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smbhax · 11 months ago

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Quick plays of a bunch of Neo Geo Pocket and Neo Geo Pocket Color games in Mednafen!

Kikou Seiki Unitron JP-only RPG sequel by SNK 2nd party Yumekobo. My old notes say this came bundled with a Japanese "slim" NGPC I wanted, that I had only played the first game, Biomotor Unitron, very briefly, and that I wasn't impressed with the "Pokemonesque" gameplay here, greatly preferring the likes of Card Fighter's Clash. That will probably still be the case. Nice presentation though. Translation patch from romhacking.net only does 1st few minutes of intro, and menus. Could be a decent RPG.

Neo Turf Masters Saurus' (SNK 2nd party?) version of Nazca's Neo Geo golf game. Doesn't have RPG stuff like Mario Golf but I was getting into the actual golf part. Some wild course stuff like being atop a huge waterfall. Can't save mid-course in-game? Emulator solves that I suppose. Want to play this more. Waitasec, I have MVS/AES version from the Humble Bundle NEOGEO collection. Well now I gotta try that (I think I thought at some point MVS/AES ver had flashing FX? Not seeing them at the moment).

The King of Fighters: Battle de Paradise Your avatar hops around a board triggering King of Fighters-themed button mash minigames, most of which aren't very fun. (There's a pretty fun hidden game if you put the cart in a b&w NGP, haven't done that yet, need to use an older emulator.)

Cotton: Fantastic Night Dreams Amusingly drawn cutscenes with a silly young witch; boring horizontal shooting.

Faselei! Rather lovely solo mech tactical strategy by Sacnoth. "Program" your mech's next series of moves by socketing action-specific, upgradeable "chips," then watch them play out alongside the enemy's moves. Lush presentation.

Neo 21 The card game in slightly jank graphics.

NeoGeo Cup '98 Plus Initial, b&w version of…

NeoGeo Cup '98 Plus Color Kinda cute national team tournament soccer w/ absurd clothing stat-boost items to collect (don't get too attached--thieves will steal them). Gameplay's a bit maddening as it seems nearly impossible to pass to your CPU teammates, who a) are usually offscreen and b) always seem to run the other way than you'd expected; meanwhile, the CPU always has 2-3 players right on you. Back in the day I found a spot to shoot from pretty far out and to the side that goalies couldn't block; darned if I remember where it was. ; )

Dynamite Slugger Seems like a pretty good baseball game by ADK and I am terrible at them, specifically here the very streamlined pitching, and the fielding where I always press the wrong base button to throw to. Not as flash-screen heavy as the "Baseball Stars" games (Saurus did the NGPC version of those), but there is a strobing effect for a home run. : P Nice graphics. Maybe some day I'll have an inning where I hold the CPU scoreless…

Pocket Tennis Earlier, more challenging version with fewer characters and less animation--more challenging because serving is touchier and your character has a shorter reach. : P

Pocket Tennis Color By Yumekobo. Movement feels good until you try to coordinate it with hitting the ball, at which point I encounter mysterious whiffs, dives that take me away from the ball, and hits that often don't go in the direction I wanted. Feels more like ping pong than tennis a lot of the time. Some weird courts with hard-to-read nets. : P My old notes point out that the CPU doesn't move on defense, so you just hit it past them.

Of these, the games I have marked to come back to are Neo Turf Masters (the MVS one, at least, and possibly this one to compare), KOF:BdP for the b&w hidden game, and Dynamite Slugger.

Session: https://youtu.be/NXEMPA2eMR0

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moonlit-manifesto · 4 years ago

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[6/16/21 - ALIVE Twitter]

Earlier in the year, the Tsukipro Twitter accounts had polls for all groups' songs to choose which description you think matches each song the best. The descriptions for Growth's songs are: Reality (realistic), Shine (light), Fantasy (folklore/mythology), and Darkness (dark). They're shown on each axis of the chart, and based on how many votes for each descpription a song gets, it gets plotted as a point somewhere on the chart.

☆ Song Chart Discussion ~Growth Ver.~ ☆

Mamoru: "Good evening. We are the Growth, the Disciples of Light."

T/N: Might be a reference to Final Fantasy, where the group of protagonists in some games are referred to as Warriors of Light.

---

Kensuke: "The results are so skewed~ Lol."

Mamoru: "They really are."

Ryota: "Maybe we should've chosen different description words for the categories...?"

Mamoru: "I agree!!! I'm sorry!!"

Koki: "But isn't it amazing that everyone thinks Mamoru's songs evoke light for them?"

Mamoru: "Your compliment is like the brightest shining star in my sky~"

Kensuke: "Our leader is also a source of light! Haha~"

Kensuke: "Anyways, it's hard to talk about the chart with all the blank space, so let's zoom in on it!"

Mamoru: "Shududo cast!!!" [like a wizard]

Ryota: "You really like your sound effects and nonsense words, don't you."

Koki: "Hahaha~"

Kensuke: "If you expand it too much, we won't be able to see the overall thing!!"

Ryota: "Yeah."

Mamoru: "Okay everyone, let's a have a brief chat about our thoughts on the chart."

Koki: "I'll go." *raises hand*

Kensuke: "Go ahead, Kou."

Koki: "I noticed that the sections above and below the horizontal axis can be classified as different types of 'light.' There's some exceptions, but the songs in the top section with more Light votes tend to have sunny or daytime imagery. The songs in the bottom section with more Darkness votes have nighttime imagery or the lyrics are about the moon, stars, space, or time."

Mamoru: "Ohhhh...!"

Ryota: "That makes sense."

---

Koki: "It's easy to just call it all 'light,' but I'm glad people distinguish and feel the different types of light that's more delicately woven into the sound of the songs themselves. Of course it's all thanks to Mamoru who has the power to wield light when composing, right?"

Ryota: "What a 'bright' answer."

Mamoru: "Kou-kun-sama...!"

Kensuke: "Our number of followers is increasing lol. But I can see why~!"

Kensuke: "Oh, I want to point something out too." *raises hand*

Ryota: "And what's that, Ken?"

Kensuke: "The two songs furthest away from Fantasy and closer to Reality are both Mamoru-centric songs."

Mamoru: "Oh, you're right! I guess I'm more grounded in reality..."

Kensuke: "In other words, the type of light those songs give off is like a fluorescent lamp!"

Mamoru: "I would have preferred if you just said the songs had a more realistic feeling..."

Koki: "There's bound to be some more interesting discoveries if we look hard enough. I'll have another look at the chart later myself."

Ryota: "Me too. Also... I thought about what the category descriptions could be if we hold a poll again next time."

Mamoru: "Nice! Good ol' reliable Ryou-kun!"

Ryota: "This is all hypothetical, but the four descriptions could be Calm, Exciting, Heavy, and Lightweight."

Ryota: "Thinking about it more, it might be hard to classify our songs like that though."

Mamoru: "I see~ ;"

Kensuke: "I got it! I was thinking about new categories too, and that's when my gamer brain kicked in! When you think about four different categories in games, the first ones that come to mind are Fire, Wind, Earth, and Water!"

Koki: "Haha, do you want to be a wizard?"

Kensuke: "And then putting all those elements together would create Light magic, right?"

Mamoru: "Oooh!!!"

#Growth are Disciples and Wizards of Light

Koki: "If we can use magic, we can travel anywhere we want."

Ryota: "Yeah. And our Forest Dwellers [Growth fans] can come along with us to these far away places like good little followers."

Kensuke: "Yay~ That's sounds fun."

Mamoru: "Right? Everyone~ please continue to photosynthesize along with us Disciples of Light!"

(@aliveinfo1)

#tsukipro #alive series #growth #song chart #alive twitter #twitter translation #my translation

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yikesharringrove · 5 years ago

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Nb Steve as requested by @takemebythehand-andsetmefree

Happy Pride!

Here is a link to my post about Harringrove for BLM, and here is a link to Writers/Artists Against Police Brutality

Here’s also a link to the Masterlist of Harringrove for BLM coutesy of @harringrovetrashh

Thank you all for organizing, participating, and donating.

There is an instance where Steve gets misgendered, not by malicious intent, but it still happens, so take care of yourselves, don’t read if that could harm you.

“I think I’m a girl.”

This revelation wasn’t totally shocking to Billy.

Steve loved pretty things. Could be found more often than not jamming around in a little skirt, lots of makeup. So Billy just said

“Okay, Baby. Then I love my gorgeous girlfriend.”

And that was so sweet and all, but to Steve it still didn’t, it felt just as bad as boyfriend.

“Actually, maybe not.”

“I think maybe there’s something wrong with me.”

They were in Steve’s bed together, Steve laying practically on top of Billy.

“What makes you say that?”

“Parts of me feel like I’m a girl, and parts of me feel like I’m a boy. But all of me hates both of those options. I mean, I love looking like a girl, but when you, when you said girlfriend, Bill that felt just as fucking bad as boyfriend. I think I’m broken.” Billy shifted around until Steve was looking right at him.

“You are not broken. You are beautiful and amazing and confused. But you are far from broken. There’s more in the world than girl and boy. You can be anything, anyone.

“Back in California, I knew all kinds of people. I had friends all along the trans umbrella. I had a friend who was a trans guy, but preferred presenting for feminine. I had androgynous friends that presented however they pleased. I had friends who identified as no gender, or all the genders. I had a friend whose gender identity would change on any given day. Gender is fucking fake, and if you’re not comfortable with whatever you were assigned at birth, make something new for yourself.”

“I think that I’m somewhere in between. Not a woman, but not a man.” Billy grabbed the notbad next to Steve’s bad, drew a horizontal line across it.

“So basically, think of gender as a spectrum. Over here you’ve got women. This includes trans women, who are women that were assigned male at birth. One the other side you’ve got men, which includes trans men. In the middle, you’ve got nonbinay folks. Nonbinary is an umbrella term that just means these people live outside of man and woman. This includes agender people, who have no gender, and people who identify as more than one gender, like bigender or pangender. All along the scale you have people who are genderfluid and genderflux, whose definition of their own gender may slide along the scale at any given moment. You also have people that identify as demiboy, or reversely, demigirl, people that only identify partially as boy or girl, respectively. There’s also the idea of being transmasc, or transfem which are people who were assinged a gender at birth, but identitfy more with the other, without completely identify themselves as trans. So a person assigned male at birth who doesn’t consider themselves a transwoman, but more comfortably identities with feminity as a concept.”

He held out the drawing to Steve.

“There’s also different pronouns, and this isn’t even touching the intersex scale. Gender is so fucking whack, Sweet Thing.

“There’s a lot of different ways to play with it, and each person is so different. You can identify one way and present in a way that isn’t stereotypical to how you identify. And no one can tell you you’re wrong. Because you’re not.”

Steve was studying the drawing with wide eyes.

“Pronouns?”

“Like how I was assigned male at birth, and identify as male, so I use he/him pronouns. People along this scale can use whatever pronouns feel best. Some people use they and them so that they aren’t being gendered, and there are other gender neutral pronouns, like ze/zir and ve/ver.”

“But I mean, they is like, it’s plural.”

“Nah. They has always been used as a gender neutral pronoun. Plus, if it feels best, it can mean whatever the fuck you want it to.”

“So I could, I could like, be a them.”

“If that feels good.”

“Use it for me. Let me see.”

“Okay, um, I was laying in bed with my significant other, Steve and they were asking me questions about gender identity and expression. Afterwards I made them a cup of tea and cuddled them all night.” Steve’s eyes opened back up.

“Bill, that’s, fuck, that’s it.”

“They?”

“They. That felt, it felt good. I didn’t, I don’t even know.” Billy squished them tighter to himself.

“I’m glad, Baby.”

“So, does that make me nonbinary?” Billy just looked at them.

“Does it? You tell me, Sweet Thing.”

“I think so. Nonbinary. So like, maybe transfem? But I think I would be more agender”

“If that’s what’s true. You can call yourself nonbinary and leave it at that, or you can take as many labels as you feel fit. It’s your identity. Fuck with it as you see fit.”

Steve was worrying their lip.

“And you don’t mind?”

“Mind what?”

“That I’m not, not a guy.” Billy pressed a kiss to their forehead.

“‘Course I don’t min. You’re still you. You’re gender doesn’t matter to me at all. As long as you’re happy and comfortable and safe. That’s what matters to me.”

Steve needed to tell the party.

They spent so much time with the gaggle of kids, and kept getting fucking misgendered. Not that it was their fault, they didn’t know Steve was using different pronouns now.

“Look, I know those little Gen-Z’ers aren’t gonna care. I mean they see me in makeup and dresses and shit all the time, but this feels, big.” Billy was driving them over to the Byers’ place where all the kids were waiting. “But, but what if they take it wrong. What if they just think I’m this confused girl or something. Or they say I need to make up my mind.” Billy reached over to grab their hand.

“If they do, I’ll punch ‘em out. One by one. Fuck them kids.”

But they all took it so fucking well, it was actually anticlimactic.

“I mean, it’s pretty obvious you don’t conform to a gender binary.” Dustin hadn’t even looked up from their campaign as Steve fucking came out. “But like, thanks for telling us. And trusting us. You’re pretty brave I guess.”

Steve rolled their eyes.

“Thanks. You’re all so sweet and sensitive. I was shitting myself on the way over, and none of you are even fazed.”

“Yeah, I saw this coming.” Lucas rolled one of his dice.

“Do you want to do it again? We’ll all pretend to think you’re disgusting and call you a freak or something. Would that be better?” Mike had a challenging look on his face. Steve just slumped into the couch.

“No. Whatever. It’s fine.” They were actually pouting.

“What, you wanted like, a Lifetime movie moment? Where we all cry and say that we love you regardless and pretend we literally all didn’t see this coming?” Mike rolled his eyes.

“I mean, a little pomp and circumstance would be nice. Accepting myself and coming out to you all was a bunch of breakdowns in the making.” Dustin threw himself dramatically onto Steve’s lap.

“Oh! Oh, Steven! My sweet dear loved one! This is shocking news! But my love for you will never crumble! If anything, it is fortified!” Steve just laughed and shoved Dustin off their lap.

“Brat.”

“Can I just get a cheeseburger and fries?” The peppy waitress was twirling her ponytail, batting her eyes at Billy like Steve wasn’t right fucking there.

“Of course. Anything else for you?” She pat her eyes. Billy just blinked at her, completely dead-eyed. He gestured to Steve.

“Sorry, Girl. Didn’t see you!” She tried to laugh it off. Steve’s blood went cold.

“I’ll get the same please.” Her eyes widened at the sound of Steve’s voice, still deep, still masculine, despite the light blue dress, the pretty makeup.

“Oh, sorry. I’ll get that right out for you boys.” She shot away, embarrassed. Steve let their head fall onto the table.

Billy ran his fingers through their hair.

“Two for the price of one misgenderings.” They muttered into the table. Billy was gently scraping his nails into their scalp. “That was like getting kicked while down Jesus.”

“I’m sorry you have to deal with that. I’m sorry I can’t totally understand how shitty it makes you feel.” They sat in silence for a moment until Billy tugged on their hair as the waitress approached with their food. She set it down cautiously.

“Could we get some ketchup, please. And they’re gonna want mustard.” Steve smiled weakly at him, they way he overemphasized using they.

“Um, of course. Anything else?”

“Could you grab them another water?” It was just less than half-full, but Billy couldn’t be stopped.

The waitress just blushed, filling Steve’s water and placing ketchup and mustard on their table with a little enjoy.

“Bill, she didn’t mean to.”

“Yeah, but she still did. And I wanted you to stop feeling invalidated.” Billy shoved the burger in his mouth.

Steve just smiled at him, told him he ate like a pig.

#yikes writes #harringrove for blm #writers/artists against police brutality #steve harrington #billy hargrove #steve harrington x billy hargrove #billy hargrove x steve harrington #harringrove #harringrove fic #harringrove drabble #harringrove ficlet #nonbinary!steve #nonbinary steve harrington #nonbinary!steve harrington #nb!steve #nb!steve harrington #nb steve harrington #nb steve

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phantasyreign · 4 years ago

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Tutorial: Creating Custom Scrollbars

If you’re a theme-maker yourself, this tutorial might be something that you are already aware of. However, if you’re not a theme-maker but would like to customize your own scrollbar (or maybe, you would like to do some CSS experimentation), this might be something that you may consider reading.

This is a tutorial on how to create your own scrollbar. I’ll be sharing with you pertaining to two parts:

Vertical scrollbar; AND

Horizontal scrollbar.

For the first part, I’ll share how to create various designs of scrollbars that you may have seen across the internet. It may look hard but believe me, it’s not! For the second part, I’ll share with you a quick fix for horizontal scrollbar.

Get to know the basic codes of a custom scrollbar

By default, This is how our scrollbar look like (without using any codes):

To create a scrollbar, it is preferable if you know the ‘anatomy’ of a scrollbar. Kudos if you know about it but for those who don’t, I made a graphic for you to learn what’s the name of each part of the cursor:

Now, when it comes to scrollbar-making, we use the pseudo elements to customize the scrollbar which can be seen as follow:

::-webkit-scrollbar

::-webkit-scrollbar-track

::-webkit-scrollbar-thumb

::-webkit-scrollbar-button

::-webkit-scrollbar-corner

::-webkit-scrollbar-thumb:hover

For the purpose of this tutorial, I will only be covering the first three pseudo elements and not the other three.However, do note that the application of the other three are basically the same as the ones that I will be teaching you soon!

Custom scrollbar ver 01

Result:

In this scrollbar, the blue color acts as a handle/thumb whereas the pink color is actually a track.

To create this effect, you only need this code:

/*The width of a scrollbar*/ ::-webkit-scrollbar{ width: (ADD WHATEVER SIZE YOU WOULD LIKE FOR YOUR SCROLLBAR)px; }

/* The track of a scrollbar*/ ::-webkit-scrollbar-track{ background-color: (YOUR BACKGROUND COLOR/ HEX CODE/ RGBA); }

/* The handler of a scrollbar */ ::-webkit-scrollbar-thumb{ background-color: (YOUR BACKGROUND COLOR/ HEX CODE/ RGBA); }

For the ::-webkit-scrollbar-track, just add the color pink and for the ::-webkit-scrollbar-thumb, just add the color lightblue. For the width of a scrollbar, you can state however you want it to be (it can be as thin as 1px or as thick as 20px). By default, the width of a scrollbar is 10px.

Custom Scrollbar ver 02

Result:

This kind of design are the ones that most theme-makers opt with. To create this effect, add this code:

/*The width of a scrollbar*/ ::-webkit-scrollbar{ width: (ADD WHATEVER SIZE YOU WOULD LIKE FOR YOUR SCROLLBAR)px; }

/* The track of a scrollbar*/ ::-webkit-scrollbar-track{ background-color: (YOUR BACKGROUND COLOR/ HEX CODE/ RGBA); border:4px solid (YOUR COLOR CODE); }

/* The handler of a scrollbar */ ::-webkit-scrollbar-thumb{ background-color: (YOUR BACKGROUND COLOR/ HEX CODE/ RGBA); border:2px solid (YOUR COLOR CODE); }

Basically, the additional property that you need is by adding the border property into the track and the thumb of the scrollbar. You can also change the border properties to your liking.

Custom Scrollbar ver 3

Result:

If you’re wondering how can you add an image into your scrollbar, there’s a way! Just add this code:

/*The width of a scrollbar*/ ::-webkit-scrollbar{ width: (ADD WHATEVER SIZE YOU WOULD LIKE FOR YOUR SCROLLBAR)px; }

/* The track of a scrollbar*/ ::-webkit-scrollbar-track{ background-color: (YOUR BACKGROUND COLOR/ HEX CODE/ RGBA); }

/* The handler of a scrollbar */ ::-webkit-scrollbar-thumb{ background-color: (YOUR BACKGROUND COLOR/ HEX CODE/ RGBA); background-image:url('INSERT IMAGE LINK'); }

In case if you want to add an image into your scrollbar’s track instead of the handler, then just copy the ‘ background-image:url('INSERT IMAGE LINK'); ‘ and add it beneath the ::-webkit-scrollbar-track. The effect will be like this:

Or, it is also possible to add images into both the track and the handler of the said of the scroll which will result this way:

You can also copy paste the second version’s code and add the ‘ background-image:url('INSERT IMAGE LINK'); ‘ beneath the handler’s code. This will cause it to be this way:

Or vice versa. Well... you get the idea.

Custom Scrollbar ver 04

Result:

To create this effect, add this code:

/*The width of a scrollbar*/ ::-webkit-scrollbar{ width: (ADD WHATEVER SIZE YOU WOULD LIKE FOR YOUR SCROLLBAR)px; }

/* The track of a scrollbar*/ ::-webkit-scrollbar-track{ background-color: (YOUR BACKGROUND COLOR/ HEX CODE/ RGBA); border:4px solid (YOUR COLOR CODE); }

/* The handler of a scrollbar */ ::-webkit-scrollbar-thumb{ background-color: (YOUR BACKGROUND COLOR/ HEX CODE/ RGBA); border:2px solid (YOUR COLOR CODE); border-radius:(ADD WHATEVER SIZE YOU WOULD LIKE)px; }

In case if you would like to the first version’s code, just add ‘ border-radius:(ADD WHATEVER SIZE YOU WOULD LIKE)px; ‘ beneath the handler. It will work just fine.

Custom Scrollbar ver 05

This is the final version of a scrollbar that I could think of.

Result:

What I did was that I merely copied the 4th version’s code and add gradient colors to it. Here’s the code:

/*The width of a scrollbar*/ ::-webkit-scrollbar{ width: (ADD WHATEVER SIZE YOU WOULD LIKE FOR YOUR SCROLLBAR)px; }

/* The track of a scrollbar*/ ::-webkit-scrollbar-track{ background-color: (YOUR BACKGROUND COLOR/ HEX CODE/ RGBA); border:4px solid (YOUR COLOR CODE); }

/* The handler of a scrollbar */ ::-webkit-scrollbar-thumb{ background: linear-gradient(to TOP/BOTTOM/RIGHT/LEFT, #colorcode1, #colorcode2); border:2px solid (YOUR COLOR CODE); border-radius:(ADD WHATEVER SIZE YOU WOULD LIKE)px; }

If you want to easily copy paste a gradient code, just click at my source link and it will redirect to the said website.

With that, we’ve done the first part of the custom scrollbar!

Fixing the width of your horizontal scrollbar

Well, let’s face it - it sucks when you have created a pretty-looking scrollbar that looks like this:

But when it come to its horizontal scrollbar, it looks like this:

For some reasons, it looks fatter thicker as to compare to its vertical scrollbar. But no worries! There’s a quick fix for this thing. All you need is just add this code:

::-webkit-scrollbar:horizontal{ height: (ADD WHATEVER SIZE YOU WOULD LIKE FOR YOUR SCROLLBAR)px; }

When you add the above code and add a value in it (let’s say, 10px), it’ll change to this:

Now, it looks prettier than before right?

#tutorial #mytutorials #theme tutorial #blog

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pamphletstoinspire · 6 years ago

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Book Of Genesis - From The Latin Vulgate - Chapter 15

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.

—————————-

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 (½) and three-quarters symbol (¾) 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 15

God promiseth seed to Abram. His faith, sacrifice and vision.

[1] Now when these things were done, the word of the Lord came to Abram by a vision, saying: Fear not, Abram, I am thy protector, and thy reward exceeding great. His itaque transactis, factus est sermo Domini ad Abram per visionem dicens : Noli timere, Abram : ego protector tuus sum, et merces tua magna nimis.

[2] And Abram said: Lord God, what wilt thou give me? I shall go without children: and the son of the steward of my house is this Damascus Eliezer. Dixitque Abram : Domine Deus, quid dabis mihi? ego vadam absque liberis, et filius procuratoris domus meae iste Damascus Eliezer.

[3] And Abram added: But to me thou hast not given seed: and lo my servant, born in my house, shall be my heir. Addiditque Abram : Mihi autem non dedisti semen, et ecce vernaculus meus, haeres meus erit.

[4] And immediately the word of the Lord came to him, saying: He shall not be thy heir: but he that shall come out of thy bowels, him shalt thou have for thy heir. Statimque sermo Domini factus est ad eum, dicens : Non erit hic haeres tuus, sed qui egredietur de utero tuo, ipsum habebis haeredem.

[5] And he brought him forth abroad, and said to him: Look up to heaven and number the stars, if thou canst. And he said to him: So shall thy seed be. Eduxitque eum foras, et ait illi : Suscipe caelum, et numera stellas, si potes. Et dixit ei : Sic erit semen tuum.

[6] Abram believed God, and it was reputed to him unto justice. Credidit Abram Deo, et reputatum est illi ad justitiam.

[7] And he said to him: I am the Lord who brought thee out from Ur of the Chaldees, to give thee this land, and that thou mightest possess it. Dixitque ad eum : Ego Dominus qui eduxi te de Ur Chaldaeorum ut darem tibi terram istam, et possideres eam.

[8] But he said: Lord God, whereby may I know that I shall possess it? At ille ait : Domine Deus, unde scire possum quod possessurus sim eam?

[9] And the Lord answered, and said: Take me a cow of three years old, and a she goat of three years, and a ram of three years, a turtle also, and a pigeon. Et respondens Dominus : Sume, inquit, mihi vaccam trienem, et capram trimam, et arietem annorum trium, turturem quoque et columbam.

[10] And he took all these, and divided them in the midst, and laid the two pieces of each one against the other; but the birds he divided not. Qui tollens universa haec, divisit ea per medium, et utrasque partes contra se altrinsecus posuit; aves autem non divisit.

[11] And the fowls came down upon the carcasses, and Abram drove them away. Descenderuntque volucres super cadavera, et abigebat eas Abram.

[12] And when the sun was setting, a deep sleep fell upon Abram, and a great and darksome horror seized upon him. Cumque sol occumberet, sopor irruit super Abram, et horror magnus et tenebrosus invasit eum.

[13] And it was said unto him: Know thou beforehand that thy seed shall be a stranger in a land not their own, and they shall bring them under bondage, and afflict them four hundred years. Dictumque est ad eum : Scito praenoscens quod peregrinum futurum sit semen tuum in terra non sua, et subjicient eos servituti, et affligent quadringentis annis.

[14] But I will judge the nation which they shall serve, and after this they shall come out with great substance. Verumtamen gentem, cui servituri sunt, ego judicabo : et post haec egredientur cum magna substantia.

[15] And thou shalt go to thy fathers in peace, and be buried in a good old age. Tu autem ibis ad patres tuos in pace, sepultus in senectute bona.

[16] But in the fourth generation they shall return hither: for as yet the iniquities of the Amorrhites are not at the full until this present time. Generatione autem quarta revertentur huc : necdum enim completae sunt iniquitates Amorrhaeorum usque ad praesens tempus.

[17] And when the sun was set, there arose a dark mist, and there appeared a smoking furnace and a lamp of fire passing between those divisions. Cum ergo occubuisset sol, facta est caligo tenebrosa, et apparuit clibanus fumans, et lampas ignis transiens inter divisiones illas.

[18] That day God made a covenant with Abram, saying: To thy seed will I give this land, from the river of Egypt even to the great river Euphrates. In illo die pepigit Dominus foedus cum Abram, dicens : Semini tuo dabo terram hanc a fluvio Aegypti usque ad fluvium magnum Euphraten,

[19] The Cineans and Cenezites, the Cedmonites, Cinaeos, et Cenezaeos, Cedmonaeos,

[20] And the Hethites, and the Pherezites, the Raphaim also, et Hethaeos, et Pherezaeos, Raphaim quoque,

[21] And the Amorrhites, and the Chanaanites, and the Gergesites, and the Jebusites. et Amorrhaeos, et Chananaeos, et Gergesaeos, et Jebusaeos.

Commentary:

Ver. 1. Fear not. He might naturally be under some apprehensions, lest the four kings should attempt to be revenged upon him. --- Reward, since thou hast so generously despised earthly riches. H. --- Abram was not asleep, but saw a vision of exterior objects. v. 5.

Ver. 2. I shall go. To what purpose should I heap up riches, since I have no son to inherit them? Abram knew that God had promised him a numerous posterity; but he was not apprized how this was to be verified, and whether he was to adopt some other for his son and heir. Therefore, he asks modestly, how he out to understand the promise. --- And the son, &c. Heb. is differently rendered, "and the steward of my house, this Eliezer of Damascus." We know not whether Eliezer or Damascus be the proper name. The Sept. have "the son of Mesech, my handmaid, this Eliezer of Damascus." Most people suppose, that Damascus was the son of Eliezer, the steward. The sentence is left unfinished, and must be supplied from the following verse, shall be my heir. The son of the steward, filius procurationis, may mean the steward himself, as the son of perdition denotes the person lost. C.

Ver. 6. Reputed by God, who cannot judge wrong; so that Abram increased in justice by this act of faith, believing that his wife, now advanced in years, would have a child; from whom others should spring, more numerous than the stars of heaven. H. --- This faith was accompanied and followed by many other acts of virtue. S. Jam. ii. 22. W.

Ver. 8. Whereby, &c. Thus the blessed Virgin asked, how shall this be done? Lu. i. 34. without the smallest degree of unbelief. Abram wished to know, by what signs he should be declared the lawful owner of the land. H.

Ver. 9. Three years, when these animals have obtained a perfect age.

Ver. 12. A deep sleep, or ecstasy, like that of Adam. G. ii. 21, wherein God revealed to him the oppression of his posterity in Egypt, which filled him with such horror (M.) as we experience when something frightful comes upon us suddenly in the dark. This darkness represents the dismal situation of Joseph, confined in a dungeon; and of the Hebrews condemned to hard labour, in making bricks, and obliged to hide their male children, for fear of their being discovered, and slain. Before these unhappy days commenced, the posterity of Abram were exposed to great oppression among the Chanaanites, nor could they in any sense be said to possess the land of promise, for above 400 years after this prophetic sleep. H.

Ver. 13. Strangers, and under bondage, &c. This prediction may be dated from the persecution of Isaac by Ismael, A. 2112, till the Jews left Egypt, 2513. In Exodus xii. and S. Paul, 430 years are mentioned; but they probably began when Abram went first into Egypt, 2084. Nicholas Abram and Tournemine say, the Hebrews remained in Egypt full 430 years. from the captivity of Joseph; and reject the addition of the Sept. which adds, "they and their fathers dwelt in Egypt, and in Chanaan." On these points, we may expect to find chronologists at variance.

Ver. 14. Judge and punish the Egyptians, overwhelming them in the Red sea, &c. H.

Ver. 16. Fourth, &c. after the 400 years are finished; during which period of time, God was pleased to bear with those wicked nations; whose iniquity chiefly consisted in idolatry, oppression of the poor and strangers, forbidden marriages of kindred, and abominable lusts. Levit. xviii. Deut. vi. and xii. M.

Ver. 17. A lamp, or symbol of the Divinity, passing, as Abram also did, between the divided beasts, to ratify the covenant. See Jer. xxxiv. 18.

Ver. 18. Of Egypt, a branch of the Nile, not far from Pelusium. This was to be the southern limit, and the Euphrates the northern; the two other boundaries are given, Num. xxxiv. --- Perhaps Solomon's empire extended so far. At least, the Jews would have enjoyed these territories, if they had been faithful. M.

Ver. 19. Cineans, in Arabia, of which nation was Jethro. They were permitted to dwell in the tribe of Juda, and served the Hebrews. --- Cenezites, who probably inhabited the mountains of Juda. --- Cedmonites, or eastern people, as their name shews. Cadmus was of this nation, of the race of the Heveans, dwelling in the environs of mount Hermon, whence his wife was called Hermione. He was, perhaps, one of those who fled at the approach of Josue; and was said to have sowed dragons' teeth, to people his city of Thebes in Beotia, from an allusion to the name of the Hevites, which signifies serpents. C. --- The eleven nations here mentioned were not all subdued; on account of the sins of the Hebrews. M.

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Book Of Genesis - From The Latin Vulgate (1859 - Haydock Translation of The Roman Catholic Bible) - Chapter 23

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 (½) and three-quarters symbol (¾) 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 23

Sara's death and burial in the field bought of Ephron.

[1] And Sara lived a hundred and twenty-seven years. Vixit autem Sara centum viginti septem annis.

[2] And she died in the city of Arbee which is Hebron, in the land of Chanaan: and Abraham came to mourn and weep for her. Et mortua est in civitate Arbee, quae est Hebron, in terra Chanaan : venitque Abraham ut plangeret et fleret eam.

[3] And after he rose up from the funeral obsequies, he spoke to the children of Heth, saying: Cumque surrexisset ab officio funeris, locutus est ad filios Heth, dicens :

[4] I am a stranger and sojourner among you: give me the right of a burying place with you, that I may bury my dead. Advena sum et peregrinus apud vos : date mihi jus sepulchri vobiscum, ut sepeliam mortuum meum.

[5] The children of Heth answered, saying: Responderunt filii Heth, dicentes :

[6] My Lord, hear us, thou art a prince of God among us: bury thy dead in our principal sepulchres: and no man shall have power to hinder thee from burying thy dead in his sepulchre. Audi nos, domine : princeps Dei es apud nos : in electis sepulchris nostris sepeli mortuum tuum, nullusque te prohibere poterit quin in monumento ejus sepelias mortuum tuum.

[7] Abraham rose up, and bowed down to the people of the land, to wit the children of Heth: Surrexit Abraham, et adoravit populum terrae, filios videlicet Heth :

[8] And said to them: If it please your soul that I should bury my dead, hear me, and intercede for me to Ephron the son of Seor. dixitque ad eos : Si placet animae vestrae ut sepeliam mortuum meum, audite me, et intercedite pro me apud Ephron filium Seor :

[9] That he may give me the double cave, which he hath in the end of his field: for as much money as it is worth he shall give it me before you, for a possession of a burying place. ut det mihi speluncam duplicem, quam habet in extrema parte agri sui : pecunia digna tradat eam mihi coram vobis in possessionem sepulchri.

[10] Now Ephron dwelt in the midst of the children of Heth. And Ephron made answer to Abraham in the hearing of all that went in at the gate of the city, saying: Habitabat autem Ephron in medio filiorum Heth. Responditque Ephron ad Abraham, cunctis audientibus qui ingrediebantur portam civitatis illius, dicens :

[11] Let it not be so, my lord, but do thou rather hearken to what I say: The field I deliver to thee, and the cave that is therein, in the presence of the children of my people, bury thy dead. Nequaquam ita fiat, domine mi, sed tu magis ausculta quod loquor. Agrum trado tibi, et speluncam quae in eo est, praesentibus filiis populi mei; sepeli mortuum tuum.

[12] Abraham bowed down before the people of the land, Adoravit Abraham coram populo terrae.

[13] And he spoke to Ephron, in the presence of the people: I beseech thee to hear me: I will give money for the field: take it, and so I will bury my dead in it. Et locutus est ad Ephron circumstante plebe : Quaeso ut audias me : dabo pecuniam pro agro : suscipe eam, et sic sepeliam mortuum meum in eo.

[14] And Ephron answered: Responditque Ephron :

[15] My lord, hear me. The ground which thou desirest, is worth four hundred sicles of silver: this is the price between me and thee: but what is this? bury thy dead. Domine mi, audi me : terra, quam postulas, quadringentis siclis argenti valet : istud est pretium inter me et te : sed quantum est hoc? sepeli mortuum tuum.

[16] And when Abraham had heard this, he weighed out the money that Ephron had asked, in the hearing of the children of Heth, four hundred sicles of silver of common current money. Quod cum audisset Abraham, appendit pecuniam, quam Ephron postulaverat, audientibus filiis Heth, quadringentos siclos argenti probatae monetae publicae.

[17] And the field that before was Ephron's, wherein was the double cave, looking towards Mambre, both it and the cave, and all the trees thereof in all its limits round about, Confirmatusque est ager quondam Ephronis, in quo erat spelunca duplex, respiciens Mambre, tam ipse, quam spelunca, et omnes arbores ejus in cunctis terminis ejus per circuitum,

[18] Was made sure to Abraham for a possession, in the sight of the children of Heth, and of all that went in at the gate of his city. Abrahae in possessionem, videntibus filiis Heth, et cunctis qui intrabant portam civitatis illius.

[19] And so Abraham buried Sara his wife, in a double cave of the field, that looked towards Mambre, this is Hebron in the land of Chanaan. Atque ita sepelivit Abraham Saram uxorem suam in spelunca agri duplici, quae respiciebat Mambre. Haec est Hebron in terra Chanaan.

[20] And the field was made sure to Abraham, and the cave that was in it, for a possession to bury in, by the children of Heth. Et confirmatus est ager, et antrum quod erat in eo, Abrahae in possessionem monumenti a filiis Heth.

Commentary:

Ver. 1. Sara. She is the only woman whose age the Scripture specifies; a distinction which her exalted dignity and faith deserved. Gal. iv. 23. Heb. xi. 11. She was a figure of the Christian Church. C.

Ver. 2. City. Heb. Cariath arbah, Jos. xiv. 15. --- Which is Hebron. Serarius thinks it took its name from the society (cherber) between Abraham and the princes of the city. Hebron the son of Caleb possessed it afterwards. --- Came from Bersabee, (G. xxii. 19.) or to the place where the corpse lay, at Arbee, which signifies four; as Adam, Abraham, Isaac, and Jacob, with their four wives, reposed there. C. --- And weep. In the middle of this word, in the printed Hebrew, there is left a small c; whence the Rabbins ridiculously infer, that Abraham wept but a short time. But the retaining of greater, less, suspended and inverted letters in the Hebrew Bible, can be attributed to no other cause than a scrupulous veneration even for the faults of transcribers. Kennicott

Ver. 3. Obsequies, or solemn mourning, accompanied with prayer. Acts viii. 2. Matt. xii. The Jews are still accustomed to say, when they bury their dead, "Ye fathers, who sleep in Hebron, open to him the gates of Eden;" herein agreeing with the Catholic doctrine, as they did in the days of Judas the Machabee. H.

Ver. 6. Prince of God, powerful and holy, and worthy of respect. H. --- A great prince. See Acts vii. 5. where S. Stephen says, that God did not give Abraham a foot of land, meaning as an inheritance; and that Abraham bought this double cave, for a sepulchre, of the sons of Hemor, the son of Sichem; (C.) from which latter he seems to derive the name of the place, which is here called Hebron. H. --- Nothing is more common, than for men and places to have two names; though some think, the name of Abraham has been inserted in the Acts by a mistake of the copyists, when Jacob was meant. See G. xxxiii. 19. C.

Ver. 7. Bowed down to the people. Adoravit, literally, adored. But this word here, as well as in many other places in the Latin Scriptures, is used to signify only an inferior honour and reverence paid to men, expressed by a bowing down of the body.

Ver. 16. Sicles. About ￡50. H. --- It was no simony to buy land for a sepulchre, as it was not blessed. M. --- Current money, was such as passed among merchants, though probably not yet coined in any part of the world; and therefore we find, that Abraham and others weigh the pieces of silver or gold. In this manner were bargains concluded before witnesses, who in those days supplied the want of writings and lawyers. C.

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Book Of Genesis - From The Latin Vulgate (1859 - Haydock Translation of The Roman Catholic Bible) - Chapter 20

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 (½) and three-quarters symbol (¾) 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 20

Abraham sojourned in Gerara: Sara is taken into king Abimelech's house, but by God's commandment is restored untouched.

[1] Abraham removed from thence to the south country, and dwelt between Cades and Sur, and sojourned in Gerara. Profectus inde Abraham in terram australem, habitavit inter Cades et Sur : et peregrinatus est in Geraris.

[2] And he said of Sara his wife: She is my sister. So Abimelech the king of Gerara sent, and took her. Dixitque de Sara uxore suo : Soror mea est. Misit ergo Abimelech rex Gerarae, et tulit eam.

[3] And God came to Abimelech in a dream by night, and he said to him: Lo thou shalt die for the woman thou hast taken: for she hath a husband. Venit autem Deus ad Abimelech per somnium nocte, et ait illi : En morieris propter mulierem quam tulisti : habet enim virum.

[4] Now Abimelech had not touched her, and he said: Lord, wilt thou slay a nation, that is ignorant and just? Abimelech vero non tetigerat eam, et ait : Domine, num gentem ignorantem et justam interficies?

[5] Did not he say to me: She is my sister: and she say, He is my brother? in the simplicity of my heart, and cleanness of my hands have I done this. nonne ipse dixit mihi : Soror mea est : et ipsa ait : Frater meus est? In simplictate cordis mei, et munditia manuum mearum feci hoc.

[6] And God said to him: And I know that thou didst it with a sincere heart: and therefore I withheld thee from sinning against me, and I suffered thee not to touch her. Dixitque ad eum Deus : Et ego scio quod simplici corde feceris : et ideo custodivi te ne peccares in me, et non dimisi ut tangeres eam.

[7] Now therefore restore the man his wife, for he is a prophet: and he shall pray for thee, and thou shalt live: but if thou wilt not restore her, know that thou shalt surely die, thou and all that are thine. Nunc ergo redde viro suo uxorem, quia propheta est : et orabit pro te, et vives : si autem nolueris reddere, scito quod morte morieris tu, et omnia quae tua sunt.

[8] And Abimelech forthwith rising up in the night, called all his servants: and spoke all these words in their hearing, and all the men were exceedingly afraid. Statimque de nocte consurgens Abimelech, vocavit omnes servos suos : et locutus est universa verba haec in auribus eorum, timueruntque omnes viri valde.

[9] And Abimelech called also for Abraham, and said to him: What hast thou done to us? what have we offended thee in, that thou hast brought upon me and upon my kingdom a great sin? thou hast done to us what thou oughtest not to do. Vocavit autem Abimelech etiam Abraham, et dixit ei : Quid fecisti nobis? quid peccavimus in te, quia induxisti super me et super regnum meum peccatum grande? quae non debuisti facere, fecisti nobis.

[10] And again he expostulated with him, and said, What sawest thou, that thou hast done this? Rursumque expostulans, ait : Quid vidisti, ut hoc faceres?

[11] Abraham answered: I thought with myself, saying: Perhaps there is not the fear of God in this place: and they will kill me for the sake of my wife: Respondit Abraham : Cogitavi mecum, dicens : Forsitan non est timor Dei in loco isto : et interficient me propter uxorem meam :

[12] Howbeit, otherwise also she is truly my sister, the daughter of my father, and not the daughter of my mother, and I took her to wife. alias autem et vere soror mea est, filia patris mei, et non filia matris meae, et duxi eam in uxorem.

[13] And after God brought me out of my father's house, I said to her: Thou shalt do me this kindness: In every place, to which we shall come, thou shalt say that I am thy brother. Postquam autem eduxit me Deus de domo patris mei, dixi ad eam : Hanc misericordiam facies mecum : in omni loco, ad quem ingrediemur, dices quod frater tuus sim.

[14] And Abimelech took sheep and oxen, and servants and handmaids, and gave to Abraham: and restored to him Sara, his wife. Tulit igitur Abimelech oves et boves, et servos et ancillas, et dedit Abraham : reddiditque illi Saram uxorem suam,

[15] And said: The land is before you, dwell wheresoever it shall please thee. et ait : Terra coram vobis est, ubicumque tibi placuerit habita.

[16] And to Sara he said: Behold I have given thy brother a thousand pieces of silver: this shall serve thee for a covering of thy eyes to all that are with thee, and whithersoever thou shalt go: and remember thou wast taken. Sarae autem dixit : Ecce mille argenteos dedi fratri tuo, hoc erit tibi in velamen oculorum ad omnes qui tecum sunt, et quocumque perrexeris : mementoque te deprehensam.

[17] And when Abraham prayed, God healed Abimelech and his wife, and his handmaids, and they bore children: Orante autem Abraham, sanavit Deus Abimelech et uxorem, ancillasque ejus, et pepererunt :

[18] For the Lord had closed up every womb of the house of Abimelech on account of Sara, Abraham's wife. concluserat enim Dominus omnem vulvam domus Abimelech propter Saram uxorem Abrahae.

Commentary:

Ver. 1. Gerara; at a greater distance from the devoted country of Sodom. H.

Ver. 2. He said to the king, and to all others who made inquiry, as it was his custom, whenever he came into a strange land, v. 13. He was encouraged to do this, by the protection which God had shewn him in Egypt. --- Took her, against her will, as Pharao had done. H. --- Though she was ninety years old, and with child, her beauty was still extraordinary, the Rabbin think miraculous. At that time people lived above 120 years; so that at the age of ninety, she would only be about as near the end of her life as our women are at forty; and we often see people sufficiently attracting at that age. C.

Ver. 3. Abimelech. This was an usual title of kings in Chanaan, and a very good one, to remind them and their subjects, of their obligations, (H.) as it means "my father the king." The behaviour of the prince shews, that as yet all sense of duty and knowledge of the true God was not banished from the country. C. --- Shalt die, unless thou restore the woman, whom thou hast taken by force; on whose account I have already afflicted thee, (v. 7. 17.) and thus prevented thee from touching her. This testimony was more requisite, that there might be no doubt respecting Isaac's legitimacy. H.

Ver. 5. He say, &c. The pronouns in Heb. are printed very incorrectly. --- He is my sister; and she, even he, said. Ken.

Ver. 6. Sincere heart, abhorring adultery, but not altogether innocent. M.

Ver. 7. A prophet. One under my particular care, to whom I reveal many things. --- He shall pray for thee. Behold, God will sometimes grant, at the request of his saints, what he would deny even such as Abimelech or the friends of Job. Is not this sufficient encouragement for us, to have recourse to the intercession of the saints? And can any one be so foolish as to pretend this is making gods of them, and shewing them an idolatrous worship? H.

Ver. 8. In the night, (de nocte) or "as soon as it began to dawn." Sept.

Ver. 9. Why, &c. He expostulates with him in a friendly but earnest manner. --- A great sin, or punishment, (M.) v. 18, and exposed me to the danger of committing adultery. Abraham might have answered, this would have been his own fault, as he could not have done it without offering violence to Sara, in whose chastity he could confide. Having an opportunity here to vindicate himself, Abraham speaks freely, which he was not allowed to do in Egypt. G. xii. 20.

Ver. 12. My sister, or niece, according to those who say she was daughter of Aran, who thus must have had a different mother from Abraham; (M.) or, as we rather think, Sara was truly his half-sister, born of Thare by another wife. His adding truly, seems to restrain it to this sense; and we know that in those countries, marriages of such near relations were allowed, though not when both had the same parents. Why should we not, therefore, believe Abraham, who certainly knew the real state of the question, and who would not tell a lie, rather than seek for improbable and far-fetched solutions? Said, who lived eight hundred years ago, mentions the name of Jona, Abraham's mother, as well as that of Tehevita, who bore Sara to Thare. The Hebrews, in general, give this explanation. C. --- By calling Sara his sister without any addition, Abraham intended that the people should conclude he was not married; therefore he did not say she was his half-sister, as this would have frustrated his design, if, as Clem. Alex. asserts, such might and did marry under the law of nature. H. --- Philo observes, the Athenian legislator, Solon, sanctioned the same practice, which was followed also by the Phœnicians. C.

Ver. 14. Gave, by way of satisfaction, for having detained his wife; as also to shew his respect for him who was a prophet. 1 Kings ix. 7. H.

Ver. 16. Thy brother, as thou hast agreed to call thy husband. --- Pieces, or sicles of silver, worth a little above 2s. 3d. each; total ￡113 sterling. --- A covering, or veil, to shew thou art married, and prevent thee from being taken by any one hereafter. It was to be so rich, that all might know her quality. S. Paul (1 Cor. xi. 5. 15.) orders women to be covered. C.

Ver. 17. Healed. It is not known how God afflicted Abimelech; but the women could not be delivered during the short time that Sara was detained: on her being set at liberty, they bore children. M.

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Book Of Genesis - From The Latin Vulgate (1859 - Haydock Translation of The Roman Catholic Bible) - Chapter 16

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 (½) and three-quarters symbol (¾) 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 16

Abram marrieth Agar, who bringeth forth Ismael.

[1] Now Sarai the wife of Abram, had brought forth no children; but having a handmaid, an Egyptian, named Agar, Igitur Sarai, uxor Abram, non genuerat liberos : sed habens ancillam aegyptiam nomine Agar,

[2] She said to her husband: Behold, the Lord hath restrained me from bearing: go in unto my handmaid, it may be I may have children of her at least. And when he agreed to her request, dixit marito suo : Ecce, conclusit me Dominus, ne parerem. Ingredere ad ancillam meam, si forte saltem ex illa suscipiam filios. Cumque ille acquiesceret deprecanti,

[3] She took Agar the Egyptian her handmaid, ten years after they first dwelt in the land of Chanaan, and gave her to her husband to wife. tulit Agar aegyptiam ancillam suam post annos decem quam habitare coeperant in terra Chanaan : et dedit eam viro suo uxorem.

[4] And he went in to her. But she, perceiving that she was with child, despised her mistress. Qui ingressus est ad eam. At illa concepisse se videns, despexit dominam suam.

[5] And Sarai said to Abram: Thou dost unjustly with me: I gave my handmaid into thy bosom, and she perceiving herself to be with child, despiseth me. The Lord judge between me and thee. Dixitque Sarai ad Abram : Inique agis contra me : ego dedi ancillam meam in sinum tuum, quae videns quod conceperit, despectui me habet : judicet Dominus inter me et te.

[6] And Abram made answer, and said to her: Behold thy handmaid is in thy own hand, use her as it pleaseth thee. And when Sarai afflicted her, she ran away. Cui respondens Abram : Ecce, ait, ancilla tua in manu tua est, utere ea ut libet. Affligente igitur eam Sarai, fugam iniit.

[7] And the angel of the Lord having found her, by a fountain of water in the wilderness, which is in the way to Sur in the desert, Cumque invenisset eam angelus Domini juxta fontem aquae in solitudine, qui est in via Sur in deserto,

[8] He said to her: Agar, handmaid of Sarai, whence comest thou? and whither goest thou? And she answered: I flee from the face of Sarai, my mistress. dixit ad illam : Agar ancilla Sarai, unde venis? et quo vadis? Quae respondit : A facie Sarai dominae meae ego fugio.

[9] And the angel of the Lord said to her: Return to thy mistress, and humble thyself under her hand. Dixitque ei angelus Domini : Revertere ad dominam tuam, et humiliare sub manu illius.

[10] And again he said: I will multiply thy seed exceedingly, and it shall not be numbered for multitude. Et rursum : Multiplicans, inquit, multiplicabo semen tuum, et non numerabitur prae multitudine.

[11] And again: Behold, said he, thou art with child, and thou shalt bring forth a son: and thou shalt call his name Ismael, because the Lord hath heard thy affliction. Ac deinceps : Ecce, ait, concepisti, et paries filium : vocabisque nomen ejus Ismael, eo quod audierit Dominus afflictionem tuam.

[12] He shall be a wild man: his hand will be against all men, and all men's hands against him: and he shall pitch his tents over against all his brethren. Hic erit ferus homo : manus ejus contra omnes, et manus omnium contra eum : et e regione universorum fratrum suorum figet tabernacula.

[13] And she called the name of the Lord that spoke unto her: Thou the God who hast seen me. For she said: Verily here have I seen the hinder parts of him that seeth me. Vocavit autem nomen Domini qui loquebatur ad eam : Tu Deus qui vidisti me. Dixit enim : Profecto hic vidi posteriora videntis me.

[14] Therefore she called that well, The well of him that liveth and seeth me. The same is between Cades and Barad. Propterea appellavit puteum illum Puteum viventis et videntis me. Ipse est inter Cades et Barad.

[15] And Agar brought forth a son to Abram: who called his name Ismael. Peperitque Agar Abrae filium : qui vocavit nomen ejus Ismael.

[16] Abram was four score and six years old when Agar brought him forth Ismael. Octoginta et sex annorum erat Abram quando peperit ei Agar Ismaelem.

Commentary:

Ver. 2. May have. Heb. "may be built up," a metaphorical expression: so God is said to have built up houses for the Egyptian midwives. Ex. i. 21. M.

Ver. 3. Ten years after she was 65; which shews that she might reasonably conclude she would now have no children herself; and as she knew God had promised Abram a son, she thought he might follow the custom of those times, and have him by a second wife. Abram shewed no eagerness on this matter, but only yielded to his wife's petition, deprecanti, being well aware of the inconveniences of polygamy, which Sarai had soon reason to observe. This is the first time we read of polygamy since the deluge; but it is not mentioned as any thing singular or unlawful. This was a matter in which God could dispense; but it was never left to the disposal of any man. Hence, when Luther and his associates ventured to dispense with the Landgrave of Hesse, to keep two wives at once, he required him to keep it a secret, being ashamed of his own conduct. He still maintained it was a thing indifferent, even in the law of grace, though Christ has so expressly condemned it. See præp 62, 65. The practice, so common of late in this country, of marrying again after a bill of divorce has been passed, is no less contrary to the Catholic doctrine, which allows only a separation of the parties from bed and board, in cases of adultery; but never of a second marriage, while both the parties are living. 1 Cor. vii. S. Aug. de adult. conj. i. de C. D. xvi. 25, 38. and other fathers. H. --- It was never lawful for one woman to have two husbands. W. --- To wife. Plurality of wives, though contrary to the primitive institution of marriage, Gen. ii. 24. was by divine dispensation allowed to the patriarchs; which allowance seems to have continued during the time of the law of Moses. But Christ our Lord reduced marriage to its primitive institution. S. Matt. xix.

Ver. 5. Despiseth. Few bear prosperity in a proper manner! --- And thee. Sarai things it is the duty of her husband to restrain the insolence of Agar. She commits her cause to God, and does not seek revenge. M.

Ver. 6. Afflicted her, as she now resented even a moderate correction. H.

Ver. 7. In the desert; omitted in Heb. being a repetition of in the wilderness. C.

Ver. 9. Humble thyself. The angel, in God's name, does not blame Sarai; but gives Agar to understand that the fault was wholly on her side. H.

Ver. 11. Ismael, means "God hath heard" the groans and distress of Agar. C.

Ver. 12. Wild. Heb. like a wild ass, not to be tamed or subdued. The Saracens or Arabs, have almost all along maintained their independence. --- Over against, ready to fight, without any dread of any one. C.

Ver. 13. Thou the God. She had imagined before that she was talking to some man; but perceiving, at parting, that it was some superior being, she invoked him thus. ---The hinder parts, as Moses did afterwards. Ex. xxxiii. to let us know, that we cannot fully comprehend the nature of an angel, much less of God. Hebrew may be: "what! have I seen (do I live) after He has seen me." The Hebrews generally supposed, that death would presently overtake the person who had seen the Lord or his angel. Jud. vi. 22. Ex. xxxii. 20. C.

Ver. 15. Agar being returned home, and having obtained pardon. --- Ismael, as the angel had foretold; an honour shewn to very few; such as Isaac, Solomon, Jesus, &c. H.

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pamphletstoinspire · 6 years ago

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Book Of Genesis - From The Latin Vulgate - Chapter 13

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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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:

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 .

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 13

Abram and Lot part from each other. God's promise to Abram.

[1] And Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, into the south. Ascendit ergo Abram de Aegypto, ipse et uxor ejus, et omnia quae habebat, et Lot cum eo, ad australem plagam.

[2] And he was very rich in possession of gold and silver. Erat autem dives valde in possessione auri et argenti.

[3] And he returned by the way that he came, from the south to Bethel, to the place where before he had pitched his tent between Bethel and Hai: Reversusque est per iter, quo venerat, a meridie in Bethel, usque ad locum ubi prius fixerat tabernaculum inter Bethel et Hai,

[4] In the place of the altar which he had made before; and there he called upon the name of the Lord. in loco altaris quod fecerat prius : et invocavit ibi nomen Domini.

[5] But Lot also, who was with Abram, had flocks of sheep, and herds of beasts, and tents. Sed et Lot qui erat cum Abram, fuerunt greges ovium, et armenta, et tabernacula.

[6] Neither was the land able to bear them, that they might dwell together: for their substance was great, and they could not dwell together. Nec poterat eos capere terra, ut habitarent simul : erat quippe substantia eorum multa, et nequibant habitare communiter.

[7] Whereupon also there arose a strife between the herdsmen of Abram and of Lot. And at that time the Chanaanite and the Pherezite dwelled in that country. Unde et facta est rixa inter pastores gregum Abram et Lot. Eo autem tempore Chananaeus et Pherezaeus habitabant in terra illa.

[8] Abram therefore said to Lot: Let there be no quarrel, I beseech thee, between me and thee, and between my herdsmen and thy herdsmen: for we are brethren. Dixit ergo Abram ad Lot : Ne quaeso sit jurgium inter me et te, et inter pastores meos et pastores tuos : fratres enim sumus.

[9] Behold the whole land is before thee: depart from me I pray thee: if thou wilt go to the left hand, I will take the right: if thou choose the right hand, I will pass to the left. Ecce universa terra coram te est : recede a me, obsecro : si ad sinistram ieris, ego dexteram tenebo : si tu dexteram elegeris, ego ad sinistram pergam.

[10] And Lot, lifting up his eyes, saw all the country about the Jordan, which was watered throughout, before the Lord destroyed Sodom and Gomorrha, as the paradise of the Lord, and like Egypt as one comes to Segor. Elevatis itaque Lot oculis, vidit omnem circa regionem Jordanis, quae universa irrigabatur antequam subverteret Dominus Sodomam et Gomorrham, sicut paradisus Domini, et sicut Aegyptus venientibus in Segor.

[11] And Lot chose to himself the country about the Jordan, and he departed from the east: and they were separated one brother from the other. Elegitque sibi Lot regionem circa Jordanem, et recessit ab oriente : divisique sunt alterutrum a fratre suo.

[12] Abram dwelt in the land of Chanaan; and Lot abode in the towns that were about the Jordan, and dwelt in Sodom. Abram habitavit in terra Chanaan; Lot vero moratus est in oppidis, quae erant circa Jordanem, et habitavit in Sodomis.

[13] And the men of Sodom were very wicked, and sinners before the face of the Lord, beyond measure. Homines autem Sodomitae pessimi erant, et peccatores coram Domino nimis.

[14] And the Lord said to Abram, after Lot was separated from him: Lift up thy eyes, and look from the place wherein thou now art, to the north and to the south, to the east and to the west. Dixitque Dominus ad Abram, postquam divisus est ab eo Lot : Leva oculos tuos et vide a loco, in quo nunc es, ad aquilonem et meridiem, ad orientem et occidentem.

[15] All the land which thou seest, I will give to thee, and to thy seed for ever. Omnem terram, quam conspicis, tibi dabo, et semini tuo usque in sempiternum.

[16] And I will make thy seed as the dust of the earth: if any man be able to number the dust of the earth, he shall be able to number thy seed also. Faciamque semen tuum sicut pulverem terrae : si quis potest hominum numerare pulverem terrae, semen quoque tuum numerare poterit.

[17] Arise and walk through the land in the length, and in the breadth thereof: for I will give it to thee. Surge, et perambula terram in longitudine et in latitudine sua : quia tibi daturus sum eam.

[18] So Abram removing his tent came and dwelt by the vale of Mambre, which is in Hebron: and he built there an altar to the Lord. Movens igitur tabernaculum suum Abram, venit, et habitavit juxta convallem Mambre, quae est in Hebron : aedificavitque ibi altare Domino.

Commentary:

Ver 1. South. With respect to Judea, which the sacred writers have always in view.

Ver. 2. Rich in possession. Heb. may be "heavy laden with cattle, gold," &c. M.

Ver. 6. To bear or feed their flocks, as well as those of the Chanaanites. C.

Ver. 8. Abram therefore, for fear of raising a quarrel with the Pherezites also, who might complain that these strangers were eating up what they had before taken possession of, suggests to his nephew the propriety of their taking different courses. Being the older, he divides, and the younger chooses, according to an ancient and laudable custom. S. Aug. de C. D. xvi. 20.

Ver. 11. From the east of Pentapolis to Sodom, (M.) or to the east of the place where Abram was, as Onkelos has it. The Hebrew may signify either. Grotius.

Ver. 13. Sinners before, &c. That is, truly, without restraint or disguise. Lot might not have been acquainted with their dissolute morals, when he made this choice; in which however he consulted only his senses, and looked for temporal advantages, which ended in sorrow. This God permitted for a warning to us; and to restrain the Sodomites, by the example of Lot's justice, contrasted with the abominable lives. H. --- Ezechiel xvi. 49, explains the causes of their wickedness.

Ver. 15. And to: This is by way of explanation to the former words: (Ha.) for Abram never possessed a foot of this land by inheritance. Acts viii. 5. Even his posterity never enjoyed it, at least, for any long time. S. Augustine gives the reason; because the promise was conditional, and the Jews did not fulfil their part by obedience and fidelity. q. 3. in Gen. It is better, however, to understand these promises of another land, which the people, who imitate the faith of Abram, shall enjoy in the world to come. C. Rom. iv. 16.

Ver. 16. As the dust, an hyperbole, to express a very numerous offspring, which is more exact, if we take in the spiritual children of Abram. M.

Ver. 17. Through. Lot has chosen a part, I give the whole to thee. Thou mayest take possession of it, and go wherever thou hast a mind. C.

Ver. 18. Vale, or grove of oaks, where there was a famous one which was called the oak of Mambre, either from the neighbouring city, or from a man of that name. C. xiv. 13. M. --- Hebron was on the hill above. C.

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pamphletstoinspire · 7 years ago

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THE PROPHECY OF OSEE - From The Douay-Rheims Bible - Latin Vulgate

Chapter 6

INTRODUCTION.

Osee, or Hosea, whose name signifies a saviour, was the first in the order of time among those who are commonly called lesser prophets, because their prophecies are short. He prophesied in the kingdom of Israel, (that is, of the ten tribes) about the same time that Isaias prophesied in the kingdom of Juda. Ch. --- The chronological order is not observed in any edition. The Sept. very from the rest. They place the less before the greater prophets, and read some of the names rather differently, as Prot. do also, though they have nothing but novelty to recommend the change. We shall here specify the Prot. names, (H.) in the order in which these prophets appeared: (C.) 1. Hosea, 2. Amos, 3. Jonah, 4. Micah, 5. Nahum, 6. Joel, 7. Zephaniah, 8. Habakkuk, 9. Obadiah, 10. Haggai, 11. Zechariah, 12. Malachi. H. --- It is not known who collected them into one volume. but the book of Ecclesiasticus (xlix. 12.) speaks of the twelve; and 4 Esd. i. 39. specifies them as they are found in the Sept. Osee, Amos, Micheas, Joel, Abdias, Jonas, Nahum, &c. as in the Vulg. C. --- Many other prophets appeared before these, (W.) but Osee is the first of the sixteen whose works are extant. He must have continued his ministry about eighty-five years, and lived above one hundred and ten, if the first verse speaks of him alone. But some take it to regard the whole collection, and may be added by another hand. C. --- The style of Osee is sententious and very hard to be understood, (S. Jer.) as but little is known of the last kings of Israel, in whose dominions he lived, and to whom he chiefly refers, though he speaks sometimes of Juda, &c. C. --- By taking a wife, and other parables, he shews their criminal conduct and chastisment, and foretells their future deliverance and the benefits to be conferred by Christ. We must observe that the prophets often style the kingdom of the two tribes, Juda, Benjamin, Jerusalem, or the house of David; and that of the ten tribes, Ephraim, Joseph, Samaria, Jezrahel, Bethel, or Bethaven; and often Israel or Jacob till after the captivity of these tribes, when the latter titles refer to Juda, who imitated the virtues of Jacob better than the other kingdom. W. --- Then all distinction of this nature was at an end. H.

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:

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 6

Affliction shall be a means to bring many to Christ, a complaint of the untowardness of the Jews. God loves mercy more than sacrifice.

[1] In their affliction they will rise early to me: Come, and let us return to the Lord:

In tribulatione sua mane consurgent ad me : Venite, et revertamur ad Dominum,

[2] For he hath taken us, and he will heal us: he will strike, and he will cure us.

quia ipse cepit, et sanabit nos; percutiet, et curabit nos.

[3] He will revive us after two days: on the third day he will raise us up, and we shall live in his sight. We shall know, and we shall follow on, that we may know the Lord. His going forth is prepared as the morning light, and he will come to us as the early and the latter rain to the earth.

Vivificabit nos post duos dies; in die tertia suscitabit nos, et vivemus in conspectu ejus. Sciemus, sequemurque ut cognoscamus Dominum : quasi diluculum praeparatus est egressus ejus, et veniet quasi imber nobis temporaneus et serotinus terrae.

[4] What shall I do to thee, O Ephraim? what shall I do to thee, O Juda? your mercy is as a morning cloud, and as the dew that goeth away in the morning.

Quid faciam tibi, Ephraim? quid faciam tibi, Juda? misericordia vestra quasi nubes matutina, et quasi ros mane pertransiens.

[5] For this reason have I hewed them by the prophets, I have slain them by the words of my mouth: and thy judgments shall go forth as the light.

Propter hoc dolavi in prophetis; occidi eos in verbis oris mei : et judicia tua quasi lux egredientur.

[6] For I desired mercy, and not sacrifice: and the knowledge of God more than holocausts.

Quia misericordiam volui, et non sacrificium; et scientiam Dei plus quam holocausta.

[7] But they, like Adam, have transgressed the covenant, there have they dealt treacherously against me.

Ipsi autem sicut Adam transgressi sunt pactum : ibi praevaricati sunt in me.

[8] Galaad is a city of workers of idols, supplanted with blood.

Galaad civitas operantium idolum, supplantata sanguine.

[9] And like the jaws of highway robbers, they conspire with the priests who murder in the way those that pass out of Sichem: for they have wrought wickedness.

Et quasi fauces virorum latronum, particeps sacerdotum, in via interficientium pergentes de Sichem : quia scelus operati sunt.

[10] I have seen a horrible thing in the house of Israel: the fornications of Ephraim there: Israel is defiled.

In domo Israel vidi horrendum : ibi fornicationes Ephraim, contaminatus est Israel.

[11] And thou also, O Juda, set thee a harvest, when I shall bring back the captivity of my people.

Sed et Juda, pone messem tibi, cum convertero captivitatem populi mei.

Commentary:

Ver. 1. Early, or in haste. All the people will repent. C.

Ver. 2. Cure us. God is always ready to receive penitents. W.

Ver. 3. Third. In a short time the Lord will easily set us free. But the prophet refers more directly to the resurrection of the faithful, and of Christ. Eph. ii. 5. and 1 Cor. xv. 4. C. --- S. Paul mentions the third day according to the Scriptures, which nowhere else so clearly specify it. W. See S. Jer. S. Cyp. Sanct. 9. --- Know. Hitherto we have been reproached with voluntary ignorance in adoring idols. C. iv. 6. We will amend. --- His, Christ's. --- Rain. It falls only in autumn and in spring. Deut. xi. 14. C.

Ver. 4. Mercy. Heb. chesed, (H.) "piety," &c. (Grot.) whence the word Assideans is derived. 1 Mac. ii. 42. The captives flattered themselves, that as soon as they began to entertain sentiments of repentance, God would relieve them. But he answers that their virtue is inconstant, and that they must suffer in proportion to their crimes.

Ver. 5. Mouth. I have ordered my prophets to denounce death unto them, and to treat them roughly, like a piece of marble designed for a statue. Sept. &c. "I have slain thy prophets," &c. by Elias, Jehu, &c. The former sense is preferable. --- Thy judgments, or condemnation. C. --- Heb. "and thy judgments light shall go forth." H. --- Pocock labours hard, but in vain, to explain this; as all the old versions, except the Vulg. have, "my judgments as the light," &c. Heb. letters may probably have been ill joined, (Kennicott) as Meibomius suspects they have been also. Jer. xxiii. 33. Here umospoti caur, "my judgments as the light," &c. is exchanged for umishpatec or. This would be very easy when words were written undivided, as in ancient MSS. H. --- "Some transcriber upon hearing umishpatecaor, from the person dictating to him, writ umishpateca or instead of umishpate caor. Kennicott, Diss. 1.

Ver. 6. Mercy: sincere piety. v. 4. --- Sacrifice. They had offered many. C. v. 6. C. --- "My victims are the salvation of the faithful, and the conversion of sinners." S. Jer. --- Knowledge, of a practical nature, which was deficient. C. iv. 6. and vi. 4. C.

Ver. 7. Adam. A compact was made with him, that if he continued faithful or otherwise, his posterity should be born in original justice or sin. H. --- He transgressed, and was expelled from paradise, as the Jews were from their land. Sept. "like a man:" like any who had not been so highly favoured with the law, &c. C. --- Adam means "a man," and sometimes it would be as well rendered in this sense. H.

Ver. 8. Supplanted with blood. That is, undermined and brought to ruin for shedding of blood; and, as it is signified in the following verse, for conspiring with the priests, (of Bethel) like robbers, to murder in the way such as passed out of Sichem to go towards the temple of Jerusalem. Or else supplanted with blood signifies flowing in such a manner with blood, as to suffer none to walk there without embruing the soles of their feet in blood. Ch. --- Thus they would become unclean, and might easily slip. H. --- Galaad was famous for the treaty between Laban and Jacob; and all such places were chosen for altars in the latter times of the two kingdoms. Maspha or Ramoth were the usual resorts. Theodoret reads, "Galgal." C. iv. 15. C.

Ver. 9. Robbers. Jephte had infested those parts, and the country was noted for murders; whence more cities of refuge were appointed in it. Judg. xi.and Jos. xx. 8. The prophet alludes to what had been said to Gad. Gen. xlix. 19. - Out of, or to Sichem. They were jealous of people going thither, (C.) wishing to receive their offerings themselves. H.

Ver. 11. Harvest. This implies punishment or felicity. The turn of Juda shall come, and he shall be chastised; but after the captivity, he shall enjoy plenty. C. ii. 15. Is. ix. 3. C.

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