth; and there was not a man to till the earth. et omne virgultum agri antequam orietur in terra, omnemque herbam regionis priusquam germinaret : non enim pluerat Dominus Deus super terram, et homo non erat qui operaretur terram :

[6] But a spring rose out of the earth, watering all the surface of the earth. sed fons ascendebat e terra, irrigans universam superficiem terrae.

[7] And the Lord God formed man of the slime of the earth: and breathed into his face the breath of life, and man became a living soul. Formavit igitur Dominus Deus hominem de limo terrae, et inspiravit in faciem ejus spiraculum vitae, et factus est homo in animam viventem.

[8] And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed. Plantaverat autem Dominus Deus paradisum voluptatis a principio, in quo posuit hominem quem formaverat.

[9] And the Lord God brought forth of the ground all manner of trees, fair to behold, and pleasant to eat of: the tree of life also in the midst of paradise: and the tree of knowledge of good and evil. Produxitque Dominus Deus de humo omne lignum pulchrum visu, et ad vescendum suave lignum etiam vitae in medio paradisi, lignumque scientiae boni et mali.

[10] And a river went out of the place of pleasure to water paradise, which from thence is divided into four heads. Et fluvius egrediebatur de loco voluptatis ad irrigandum paradisum, qui inde dividitur in quatuor capita.

[11] The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth. Nomen uni Phison : ipse est qui circuit omnem terram Hevilath, ubi nascitur aurum :

[12] And the gold of that land is very good: there is found bdellium, and the onyx stone. et aurum terrae illius optimum est; ibi invenitur bdellium, et lapis onychinus.

[13] And the name of the second river is Gehon: the same is it that compasseth all the land of Ethiopia. Et nomen fluvii secundi Gehon; ipse est qui circumit omnem terram Aethiopiae.

[14] And the name of the third river is Tigris: the same passeth along by the Assyrians. And the fourth river is Euphrates. Nomen vero fluminis tertii, Tigris : ipse vadit contra Assyrios. Fluvius autem quartus, ipse est Euphrates.

[15] And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it. Tulit ergo Dominus Deus hominem, et posuit eum in paradiso voluptatis, ut operaretur, et custodiret illum :

[16] And he commanded him, saying: Of every tree of paradise thou shalt eat: praecepitque ei, dicens : Ex omni ligno paradisi comede;

[17] But of the tree of knowledge of good and evil, thou shalt not eat. For in what day soever thou shalt eat of it, thou shalt die the death. de ligno autem scientiae boni et mali ne comedas : in quocumque enim die comederis ex eo, morte morieris.

[18] And the Lord God said: It is not good for man to be alone: let us make him a help like unto himself. Dixit quoque Dominus Deus : Non est bonum esse hominem solum : faciamus ei adjutorium simile sibi.

[19] And the Lord God having formed out of the ground all the beasts of the earth, and all the fowls of the air, brought them to Adam to see what he would call them: for whatsoever Adam called any living creature the same is its name. Formatis igitur Dominus Deus de humo cunctis animantibus terrae, et universis volatilibus caeli, adduxit ea ad Adam, ut videret quid vocaret ea : omne enim quod vocavit Adam animae viventis, ipsum est nomen ejus.

[20] And Adam called all the beasts by their names, and all the fowls of the air, and all the cattle of the field: but for Adam there was not found a helper like himself. Appellavitque Adam nominibus suis cuncta animantia, et universa volatilia caeli, et omnes bestias terrae : Adae vero non inveniebatur adjutor similis ejus.

[21] Then the Lord God cast a deep sleep upon Adam: and when he was fast asleep, he took one of his ribs, and filled up flesh for it. Immisit ergo Dominus Deus soporem in Adam : cumque obdormisset, tulit unam de costis ejus, et replevit carnem pro ea.

[22] And the Lord God built the rib which he took from Adam into a woman: and brought her to Adam. Et aedificavit Dominus Deus costam, quam tulerat de Adam, in mulierem : et adduxit eam ad Adam.

[23] And Adam said: This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man. Dixitque Adam : Hoc nunc os ex ossibus meis, et caro de carne mea : haec vocabitur Virago, quoniam de viro sumpta est.

[24] Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh. Quam ob rem relinquet homo patrem suum, et matrem, et adhaerebit uxori suae : et erunt duo in carne una.

[25] And they were both naked: to wit, Adam and his wife: and were not ashamed. Erat autem uterque nudus, Adam scilicet et uxor ejus : et non erubescebant.

Commentary:

Ver. 1. Furniture, ornaments or militia, whether we understand the Angels, or the stars, which observe a regular order and obey God. M.

Ver. 2. He rested, &c. That is, he ceased to make any new kinds of things. Though, as our Lord tells us, John v. 17. He still worketh, viz. by conserving and governing all things, and creating souls. Ch. --- Seventh day. This day was commanded, Ex. xx. 8. to be kept holy by the Jews, as it had probably been from the beginning. Philo says, it is a the festival of the universe, and Josephus asserts, there is no town which does not acknowledge the religion of the sabbath. But this point is controverted, and whether the ancient patriarchs observed the seventh day, or some other, it is certain they would not fail, for any long time, to shew their respect for God's worship, and would hardly suffer a whole week to elapse without meeting to sound forth his praise. The setting aside of stated days for this purpose, is agreeable to reason, and to the practise of all civilized nations. As the Hebrews kept Saturday holy, in honour of God's rest, so we keep the first day of the week, by apostolic tradition, to thank God for the creation of the world on that day, and much more for the blessings which we derive from the Resurrection of J. C. and the sending down of the Holy Ghost, which have given it a title above all other days. H. On the seventh day, at the beginning of this verse, must be taken exclusively, as God finished his work on the 6th, whence the same Sept. and Syr. have here on the 6th day. H. --- But the Heb. and all the other versions agree with the Vulgate. C. --- The similarity of v. 6. and v. 7. in Heb. may have given rise to this variation. H.

Ver. 4. Day. Not that all things were made in one day: but God formed in succession; first, heaven and earth, then the ornaments of both. Every plant, &c. which on the first day did not spring up, (as water covered the surface of the earth,) on the 3d, by the command of God, without having any man to plant, or rain to water them, pushed forth luxuriantly, and manifested the power of the Creator. H. --- Thus Christ founded his Church by his own power, and still gives her increase; but requires of his ministers to co-operate with him, as a gardener must now take care of the plants which originally grew without man's aid. D. --- By observing that all natural means were here wanting for the production of plants, God asserts his sole right to the work, and confounds the Egyptian system, which attributed plants, &c. to the general warmth of the earth alone. C.

Ver. 7. Breath of life or a soul, created out of nothing, and infused into the body to give it life. H.

Ver. 8. Of pleasure, Heb. Eden, which may be either the name of a country, as C. iv. 16. or it may signify pleasure, in which sense Symmachus and S. Jerom have taken it. --- From the beginning, or on the 3d day, when all plants were created, Heb. mikedem, may also mean towards the east, as the Sept. have understood it, though the other ancient interpreters agree with S. Jerom. Paradise lay probably to the east of Palestine, or of that country where Moses wrote. The precise situation cannot be ascertained. Calmet places it in Armenia, others near Babylon, &c. Some assert that this beautiful garden is still in being, the residence of Henoch and Elias. But God will not permit the curiosity of man to be gratified by the discovery of it. C. iii. 24. How great might be its extent we do not know. If the sources of the Ganges, Nile, Tigris, and Euphrates, be not now changed, and if these be the rivers which sprung from the fountains of Paradise, (both which are points undecided) the garden must have comprised a great part of the world, H., as the Ganges rises in Judea, and the Nile about the middle of Africa. T.

Ver. 9. The tree of life. So called, because it had that quality, that by eating of the fruit of it, man would have been preserved in a constant state of health, vigour, and strength, and would not have died at all. The tree of knowledge. To which the deceitful serpent falsely attributed the power of imparting a superior kind of knowledge beyond that which God was pleased to give. Ch. --- Of what species these two wonderful trees were, the learned are not agreed. The tree of knowledge, could not communicate any wisdom to man; but, by eating of its forbidden fruit, Adam dearly purchased the knowledge of evil, to which he was before a stranger. Some say it was the fig-tree, others an apple-tree. Cant. viii. 5. But it probably agreed with no species of trees with which we are acquainted, nor was there perhaps any of the same kind in paradise. T.

Ver. 10. A river, &c. Moses gives many characteristics of Paradise, inviting us, as it were, to search for it; and still we cannot certainly discover where it is, or whether it exist at all at present, in state of cultivation. We must therefore endeavour to find the mystic Paradise, Heaven and the true Church; the road to which, though more obvious, is too frequently mistaken. See S. Aug. C. D. xiii. 21. Prov. iii. 18. H.

Ver. 15. To dress it. Behold God would not endure idleness even in Paradise. H.

Ver. 17. The death of the soul, and become obnoxious to that of the body; thou shalt become a mortal and lose all the privileges of innocence. Though Adam lived 930 years after this, he was dying daily; he carried along with him the seeds of death, as we do, from our very conception. He had leave to eat of any fruit in this delicious garden, one only excepted, and this one prohibition makes him more eager to taste of that tree than of all the rest. So we struggle constantly to attain what is forbidden, and covet what is denied, cupimusque negata. God laid this easy command upon Adam, to give him an opportunity of shewing his ready obedience, and to assert his own absolute dominion over him. Eve was already formed, and was apprised of this positive command, (C. iii. 3.) and therefore, transgressing, is justly punished with her husband. True obedience does not inquire why a thing is commanded, but submits without demur. Would a parent be satisfied with his child, if he should refuse to obey, because he could not discern the propriety of the restraint? If he should forbid him to touch some delicious fruits which he had reserved for strangers, and the child were to eat them, excusing himself very impertinently and blasphemously, with those much abused words of our Saviour, It is not what enters into the mouth that defiles a man, &c. would not even a Protestant parent be enraged and seize the rod, though he could not but see that he was thus condemning his own conduct, in disregarding, on the very same plea, the fasts and days of abstinence, prescribed by the Church and by God's authority? All meats are good, as that fruit most certainly was which Adam was forbidden to eat; though some have foolishly surmised that it was poisonous; but, the crime of disobedience draws on punishment. H. --- Even when the sin is remitted, as it was to Adam, the penalty is not of course released, as some have pretended. This also clearly appears in baptized infants, who suffer the penalties due to original sin, as much as those who have not been admitted to the laver of regeneration. S. Aug. W. T. &c. --- If on this occasion, Eve had alone transgressed, as she was not the head, her sin would have hurt only herself. But with Adam, the representative of all his posterity, God made a sort of compact, (Ose. vi. 7.) giving him to understand, that if he continued faithful, his children should be born in the state of innocence like himself, happy and immortal, to be translated in due time to a happier Paradise, &c. but if he should refuse to obey, his sin should be communicated to all his race, who should be, by nature, children of wrath. --- S. Aug. C. D. xvi. 27. Bede in Luc. 11. &c. --- H. C.

Ver. 20. Names, probably in the Hebrew language, in which the names of things, frequently designate their nature and quality. See Bochart. --- C.

Ver. 21. A deep sleep. Sept. "an ecstacy," or mysterious sleep, in which Adam was apprised of the meaning of what was done, and how the Church would be taken from the side of Christ, expiring on the cross. M.

Ver. 23. Of my flesh. God did not, therefore, take a rib without flesh, nor perhaps did he replace flesh without a rib in Adam's side, though S. Aug. thinks he did. These words of Adam are attributed to God, Matthew xix, because they were inspired by him. --- Woman. As this word is derived from man, so in Hebrew Isha (or Asse) comes from Iish or Aiss; Latin vira woman, and virago comes from vir. H. --- But we do not find this allusion so sensible in any of the Oriental languages, as in the Hebrew, whence another proof arises of this being the original language. C.

Ver. 24. One flesh, connected by the closest ties of union, producing children, the blood of both. S. Paul, Eph. v. 23. discloses to us the mystery of Christ's union with his church for ever, prefigured by this indissoluble marriage of our first parents. C.

Ver. 25. Not ashamed, because they had not perverted the work of God. Inordinate concupiscence is the effect of sin. H.

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olivierdemangeon · 8 years ago

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Synopsis : À Texas City, la police fait face à une série de meurtres, mais les rivalités internes qui minent le service et l’endroit épouvantable où ont été retrouvés les corps – le terrain vague de Killing Fields – compliquent l’enquête. Dans le comté voisin, les inspecteurs Mike Souder et Brian Heigh travaillent sur la disparition d’une jeune fille. Pas de cadavre, aucune piste. Lorsque Anne, une gamine des rues que Brian a prise sous son aile, est portée disparue à son tour, les deux inspecteurs commencent à se dire que la solution se cache peut-être du côté de Killing Fields…

Origine du film : États-Unis Réalisateur : Ami Canaan Mann Scénariste : Don Ferrarone Acteurs : Sam Worthington, Jeffrey Dean Morgan, Jessica Chastain, Chloë Grace Moretz,��Jason Clarke, Annabeth Gish, Sheryl Lee, Stephen Graham Musique : Dickon Hinchliffe Genre : Drame, Histoire, Policier Durée : 1 heure et 45 minutes Date de sortie : 28 décembre 2011 (France) Année de production : 2011 Sociétés de production : Forward Pass, Gideon Productions, Infinity Media, QED International, Watley Entertainment Distribué par : Anchor Bay Films Titre original : Texas Killing Fields Notre note : ★★★☆☆

Notre commentaire : “Texas Killing Fields” ou “Killing Fields” pour la distribution française, est un film policier américain datant de 2011, réalisé par Ami Canaan Mann, à qui l’on doit également “Jackie & Ryan” (2015). Les acteurs principaux sont Sam Worthington, qu’on a pu voir dans “Tu ne tueras point” (2016), Jeffrey Dean Morgan, qu’on a pu voir dans “Desierto” (2015), Jessica Chastain, qu’on a pu voir dans “Miss Sloane” (2016), Chloë Grace Moretz, qu’on a pu voir dans “Si je reste” (2014) et Jason Clarke, qu’on a pu voir dans “Everest” (2015).

Le film devait initialement être dirigé par Danny Boyle. Ce dernier ayant quitté le projet, il a été remplacé par Ami Canaan Mann, la fille du réalisateur Michael Mann, qui a produit ce film. Danny Boyle a déclaré que le film était tellement sombre qu’il ne se ferait. Manifestement, il se trompait.

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Killing Fields (2011)

L’histoire proposée par “Killing Fields” nous emmène dans la ville de Texas City, située au sud-est de l’état du Texas, à la “frontière” avec la Louisiane, d’où le fait qu’une partie de l’action se déroule dans le bayou, une zone marécageuse formée par les anciens bras du Mississippi. Les inspecteurs de la police criminelle, Mike (Sam Worthington) et Brian (Jeffrey Dean Morgan) enquêtent sur le meurtre d’une fille et la disparition d’une jeune femme. Pendant ce temps, Ann (Chloë Grace Moretz), une gamine négligée par sa mère toxicomane (Sheryl Lee), disparaît… Les deux policiers vont tout mettre en œuvre pour la retrouver et neutraliser le criminel qui se cache derrière ces sordides affaires.

Le casting de ce “Killing Fields” est parfait, Sam Worthington incarne un policier virulent, qui n’aime pas s’embarrasser trop longtemps avec les lenteurs administratives, Jeffrey Dean Morgan campe un policier plus modéré, croyant, qui voit sa détermination s’exacerber lorsqu’il sent qu’il touche au but, et l’impeccable Chloe Grace Moretz, qui livre une nouvelle fois une prestation juste, dans le rôle d’une gamine délaissée par sa mère, livrée à elle-même, et finalement victime d’un pervers. La direction et la photographie sont excellentes, avec une atmosphère sombre, graveleuse, qu’on associe souvent aux films de sérial-killer. L’histoire, en dépit d’être incohérente, est très intéressante.

Pour faire simple, différents flux narratifs sont développés en même temps. Il est donc facile de se confondre avec ce qui se passe à l’écran. En fait, plus d’une fois, l’édition du métrage ajoute grandement à la confusion en réduisant inutilement une scène ou un personnage, sans rapport avec la séquence précédente, sans aucune précision particulière. Le montage rend souvent cette caractéristique frustrante et incohérente.

D’autre part, à la fin du film, la survie de l’un des inspecteurs de police est surprenante et relativement irréaliste, tout comme l’inexplicable imprécision concernant le sort de l’un des méchants (Jason Clarke), dont le récit s’arrête quasiment en pleine action. Dommage…

“Killing Fields” a fait l’objet d’une édition en DVD ainsi qu’en Blu-ray, paru le 2 mai 2012 chez Seven7. Pour de plus amples renseignements, n’hésitez pas à consulter la fiche du film sur le site DVD.Fr.

En conclusion, “Killing Field” laisse un sentiment partagé. Ce film débute dans le sens d’une enquête de police qui nous plonge dans un univers glauque, développant une atmosphère crasseuse et miséreuse, mais par la suite, tout se dégrade. L’ensemble aurait pu être parfaitement absorbant si le réalisateur avait suivi les règles d’une logique stricte. Malheureusement, le métrage devient rapidement incohérent, offrant des séquences dont on ne comprend pas le sens. La distribution était pourtant au rendez-vous, offrant de très bonnes prestations. La photographie est également bien orchestrée, renforçant le sentiment lugubre et le climat sordide. Ami Canaan Mann offre des choses intéressantes dans son premier long-métrage, qui ne ternissent en rien son nom de famille, mais à trop vouloir révolutionner les codes, sa réalisation en devient brouillonne.

Bande-annonce :

KILLING FIELDS (2011) ★★★☆☆ Synopsis : À Texas City, la police fait face à une série de meurtres, mais les rivalités internes qui minent le service et l’endroit épouvantable où ont été retrouvés les corps - le terrain vague de Killing Fields - compliquent l’enquête.

#Ami Canaan Mann #Annabeth Gish #Chloë Grace Moretz #Jason Clarke #Jeffrey Dean Morgan #Jessica Chastain #Sam Worthington #Sheryl Lee #Stephen Graham

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