Genesis 23

1. And Sarah was an hundred and seven and twenty years old It is remarkable that Moses, who relates the death of Sarah in a single word, uses so many in describing her burial: but we shall soon see that the latter record is not superfluous. Why he so briefly alludes to her death, I know not, except that he leaves more to be reflected upon by his readers than he expresses. The holy fathers saw that they in common with reprobates, were subject to death. Nevertheless, they were not deterred, While painfully leading a life full of suffering, from advancing with intrepidity towards the goal. Whence it follows, that they, being animated by the hope of a better life, did not give way to fatigue. Moses says that Sarah lived a hundred and twenty-seven years, and since he repeats the word years after each of the numbers, the Jews feign that this was done because she had been as beautiful in her hundredth, as in her twentieth year, and as modest in the flower of her age, as when she was seven years old. This is their custom; while they wish to prove themselves skillful in doing honor to their nations they invent frivolous trifles, which betray a shameful ignorance: as, for instance, in this place, who would not say that they were entirely ignorant of their own languages in which this kind of repetition is most usual? The discussion of others also, on the word חים , ( lives ,) is without solidity. The reason why the Hebrews use the word lives in the plural number, for life , cannot be better explained, as it appears to me, than the reason why the Latins express some things which are singular in plural forms. I know that the life of men is manifold, because, beyond merely vegetative life, and beyond the sense which they have in common with brute animals, they are also endued with mind and intelligence. This reasoning, therefore, is plausible without being solid. There is more color of truth in the opinion of those who think that the various events of human life are signified; which life, since it has nothing stable, but is agitated by perpetual vicissitudes, is rightly divided into many lives. I am, however, contented to refer simply to the idiom of the language; the reason of which is not always to be curiously investigated.

2. And Sarah died in Kirjath-arba . It appears from Joshua 15:54, that this was the more ancient name of the city, which afterwards began to be called Hebron. But there is a difference of opinion respecting the etymology. Some think the name is derived from the fact, that the city consisted of four parts; as the Greeks call the city divided into three orders, Tripoli , and a given region, Decapolis , from the ten cities it contained. Others suppose that Arba is the name of a giant, whom they believe to have been the king or the founder of the city. Others again prefer the notion, that the name was given to the place from four of the Fathers, Adam, Abraham, Isaac, and Jacob, who were buried there with their wives. I willingly suspend my judgment on a matter of uncertainty, and not very necessary to be known. It more concerns the present history to inquire, how it happened that Sarah died in a different place from that in which Abraham dwelt. If any one should reply, that they had both changed their abode, the words of Moses are opposed to that, for he says that Abraham came to bury his dead. It is hence easily inferred, that he was not present at her death; nor is it probable that they were separated, merely by being in different tents; so that he might walk ten or twenty paces for the sake of mourning, while a more important duty had been neglected. For this reason, some suspect that he was on a journey at the time. But to me it seems more likely that their abode was then at Heron, or at least in the vale of Mamre, which adjoins the city. For, after a little breathing time had been granted him he was soon compelled to return to his accustomed wanderings. And although Moses does not say, that Abraham had paid to his wife while yet alive, the due attentions of a husband; I think that he omits it, as a thing indubitably certain, and that he speaks particularly of the mourning, as a matter connected with the care of sepulture. That they dwelt separately we shall afterwards see: not as being in different regions, but because each inhabited separate, though contiguous, tents. And this was no sign of dissension or of strife, but is rather to be ascribed to the size of the family. For as Abraham had much trouble in governing so large a herd of servants; so his wife would have equal difficulty to retain her maids under chaste and honest custody. Therefore the great number of domestics which it was not safe to mingle together, compelled them to divide the family. But it may be asked, what end could it answer to approach the body for the sake of mourning over it? Was not the death of his wife sufficiently sad and bitter to call forth his grief, without this additional means of excitement? It would have been better to seek the alleviation of his sorrow, than to cherish and even augment it, by indulgence. I answer; if Abraham came to his dead wife, in order to produce excessive weeping, and to pierce his heart afresh with new wounds, his example is not to be approved. But if he both privately wept over the death of his wife, so far as humanity prescribed, exercising self-government in doing it; and also voluntarily mourned over the common curse of mankind; there is no fault in either of these. For to feel no sadness at the contemplation of death, is rather barbarism and stupor than fortitude of mind. Nevertheless, as Abraham was a man, it might be, that his grief was excessive. And yet, what Moses soon after subjoins, that he rose up from his dead, is spoken in praise of his moderation; whence Ambrose prudently infers, that we are taught by this example, how perversely they act, who occupy themselves too much in mourning for the dead. Now, if Abraham at that time, assigned a limit to his grief; and put a restraint on his feelings, when the doctrine of the resurrection was yet obscure; they are without excuse, who, at this day, give the reins to impatience, since the most abundant consolation is supplied to us in the resurrection cf Christ.

3. And spake unto the sons of Heth . Moses is silent respecting the rite used by Abraham in the burial of the body of his wife: but he proceeds, at great length, to recite the purchasing of the sepulcher. For what reason he did this, we shall see presently, when I shall briefly allude to the custom of burial. How religiously this has been observed in all ages, and among all people, is well known. Ceremonies have indeed been different, and men have endeavored to outdo each other in various superstitions; meanwhile, to bury the dead has been common to all. And this practice has not arisen either from foolish curiosity, or from the desire of fruitless consolation, or from superstition, but from the natural sense with which God has imbued the minds of men; a sense he has never suffered to perish, in order that men might be witnesses to themselves of a future life. It is also incredible that they, who have disseminated certain outrageous expressions in contempt of sepulture, could have spoken from the heart. Truly it behaves us, with magnanimity, so far to disregard the rites of sepulture, — as we would riches and honors, and the other conveniences of life, — that we should bear with equanimity to be deprived of them; yet it cannot be denied that religion carries along with it the care of burial. And certainly (as I have said) it has been divinely engraven on the minds of all people, from the beginning, that they should bury the dead; whence also they have ever regarded sepulchres as sacred. It has not, I confess, always entered into the minds of heathens that souls survived death, and that the hope of a resurrection remained even for their bodies ; nor have they been accustomed to exercise themselves in a pious meditation of this kind, whenever they had laid their dead in the grave; but this inconsideration of theirs does not disprove the fact; that they had such a representation of a future life placed before their eyes, as left them inexcusable. Abraham however, seeing he has the hope of a resurrection deeply fixed in his heart, sedulously cherished, as was meet, its visible symbol. The importance he attached to it appears hence, that he thought he should be guilty of pollution, if he mingled the body of his wife with strangers after death. For he bought a cave, in order that he might possess for himself and his family, a holy and pure sepulcher. He did not desire to have a foot of earth whereon to fix his tent; he only took care about his grave: and he especially wished to have his own domestic tomb in that land, which had been promised him for an inheritance, for the purpose of bearing testimony to posterity, that the promise of God was not extinguished either by his own death, or by that of his family; but that it then rather began to flourish; and that they who were deprived of the light of the sun, and of the vital air, yet always remained joint-partakers of the promised inheritance. For while they themselves were silent and speechless, the sepulcher cried aloud, that death formed no obstacle to their entering on the possession of it. A thought like this could have had no place, unless Abraham by faith had looked up to heaven. And when he calls the corpse of his wife his dead ; he intimates that death is a divorce of that kind, which still leaves some remaining conjunction. Moreover, nothing but a future restoration cherishes and preserves the law of mutant connection between the living and the dead. But it is better briefly to examine each particular, in its order.

4. I am a stranger and a sojourner with you . This introductory sentence tends to one or other of these points; either that he may more easily gain what he desires by suppliantly asking for it; or that he may remove all suspicion of cupidity on his part. He therefore confesses, that, since he had only a precarious abode among them, he could possess no sepulcher, unless by their permission. And because, during life, they have permitted him to dwell within their territory, it was the part of humanity, not to deny him a sepulcher for his dead. If this sense be approved, then Abraham both conciliates their favor to himself, by his humility, and in declaring that the children of Heth had dealt kindly with him, he stimulates them, by this praise, to proceed in the exercise of the same liberality with which they had begun. The other sense, however, is not incongruous; namely, that Abraham, to avert the odium which might attach to him as a purchaser, declares that he desires the possession, not for the advantage of the present life, not from ambition or avarice, but only in order that his dead may not lie unburied; as if he had said, I do not refuse to continue to live a stranger among you, as I have hitherto done; I do not desire your possessions, in order that I may have something of my own, which may enable me hereafter to contend for equality with you; it is enough for me to have a place where we may be buried.

6. Thou art a mighty prince among us The Hittites gratuitously offer a burying-place to Abraham wherever he might please to choose one. They testify that they do this, as a tribute to his virtues. We have before seen, that the Hebrews give a divine title to anything which excels. Therefore we are to understand by the expression, ‘a prince of God,’ a person of great and singular excellency. And they properly signalize him whom they reverence for his virtues, with this eulogium; thereby testifying, that they ascribe to God alone, whatever virtues in men are deserving of praise and reverence. Now some seed of piety manifests itself in the Hittites, by thus doing honor to Abraham, whom they acknowledge to be adorned with rare gifts of the Spirit of God. For profane and brutal men tread under foot, with barbarous contempt, every excellent gift of God, as swine do pearls. And yet we know with how many vices those nations were defiled; how much greater then, and more disgraceful is our ingratitude, if we give no honor to the image of God, when it shines before our eyes? Abraham’s sanctity of manners procures him such favor with the Hittites, that they do not envy his preeminence among them; what excuse then is there for us, if we hold in less esteem those virtues in which the majesty of God is conspicuous? Truly their madness is diabolical, who not only despise the favors of God, but even ferociously oppose them.

7. And Abraham stood up . He declines the favor offered by the Hittites, as, some suppose, with this design, that he might not lay himself under obligation to them in so small a matter. But he rather wished to show, in this way, that he would receive no gratuitous possession from those inhabitants who were to be ejected by the hand of Gods in order that he might succeed in their place: for he always kept all his thoughts fixed on God, so that he far preferred His bare promise, to present dominion over the land. Moses also commends the modesty of the holy man, when he says that he ‘rose up to do reverence to the people of the land.’ As to the use of the word signifying ‘to adore,’ it is simply taken for the reverence, which any one declares, either by bowing the knee, or any other gesture of the body. This may be paid to men, as well as to God, but for a different end; men mutually either bend the knee, or bow the head, before each other, for the sake of civil honor; but if the same thing be done to them, for the sake of religion, it is profanation. For religion allows of no other worship them that of the true God. And they childishly trifle who make a pretext for their idolatry, in the words dulia and latria , since the Scripture, in general terms, forbids adoration to be transferred to men. But lest any one should be surprised that Abraham acted so suppliantly, and so submissively, we must be aware that it was done from common custom and use. For it is well known that the Orientals were immoderate in their use of ceremonies. If we compare the Greeks or Italians with ourselves, we are more sparing in the use of them than they. But Aristotle, in speaking of the Asiatics and other barbarians notes this fault, that they abound too much in adorations. Wherefore we must not measure the honor which Abraham paid to the princes of the land by our customs.

8. If it be in your mind . Abraham constitutes them his advocates with Ephron, to persuade him to sell the double cave. Some suppose the cave to have been so formed that one part was above, and the other below. Let every one be at liberty to adopt what opinion he pleases; I, however, rather suppose, that there was one entrance, but that within, the cave was divided by a middle partition. It is more pertinent to remarks that Abraham, by offering a full price, cultivated and maintained equity. Where is there one to be found, who, in buying, and in other business, does not eagerly pursue his own advantage at another’s cost? For while the seller sets the price at twice the worth of a thing, that he may extort as much as possible from the buyer, and the buyers in return, by shuffling, attempts to reduce it to a low price, there is no end of bargaining. And although avarice has specious pretexts, it yet causes those who make contracts with each other, to forget the claims of equity and justice. This also, finally deserves to be noticed; that Abraham often declares that he was buying the field for a place of sepulture. And Moses is the more minute in this matter, that we may learn, with our father Abraham, to raise our minds to the hope of the resurrection. He saw the half of himself taken away; but because he was certain that his wife was not exiled from the kingdom of God, he hides her dead body in the tomb, until he and she should be gathered together.

11. Hear me . Although Ephron earnestly insisted upon giving the field freely to Abraham, the holy man adheres to his purpose, and at length compels him, by his entreaties, to sell the field. Ephron, in excusing himself, says that the price was too small for Abraham to insist upon giving; yet he estimates it at four hundred shekels. Now, since Josephus says that the shekel of the sanctuary was worth four Attic drachms, if he is speaking of these, we gather from the computation of Budaeus that the price of the field was about two hundred and fifty pounds of French money; if we understand the common shekel, it will be half that amount. Abraham was not so scrupulous but that he would have received a greater gift, if there had not been a sufficient reason to prevent him. He had been presented with considerable gifts both by the king of Egypt and the king of Gerar, but he observed this rule; that he would neither receive all things , nor in all places , nor from all persons . And I have lately explained, that he bought the field, in order that he might not possess a foot of land, by the gift of any man.

16. And Abraham weighed to Ephron the silver . I know not what had come into Jerome’s mind, when he says, that one letter was abstracted from Ephron’s name, after he had been persuaded, by Abraham’s entreaties, to receive money for the field; because, by the sale of the sepulcher, his virtue was maimed or diminished: for, in fact, the name of Ephron is found written in the very same manner, after that event, as before. Nor ought it to be imputed to Ephron as a fault, that, being pressed, he took the lawful price for his estate; when he had been prepared liberally to give it. If there was any sin in the case, Abraham must bear the whole blame. But who shall dare to condemn a just sale, in which, on both sides, religion, good faith, and equity, are maintained? Abraham, it is argued, bought the field for the sake of having a sepulcher. But ought Ephron on that account to give it freely, and under the pretext of a sepulcher, to be defrauded of his right? We see here, then, nothing but mere trifling. The Canonists, however, — preposterous and infatuated as they are, — rashly laying hold of the expressions of Jerome, have determined that it is a prodigious sacrilege to sell sepulchres. Yet, in the meantime, all the Papal sacrificers securely exercise this traffic: and while they acknowledge the cemetery to be a common sepulcher, they suffer no grave to be dug, unless the price be paid. Current money with the merchant . Moses speaks thus, because money is a medium of mutual communication between men. It is principally employed in buying and selling merchandise. Whereas Moses says, in the close of the chapter, that the field was confirmed by the Hittites to Abraham for a possession; the sense is, that the purchase was publicly attested; for although a private person sold it, yet the people were present, and ratified the contract between the two parties.

Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:23 12:6 23:10 Deuteronomy 10:8 10:17 32:11 32:35 Joshua 13:33 15:54 22:22 24:1 24:2 1 Samuel 14:44 15:22 15:22 16:7 2 Samuel 19:19 24:16 2 Kings 12:15 19:35 Job 38:8 Psalms 5:10 14:3 16:6 19:1 33:5 33:6 33:7 34:16 50:14 50:23 51:5 51:19 55:23 78:13 78:49 91:11 104:2 104:3 104:4 104:29 104:29 104:30 104:31 105:12-15 105:14 106:31 110:4 115:17 116:12 127:2 127:3 127:3 132:14 139:7 148:4 Proverbs 21:2 21:30 Song of Solomon 4:6 Isaiah 1:15 2:2 6:3 19:18 23:13 30:1 34:11 37:12 40:5 44:25 51 54:9 65:16 65:25 Jeremiah 5:22 10:2 34:18 49:32 52:23 Ezekiel 16:48-49 16:49 16:49 20:12 27:23 28:14 Amos 3:7 6:2 Jonah 3:4 Zechariah 2:13 Malachi 2:15 Matthew 5:45 8:12 10:16 11:24 18:22 19:5 19:5 26:41 Luke 1:9 17:26 17:26 17:32 24:51 John 1:1-3 1:3 1:14 5:17 11:51 12:31 Acts 14:17 15:9 15:16 Romans 1:18 1:20 2:4 2:5 2:15 3:5-6 3:10 3:12 4:3 4:4 4:11 4:19 4:19 4:21 5:12 5:12 5:12 6:13 7:6 8:20 9:8 9:8 11:16 13:1 14:14 14:23 15:8 16:20 1 Corinthians 1:21 1:21 2:14 4:11 4:11 5:9 11:10 15:22 15:45 2 Corinthians 1:20 3:7 Galatians 2:15 3:17 3:17 4:1 4:3 4:21 4:29 Ephesians 2:3 2:6 2:14 4:18 4:23 5:6 6:5 Colossians 1:5 2:11 3:10 1 Timothy 1:9 2:14 4:5 2 Timothy 1:12 Hebrews 1:3 1:14 7:3 7:9 9:27 11:1 11:3 11:3 11:4 11:5 11:7 11:7 11:19 13:2 13:4 James 1:13 1:14 2:11 5:16 1 Peter 1:20-21 3:6 3:6 3:21 3:21 2 Peter 3:6 Revelation 22:2 Sirach 18:1

Genesis 1 1:1 1:2 1:3 1:4 1:5 1:6 1:9 1:11 1:14 1:15 1:16 1:20 1:21 1:22 1:24 1:26 1:27 1:28 1:31 2 2:1 2:2 2:3 2:4 2:5 2:7 2:8 2:9 2:10 2:15 2:16 2:18 2:19 2:21 2:22 2:23 2:24 2:25 3 3:1 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 4 4:1 4:2 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:19 4:20 4:23 4:24 4:25 4:26 5 5:1 5:2 5:3 5:4 5:5 5:22 5:24 5:29 5:32 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:11 6:13 6:14 6:18 6:19 6:22 7 7 7:1 7:2 7:3 7:5 7:6 7:8 7:11 7:12 7:13 7:16 7:17 8:1 8:3 8:6 8:15 8:17 8:20 8:21 8:22 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:10 9:12 9:13 9:15 9:18 9:20 9:22 9:23 9:24 9:25 9:26 9:27 9:28 10 10:1 10:8 10:10 10:11 10:21 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:27 11:28 11:30 11:31 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:15 12:17 12:18 12:20 13 13:1 13:3 13:5 13:7 13:8 13:9 13:10 13:13 13:14 13:16 13:18 14 14:1 14:10 14:12 14:13 14:14 14:15 14:17 14:18 14:19 14:20 14:21 14:22 14:23 15 15:1 15:2 15:4 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:14 15:15 15:16 15:17 15:18 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:10 16:11 16:12 16:13 16:14 16:15 17 17:1 17:2 17:3 17:4 17:7 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:17 17:18 17:19 17:20 17:22 17:23 18 18:1 18:2 18:3 18:5 18:6 18:9 18:10 18:11 18:12 18:13 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:25 18:27 19 19:1 19:2 19:3 19:4 19:5 19:6 19:8 19:9 19:10 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:21 19:22 19:24 19:26 19:27 19:29 19:30 19:31 19:33 19:35 19:37 20 20:1 20:2 20:3 20:4 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:16 20:17 21 21:1 21:2 21:3 21:4 21:5 21:7 21:8 21:9 21:10 21:11 21:12 21:14 21:17 21:18 21:20 21:22 21:23 21:24 21:25 21:27 21:28 21:31 21:33 22 22:1 22:2 22:3 22:4 22:7 22:8 22:9 22:11 22:12 22:13 22:14 22:15 22:17 22:19 23 23:1 23:2 23:3 23:4 23:6 23:7 23:8 23:11 23:16

́: 1 ἀνθρωποπάθεια: 1 ἀνθρωποπάθειαν: 1 ἀντίστοικον: 1 ἀντίστροφον: 1 ἀντίτυπος: 1 ἀποσιώπησις: 1 ἀποσκηνώσας: 1 ἀυτόχθονας: 1 ὁ ὡν καὶ ὁ ἤν καὶ ὁ ερχόμενος: 1 ὕστερον πρότερον: 1 Αναγωγή: 1 Αστατόυμενος: 1 Εἰς σάρκα μίαν: 1 Εκτησάμην ἄνθρωπον διὰ τον Θεοῦ: 1 Εν μέσω του ξύλου του παραδείσου: 1 Εν τοῖς ἕργοις σου: 1 Ινα συγγενώμεθα αὐτοῖς: 1 Κατὰ προσωποποιΐαν: 1 Κατ᾿’ αὐτόν: 1 Οὐ μὴ καταμείνη τὸ πνε̑υμά μου: 1 Οὐκ ἐα<n ojrqw~v prosene>γκὟς ορθῶς δὲ μὴ διελης ἤμαρτες: 1 Τὸ δειλινόν: 1 Φιλονεικία: 1 γηροτρόφον: 1 ζωή: 1 κὰι ἀκατασκευάστος: 1 κόσμος: 1 καὶ μετ ἐκεῖνο: 1 κοινὣ: 1 λογίζεσθαι: 1 μικρίκοσμος: 1 παντοκράτωρ: 1 πλατύναι ὅ Θεὸς: 1 ςτερέωμα: 1 στένων κάι τρέμων: 1 τὰ μἡ εχ φαινομένων βλεπόμενα: 1 χειροτονεῖν: 1

גוי: 1 הידקל: 1 היה: 1 חסד: 1 כ: 1 לקה: 1 מנחה: 1 משק: 1 נד: 1 נדד: 1 נדן: 1 נוע: 1 נע: 1 עוון: 1 פרדסים: 1 רקיע: 1 שאת: 1 אבל: 1 אבנה: 1 אדם: 1 אדנ: 1 אדני אדנים: 1 אור: 1 2 איש: 1 אך: 1 אל שדי: 1 אלהים: 1 2 3 4 5 אלון: 1 אף כי: 1 2 ארבע: 1 ארוים: 1 אשה: 1 2 אשר ברא אלהים לעשות: 1 את יהוה: 1 ב: 1 בבל: 1 בהמה: 1 בהמות: 1 בוהו: 1 בלל: 1 2 בן: 1 בן-עמי: 1 בנה: 1 ברא: 1 2 בשגם: 1 בתיך עץ הגו: 1 גדן: 1 גרש: 1 דון: 1 2 דור: 1 2 הוה: 1 היה: 1 היקום: 1 הנל: 1 הפעם: 1 2 ו: 1 וגם: 1 ויאהל: 1 ויבן: 1 ויצא יצוא ושוב: 1 זאת: 1 זאת הפעם: 1 זבע: 1 חוה: 1 חטאת: 1 חים: 1 חניכים: 1 חשב: 1 י: 1 יהוה: 1 2 3 יהוה אלהים: 1 יחוה אדונת: 1 יפת: 1 2 יצר: 1 יקרא: 1 ירא: 1 ירה: 1 ישופך: 1 כ: 1 2 3 כלא: 1 כנגדו: 1 כרוב: 1 להט החרב: 1 להשכיל: 1 לכן: 1 לרוח היום: 1 ם: 1 2 מאד: 1 מארות: 1 מה-זאת עשית: 1 מואב: 1 מועדים: 1 מות תמות: 1 מערח המכפלה: 1 מצחק: 1 מרחפת: 1 משק: 1 נוד: 1 נוח: 1 2 3 נחם: 1 2 3 נחש: 1 נפל: 1 נפלים: 1 נפש: 1 נפש חיה: 1 נשא: 1 2 עדן: 1 עולם: 1 2 עון: 1 2 על טורי קרדו: 1 עלם: 1 עמה: 1 ענה: 1 עצבון: 1 ערום: 1 פלא: 1 פלג: 1 פן: 1 פרא: 1 פרדס: 1 פתה: 1 2 צבאם: 1 ציד: 1 2 קדש: 1 קניתי: 1 ראה : 1 ראי: 1 רבי: 1 רהף: 1 רוח: 1 ריק: 1 רמש: 1 רקיע: 1 2 רקע: 1 שאת: 1 שבע: 1 שדי: 1 2 שוף: 1 2 3 שוק: 1 2 שיה: 1 שיח: 1 שפה: 1 2 שפיפון: 1 שקק: 1 שרה: 1 שרף: 1 2 תהו ובהו: 1 תוהו: 1 תולדות: 1 2 תמים: 1 2 תנינם: 1 תשופנה: 1 תשופנו: 1 תשופר: 1

’Inter me et to’: 1 ’Inter me et vos;’: 1 “Idcirco enim pictura in ecclesiis adhibeter, ut hi qui literas nesciunt, saltem in parietibu videndo legant quae legere in codicibus non valent.” Epis. cix. ad Lerenum.: 1 A candore, vel adore: 1 Ab aliis omnibus: 1 Absque verbo: 1 Ac non clarior, et in promptu fuerit demonstratio, si lac digitis expressum ante oculos fluxisset: 1 Ac pueriliter nugantur qui in vocibus duliae et latriae fucum faciunt: 1 Acsi dicas, spectacula rerum non apparentium: 1 Acsi virum dixisset esse dimidium hominem: 1 Acsi vocaret, Filium orbitatis: 1 Ad auram post meridiem: 1 Ad salutis metam: 1 Ad sobolem gignendam animum applicuisse: 1 Adam quasi unus: 1 Additamentum Sarai supervenerat: 1 Adjutorium simile sibi: 1 Alii, virtus, copia eorum, quia eis declarat Deus (sicutrex copiis suis,) potentiam et sapientiam: 1 Altera ad ordinaem politicum spectat: 1 Anagogy: 1 Animosius sub fide et auspiciis ejus bellarent: 1 Annon video, (h. e. vivo,) post videntem me, i.e., post visionem divinam, vel post visionem videntis me: 1 Aquas fecisse reptare: 1 Arioch rex Ponti: 1 Astrologia: 1 Atque hinc latrandi materiam protervi quidam canes arripiunt: 1 Audax omnia perpeti Gens humana ruit per vetitum nefas: 1 Calvinus sublimin ingenio pollebat: 1 Capitibus nostris sic minari, ut spirandi locus nobis relinquant: 1 Certe fraenum viris et muliebris non laxavit, ut in vagas libidines ruierent, absque delectu et pudore: sed a sancto castoque conjugio incipiens, descendit ad generationem: 1 Clamorem pro scelerum gravitate multiplicatum fuisse: 1 Cognoscendi verbo congressum viri cum uxore, rem per se pudendam, verecunde insinuat: quanquam coitus foeditas inter peccati fructus numeranda est; quia nascitur ex libidinis intemperie: porro licet: 1 Confirmationem patere: 1 Conteres caput: 1 Copiam: 1 Copulativa in causalem resolvenda est: 1 Coram ipso: 1 Corpus unum efficeret: 1 Creationis elogio testari: 1 Cum lamina gladii versatilis: 1 Cur praecepit vobis Deus: 1 De Genesi contra Manich: 1 De Sacra Poesi Hebraeorum: 1 De justis persequutionibus: 1 De re subjecta habitur sermo: 1 Deinde cum Deus me ex patria mea migrare juberet: 1 Deum visionis: 1 Dilatet Deus Japheth: 1 Dixit vir ad proximum suum: 1 Dominetur: 1 Dominus potentiarum omnium: 1 Dum Adam per se esse voluit, et quid valeret tentare ausus est: 1 Dum sibi ipse est necessitas: 1 Eam: 1 Ecce repulisti me a facie terrae, et a facie tua abscondar: 1 Eden est regio sen in Mesopotamio, sen non procul inde. Observandum est hancce sententiam Calvini, quam parum emendaverat clarissimus Huetis, verissimam omnium videri: Hoc demonstravit calrissimus Vitringa, qui paululum in quibusdam circumstantis etiam Huetium emendaverat: 1 Ego quidem ita omnino statuo non tam vino fuisse obrutum, quam propter suam intemperiem divinitus percussum spiritu stuporis: 1 Ego vero ad opus diei quinti non restringo creationem; sed potius ex illa infermi et confusa massa pendere dico, quae fuit veluti scaturigo totius mundi: 1 Ego, ecce pactum meum tecum: 1 Egrediamur foras: 1 Eo dissimulante: 1 Erat ei in caeteris lignis Alimentum, in isto autem Sacrcramentum: 1 Erat erim in singulis animae partibus temperatura quae suis numeris constabat: 1 Ergo Abram ex generali pietatis doctrina, sacrificiis coeleste sibi sanctuarium aperuit, ut Deum rite coleret: 1 Ergo Haran (si junior fuisset Abrahamo) eam genuisset nondum deceni (imo nec octo) annos natus: 1 Ergo ex ratione temporis certo colligimus: 1 Ergo in particula, ‘Quid agis?’ objurgatio est: 1 Erunt in carnem unam: 1 Est autem res sanctior conjugium quam ut oculis ferri homines debeant ad vluptatem coitus: 1 Et addidit parere fratrem ejus Ebel: 1 Et aedificavit Jehova Deus costam quam tulerat ex Adam, in mulierem: 1 Et afflixit eam Sarai: 1 Et dixit primogenita: 1 Et filius derelictionis domus meae erit iste Dammescenus Elihezer: 1 Et filius octo dierum circumcidetur: 1 Et les joindre ensemble comme en un corps: 1 Et tetendit Abram tabernaculum: 1 Ex foliis perizomata: 1 Ex multiplici arborum complexu: 1 Ex putrido semine quotidie gigni homines: 1 Ex siderum praesagiis nihil non divinant: 1 Faciamus hominem: 1 Factus est in animam viventem: 1 Familiam Lot minime fuisse parem verisimile est: 1 Fecerint consummationem: 1 Fecit expansionem: 1 Flexuoso cursu alluit: 1 Formaverat autem Deus: 1 Frutex, stirps: 1 Gigantes autem erant super terram in diebus illis. Postquam enim ingressi sunt: 1 Hac subsannatione: 1 Hac vice os est ex ossibus meis: 1 Hebraeis tantundem valet interdum ac Latinis, Etiamsi, vel enimvero; interdum, quanto magis: 1 Hic ergo Cyclopicus est furor: 1 Hic prodigium narratur a Mose, quod lectores merito obstupefacere debet: 1 Hoc Porphyrius, vel quispiam alius canis, fabulosum esse obganniet: 1 Idcirco dicitur: 1 Idcirco vocavit puteum, Puteum viventis videntis me: 1 Imo si nullus fucus suppetat, facimus tamen nobis delicias, et tridui oblivione putamus nos bene esse tectos: 1 In carne una: 1 In distinctione: 1 In dominum: 1 In labore: 1 In laboribus: 1 In medio ligni Paradisi: 1 In opere tuo: 1 In ramo olivae quidam philosophantur: 1 Incurvavit se populo terrae: 1 Innuit in homine esse imaginem Dei, sed imperfectam et qualem umbrae: 1 Insidiaberis calcaneo: 1 Inspiraverat in faciem: 1 Instabiles esse conqueritur: 1 Inter profanos homines: 1 Inter scelus et delictum: 1 Ipsa conteret: 1 Ipsi potentes a saeculo: 1 Ipsum vulnerabit: 1 Ita duplicem partum commemorans, nonnisi de uno concubitu loquitur: 1 Latrat hic obscoenus canis: 1 Loci enim notatio: 1 Luminaria: 1 Male capita hoc loco sunt divisa. Tres versus priores ad primum caput sunt referendi: 1 Mancipii...A manucapium, quod ab hostibus manu caperetur: 1 Mare Rubrum: 1 Melius ex antitheto patebit: 1 Merito in peccatum rejicimus: 1 Metaphorice cibus venatione partus, aut quovis modo paratus, praeter panem: 1 Misericordiam facere cum aliquo Hebraeis significat clementer et benigne eum tractare: 1 Moriendo moriemini: 1 Mors sola fatetur Quantula sint hominum corpuscula: 1 Multitudinis gentium: 1 Nam communis gignendi ratio, et vis illa quam Dominus hominibus indidit, in Abraham et ejus uxore cessaverat: 1 Nam quum mentis character sit lingua: 1 Natantium et volatilium unam originem ponit Moses. 1. Quia aer, (locus avium,) et aqua, (locus piscium,) elementa cognata sunt: 1 Ne forte moriamini: 1 Nec officii sui in tempore obliviscatur: 1 Nec tunc potuit de manu (quod aiunt) in manum tradere: 1 Nil mortalibus arduum est Coelum ipsum petimus stultitia: 1 Nisi quod de arbore: 1 Nisi quod ex ligno: 1 Noe vir justus atque perfectus ferit: 1 Nomen uxori a viro imponit: 1 Non dubium est quin illum constituerit unicum totius ecclesiae caput: 1 Non est bonum ut sit Adam solus: 1 Non interpretor fuisse factum, ut statim cum rege dormiret, sed ut rex solemni ritu eam duceret uxorem: 1 Non permanebit: 1 Non poenitendis dotibus, prae allis Adae posteris excelluisse: 1 Non quod in ipsum cadant ulli affectua: 1 Non secus ac hebetes oculi specillis adjuvantur: 1 Non tamen obstare quin gradum suum obtineat anima, ideoque seorsum poni debuerit: 1 Nonne etiam hic vidi post videntem me: 1 Nonne ex ipsa arbore... comedisti: 1 Nullas tunc soli et lunae partes concessit: 1 Num pro eo quod dicunt Latini, Pendere vectigal vel tributum, et Gallice dicimus, Faire hommage, Hebraei dicunt Munera offerre: 1 O quam Calvinus bene assequitur mentem prophetarum! — nemo melius: 1 Ob hoc exivit proverbium, Quasi Nemrod robustus venator eoram Domino: 1 Oblationem: 1 Odorem quietis: 1 Omnem animam viventum: 1 Omnipotens: 1 Paradisum: 1 Parricidam citaverit: 1 Partem fuisse veteris paedagogiae: 1 Paterfamilias in mundo: 1 Patrem ex vetula effoetaque muliere fieri posse: 1 Paulo post conditum Babylonem: 1 Peccato annexus est reatus: 1 Per infidelitatem: 1 Plantaverat autem Dominus Deus Paradisum voluptatis a principio: 1 Plantaverat quoque Dominus: 1 Ponit verbum: 1 Porro istud adducere Dei: 1 Possedi hominem per Deum: 1 Post ignem aetheria domo Subductum, macies et nova febrium Terris incubuit cohors; Semotique prius tarda necessitas Leti corripuit gradum: 1 Posthac omnibus diebus terrae: 1 Precipuas esse verbi partes, et inde aestimanda signa: 1 Prima est ultio quod se Judice, nemo nocens absolvitur, improba quamvis Gratia fallacis Praetoris vicerit urnam: 1 Primario angelo: 1 Princeps es Dei: 1 Principium ergo generale est, conditum esse hominem ut sit sociale animal: 1 Putant multi suisrationibus conducere coelibatum: 1 Qua propter dicetur: 1 Quae quum habeant proprium nutum: 1 Quaere, capere: 1 Quaeritamen potest, si tota natura peccati sordibus infecta est, cur tantum una in parte corporis deformitas appareat. Neque enim faciem vel pectus operiunt Adam et Heva: sed tantum pudenda quae vocamus. Hac occasione factum esse arbitror ut vulgo non aliam vitae corruptelam agnoscerent quam in libidine venerea. Atqui expendere debebant, non minorem fuisse in oculis et auribus verecundiae causam, quam in parte genitali, quae peccato nondum foedata erat: quum aures et oculi inquinassent Adam et Heva, et diabolo quasi arma praebuissent. Sed Deo fuit satis, extare in corpore humano aliquam pudendam notam, quae nos peccati commonefaciat: 1 Quam hodie Cairum vocant: 1 Quam quod Latini quadrigas dicant non quadrigam: 1 Quan quod animi causa reges illuc convenirent: 1 Quando circumduxerunt me angeli: 1 Quare adminiculis utamur: 1 Quare hoc fecisti: 1 Quare magna subest emphasis verbo loquendi: 1 Quasi non accidentalis esset: 1 Quasi ultima linea: 1 Qui effuderit sanguinem hominis in homine: 1 Qui egrediebatur, et non revertebatur: 1 Quia [vestes] ex ea materia confectae, belluinum quiddam magis saperent, quam linae vel laneae: 1 Quia continua serie prosequi nolebat Deus, gratiem suam ergo totum semen: 1 Quia excidissent a communi statura: 1 Quia sit translatitia loquutio: 1 Quid agis: 1 Quid tibi est: 1 Quid tibi est Agar: 1 Quis non inde colliget natum fuisse quum pater centessimum annum attigisset: 1 Quo genere loquendi verecunde menses notat qui mulieribus fluunt. Una autem cum fluxu menstruo desinit concipiendi facultas: 1 Quod “ex adverso ei” respondet: 1 Quod ad fontem pertinet: 1 Quod animae ex traduce oriuntur: 1 Quod creavarat Deus ut faceret: 1 Quod nuper attigit: 1 Quod quum ultra sexaginta annos sterile illis fuisset conjugium, effoetis jam et semimortuis, subito nata est prolis: 1 Quod vertunt dolorem: 1 Quomodo hoc fecisti: 1 Quum dicit, Multiplicabo dolores, complecitur quicquid molestiae sustinent mulieres, ex quo gravidae esse incipiunt, fastidium cibi, deliquia, lassitudines, aliaque innumera, usque dum ventum est ad partum, qui acerbissima tormenta secum affert. Est enim credibile: 1 Quum se integrum vidit in uxore, qui prius tantum dimidius erat: 1 Repere faciant aquae reptile animae viventis: 1 Repleta est terra iniquitae a facie corum: 1 Respondeo, quando hucusque eum progredi volebat Deus, tune vera demum probatione, quae in aliis multo levior sufficeret, defunctum esse: 1 Revertens veniam ad to tempore illo, vita comite: 1 Sanctificationis symbolum: 1 Saure Arbeit: 1 Scatere: 1 Scimus minime esse insolens ut virtutem suam Deus externis symbolis testatam nobis reddat: 1 Secundum misericordiam quam feci tecum facies mecum: 1 Secure delicientur: 1 Sed Deus Verbum suum nonnisi in lucis origine, protulit: 1 Sed etiam dulci temperamento condiat: 1 Sed in medio ipso (ut loquunter) vel agendi ratione: 1 Sed magis probabile videtur, notari duntaxat tempus intermedium: 1 Sed prius admonet Moses, dissimulasse aliquantisper Deum: 1 Semimortua: 1 Sensus enim, et cogitatio humani cordis in malum prona sunt: 1 Si fefelleris, aut infideliter egeris: 1 Si mentitus fueris mihi: 1 Si non alio remedio placari poterat eorum radies, qui viros ad stuprum flagitabant: 1 Si scivit, Messiam esse debere Jovam, quomodo existimare potuit, Cainam esse Messiam, quem sciebat esse ab Adamo genitum: 1 Significat omnia ingentia animalia tam terrestria ut dracones, quam aquatica ut balaenas: 1 Siquis absurdum esse objiciat, totum populum duos viros ad stuprum captasse: 1 Sit extensio: 1 Sit igitur haec prima sententia: 1 Spiritus abundans in eo erat: 1 Sumpta a contraria ratione: 1 Super montes Cardu: 1 Superiori capite: 1 Tanti mysterii insigne statui in pudendis partibus: 1 Temperamento servari: 1 Thare paulo post dicet Moses in patria mortuum esse: 1 Ubi negari factum non potest, ad statum qualitatis confugiunt: 1 Ut adoraret populum terrae: 1 Ut certe aeterna ejus sapientia et virtus in ipso resident: 1 Ut secundo loco in societatem accedant: 1 Ut testetur se peculiarem habere Deum: 1 Vagina, in qua gladius est reconditus. Per metaphorum corpus, cui anima, tanquam gladius vaginae, inest: 1 Vatablus in Poli Synopsi: 1 Vel, si fefelleris, aut infideliter egeris: 1 Velut in utrem: 1 Ventum trepidationis: 1 Vertendum censeo, Etiamne, vel Itane: 1 Verumne est quod dixit Deus, non comedatis ex omni arbore horti: 1 Vide: 1 2 Virtus: 1 Vita comite revertar: 1 Vitam Legis: 1 Vocasse eam vivificam: 1 abjecta, aut, quod consolatio sit quies, recreatio: 1 abundans: 1 appellat: 1 attigi: 1 centum: 1 conteret caput: 1 contero: 1 creando perfecerat: 1 cujus pulluli in summa tellure expatiantur: 1 dulia: 1 ex loco ubi est: 1 ex traduce: 1 excedissent: 1 expansio: 1 filius derelictionis: 1 firmamentum: 1 hoc est, censeri vel reputari: 1 in medio arborum horti: 1 in superficiem voraginis: 1 informis et inanis: 1 injustis: 1 insidior: 1 ipsa: 1 ipse: 1 latria: 1 litera: 1 modo origines ejus rei de qua sermo est, modo posteros eorum de quibus agitur, significat. Priori sensu hoc loco sumitur posteriori: 1 movens igitur tabernaculum: 1 mutatio: 1 nolebat: 1 ornatus: 1 ostia: 1 planta: 1 primum mobile: 1 principia: 1 puteum aquae: 1 specillis: 1 super faciem abyssi: 1 vacatio: 1 vegetationem: 1 vira: 1 virago: 1 virgultum: 1 virissa: 1 vocatio: 1

Baumgarten: 1 Solte denn das wahr seyn, dass Gott gesagt haette: 1 Von der shaffenden und belebenden Kraft Gottes die uber der chaotischen wasserbedeckten Erde schwebt gleichsam bruetet: 1 Wahrschenlich aus der Persichen Sprache, wo es die Lustparks der Koenige bezeichnet: 1 Zu Zeichen der Zeiten: 1

Abram donc s’est fait ouverture au sanctuaire celeste par une doctrine generale de piete, afin de bien servir Dieu: 1 Acsi Gallice quis diceret, c’est trop plaider: 1 Assavoir s’ils ont accompli: 1 Au port de salut: 1 Brouillent leurs escrits de tant des meslinges confus, que ceste lie ont oste toute clarte: 1 C’est a dire, a leur pere Abraham, qui n’estoit qu’un, homme seul: 1 Car ils objectent comme pour reproche, que nous ne sommes que une pongnee de gens, et qu’eux sont bien en plus grand nombre: 1 Ceux qui dressent d’autres sacrifices pour nettoyer les pechez, on forgent d’autres sacrificateurs: 1 Combien qu’en tout le reste, ils s’entrebatent comme chiens et chats: 1 Comme a la verite, sa Sapience eternelle, et Vertu reside en luy: 1 Comme le bout: 1 Comme s’il disoit, Il tira hors de sa maison trois cens dixhuit serviteurs: 1 Comme s’il l’appeloit, Fils de la maison, ou il n’y a point d’enfans: 1 Comme si on disoit, Un regard, ou apparition de ce qui n’apparoist point: 1 De Perennie Philosophia: 1 De donner a Dieu ce titre de Possesseur du ciel et de la terre: 1 De la distinction des les creatures: 1 De tous autres moyens: 1 Dieu a voulu donner un patron singulier de la puissance qu’il luy avoit bailee, laquelle estoit encore incognue aux hommes: 1 Elle prene confirmation: 1 Et entre les horribles tempestes dont le royaume de France a este agite: 1 Et les decoit en se masquant de la personne d’autruy: 1 Et ne s’oublie point de faire son office en temps due: 1 Et pourtant ceus — la gazouillent bien sottement, qui tirent ceci au bruit et renom de preud’hommie: 1 Et pourtant usons: 1 Et retrancher les occasions que prend Satan, pour faire illusion aux hommes, en s’insinuant sous couleur des revelations: 1 Histoire Literaire de Geneve, par Jean Senebier: 1 Il discerne les premiers hommes d’avec les autres, aus quels Dieu a prolonge la vie eu une facon singuliere: combien qu’ils ne fussent de si haute ne si noble race: 1 Il est bien vraye — semblable que la familie de Lot n’a pas este moindre: 1 Il faut voir comment Melchisedech a cu la figure de Christ engravee ea soy, et est comme la representation et correspondance: 1 Il ne faut pas douter que Dieu ne l’ait constitue chef unique de toute l’Egilise: 1 Il ne s’est point servi en cest endroit du soleil ni de la lune: 1 Ils n’ont nulle maxime plus agreable ques ceste — ci, que la foy doit estre libre, et que les esprits ne doyvent point estre tenus captifs. Et c’es afin qu’il leur soit loisible, en metant tout en doute en question, tourner et virer l’Escriture a leur post, et en faire un nez de cire: 1 Ils ont recours aux qualitez et circonstances: 1 Je ne restrain point la creation a l’ouvrage du cinquieme jour; plustost je di qu’elle depend de cette masse confuse qui a este comme la source de tout le monde: 1 Je respond que Dieu vouloit qu’il poursuyvist jusques la; et que lors finalement, il s’est acquitte de son espreuve, laquelle eust este beaucoup legere en d’auctres, et eust bien suffi: 1 L’addition ou glose de Sarai estoit survenue: 1 L’homme devroit estendere tous ses sens a considerer, et avoir en admiration les oeuvres de Dieu: 1 La terre estoit vuide, et sans forme, et ne servoit a rien: 1 Laquelle non seulement appaise l’aigreur des douleurs, mais aussi leur donne saveur, meslant le sucre parmi le vinaigre: 1 Le changement du lieu: 1 Le droit des magistrats est bien plus tolerable, que n’a point este ceste ancienne domination sur les serfs: 1 Lud. de Dieu: 1 Mais Dieu n’a point mis sa Parole en avant, sinon en la creation de la lumiere: 1 Mais au moyen, et en la facon de proceder: 1 Mais il faut bien autrement sentir de la Parole de Dieu, assavoir que c’est la Sapience residente en luy: 1 Mesme Aristotle le principal philosophe: 1 Mesme il luy a preste le serpent: 1 Moyse dira un peu apres, que Haran mourut en sen pays, devant que Thare son pere s’en allast demeurer en Charran: 1 Ne luy a peu lors builler de main a main, comme on dit: 1 Nous menacent, comme si elles devoyent tomber sur nos testes; et toutesfois elle nous laissent ici lieu our respirer: 1 Nous recueillons donc pour certain, selon la raison du temps auquel ceci fut dit a Abram: 1 Nous savons que ce n’est point chose nouvelle, que Dieu nous testifie sa vertu par signes exterieurs: 1 Plusieurs estiment que le celibat — leur est plus profitable: 1 Pour luy assister: 1 Pource que Dieu vouloit poursuyure: 1 Pource que la distinction de sa Sagesse commenca lors a apparoir evidemment: 1 Prenent leurs plaisirs sans souci ne crainte: 1 Qu’il testife avoir un autre Dieu que celui qui estoit la adore: 1 Que ceci dont soit premierement resolu: 1 Que les ames procedent de celle d’Adam: 1 Queleprincipal gist en la parole, et que d’icelle il faut estimer les sacramens: 1 Qui pensent farder leur idolatrie par ces mots de Dulie et Latrie: 1 Qui se: 1 S’ils fussent demeurez en leur premier estat: 1 Sans sa Parole: 1 Si forte aedificer ex ea: 1 Touchant l’utilite de l’histoire contenue au livre de Genese: 1 Tout ainsi comme si on baillot des lunettes ou miroirs a ceux qui ont la veue debile: 1 Toutefois on entendra mieux par l’antithese, c’est a dire, par ce qui est opposite, ce qu’ emporte ceci: 1 gloriati: 1 reste: 1 vertu: 1