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Book Of Genesis - From The Latin Vulgate - Chapter 11

INTRODUCTION.

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

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

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

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

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

TRANSCRIBER'S NOTES

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

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

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

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

Other special characters.

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

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

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

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

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

Chapter 11

The tower of Babel. The confusion of tongues. The genealogy of Sem down to Abram.

[1] And the earth was of one tongue, and of the same speech. Erat autem terra labii unius, et sermonum eorumdem.

[2] And when they removed from the east, they found a plain in the land of Sennaar, and dwelt in it. Cumque proficiscerentur de oriente, invenerunt campum in terra Senaar, et habitaverunt in eo.

[3] And each one said to his neighbour: Come, let us make brick, and bake them with fire. And they had brick instead of stones, and slime instead of mortar. Dixitque alter ad proximum suum : Venite, faciamus lateres, et coquamus eos igni. Habueruntque lateres pro saxis, et bitumen pro caemento :

[4] And they said: Come, let us make a city and a tower, the top whereof may reach to heaven: and let us make our name famous before we be scattered abroad into all lands. et dixerunt : Venite, faciamus nobis civitatem et turrim, cujus culmen pertingat ad caelum : et celebremus nomen nostrum antequam dividamur in universas terras.

[5] And the Lord came down to see the city and the tower, which the children of Adam were building. Descendit autem Dominus ut videret civitatem et turrim, quam aedificabant filii Adam,

[6] And he said: Behold, it is one people, and all have one tongue: and they have begun to do this, neither will they leave off from their designs, till they accomplish them in deed. et dixit : Ecce, unus est populus, et unum labium omnibus : coeperuntque hoc facere, nec desistent a cogitationibus suis, donec eas opere compleant.

[7] Come ye, therefore, let us go down, and there confound their tongue, that they may not understand one another's speech. Venite igitur, descendamus, et confundamus ibi linguam eorum, ut non audiat unusquisque vocem proximi sui.

[8] And so the Lord scattered them from that place into all lands, and they ceased to build the city. Atque ita divisit eos Dominus ex illo loco in universas terras, et cessaverunt aedificare civitatem.

[9] And therefore the name thereof was called Babel, because there the language of the whole earth was confounded: and from thence the Lord scattered them abroad upon the face of all countries. Et idcirco vocatum est nomen ejus Babel, quia ibi confusum est labium universae terrae : et inde dispersit eos Dominus super faciem cunctarum regionum.

[10] These are the generations of Sem: Sem was a hundred years old when he begot Arphaxad, two years after the flood. Hae sunt generationes Sem : Sem erat centum annorum quando genuit Arphaxad, biennio post diluvium.

[11] And Sem lived after he begot Arphaxad, five hundred years, and begot sons and daughters. Vixitque Sem, postquam genuit Arphaxad, quingentis annis : et genuit filios et filias.

[12] And Arphaxad lived thirty-five years, and begot Sale. Porro Arphaxad vixit triginta quinque annis, et genuit Sale.

[13] And Arphaxad lived after he begot Sale, three hundred and three years; and begot sons and daughters. Vixitque Arphaxad, postquam genuit Sale, trecentis tribus annis : et genuit filios et filias.

[14] Sale also lived thirty years, and begot Heber. Sale quoque vixit triginta annis, et genuit Heber.

[15] And Sale lived after he begot Heber, four hundred and three years; and begot sons and daughters. Vixitque Sale, postquam genuit Heber, quadringentis tribus annis : et genuit filios et filias.

[16] And Heber lived thirty-four years, and begot Phaleg. Vixit autem Heber triginta quatuor annis, et genuit Phaleg.

[17] And Heber lived after he begot Phaleg, four hundred and thirty years: and begot sons and daughters. Et vixit Heber postquam genuit Phaleg, quadringentis triginta annis : et genuit filios et filias.

[18] Phaleg also lived thirty years, and begot Reu. Vixit quoque Phaleg triginta annis, et genuit Reu.

[19] And Phaleg lived after he begot Reu, two hundred and nine years, and begot sons and daughters. Vixitque Phaleg, postquam genuit Reu, ducentis novem annis : et genuit filios et filias.

[20] And Reu lived thirty-two years, and begot Sarug. Vixit autem Reu triginta duobus annis, et genuit Sarug.

[21] And Reu lived after he begot Sarug, two hundred and seven years, and begot sons and daughters. Vixit quoque Reu, postquam genuit Sarug, ducentis septem annis : et genuit filios et filias.

[22] And Sarug lived thirty years, and begot Nachor. Vixit vero Sarug triginta annis, et genuit Nachor.

[23] And Sarug lived after he begot Nachor, two hundred years: and begot sons and daughters. Vixitque Sarug, postquam genuit Nachor, ducentis annis : et genuit filios et filias.

[24] And Nachor lived nine and twenty years, and begot Thare. Vixit autem Nachor viginti novem annis, et genuit Thare.

[25] And Nachor lived after he begot Thare, a hundred and nineteen years: and begot sons and daughters. Vixitque Nachor, postquam genuit Thare, centum decem et novem annis : et genuit filios et filias.

[26] And Thare lived seventy years, and begot Abram, and Nachor, and Aran. Vixitque Thare septuaginta annis, et genuit Abram, et Nachor, et Aran.

[27] And these are the generations of Thare: Thare begot Abram, Nachor, and Aran. And Aran begot Lot. Hae sunt autem generationes Thare : Thare genuit Abram, Nachor et Aran. Porro Aran genuit Lot.

[28] And Aran died before Thare his father, in the land of his nativity in Ur of the Chaldees. Mortuusque est Aran ante Thare patrem suum, in terra nativitatis suae, in Ur Chaldaeorum.

[29] And Abram and Nachor married wives: the name of Abram's wife was Sarai: and the name of Nachor's wife, Melcha, the daughter of Aran, father of Melcha, and father of Jescha. Duxerunt autem Abram et Nachor uxores : nomen uxoris Abram, Sarai : et nomen uxoris Nachor, Melcha filia Aran, patris Melchae, et patris Jeschae.

[30] And Sarai was barren, and had no children. Erat autem Sarai sterilis, nec habebat liberos.

[31] And Thare took Abram, his son, and Lot the son of Aran, his son's son, and Sarai his daughter in law, the wife of Abram his son, and brought them out of Ur of the Chaldees, to go into the land of Chanaan: and they came as far as Haran, and dwelt there. Tulit itaque Thare Abram filium suum, et Lot filium Aran, filium filii sui, et Sarai nurum suam, uxorem Abram filii sui, et eduxit eos de Ur Chaldaeorum, ut irent in terram Chanaan : veneruntque usque Haran, et habitaverunt ibi.

[32] And the days of Thare were two hundred and five years, and he died in Haran. Et facti sunt dies Thare ducentorum quinque annorum, et mortuus est in Haran.

Commentary:

Ver. 1. Speech. Probably Hebrew; in which language we have the most ancient book in the world, the work of Moses. This language has been preserved ever since, though with some alterations. Most of the oriental languages are but like dialects from it, as French, Italian, &c. are from Latin. The arguments which are brought to prove that other languages are more ancient, because the names of men, &c. have a proper significance in them as well as in Hebrew, do not invalidate the right of the latter. The most respectable authors have, therefore, always declared for it. H.

Ver. 2. The East: Armenia, which lies to the eastward of Babylonia, whither they directed their course in quest of provisions for themselves and cattle, being now grown pretty numerous. M.

Ver. 3. Each one: not that every individual joined in this undertaking, considered, at least, as a rash and presumptuous attempt to save themselves from a second deluge. Some might innocently give in to it, meaning only to leave a monument to their common origin and friendship, before they separated into distant countries. Slime: literally bitumen. H. --- The Hebrew, chomer, means also slime, or mortar. Stone is very scarce in that country, but the earth is fat, and very proper to make brick; it also abounds in naphtha, bitumen, &c.: hence the ancients notice the brick walls of Babylon. C.

Ver. 4. Famous before; Heb. lest, &c.; as if they intended to prevent that event. H. --- Their motive appears to have been pride, which raised the indignation of God. Nemrod, the chief instigator, might have designed the tower for a retreat, whence he might sally out and maintain his tyranny. M.

Ver. 6. In deed. This seems to be spoken ironically; though the effects of weak mortals, the sons of Adam, when pursued with vigour and unanimity, will produce great effects. These builders had conceived an idea of raising the tower as high as possible, hyperbolically, to touch heaven. H.

Ver. 7. Come ye, &c. As men seemed bent on taking heaven by storm, like the ancient giants, God turns their expressions, as it were, against themselves, and shews them an example of humility, let us go down. He acts the part of a judge, and therefore will examine all with the utmost diligence, as he denotes by these expressions; being really incapable of moving from place to place, on account of his immensity. H. --- He seems nearer to men, by the effects or punishments which he inflicted. The address which he here makes is directed, not to the angels, but to the other co-equal powers of the Blessed Trinity. M.

Ver. 9. Babel, that is, confusion. This is one of the greatest miracles recorded in the Old Testament; men forgot, in a moment, the language which they had hitherto spoken, and found themselves enabled to speak another, known only to a few of the same family (C.); for we must not suppose that there were as many new languages as there were men at Babel. M. --- The precise number of languages which were then heard, cannot be determined. The learned commonly acknowledge the Hebrew, Greek, Latin, Teutonic, Sclavonian, Tartarian, and Chinese languages, to be original. The rest are only dialects from these. English is chiefly taken from the Teutonic, (C.) with many words borrowed from the Greek and other languages. H.

Ver. 12. Sale, or Cainan. See C. x. 24. Chron. i. 18. in the Septuagint. The variation in the years of the Patriarchs, between this ancient version and the Hebrew, is here again very considerable, and perhaps inaccountable. H.

Ver. 20. Sarug: in whose days S. Epiphanius places the origin of idolatry; but Eusebius (Præp. i. v. & 9.) thinks it began in Egypt, among the posterity of Cham. C.

Ver. 27. Abram, the youngest of the three, being born only in the 130th year of Thare. v. 32, and G. xii. 4. He is placed first, on account of his superior dignity in the church of God, in like manner as Sem, Moses, &c. In his youth, he is supposed to have followed the idolatrous worship of his fathers. S. Aug. de C. D. x. c. ult. Genebrard, A.M. 1949. C. --- But being soon enlightened by God, he becomes a glorious witness of the truth, and, according to many, is preserved miraculously, when thrown into the fire by the Chaldees. v. 31. H.

Ver. 29. Jescha, whom many confound with Sarai, as if both Nacher and Abram had married the daughters of their brother Aran. But why then does Moses mention Sarai before, and then call her Jescha in the same verse? It seems as if he intended to designate two different women. H. --- In effect, Abram himself says, Sarai was truly his sister, born of the same father. G. xii. 13. See C. xx. 12, where we shall give the reasons that seem to prove that she was the daughter of Thare, and not Aran. C. --- Jescha does not accompany her grandfather, preferring, perhaps, to stay with Nachor, or to marry in her own country; if she were not already dead when Thare departed from Ur, a city of the Chaldees. H. --- This city is probably Ura, in Mesopotamia, not far from Nisibis, which the Scripture often mentions is a part of Chaldea. Acts. vii. 2. &c. C. --- It is not, however certain that the rest of Thare's family remained behind; if they did, they removed soon after into the country about Haran, or Charræ, on the Charboras. C. xxix. 4. Josep. Ant. 1. 6. H.

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https://www.fuji-x-forum.com/topic/998-complete-overview-over-the-available-and-upcoming-fuji-x-mount-lenses/?page=1

“Posted September 1, 2015 (edited) Fujinon (Native Lenses) (29 in total)

Fujinon lens designation translation: R: aperture ring – – LM: linear motor – – OIS: optical image stabilization – – WR: weather resistant – – APD: apodization filter – – – – Super EBC: electron beam coating, also called electron beam physical vapor deposition…”

Fujifilm Fujinon XF 8-16mm f/2.8 R LM WR wideangle zoom lens on Fujifilm X-H1 with VPB-XH1 Vertical Power Booster Grip. I use the Complete Overview over the available and upcoming Fuji X-Mount lenses at Fuji X Forum for information about Fujifilm’s Fujinon and third party lenses for Fujifilm cameras.

Commentary

Three of the most useful free Web-based online tools that I often use here at ‘Untitled’ are Camera Size’s Compact Camera Meter, Points in Focus’ Depth of Field (DoF), Angle of View, and Equivalent Lens Calculator, and the Complete Overview over the available and upcoming Fuji X-Mount lenses at Fuji X Forum, compiled and updated by quincy.

Quincy’s Fujifilm X-Mount OEM and third-party brand lenses lists are kept up to date and are drawn upon by Patrick at Fuji Rumors for articles, and I go there when I need to research current and coming X-Mount lenses for my articles.

I have been struck by how the number of third-party X-Mount lenses keeps increasing, with most of them being manual focus lenses often designed and manufactured by Chinese companies, but so far my biggest ongoing disappointment with the Fujifilm X-Mount system remains unassuaged by Fujifilm itself as well as by third-parties making native or adapted X-Mount lenses.

Other than Fujifilm’s Fujinon XF 18mm f/2.0 R semi-pancake prime lens, nobody but nobody is making a prime lens that is equivalent to 28mm in the 35mm sensor format.

This searing blindspot is not just a Fujifilm X-Mount APS-C problem; it applies to the Micro Four Thirds sensor format as well wherein Olympus does not make a 14mm lens at all and Panasonic’s Lumix G 14mm f/2.5 II pancake lens appears to have gone missing in action from many retailers.

The 35mm sensor format’s 28mm focal length and its APS-C and M43 equivalents of 18mm and 14mm respectively has been a staple of the documentary, photojournalism and street photography genres for years now including those when I relied on them on Canon, Leica and Nikon rangefinders and SLRs, but it seems that contemporary lens makers just do not give a damn.

Yes, one may wish to slap a 14mm, 18mm or 28mm inclusive zoom lens on to one’s camera as I do with my Panasonic Lumix DMC-GX8 and the excellent Olympus M.Zuiko Digital ED 12-40mm f/2.8 Pro or the usually underestimated Panasonic Lumix G Vario 12-32mm f3.5-5.6 Aspheric Mega OIS collapsible zoom lens, but using those focal lengths on a zoom and as a prime lens are two very different things.

Especially if the said prime lens allows easy setting of hyperfocal distance via manual focus or manual clutch focus mechanisms like those in some Fujinon prime lenses and Olympus’ excellent M.Zuiko Pro primes and zooms.

Today I found myself back at Fuji X Forum’s Complete Overview over the available and upcoming Fuji X-Mount lenses to see if any Chinese third party lens makers have added a 28mm equivalent to their current or future ranks lately but sadly it remains no go.

There are some close but no cigar choices for non-Fujifilm cameras, such as Panasonic’s Leica DG Summilux 15mm f/1.7 Aspheric prime lens, but for now I will stick with my two M43 zoom lenses rather than fork out for yet another no-cigar substitute.

What I am really after is a decent 18mm prime lens for my Fujifilm X-Pro2 for use as my number one documentary lens.

Given the premium price Fujifilm charges for its elderly Fujinon XF 18mm f/2.0 R, no way am I going to throw good cash down that particular black hole.

Getting back to close but no cigar, independent cinema lens company Veydra lists a 19mm Mini Prime cinema lens amongst its options, and it is available with a Duclos-designed Fujifilm X-Mount that can be DIY-attached onto an M43 version of the lens.

Sigma released a 19mm f/2.8 Art lens in the M43 and Sony E mounts some years ago, but the company has never shown signs of coming out with a Fujifilm X-Mount version.

The Sigma lens is affordable but the Veydra costs over twice the price of Fujifilm’s 18mm.

Veydra’s is an excellent geared cinema lens but its greater size and wide front diameter compared to the Fujifilm and the Sigma makes it a poor choice on my X-Pro2 given I rely on the camera’s excellent optical viewfinder for documentary photography and oftentimes video too.

This ongoing dilemma would not be one if Fujifilm simply went along with their customers’ longstanding request for an updated 18mm lens but I often find myself wondering if the company even cares for its documentary, street photography and photojournalist customers.

Two X-Pro2 cameras equipped with an 18mm lens on one and a 50mm lens on the other is, in my experience, the closest one can get to a perfect two-camera, two-lens documentary photography and photojournalism set-up.

Why provide half of the equation, Fujifilm, when you could so easily give us both even if each lens might be Fujicron-style f/2.0 compacts instead of the maximum versatility of f/1.4 manual clutch focussing alternatives?

The problem of Fujifilm’s ageing, substandard Fujinon XF 18mm f/2.0 R lens

Fujinon XF 18mm f/2.0 R prime lens, regrettably much too slow to focus manually or via autofocus and its aperture ring too flakey and quirky for fast-paced professional work in stills and video, though some folks seem to like it for the quirkiness that made it frustrating for me.

Leica Elmarit-M 28mm f/2.8 Aspheric prime lens for Leica M-System cameras, for me the archetypal 28mm documentary and photojournalism lens. I want something similar for my X-Pro2.

Duclos Lenses came up with a Fujifilm X-Mount option for Veydra’s Mini Primes that can cover the APS-C format.

Veydra Mini Prime 19mm cinema lens available in Sony E-Mount, Micro Four Thirds mount and Fujifilm X-Mount.

Panasonic Lumix G Vario 12-32mm f/3.5-5.6 Aspheric Mega OIS collapsible standard zoom lens

Olympus M.Zuiko Digital ED 12-40mm f/2.8 Pro zoom lens, one of the most versatile top-quality professional zoom lenses made.

Panasonic Lumix G 14mm f/2.5 II Aspheric pancake prime lens, which appears to be missing in action from most if not all retailers now.

Panasonic Leica DG Summilux 15mm f/1.7 Aspheric prime lens. Narrower than a 28mm-equivalent 14mm lens in Micro Four Thirds format, but at least it is generally available whereas Panasonic’s 14mm pancake lens seems to have vanished.

Sigma 19mm f/2.8 DN for Sony E-Mount APS-C and Micro Four Thirds. Sigma, please release this in a Fujifilm X-Mount version.

Zeiss Distagon T* 18mm f/4.0 ZM Leica-M-Mount lens. A solution for the well-heeled in combo with an M-Mount to X-Mount adapter?

Fujifilm M Mount Adapter. Will this work with the Zeiss Distagon T* 18mm f/4.0 ZM lens?

Links

ChrisBickford.com – Things I learned from David Alan Harvey

Fuji Rumors

Street Hunters – 28mm – The Perfect lens for Street Photography?

Help support ‘Untitled’

Leica Q (Typ 116) digital camera with fixed Leica Summilux 28mm f/1.7 Aspheric lens. This or the Fujifilm X100F with wide-angle convertor lens may be another solution to the lack of a decent 18mm lens for Fujifilm cameras.

Clicking on these affiliate links and purchasing through them helps us continue our work for ‘Untitled: Stories of Creativity, Innovation, Success’.

Fujifilm 18mm f/2.0 XF R Lens – B&H – The least impressive Fujinon X-Mount lens in Fujifilm’s collection and one that badly needs to be replaced with a new Fujicron-style lens or better yet a wide aperture manual clutch focussing alternative for professional photography and video work.

Fujifilm M Mount Adapter for X-Mount Camera – B&H

Leica CL Mirrorless Digital Camera with 18mm Lens (Black) – B&H – This APS-C rangefinder-style camera with interchangeable 28mm equivalent lens is another possible solution to the ongoing problem of Fujifilm’s substandard Fujinon XF 18mm f/2.0 R lens.

Leica Q (Typ 116) Digital Camera – B&H

Olympus M.Zuiko Digital ED 12-40mm f/2.8 PRO Lens – B&H

Panasonic Leica DG Summilux 15mm f/1.7 ASPH. Lens – B&H

Sigma 19mm f/2.8 DN Lens for Micro Four Thirds Cameras – B&H – Sigma, please make a Fujifilm X-Mount version of this lens.

Sigma 19mm f/2.8 DN Lens for Sony E-mount Cameras – B&H – Sigma, please make a Fujifilm X-Mount version of this lens.

Veydra 19mm T2.6 Mini Prime Lens (MFT, Meters) – B&H

ZEISS Distagon T* 18mm f/4 ZM Lens (Silver) – B&H

Fuji X Forum: Complete Overview over the available and upcoming Fuji X-Mount lenses – Commentary "Posted September 1, 2015 (edited) Fujinon (Native Lenses) (29 in total) Fujinon lens designation translation: R: aperture ring - - LM: linear motor - - OIS: optical image stabilization - - WR: weather resistant - - APD: apodization filter - - - - Super EBC: electron beam coating, also called electron beam physical vapor deposition..."

#14mm #18mm #28mm #ciné prime lenses #documentary photography #Fujifilm #Fujifilm X-Mount #Fujifilm X-Mount Lens Roadmap #Fujinon #Fujinon XF 18mm f/2.0 R #lens roadmap #lenses #photojournalism #prime lenses #street photography #urban documentary photography #X-Mount

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enough-finance · 6 years

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At the Forefront of Modern Mathematical Finance This advanced text provides an excellent account of the current state-of-the art of options pricing/hedging models and interest rate term structure models. The book is accessible to both advanced practitioners of mathematical finance as well as to pure researchers in the field. Go to Amazon

yes, but ... I've been using this book on and off over the last year. At first I was very impressed with the level of detail in the mathematics, especially as it was the only book at the time focussing on risk-neutral methods and covering BGM. But I've become increasing disillusioned with it of late. It's difficult to explain, but although the whole book is written in traditional theorem-proof style, there are no real proofs! (I have a PhD in math and have done research for 10 years so I should know a little about proofs.) The only "proofs" provided are basically symbol shifting, but the heart of the math is strangely absent. This is especially strange given the Springer series in which it appears. Go to Amazon

Excellent introductory book to financial math This book takes you through the math of finance step-by-step, passing through very simple examples first and then slowly adding complexity to the models studied. It is written very clearly and the prerequisites to reading this book are only some basic notions of probabilities (sigma-fields, probability measures). Go to Amazon

Martingales & Finance I have used this book for two courses in my MSc degree in Financial Maths...well this book is hard to understand at first glance, but, once you are introduced with a good course on stochastic analysis and applied probability, this is an illuminating book...I particularly enjoyed the part on foreing equity derivatives and exotic derivatives.....Harmed with patience this is definitely the book by which you can effectively gain a sound a knowledge on modern mathematical finance theory....reading in conjunction with Bingham-Kiesel book, could help understanding the foundation of the subject. Go to Amazon

The best introduction to martingale method for asset pricing This is an excellent introduction to martingale method for asset pricing. The authors spell out most of the technical details and make it accessible for most technical inclined readers. Furthermore, the book covers not only equity derivatives modelling, but also interest rates modeling. Go to Amazon

excellent book for post-John-Hull readers This book covers essentially everything needed for a serious financial math study. It captures the spirit of modern financial math. For people with math, physics or engineering background, when you feel comfortable woth John Hull's books, then this book is right one, and a must one. Go to Amazon

A must read for financial engineers. This book is an essential encyclopedia for modern day derivatives quantitative analysts. The more one reads it the more one treasures it. I wish the second edition would contain more practical applications on cross market product analysis. Go to Amazon

Good condition! Perfect shipping time! It was good condition same as described and good cost. Go to Amazon

#Marek Rutkowski: 9783540209669: Amazon.com: Books

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ecoamerica · 1 month

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youtube

Watch the American Climate Leadership Awards 2024 now: https://youtu.be/bWiW4Rp8vF0?feature=shared

The American Climate Leadership Awards 2024 broadcast recording is now available on ecoAmerica's YouTube channel for viewers to be inspired by active climate leaders. Watch to find out which finalist received the $50,000 grand prize! Hosted by Vanessa Hauc and featuring Bill McKibben and Katharine Hayhoe!

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takecarehair · 6 years

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Hair | Grow Out Your Edges & Bald Spots FAST!

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Best Product For Thinning Edges In city stateshort

Dr. Miracle Temple and Nape Growth Balm

If you are on a budget Dr. Miracle is your guy! Dr. Miracle’s Temple and Nape Growth Balm not only contains Vitamin A and D it is a great source of wheat protein which helps to strengthen the hair as it grows.

Learn How To Grow Your Edges Back

Step 1: Avoid any styles that put too much tension on this area Step 2: The growth of your edges is going to take time and consistency Step 5: Take Hair Supplements Step 7: Chill On The Weaves Step 9: Wear your hair in a free hairstyle Step 11: Buy Hair Growth Vitamins city stateshort Step 13: Review The Products You Are Using

How To Reverse Thinning Edges city stateshort

Some stylists use totally way too much tension on African American women’s hair, drawing it far from the scalp when entwining as well as turning as if to punish you for some unidentified bad deed. This is murder on the hair follicles as well as could result in traction alopecia and even long-term loss of hair. This regrettably occurs so often that lots of females question ways to intertwine hair without damaging sides by default, but damage does not have to occur.But there’s another element you may not have actually taken into consideration: your styling behaviors. Yes, that’s right: Something you’re doing in an attempt making your hair look much better could actually be making it much, a lot worse. There are significant benefits of putting on pigtails and also twists. Some that enter your mind are: Ease of design; you could actually just get up and go usually while your hair remains in pigtails or twists, conserving time and energy on the day-to-day. Size of design; braided styles have the tendency to last 2 to eight weeks depending upon the installment, care as well as if they are singles or cornrows.

Taking Vitamins That Promote Hair Growth

The appearance of hair plays an important role in individuals’s physical look and self-perception, so it can be devastating to experience hair loss, especially when there doesn’t appear to be anything you can do about it. Did you understand that there are vitamins for hair development? Bad nutrition, consisting of vitamin shortages, is a major element of hair loss. Sometimes loss of hair is due to a vitamin deficiency too. Thankfully, a deficiency can be fixed by adding vitamin-rich foods to your diet plan or using supplementation. Some vitamins have antioxidant residential or commercial properties that assist to fight the extrinsic factors of hair loss, and some vitamins help the body balance hormonal agent levels, another aspect that stops hair growth. Getting enough vitamin D daily may assist, but there’s little proof yet that it can bring hair back. Balding takes place when your follicles are constantly inactive. Even with awakened roots, hair is not always produced. B-complex vitamins are necessary for regulating metabolic process and preserving the main nerve system. They’re also vital for healthy skin and hair. Some dietitians claim that the more popular B vitamins. Most of us understand that vitamin C can assist improve our immunity, protecting us against frequent colds and other diseases. What many people do not understand, however, is vitamin C can assist enhance hair and assist it grow. f you desire longer, much healthier hair then don’t forget about Biotin. This is rapidly becoming one of the most extensively used supplements for faster hair development. While biotin is a B vitamin it plays such a crucial function in keeping hair healthy that it needed its own area. Niacin is another vitamin that‘s in the B family however deserves its own recognition. This vitamin helps to nourish the scalp, promoting healthy hair development. Without adequate amounts of niacin, your hair stands the possibility of becoming fragile, lifeless, and may even fall out. Commercials and the media promote supplements and vitamins as the ideal option for hair development and improvement, however can supplements or vitamins grow ladies’s hair, and do supplements aid with a thinning head of hair?

Traction Alopecia, Causes and Treatment In

The term alopecia refers to hair loss. Traction alopecia is hair loss that’s caused by repeatedly pulling on your hair. You can develop this condition if you often wear your hair in a tight ponytail, bun, or braids, especially if you use chemicals or heat on your hair. For sufferers of traction alopecia, the key to curing it begins with changing hairstyling methods. Pulling hair tightly into ponytails or braided hairstyles may trigger permanent hair loss. Dermatologist Dr. Jeffrey Benabio says traction alopecia causes scarring of the hair follicle. Anyone can be affected by traction alopecia – young or old, male or female. It’s more common within certain groups of the population, because they are more likely to use some of the hairstyling techniques listed above. If not, the next thing you’ll notice is that sections of your hair are actually missing, or worryingly sparse. You can often see this more clearly around the hairline or behind the ears, but it can often happen around the crown, too. People with traction alopecia should consider changing hair care and styling practice to prevent further deterioration. Many celebrities, dancers and models suffer from this condition due to their over-use of hair extensions and tightly-fixed hair embellishments, such as hairpieces.Once the follicles affected by Traction Alopecia have ceased to produce hair, treatment will not be effective. This will be the case if the hair has been under large amounts of strain for many years and the areas of traction alopecia hair loss are completely bald (these areas will appear shiny). However, it is usually worth giving treatment for Traction Alopecia a try for a minimum of three months to see how the hair responds.

Braids and Weaves Could Cause Hair Loss city stateshort

Loss of hair like this is not uncommon. It’s known as traction alopecia, or hair loss triggered with time by cosmetic hair stress. This is most typically discovered in females who regularly wear their strands in tight styles like weave. Nevertheless, the best method to evade this terrible ailment is to treat your hair and scalp more gently. Avoid weave tracks that pull strongly on your hair below. Sadly, It’s not precisely understood why people suffer from different types alopecia. A few of the causes range from excessive weave styling, taking particular medications or when your immune system starts assaulting your healthy hair follicles for no obvious reason. Nobody understands why the body immune system erroneously attacks the healthy hair follicles, but I have my theories.

Is Hair loss Permanent

In order for your hair to grow back, the hair roots require to be renewed to enhance blood flow thus promoting more hair development. The hair edges are the most sensitive part of the hair, and the edges have to be dealt with carefully. Avoiding alopecia on the hair edges can be accomplished by: not using chemical hair perms, tight ponytail designs with braids, and wearing hair gels that consist of alcohol. regrow your edges

The post Hair | Grow Out Your Edges & Bald Spots FAST! appeared first on Black Hair Talk.

from Black Hair Talk | Black Hair Talk http://www.blackhairtalk.com/thinning-edges/hair-grow-out-your-edges-bald-spots-fast/

#Black Hair Talk | Black Hair Talk

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decaffeinatedlightluminary-blog · 7 years

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Legend of the Moon Watch：omega Speedmaster (i)

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Legend of the Moon Watch：omega Speedmaster (i)

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When you look up to the sky by chance and see the moon, what will you think of? A bosom friend who you have not met for a long time, or attractive and familiar scenes of hometown? Or maybe you will call to remembrance a childhood dream of being a spaceman? Or maybe you have been a very successful man with a moon phase watch on the wrist where collects your loving moon? Or maybe you will think that it is good to wear a watch which had been to the moon and participated in spacewalk?

Yes! A moon watch!

Omega Speedmaster is the first and only watch ever to have been to the Moon. I believe that most watch lovers have known this, since it is how Omega advertised this edition. However, if you probe the space exploration competition between USA and Russia in 1960’s and 1970’s, more questions, puzzles and discussions will be found behind the legend, making Speedmaster more attractive.

Omega was created in 1848 by Louis Brandt, and it is said that this name was suggested by brothers Btandt’s friend Henry Rikckel, and was made as a name for Omega products for the first time in 1894. At present, Omega watches mainly include Seamaster of 1948, Constellation of 1952, Deville of 1967, Dynamic of 1968 and Speedmaster, which is our subject of today. Speedmaster Omega was created in 1957 as sports chronograph, with the idea of being a strong and persistent watch with clear makers and easy to read. The rigid case made of steel makes the watch to be water resistant to 60m. Since part of the design is from Seamaster, therefore the pattern of hippocampi is also used in Speedmaster. The soft steel protects the movement from the effect of magnetic force, ensuring the stability and persistence of the watch, the hour hand of wide arrow shape and tachymere on the bezel make the time is easy to read.

Speedmaster of first generation was created in 1957, and the Reference code is CK2915. Soon Omega presented the changed edition of Speedmaster in 1959, and it did not use wide narrow shape hour hand but narrow and long arrow shape, the diameter was also changed from 39mm to 40mm because of the O-ring Gasket being added to the timing button. Since then and before 1966, Speedmaster did not change a lot but only to make a few changes on the hands and the dial.

Four years after Speedmaster coming out, the space competition began. On 12th, April of 1961, Russians had their first manned space flight, and spaceman Yuri Gagarin became the first man who entered the orbital of space and earth. It is said that what Yuri Gagarin wore was Sturmanskije Rodina watch made by Russia (Although watches made by Russia were quite stable, persistent and accurate, it is said that Russian spacemen changed to wear Speedmaster later. And in the space station project run by USA and Russia, Speedmaster was appointed as chronograph. Omega used to launch a limited edition of 250 pieces for this, with a sign of Apollo-Soyuz Mission at 12 o’clock position on the dial.)

After that, USA strove with Russia, president John F. Kennedy swore to probe the space and expressed the determination of landing on the moon. The USA space center NASA also started a string of space missions. In the early Project Mercury run by USA, it was not limited that if the spacemen had to wear a watch during the mission or not, so no problems arising from the appointed chronograph. On 24th, May of 1962, USA spaceman Scott Carpenter wore a watch of Breiting Navitimer Cosmonaut and drove spacecraft to enter the outer space orbital. According to the record, this is the first Swiss watch which had been to outer Space. Before Scott Carpenter, there were three Americans who entered the outer space. It is known that John Glenn wore no watch with him, as for Alan Sheppard and Virgil(Gus)Grissom, they had passed away before someone began to probe this thing.

It was in 1962 that NASA started to consider choosing a watch seriously for spacemen in projects Gemini and Apollo. It is pointed that the purchase men went to the watch shop of Corrigan in the downtown of Houston directly and bought six chronographs (not special made but could be bought by everyone) from different companies (Omega, Rolex and Longines) and then back to the space center to have strict tests. The watch was being tested in the vacuum of simulated outer space, including variations in temperature ranging from -18°C to +93°C, accelerated centrifugal force of 12G, furious shaking and bumping tests. Of course water proof, anti magnetic and shockproof tests were also needed. Eventually, Omega Speedmaster stood out.

On 3rd, October of 1962, Wally Schirra first wore Speedmaster and drove spacecraft of Sigma 7 into the earth orbital. On 15th, May of 1963, Gordon Cooper drove Faith 7 into the earth orbital; meanwhile he wore Speedmaster Acutron Astronaut (the first entering outer space American watch) for a test. Later Cooper summarized all the opinions from spacemen in Mercury Project, and chose Speedmaster as the appointed chronograph.

On 21st, Sep of 1964, Director of Flight Crew Operations Donald “Deck” Slayton formally issued a certificate to appoint Omega Speedmaster as the chronograph for USA space flight, and started to distribute Speedmaster to spacemen as a part of standard outfit in Gemini 3 and Apollo after 1965.

On 18th, March of 1965, Russian spaceman Alexei Leonov had the first spacewalk, but he did not wear a watch outside his space suit. It is said that inside his space suit, he should have worn a watch made by Russia just as Yuri Gagarin, but nobody could prove that. But what is interesting is that later Alexei Leonov also participated in Apollo-Soyuz Test Flight, and he wore Speedmaster just as other US spacemen did. On 4th, June of the same year, the US spaceman Edward Higgins White, II took Genini to have USA’s first spacewalk, and he wore a Speedmaster with Vecro watch band on the sleeve of space suit, so Speedmaster was certainly the first watch which exposed in the severe environment of outer space. With the photo of Edward H. White, II’s spacewalk becoming the cover of Life Magzine, Speedmaster suddenly attracted watch lovers from all over the world. What is interesting is that Omega did not know what NASA did about the watch until Edward White’s spacewalk were shown to everybody and got surprised just as others did.

Edward White still wore this Speedmaster(Reference ST 105.003), until when he was on a training for Apollo 1 and unfortunately died in a fire accident together with his colleagues Gus Grisson and Roger Chaffee. But the strong Speedmaster survived from the fire, and was given to Edward White’s wife as memorial, later it was passed on to Edward White’s son Edward H. White, III. After Edward H. White, III wore this watch for many years; it was locked into the steel safe and has been kept until today.

Then the greatest adventure and scientific achievement in human history came, which was Apollo 11 spacecraft landed on the moon on 21st, July of 1969. As we all know, when Neil Armstrong stepped out of spacecraft he said “It’s one small step of me but a great step of man.”, which made thousands of TV audience so impressive. But not as everybody imagined, the first one who wore Speedmaster and stepped on the moon and made Speedmaster the first and only watch ever worn on the Moon was not Neil Armstrong, but his fellow Edwin(Buzz)Aldrin who did that just after him. Armstrong had left his inside the lunar module as a precaution after an in-cabin timer had malfunctioned. Aldrin was wearing it more exactly on his forearm, strapped with Velcro around the sleeve of his bulky space suit, so this was the first Speedmaster landed on the moon. But it is a pity that this Speedmaster was stolen on the way to Smithsonian Institue for displaying, and it had never been seen since then.

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thecloudlight-blog · 7 years

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New Post has been published on Cloudlight

New Post has been published on https://cloudlight.biz/bikes-buses-and-automobiles/

Bikes, buses, and automobiles

IOWA CITY, Iowa (KCRG-TV9) — It turned into photograph end with a message behind it. Iowa City’s annual vehicle, bicycle, and metropolis bus race came about today from the Coralville public library to the Iowa City public library. Mayor Jim Throgmorton and city council members from Coralville and University Heights took part in the race.

The mayor took the bicycle course and completed simply seconds in the back of the bus proving it does not take longer to experience the bus all through the town. It turned into the primary yr the bus gained the race. Mayor Throgmorton says having distinctive types of transportation which can be dependable transportation is essential for the town.

“I think all three modes are beneficial and fruitful of their personal methods. I was the motorbike rider so I didn’t have any problem using the route. Made it pretty fast, just narrowly misplaced” stated Jim Throgmorton, mayor of Iowa City.

The mayor says he is looking forward to the town’s Master Bike plan in a couple months.

Street Bikes, Speed, and the Visual Rush

Nothing plenty compares to the adrenaline rush of a street bike ‘crotch rocket’ bike. It’s such as you personal the world at your wrist and sense the whole strength of your will – you believe you studied, it is going, it will become an extension of your ‘want for speed’ and in case you’ve never attempted it, this could sound a chunk corny, however once you have you will agree. The different day I turned into discussing my love for bikes with a member of our suppose tank. Turned out he had enjoyed with raced out road motorcycles himself.

The fellow supposes tanker stated; “I actually have a keen hobby in bikes. Currently, I have a Yamaha R6. My previous motorcycles have all been Honda’s with my first coming on the age of 5 years vintage. I even have had one knee surgery because of a dust motorcycle racing accident. At the moment I am desperately trying to talk my spouse into a brand new Ducati Diavel or Monster… Best time will inform.”

His Yamaha R6 appears like a lot amusing.

A six hundred is the best size for me, and we have some fun little canyon roads around here, as I live out via Malibu, CA. I’ve usually had Honda bikes too, CBR 600s normally, although loved my GSXR slingshot (750) aluminum body, holy crap became that a laugh motorbike to trip. But a 600 is wherein I’d as a substitute be, clean to throw around and simply the proper quantity of acceleration no longer to kill me. I do not forget my dad flew A-4 Skyhawk’s in the US Navy and me continually idea the Honda Hurricane 600 become that form of the maneuverable system. A Ducati Diavel – oh hell yes!

I agree there’s nothing like a raced-out road motorbike! Just look ahead to 4-wheelers making left-hand turns in front of you, visitors can kill you in case you do not pay attention. I do not know if everybody who races or has raced motorcycles has the same opinion, however, racing motorcycles around absolutely make your mind sharper, you need to live in advance of it, think, and react without wondering.

It helps the mind in ways a Video Game, simulator or something else ever should. That has been me enjoy, and I actually have participated in sports, flying, enterprise, politics, and so forth. There is something about it, you have the world at your wrist and each choice is real, severe, and you can’t take it lower back – simply the manner I adore it too. I marvel if it is like that for others. Maybe some people get extra out of it than others? Hard to mention, I just recognize what I get out of it. I like the visible stimulation rush.

What’s an aggressive highbrow with high testosterone degrees to do? It’s a male component.

Online Booking For Buses From Bangalore To Goa

Bangalore is one of the quickest growing towns in Asia and is often called the ‘Silicon Valley of India”. It has earned the moniker “Garden City” attributable to the lovely parks, gardens and luxurious green avenues that cover the cityscape. The pinnacle sightseeing spots in Bangalore are Vidhana Soudha, Bull Temple, Bangalore Palace, Ragi Gudda, Holy Trinity Church and ISKCON Hare Krishna Temple. Being a first-rate commercial and vacationer hub, the metropolis is nicely connected to the relaxation of us of a by using the road, rail, and air.

About Goa

Often hailed because of the ‘Party Capital of the World’, Goa is a tiny country located on the west coast of India, along with the Konkan coast. The beautiful seashores, fascinating countryside and outstanding churches and forts have made Goa one of the maxima visited visitor locations in India. The top sightseeing spots in Goa are Arambol seaside, Calangute seashore, Colva seaside, Bondla Wildlife Sanctuary, Dr. Salim Ali Bird Sanctuary, Bom Jesus Basilica and Fort Aguada. Being a chief vacationer destination, Goa is nicely linked to the relaxation of u. S . A . By means of an excellent road, rail and air network.

Top Operators

The Bangalore to Goa bus route sees high passenger quantity at some stage in the yr, as an end result, there are more than 10 operators serving this course. With the arrival of several online tour portals, it’s miles less complicated than ever before to e-book bus tickets on-line. Apart from the benefit of booking bus tickets from your house, those tour websites provide several benefits like zero booking fees, 24/7 customer service and on the spot affirmation. Most bus operators in this path accept mTicket, which allows passengers to verify their reserving through showing the eTicket on their cell phone.

The pinnacle rated bus operators for Bangalore – Goa route is VRL Travels, Kadamba Transports, SRS Travels, Sugama Transport and Manish Travels. Passengers traveling from Bangalore to Goa with the aid of bus can pick out from Mercedes Multi axle, Volvo Multi-axle Sleeper, Volvo Semisleeper, Deluxe Non AC Sleeper, Deluxe AC Sleeper and Non AC Deluxe Semisleeper coaches.

Distance from Bangalore and Goa

Bangalore is around 550 km from Goa and the full adventure time ranges from 10 to 15 hours, depending on the bus kind and site visitors conditions. The first bus from Bangalore to Goa departs at 3.30 pm even as the ultimate bus departs at 10.Forty five pm.

The maximum famous route for buses is via AH forty-seven & NH 4 and passes thru places like Tumkur, Chitradurga, Devangere, Haveri, & Hubli.

Boarding & Drop Points

Travelers booking Bangalore to Goa bus tickets can select from more than 10 boarding and drop points. The popular boarding factor in Bangalore for buses heading to Goa are Rajajinagar, Yeshwantpur, Madiwala, Jayanagar, and Jalahalli. Once the bus reaches Goa, passengers can alight at Ponda, Panjim, Porvorim and Mapusa. All the boarding and drop points in both the towns are well linked by means of bus, taxis, and automobile-rickshaws.

Krish is a Digital Marketing Manager with a Passion for Photography and Travelling. He gives the free session on Cheap Flight Booking, Holiday Packages, Hotels in Goa and Bus Booking.

The Growth and Development of the Automobile Industry – A Deeper Insight

The word “Automobile” has its origins in Greek and Latin and it has grown to be a quintessential a part of every man’s lifestyles. It has ended up so critical that on a median, a person spends at the least 3 hours in his car every day. The automobile was as soon as the thought of as a luxurious and only a pick few could take pleasure in. Now, the instances have changed and cars have come to be a means of transportation catering to the full-size majority.

The transformation from luxury to inevitability

Automobiles, in widespread, check with the common-or-garden car and the estimates suggest that there’s an automobile for each 11 persons on earth amounting as much as 590 million passenger automobiles. There are numerous editions of vehicles that cater to each cross segment of the populace. There are variations that might set you returned through a couple of million bucks and other models that price you a few thousand bucks.

The technological advances inside the vehicle zone had been amazing in the final a hundred years. The century’s finest invention or development need to honestly belong to the automobile enterprise. One of the earliest pioneers of the automobile Industry become Ransom Olds from the Oldsmobile factory. In the early 1900’s, he added the Production Line idea, for this reason churning out cars each few minutes. This concept turned into significantly revolutionized and carried out by means of Henry Ford, who improved car industry to the next level. Ford quickly grew in the first half of 20th century and slowly but regularly unfold globally.

Growing in conjunction with time

With the development of age, the automobile industry step by step grew in continental Europe and England. Japan introduced best initiatives that in addition enhanced the enterprise. Toyota from Japan were the pioneers of Total Quality Management and Six Sigma, which have been the guiding standards of the automobile enterprise for the final 50 years. Today, Toyota are the sector’s largest vehicle enterprise in step with recent marketplace estimates.

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Book Of Genesis - From The Latin Vulgate (1859 - Haydock Translation of The Roman Catholic Bible) - Chapter 18

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.

—————————-

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 (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 18

Angels are entertained by Abraham. They foretell the birth of Isaac. Abraham's prayer for the men of Sodom.

[1] And the Lord appeared to him in the vale of Mambre as he was sitting at the door of his tent, in the very heat of the day. Apparuit autem ei Dominus in convalle Mambre sedenti in ostio tabernaculi sui in ipso fervore diei.

[2] And when he had lifted up his eyes, there appeared to him three men standing near him: and as soon as he saw them he ran to meet them from the door of his tent, and adored down to the ground. Cumque elevasset oculos, apparuerunt ei tres viri stantes prope eum : quos cum vidisset, cucurrit in occursum eorum de ostio tabernaculi, et adoravit in terram.

[3] And he said: Lord, if I have found favour in thy sight, pass not away from thy servant: Et dixit : Domine, si inveni gratiam in oculis tuis, ne transeas servum tuum :

[4] But I will fetch a little water, and wash ye your feet, and rest ye under the tree. sed afferam pauxillum aquae, et lavate pedes vestros, et requiescite sub arbore.

[5] And I will set a morsel of bread, and strengthen ye your heart, afterwards you shall pass on: for therefore are you come aside to your servant. And they said: Do as thou hast spoken. Ponamque buccellam panis, et confortate cor vestrum : postea transibitis : idcirco enim declinastis ad servum vestrum. Qui dixerunt : Fac ut locutus es.

[6] Abraham made haste into the tent to Sara, and said to her: Make haste, temper together three measures of flour, and make cakes upon the hearth. Festinavit Abraham in tabernaculum ad Saram, dixitque ei : Accelera, tria sata similae commisce, et fac subcinericios panes.

[7] And he himself ran to the herd, and took from thence a calf very tender and very good, and gave it to a young man: who made haste and boiled it. Ipse vero ad armentum cucurrit, et tulit inde vitulum tenerrimum et optimum, deditque puero : qui festinavit et coxit illum.

[8] He took also butter and milk, and the calf which he had boiled, and set before them: but he stood by them under the tree. Tulit quoque butyrum et lac, et vitulum quem coxerat, et posuit coram eis : ipse vero stabat juxta eos sub arbore.

[9] And when they had eaten, they said to him: Where is Sara thy wife? He answered: Lo, she is in the tent. Cumque comedissent, dixerunt ad eum : Ubi est Sara uxor tua? Ille respondit : Ecce in tabernaculo est.

[10] And he said to him: I will return and come to thee at this time, life accompanying and Sara thy wife shall have a son. Which when Sara heard, she laughed behind the door of the tent. Cui dixit : Revertens veniam ad te tempore isto, vita comite, et habebit filium Sara uxor tua. Quo audito, Sara risit post ostium tabernaculi.

[11] Now they were both old, and far advanced in years, and it had ceased to be with Sara after the manner of women. Erant autem ambo senes, provectaeque aetatis, et desierant Sarae fieri muliebria.

[12] And she laughed secretly, saying: After I am grown old and my lord is an old man, shall I give myself to pleasure? Quae risit occulte dicens : Postquam consenui, et dominus meus vetulus est, voluptati operam dabo?

[13] And the Lord said to Abraham: Why did Sara laugh, saying: Shall I who am an old woman bear a child indeed? Dixit autem Dominus ad Abraham : Quare risit Sara, dicens : Num vere paritura sum anus?

[14] Is there any thing hard to God? According to appointment I will return to thee at this same time, life accompanying, and Sara shall have a son. Numquid Deo quidquam est difficile? juxta condictum revertar ad te hoc eodem tempore, vita comite, et habebit Sara filium.

[15] Sara denied, saying: I did not laugh: for she was afraid. But the Lord said, Nay: but thou didst laugh: Negabit Sara, dicens : Non risi, timore perterrita. Dominus autem : Non est, inquit, ita : sed risisti.

[16] And when the men rose up from thence, they turned their eyes towards Sodom: and Abraham walked with them, bringing them on the way. Cum ergo surrexissent inde viri, direxerunt oculos contra Sodomam : et Abraham simul gradiebatur, deducens eos.

[17] And the Lord said: Can I hide from Abraham what I am about to do: Dixitque Dominus : Num celare potero Abraham quae gesturus sum :

[18] Seeing he shall become a great and mighty nation, and in him all the nations of the earth shall be blessed? cum futurus sit in gentem magnam, ac robustissimam, et benedicendae sint in illo omnes nationes terrae?

[19] For I know that he will command his children, and his household after him to keep the way of the Lord, and do judgment and justice: that for Abraham's sake the Lord may bring to effect all the things he hath spoken unto him. Scio enim quod praecepturus sit filiis suis, et domui suae post se ut custodiant viam Domini, et faciant judicium et justitiam : ut adducat Dominus propter Abraham omnia quae locutus est ad eum.

[20] And the Lord said: The cry of Sodom and Gomorrha is multiplied, and their sin is become exceedingly grievous. Dixit itaque Dominus : Clamor Sodomorum et Gomorrhae multiplicatus est, et peccatum eorum aggravatum est nimis.

[21] I will go down and see whether they have done according to the cry that is come to me: or whether it be not so, that I may know. Descendam, et videbo utrum clamorem qui venit ad me, opere compleverint; an non est ita, ut sciam.

[22] And they turned themselves from thence, and went their way to Sodom: but Abraham as yet stood before the Lord. Converteruntque se inde, et abierunt Sodomam : Abraham vero adhuc stabat coram Domino.

[23] And drawing nigh he said: Wilt thou destroy the just with the wicked? Et appropinquans ait : Numquid perdes justum cum impio?

[24] If there be fifty just men in the city, shall they perish withal? and wilt thou not spare that place for the sake of the fifty just, if they be therein? si fuerint quinquaginta justi in civitate, peribunt simul? et non parces loco illi propter quinquaginta justos, si fuerint in eo?

[25] Far be it from thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked, this is not beseeming thee: thou who judgest all the earth, wilt not make this judgment. Absit a te ut rem hanc facias, et occidas justum cum impio, fiatque justus sicut impius, non est hoc tuum : qui judicas omnem terram, nequaquam facies judicium hoc.

[26] And the Lord said to him: If I find in Sodom fifty just within the city, I will spare the whole place for their sake. Dixitque Dominus ad eum : Si invenero Sodomis quinquaginta justos in medio civitatis, dimittam omni loco propter eos.

[27] And Abraham answered, and said: Seeing I have once begun, I will speak to my Lord, whereas I am dust and ashes. Respondensque Abraham, ait : Quia semel coepi, loquar ad Dominum meum, cum sim pulvis et cinis.

[28] What if there be five less than fifty just persons? wilt thou for five and forty destroy the whole city? And he said: I will not destroy it, if I find five and forty. Quid si minus quinquaginta justis quinque fuerint? delebis, propter quadraginta quinque, universam urbem? Et ait : Non delebo, si invenero ibi quadraginta quinque.

[29] And again he said to him: But if forty be found there, what wilt thou do? He said: I will not destroy it for the sake of forty. Rursumque locutus est ad eum : Sin autem quadraginta ibi inventi fuerint, quid facies? Ait : Non percutiam propter quadraginta.

[30] Lord, saith he, be not angry, I beseech thee, if I speak: What if thirty shall be found there? He answered: I will not do it, if I find thirty there. Ne quaeso, inquit, indigneris, Domine, si loquar : quid si ibi inventi fuerint triginta? Respondit : Non faciam, si invenero ibi triginta.

[31] Seeing, saith he, I have once begun, I will speak to my Lord. What if twenty be found there? He said: I will not destroy it for the sake of twenty. Quia semel, ait, coepi loquar ad Dominum meum : quid si ibi inventi fuerint viginti? Ait : Non interficiam propter viginti.

[32] I beseech thee, saith he, be not angry, Lord, if I speak yet once more: What if ten should be found there? And he said: I will not destroy it for the sake of ten. Obsecro, inquit, ne irascaris, Domine, si loquar adhuc semel : quid si inventi fuerint ibi decem? Et dixit : Non delebo propter decem.

[33] And the Lord departed, after he had left speaking to Abraham: and Abraham returned to his place. Abiitque Dominus, postquam cessavit loqui ad Abraham : et ille reversus est in locum suum.

Commentary:

Ver. 1. Sitting, &c. that he might lose no opportunity of exercising hospitality.

Ver. 2. Men in outward appearance, but angels indeed. Heb. xiii. 2. S. Aug. de C. D. xvi. c. 29. Some have supposed, that one of them was the Son of God, whom Abraham adored, and who bears throughout the chief authority. Tres vidit et unum adoravit. He saw three and adored one, as we read in the Church office. In the former supposition, which is generally adopted, this adoration was only a civil ceremony, if Abraham considered them as mere men; or it might be mixed with a degree of religious, though inferior veneration, if he imagined they were angels; or in fine, he adored God in his representatives. H.

Ver. 4. Wash ye, or let your feet be washed by me, or by my servants, laventur. M.

Ver. 5. Therefore, Providence has directed you hither. Abraham promises but little, and gives much, in the true spirit of generous hospitality. C.

Ver. 6. Measures, or one epha; that is, three pecks and three pints, English corn measure. --- Flour, of the finest quality, similæ. --- Hearth, as being soonest ready.

Ver. 7. Himself. These rich and truly noble people, do not esteem it beneath themto wait on strangers. They provide abundance, but no dainties. H.

Ver. 9. Eaten apparently. Tob. xii. 19. or perhaps they consumed the food, as fire may be said to eat. S. Justin's Dial.

Ver. 10. Time, or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form. H.

Ver. 12. Laughed, as if the promise were incredible. --- My lord, or husband, which title of respect, S. Peter i. C. iii. 6, commends. D.

Ver. 13. Indeed. This was the import of Sara's words. By thus revealing what was secretly done in the tent, he shewed himself to be more than man.

Ver. 14. Hard. So Gabriel says to the blessed Virgin: there is nothing impossible to God.

Ver. 15. Afraid; which does not entirely clear her of sin: for though she might innocently laugh, if she thought the person who spoke was only a man, yet she ought not to have told an untruth; and if she reflected, that he had disclosed what she supposed no one knew, and thereby manifested his superiority over man, her denial was still more inexcusable. But she was taken, as it were, by surprise; and therefore the Lord reproves her very gently. H.

Ver. 21. I will go down, &c. The Lord here accommodates his discourse to the way of speaking and acting amongst men: for he knoweth all things, and needeth not to go any where for information. --- Note here, that two of the three angels went away immediately for Sodom; whilst the third, who represented the Lord, remained with Abraham.

Ver. 25. With the wicked. God frequently suffers the just to be here the most afflicted; designing to reward them abundantly hereafter. But this was not so common in the days of Abraham and Job. C.

Ver. 32. Ten. Abraham's chief solicitude was for Lot; though, out of modesty, he does not mention him; trusting, however, in the divine goodness the he would be preserved, unless he had forfeited his justice, he proceeds no farther. God thus challenges Jerusalem to produce one virtuous man, and the city shall be saved for his sake. Jer. v. 1. H.

#book of genesis

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Book Of Genesis - From The Latin Vulgate - Chapter 8

INTRODUCTION.

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

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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

Other special characters.

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

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

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

Chapter 8

The deluge ceaseth. Noe goeth out of the ark, and offereth a sacrifice. God's covenant to him.

[1] And God remembered Noe, and all the living creatures, and all the cattle which were with him in the ark, and brought a wind upon the earth, and the waters were abated. Recordatus autem Deus Noe, cunctorumque animantium, et omnium jumentorum, quae erant cum eo in arca, adduxit spiritum super terram, et imminutae sunt aquae.

[2] The fountains also of the deep, and the flood gates of heaven were shut up, and the rain from heaven was restrained. Et clausi sunt fontes abyssi, et cataractae caeli : et prohibitae sunt pluviae de caelo.

[3] And the waters returned from off the earth going and coming: and they began to be abated after a hundred and fifty days. Reversaeque sunt aquae de terra euntes et redeuntes : et coeperunt minui post centum quinquaginta dies.

[4] And the ark rested in the seventh month, the seven and twentieth day of the month, upon the mountains of Armenia. Requievitque arca mense septimo, vigesimo septimo die mensis, super montes Armeniae.

[5] And the waters were going and decreasing until the tenth month: for in the tenth month, the first day of the month, the tops of the mountains appeared. At vero aquae ibant et decrescebant usque ad decimum mensem : decimo enim mense, primo die mensis, apparuerunt cacumina montium.

[6] And after that forty days were passed, Noe, opening the window of the ark which he had made, sent forth a raven: Cumque transissent quadraginta dies, aperiens Noe fenestram arcae, quam fecerat, dimisit corvum,

[7] Which went forth and did not return, till the waters were dried up upon the earth. qui egrediebatur, et non revertebatur, donec siccarentur aquae super terram.

[8] He sent forth also a dove after him, to see if the waters had now ceased upon the face of the earth. Emisit quoque columbam post eum, ut videret si jam cessassent aquae super faciem terrae.

[9] But she, not finding where her foot might rest, returned to him into the ark: for the waters were upon the whole earth: and he put forth his hand, and caught her, and brought her into the ark. Quae cum non invenisset ubi requiesceret pes ejus, reversa est ad eum in arcam : aquae enim erant super universam terram : extenditque manum, et apprehensam intulit in arcam.

[10] And having waited yet seven other days, he again sent forth the dove out of the ark. Expectatis autem ultra septem diebus aliis, rursum dimisit columbam ex arca.

[11] And she came to him in the evening, carrying a bough of an olive tree, with green leaves, in her mouth. Noe therefore understood that the waters were ceased upon the earth. At illa venit ad eum ad vesperam, portans ramum olivae virentibus foliis in ore suo : intellexit ergo Noe quod cessassent aquae super terram.

[12] And he stayed yet other seven days: and he sent forth the dove, which returned not any more unto him. Expectavitque nihilominus septem alios dies : et emisit columbam, quae non est reversa ultra ad eum.

[13] Therefore in the six hundredth and first year, the first month, the first day of the month, the waters were lessened upon the earth, and Noe opening the covering of the ark, looked, and saw that the face of the earth was dried. Igitur sexcentesimo primo anno, primo mense, prima die mensis, imminutae sunt aquae super terram : et aperiens Noe tectum arcae, aspexit, viditque quod exsiccata esset superficies terrae.

[14] In the second month, the seven and twentieth day of the month, the earth was dried. Mense secundo, septimo et vigesimo die mensis arefacta est terra.

[15] And God spoke to Noe, saying: Locutus est autem Deus ad Noe, dicens :

[16] Go out of the ark, thou and thy wife, thy sons, and the wives of thy sons with thee. Egredere de arca, tu et uxor tua, filii tui et uxores filiorum tuorum tecum.

[17] All living things that are with thee of all flesh, as well in fowls as in beasts, and all creeping things that creep upon the earth, bring out with thee, and go ye upon the earth: increase and multiply upon it. Cuncta animantia, quae sunt apud te, ex omni carne, tam in volatilibus quam in bestiis et universis reptilibus, quae reptant super terram, educ tecum, et ingredimini super terram : crescite et multiplicamini super eam.

[18] So Noe went out, he and his sons: his wife, and the wives of his sons with him. Egressus est ergo Noe, et filii ejus : uxor illius, et uxores filiorum ejus cum eo.

[19] And all living things, and cattle, and creeping things that creep upon the earth, according to their kinds, went out of the ark. Sed et omnia animantia, jumenta, et reptilia quae reptant super terram, secundum genus suum, egressa sunt de arca.

[20] And Noe built an altar unto the Lord: and taking of all cattle and fowls that were clean, offered holocausts upon the altar. Aedificavit autem Noe altare Domino : et tollens de cunctis pecoribus et volucribus mundis, obtulit holocausta super altare.

[21] And the Lord smelled a sweet savour, and said: I will no more curse the earth for the sake of man: for the imagination and thought of man's heart are prone to evil from his youth: therefore I will no more destroy every living soul as I have done. Odoratusque est Dominus odorem suavitatis, et ait : Nequaquam ultra maledicam terrae propter homines : sensus enim et cogitatio humani cordis in malum prona sunt ab adolescentia sua : non igitur ultra percutiam omnem animam viventem sicut feci.

[22] All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, shall not cease. Cunctis diebus terrae, sementis et messis, frigus et aestus, aestas et hiems, nox et dies non requiescent.

Commentary:

Ver. 1. Remembered; not as if God had ever forgotten Noe, but he now shews his remembrance of him by the effects. M. --- A wind, literally a spirit, which S. Amb. and Theodoret understood of the Holy Ghost, that, as he moved over the waters at first, (C. 1. 2.) to give them fecundity, and to exercise his power in establishing order, so he may shew the same care and providence for this new world, emerging, like the former, from the waters. H. --- Most interpreters, however, understand this of a violent wind, (Prov. xxv. 23. Ex. xiv. 21.) a strong blast, such as was sent to divide the Red sea. M.

Ver. 3. And the waters returned, &c. S. Jerom on this passage remarks, "that all waters and torrents repair to the womb of the abyss, through the hidden veins of the earth," and by the abyss understands the sea: according to that of Ecclesiastes, 1. 7, all the rivers run into the sea. But as the sea itself, on this occasion, exceeded its limits, (otherwise its waters would not have been higher than the land) the sense perhaps confined to this, that the waters by degrees were diminished; as we may say of the inundations of land, that the waters are gone off, not by the regular course of ditches, but from the effects of the sun and winds which dry them up. E.

Ver. 4. And the ark rested on the mountains of Armenia. The Hebrew word is Ararat, which also occurs in the 37th chap. of Isaias, and the 51st of Jeremias; for in these places our interpreter retained the Hebrew word, but in the 4th book of Kings, xix. 37, where the same history is related, it is translated by the land of the Armenians. E. --- Seventh month, of the year, not of the deluge, as appears from ver. 13, &c. M. --- Seven and twentieth. So also the Sept., but the Heb. &c. have the 17th. It is not easy to decide which is right. On the seventeenth the waters only began to decrease, and some hence argue for the Vulgate, as they say it is not probable the ark would stop that very day. C. --- This, however, might be the only mean by which Noe could discern that the waters were abating. H. --- The ark being about fourteen cubits sunk in the water, might soon touch the summit of the highest mountains, such as M. Taurus, of which the Ararat, here mentioned in the Hebrew, a mountain of Armenia, forms a part, according to S. Jerom. The Armenians still boast that they have the remains of the ark. Berosus, the Pagan historian, says bitumen was taken from it as a preservative. Jos. Ant. 1. 3. Eus. præp. ix. 4. The Chaldee has Cordu for Ararat, whence some have supposed, that the ark rested on the Cordyean or Gordiean mountains. The Armenians call the mountain near Erivan, Mesesonsar, or the mountain of the ark. C.

Ver. 7. Did not return. The negotiation Not, is not to be found in any Hebrew copy now extant; though it is still retained by the Septuagint, and several Latin manuscripts, according to the testimony of Liranus. If we add here, therefore, to the Hebrew text, we must translate it with S. Jerom, thus; It went forth, going and returning, (Egredicbatur exiens et revertens,) sometimes repairing to the mountains, where it found carcasses to feed on, and at other times returning not unto the ark, but to rest upon the top of it. E. Ch. --- Or receded farther from it; as the Hebrew may be explained, agreeably to the Vulgate, Sept. Syr. &c. which admit the negation. C. --- Till, as long as the waters covered the earth, not that it returned to the ark afterwards. M.

Ver. 9. Whole earth, excepting the mountains; so that the dove presently returned. H.

Ver. 11. Green leaves. The olive tree preserves its verdure and grows even at the bottom of the Red sea, and other seas in the East. Plin. xii. 25. --- Many other trees and seeds will live for a long time under the waters. C. --- This tender branch of the olive seems to agree better with the spring than autumn; whence Tirin infers, that the deluge began and ended in spring.

Ver. 13. Year of Noe's age, who, we may suppose, was born on the first day of the year. So that his 601st year corresponds with the 1657th of the world, B.C. 2343, on which day the deluge ended. Still Noe waited for God's order to leave the ark till the 27th of the ensuing month, when the earth was more perfectly dried. H. --- Covering. Some think that the window was at the top, like a sky-light. C.

Ver. 17. Increase. Heb. "let them increase." This is spoken of the brute creation, the blessing is given to men. C. ix. --- Neither Noe's family, nor any of the animals, had any young in the ark. C.

Ver. 20. Holocausts, or whole burnt offerings. In which the whole victim was consumed by fire upon God's altar, and no part was reserved for the use of priest or people. Ch. --- This is the first time we read of an altar, though Abel had surely made use of one. M. --- Noe delays not to shew his gratitude to God. S. Amb. W.

Ver. 21. Smelled, &c. A figurative expression, denoting that God was pleased with the sacrifices which his servant offered, (Ch.) and in this sense it is expressed in the Chaldee, "God received his offering gratefully." God requires sacrifices of us, to testify his dominion, and not for any advantage he derives from them; but rather to bless us, if we perform our duty with fervour. --- For the sake of, or on account of men's sins. They are so prone to evil, that, if I were to punish them as often as they deserve, new deluges might be sent every day. I take pity on their weakness. I will punish the most criminal, but not as I have done, by cursing the earth. These words of God, are by some addressed to Noe, by others to God the Son. Heb. "he said to his heart;" Onkelos, "he said in his word;" Sept. "he said with reflection." C. --- Noe was beloved by God, and therefore may be called his heart. To speak to the heart, often means to comfort. H.

Ver. 22. Seed-time, according to the Targum of Jonathan, is the equinox of September; harvest, that of March; winter and summer denote the solstice of December and of June. But the Hebrews probably divided the year into summer and winter; or perhaps they might also admit the season of spring, with the Egyptians and the ancient Greeks, who represented the seasons by the three hours, daughters of Jupiter. C.

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THE BOOK OF Josue - From The Douay-Rheims Bible - Latin Vulgate

Chapter 8

INTRODUCTION

This book is called Josue, because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz. A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Num. xiii. 17,) to Josue, or Jesus, to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus, was to bring us into it. Ch. --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (D.) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. H. --- Josue, says the Holy Ghost, (Eccli. xlvi. 1,) was successor of Moses among the prophets, or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (C.) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted C. x. under the name of the book of the Lord. See Num. xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (H.) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. C. --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. H. --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. W. --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. H.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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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 8

Hai is taken and burnt, and all the inhabitants slain. An altar is built, and sacrifices offered. The law is written on stones, and the blessings and cursings are read before all the people.

[1] And the Lord said to Josue: Fear not, nor be thou dismayed: take with thee all the multitude of fighting men, arise and go up to the town of Hai. Behold I have delivered into thy hand the king thereof, and the people, and the city, and the land. Dixit autem Dominus ad Josue : Ne timeas, neque formides : tolle tecum omnem multitudinem pugnatorum, et consurgens ascende in oppidum Hai. Ecce tradidi in manu tua regem ejus, et populum, urbemque et terram.

[2] And thou shalt do to the city of Hai, and to the king thereof, as thou hast done to Jericho, and to the king thereof: but the spoils and all the cattle you shall take for a prey to yourselves: lay an ambush for the city behind it. Faciesque urbi Hai, et regi ejus, sicut fecisti Jericho, et regi illius : praedam vero, et omnia animantia diripietis vobis : pone insidias urbi post eam.

[3] And Josue arose, and all the army of the fighting men with him, to go up against Hai: and he sent thirty thousand chosen valiant men in the night, Surrexitque Josue, et omnis exercitus bellatorum cum eo, ut ascenderent in Hai : et electa triginta millia virorum fortium misit nocte,

[4] And commanded them, saying: Lay an ambush behind the city: and go not very far from it: and be ye all ready. praecepitque eis, dicens : Ponite insidias post civitatem : nec longius recedatis : et eritis omnes parati.

[5] But I and the rest of the multitude which is with me; will approach on the contrary side against the city. And when they shall come out against us, we will flee, and turn our backs, as we did before: Ego autem, et reliqua multitudo, quae mecum est, accedemus ex adverso contra urbem. Cumque exierint contra nos, sicut ante fecimus : fugiemus, et terga vertemus,

[6] Till they pursuing us be drawn farther from the city: for they will think that we flee as before. donec persequentes ab urbe longius protrahantur : putabunt enim nos fugere sicut prius.

[7] And whilst we are fleeing, and they pursuing, you shall arise out of the ambush, and shall destroy the city: and the Lord your God will deliver it into our hands. Nobis ergo fugientibus, et illis persequentibus, consurgetis de insidiis, et vastabitis civitatem : tradetque eam Dominus Deus vester in manus vestras.

[8] And when you shall have taken it, set it on fire, and you shall do all things so as I have commanded. Cumque ceperitis, succendite eam, et sic omnia facietis, ut jussi.

[9] And he sent them away, and they went on to the place of the ambush, and abode between Bethel and Hai, on the west side of the city of Hai. But Josue stayed that night in the midst of the people, Dimisitque eos, et perrexerunt ad locum insidiarum, sederuntque inter Bethel et Hai, ad occidentalem plagam urbis Hai : Josue autem nocte illa in medio mansit populi,

[10] And rising early in the morning, he mustered his soldiers, and went up with the ancients in the front of the army environed with the aid of the fighting men. surgensque diluculo recensuit socios, et ascendit cum senioribus in fronte exercitus, vallatus auxilio pugnatorum.

[11] And when they were come, and were gone up over against the city, they stood on the north side of the city, between which and them there was a valley in the midst. Cumque venissent et ascendissent ex adverso civitatis, steterunt ad septentrionalem urbis plagam, inter quam et eos erat vallis media.

[12] And he had chosen five thousand men, and set them to lie in ambush between Bethel and Hai, on the west side of the same city: Quinque autem millia viros elegerat, et posuerat in insidiis inter Bethel et Hai ex occidentali parte ejusdem civitatis :

[13] But all the rest of the army went in battle array on the north side, so that the last of that multitude reached to the west side of the city. So Josue went that night, and stood in the midst of the valley. omnis vero reliquus exercitus ad aquilonem aciem dirigebat, ita ut novissimi illius multitudinis occidentalem plagam urbis attingerent. Abiit ergo Josue nocte illa, et stetit in vallis medio.

[14] And when the king of Hai saw this, he made haste in the morning, and went out with all the army of the city, and set it in battle array toward the desert, not knowing that there lay an ambush behind his back. Quod cum vidisset rex Hai, festinavit mane, et egressus est cum omni exercitu civitatis, direxitque aciem contra desertum, ignorans quod post tergum laterent insidiae.

[15] But Josue, and all Israel gave back, making as if they were afraid, and fleeing by the way of the wilderness. Josue vero et omnis Israel cesserunt loco, simulantes metum, et fugientes per solitudinis viam.

[16] But they shouting together, and encouraging one another, pursued them. And when they were come from the city, At illi vociferante pariter, et se mutuo cohortantes, persecuti sunt eos. Cumque recessissent a civitate,

[17] And not one remained in the city of Hai and of Bethel, that did not pursue after Israel, leaving the towns open as they had rushed out, et ne unus quidem in urbe Hai et Bethel remansisset qui non persequeretur Israel ( sicut eruperant aperta oppida relinquentes),

[18] The Lord said to Josue: Lift up the shield that is in thy hand, towards the city of Hai, for I will deliver it to thee. dixit Dominus ad Josue : Leva clypeum, qui in manu tua est, contra urbem Hai, quoniam tibi tradam eam.

[19] And when he had lifted up his shield towards the city, the ambush that lay hid, rose up immediately: and going to the city, took it and set it on fire. Cumque elevasset clypeum ex adverso civitatis, insidiae, quae latebant, surrexerunt confestim : et pergentes ad civitatem, ceperunt, et succenderunt eam.

[20] And the men of the city, that pursued after Josue, looking back and seeing the smoke of the city rise up to heaven, had no more power to flee this way or that way: especially as they that had counterfeited flight, and were going toward the wilderness, turned back most valiantly against them that pursued. Viri autem civitatis, qui persequebantur Josue, respicientes et videntes fumum urbis ad caelum usque conscendere, non potuerunt ultra huc illucque diffugere : praesertim cum hi qui simulaverant fugam, et tendebant ad solitudinem, contra persequentes fortissime restitissent.

[21] So Josue and all Israel seeing that the city was taken, and that the smoke of the city rose up, returned and slew the men of Hai. Vidensque Josue et omnis Israel quod capta esset civitas, et fumus urbis ascenderet, reversus percussit viros Hai.

[22] And they also that had taken and set the city on fire, issuing out of the city to meet their own men, began to cut off the enemies who were surrounded by them. So that the enemies being cut off on both sides, not one of so great a multitude was saved. Siquidem et illi qui ceperant et succenderant civitatem, egressi ex urbe contra suos, medios hostium ferire coeperunt. Cum ergo ex utraque parte adversarii caederentur, ita ut nullus de tanta multitudine salvaretur,

[23] And they took the king of the city of Hai alive, and brought him to Josue. regem quoque urbis Hai apprehenderunt viventem, et obtulerunt Josue.

[24] So all being slain that had pursued after Israel in his flight to the wilderness, and tailing by the sword in the same place, the children of Israel returned and laid waste the city. Igitur omnibus interfectis, qui Israelem ad deserta tendentem fuerant persecuti, et in eodem loco gladio corruentibus, reversi filii Israel percusserunt civitatem.

[25] And the number of them that fell that day, both of men and women, was twelve thousand persons all of the city of Hai. Erant autem qui in eodem die conciderant a viro usque ad mulierem, duodecim millia hominum, omnes urbis Hai.

[26] But Josue drew not back his hand, which he had stretched out on high, holding the shield, till all the inhabitants of Hai were slain. Josue vero non contraxit manum, quam in sublime porrexerat, tenens clypeum donec interficerentur omnes habitatores Hai.

[27] And the children of Israel divided among them the cattle and the prey of the city, as the Lord had commanded Josue. Jumenta autem et praedam civitatis diviserunt sibi filii Israel, sicut praeceperat Dominus Josue.

[28] And he burned the city, and made it a heap for ever: Qui succendit urbem, et fecit eam tumulum sempiternum :

[29] And he hung the king thereof on a gibbet until the evening and the going down of the sun. Then Josue commanded, and they took down his carcass from the gibbet: and threw it in the very entrance of the city, heaping upon it a great heap of stones, which remaineth until this present day. regem quoque ejus suspendit in patibulo usque ad vesperam et solis occasum. Praecepitque Josue, et deposuerunt cadaver ejus de cruce : projeceruntque in ipso introitu civitatis, congesto super eum magno acervo lapidum, qui permanet usque in praesentem diem.

[30] Then Josue built an altar to the Lord the God of Israel in mount Hebal, Tunc aedificavit Josue altare Domino Deo Israel in monte Hebal,

[31] As Moses the servant of the Lord had commanded the children of Israel, and it is written in the book of the law of Moses: an altar of unhewn stones which iron had not touched: and he offered upon it holocausts to the Lord, and immolated victims of peace offerings. sicut praeceperat Moyses famulus Domini filiis Israel, et scriptum est in volumine legis Moysi : altare vero de lapidibus impolitis, quos ferrum non tetigit : et obtulit super eo holocausta Domino, immolavitque pacificas victimas.

[32] And he wrote upon stones the Deuteronomy of the law of Moses, which he had ordered before the children of Israel. Et scripsit super lapides Deuteronomium legis Moysi, quod ille digesserat coram filiis Israel.

[33] And all the people, and the ancients, and the princes and judges stood on both sides of the ark, before the priests that carried the ark of the covenant of the Lord, both the stranger and he that was born among them, half of them by mount Garizim, and half by mount Hebal, as Moses the servant of the Lord had commanded. And first he blessed the people of Israel. Omnis autem populus, et majores natu, ducesque ac judices, stabant ex utraque parte arcae, in conspectu sacerdotum qui portabant arcam foederis Domini, ut advena, ita et indigena. Media pars eorum juxta montem Garizim, et media juxta montem Hebal, sicut praeceperat Moyses famulus Domini. Et primum quidem benedixit populo Israel.

[34] After this he read all the words of the blessing and the cursing and all things that were written in the book of the law. Post haec legit omnia verba benedictionis et maledictionis, et cuncta quae scripta erant in legis volumine.

[35] He left out nothing of those things which Moses had commanded, but he repeated all before all the people of Israel, with the women and children and strangers that dwelt among them. Nihil ex his quae Moyses jusserat, reliquit intactum, sed universa replicavit coram omni multitudine Israel, mulieribus ac parvulis et advenis, qui inter eos morabantur.

Commentary:

Ver. 1. Men. Masius and Salien (H.) suppose that Josue selected out of them 30,000; 5000 of whom were to be placed in ambush, and the rest were to pretend that they were terrified at the approach of the king of Hai, and to flee with Josue. But the text seems to assert that all accompanied their general, (C.) excepting such as were left to guard the camp.

Ver. 2. King. There was this difference, that the king of Hai was to be gibbeted, and his corpse stoned, while the city was to be plundered by the Israelites. --- It. This mode of warfare is equally just, as if the enemy was attacked in the open field. Dolus an virtus quis in hoste requirat? Virg. --- God was pleased to authorize it on this occasion, that his people might be less exposed, being under some apprehensions on account of the former defeat. Some nations have preferred to encounter the enemy openly. Grot. Jur. iii. 1. 20. But their example is no law for others. "When the war is just, it matters not whether a person gain the victory by open fighting or by stratagem." S. Aug. q. 10. "It is often prudent to conceal the truth." c. Mend. x. People engaged in warfare, allow each other to take such advantages. God could easily have routed these few men by means of the army of Israel, or by a miracle, as he did at Jericho. H. --- But he is at liberty to act as he thinks proper. The ambush was laid on the south-west side of Hai, so that those of Bethel might not perceive it, as they came out to the assistance of their countrymen, v. 17. Five thousand were placed in one place, and 25,000 in another, while the main body of the army, under Josue, took a circuit by the east, and came to attack the city on the north side. C.

Ver. 4. Ready to enter the city, when its soldiers are all in pursuit of us. H.

Ver. 5. And turn, &c. Josue had not fled before. C. --- Heb. "against us, as at the first, we will flee before them."

Ver. 8. Fire. They were to set some houses on fire for a signal, but the whole city was not to be destroyed (C.) till the Israelites had collected the plunder. H.

Ver. 10. Ancients, who had a command in the army, and assisted Josue with their counsel. They gave him an account of the state and numbers of the army. C.

Ver. 12. Five thousand. These were part of the 30,000 mentioned above, v. 3. Ch. --- Josue had given orders to have them placed in ambush apart; (C.) unless, perhaps, he places these himself in some secret place. H.

Ver. 13. Night. He spent the forepart of it at Galgal, to prevent any suspicion, v. 9. But setting out very early, (v. 10,) he arrived at Hai before sun-rise.

Ver. 14. Desert of Bethel, fit only for pasturage. C. xviii. 12.

Ver. 15. Afraid. Heb. "made as if they were beaten before them, and fled." Thus they drew on the king of Hai, so as to leave the ambush in his rear. C.

Ver. 17. Not one fit to bear arms. W. --- Bethel. As soon as the people of this city perceived the Israelites fleeing, they rushed out to assist the king of Hai in the pursuit. But when they saw the former rally, before they had joined their friends, (C.) they very prudently retired, and left the unhappy citizens of Hai to their fate. H. --- Hence all who were slain belonged to the latter city, v. 25.

Ver. 18. Shield, as Moses lifted up his hands. Ex. xvii. 11. Some translate, "dart, spear," or "sword." Sept. and Eccli. xvi. 3. C. --- The buckler might be suspended on a spear, (M.) that it might be seen afar off (W.) by some appointed to keep watch on purpose. H.

Ver. 23. Josue. This king was reserved for greater torments and ignominy. It was the ancient custom to present kings and chief commanders to the victorious general, who rewarded those who brought them. Grotius.

Ver. 28. For ever, or for a long time. It was rebuilt before the captivity. 2 Esd. vii. 31.

Ver. 29. Gibbet. Sept. "a cross." Some say that the king was first killed; but that assertion is destitute of proof. The corpse was taken down before night. Deut. xxi. 22.

Ver. 30. Hebal. The Sam. Chronicle says on Mount Garizim. No doubt Josue complied with the injunctions of Moses: but we have seen that there are reasons to doubt which mountain he pitched upon. Deut. xxvii. 4. H. --- It seems more probable that the altar would be upon Garizim, where the blessings were proclaimed, if the texts of Moses and of Josue did not formally assert the contrary. C. --- But if they have been interpolated, nothing certain can be deduced from those passages. Josephus (iv. 8,) says that the altar was between the two mountains, not far from Sichem, which was built at the foot of Garizim; and it is not probable that this historian, the mortal enemy of the Samaritans, would have hesitated to assert that the altar was upon Hebal, if the texts had been so positive, in his time. It is undeniable that the tribes of Levi, and of Ephraim, were upon Garizim; and consequently Josue and the priests must have been there; and who would then officiate at the altar on Hebal? See Kennicott, who ably refutes the insinuations of the infidel, Collins, against the character of the Samaritans. When this altar was erected the learned are not agreed. H. --- Some say, immediately after the passage of the Jordan, and that the 12 stones taken from the bed of the river, were used for that purpose. Josephus says five years elapsed, and R. Ismael supposes that the altar was not built during the 14 years after the passage of the Jordan. But it is most probable that Josue complied with the command of God as soon as he had procured a sort of peace, (H.) by the conquest of these two cities, and was thus enabled to penetrate into the heart of the country, where Garizim was situated, not in the plain of Jericho, as Eusebius imagined, but near Sichem, (C.) about 30 or 40 miles to the north-west of Jericho. H.

Ver. 31. Iron. Spencer complains that the Prot. have not translated barzel, "iron tool," as Deut. xxvii. 5. This translation is found in their more ancient editions of 1537--49, &c. Ken. --- But the difference is very unimportant. The reason of this prohibition is given, Ex. xx. 25. --- He offered; so we read that he wrote, blessed and cursed, &c. because these things were done at least by his authority. It is not necessary to suppose that he engraved the words of the law with his own hands, or that he passed from Garizim, where he had been pronouncing the blessings, to Hebal, in order to denounce the curses. H. --- He probably commissioned some of the princes on Hebal to perform the office of cursing, after he had repeated the blessings himself from Garizim; and the select company of Levites before the ark, having answered or repeated the words, the whole multitude stationed at the foot of Hebal, giving their consent that the transgressors should be cursed. Ken. --- Hence Josue must have sacrificed by the hands of the priests. H. --- Various instances are produced to show that princes and prophets have, on extraordinary occasions, performed this office themselves, 1 K. vi. 15. and vii. 9. 3 K. xviii. 32. C. --- But these must have either received a dispensation from God, or they must have employed the ministry of the legal priests; or, in fine, their actions, like that of Saul, (1 K. xiii. 9,) of Absalom, (ib. i. 9,) Herod, &c. may have been deserving of blame. H. --- The Jews assert that in the desert no one was permitted to sacrifice, except in the tabernacle; but that this prohibition ceased at Galgal, as the ark had no fixed abode, and thus Josue might offer sacrifice himself. Afterwards the law was enforced, while the ark was at Silo. But upon its being removed to Nobe, Maspha, and Gabaon, people resumed their former liberty; and hence there was nothing to hinder Samuel, Saul, and David from offering sacrifice, till the temple was erected. Outram de Sac. i. 2. Grot. in Deut. xii. 8. This sacred office was formerly exercised by kings, particularly at Athens, where, after the people became more numerous, Theseus appointed the king of sacrifices to keep up the memory of the ancient practice. Demost. c. Neream. C. The like was done at Rome under the republic. H.

Ver. 32. Stones, of which the altar was formed, (C.) or on a separate monument, (Masius) consisting of two stones of black marble, so as to leave the letters prominent, and to fill up the vacuities with white plaster, that they might be seen more plainly, and might, at the same time, be more durable than if they had been only written on the cement, whatever some may have said of the tenacity of the ancient plaster. --- Deuteronomy, &c. or copy of the Decalogue which, by way of eminence, is called the law. Act. vii. 53. It is distinguished from the blessings and the curses; (v. 34,) and Moses referred to it, as already existing, (Deut. xxvii. 3. 8,) though the Book of Deuteronomy was not finished till afterwards. He might point to the very tables contained in the ark. "This law, consisting of only 16 verses, might easily be engraved on this solemn day; whereas to engrave the 80 verses of blessings and cursings, would be improbable; and engraving the Pentateuch, or indeed the Book of Deuteronomy, had been impossible." That the Decalogue was to be thus solemnly proclaimed is evident, from the Sam. text. Ex. xx. 18. Kennicott. --- This was the covenant which God had made with his people, (Deut. iv. 13,) and which Moses cautions the Israelites to observe; as upon their fidelity, their present and future happiness entirely depended. It was on this title alone that they could hold the land of Chanaan; and therefore Josue takes care thus publicly to admonish them of their duty. H. --- The Rabbins say that the whole Pentateuch was written on this occasion in 70 languages, that no nation might plead ignorance. But we can hardly believe that even the Book of Deuteronomy could be written, and read, and explained to the people, as that would require many days. C.

Ver. 33. Hebal. "Gerizim and Ebal, says Maundrell, p. 59, are separated by a narrow valley, not above a furlong broad; and Naplosa, (the ancient Sychem) consisting chiefly of two streets lying parallel, is built at the foot of, and under Gerizim." The princes, representing the different tribes, were stationed on these mountains, and the crowd at the foot of them, while a select company of Levites attended the ark in the midst, and repeated what the princes proclaimed, that the multitude might answer Amen, as they turned successively to them; (Kennicott) or the princes might answer Amen, from the top of the two hills. C. --- And first. Prot. "as Moses...had commanded before, that they should bless the people of Israel." But if Josue blessed them himself, (H.) all superiors might do so, as parents bless their children. W.

Ver. 34. Words. Heb. "words of the law, the blessings," &c. H.

Ver. 35. Repeated. Coverdale's Bible has "Josua caused it to be proclaimed." "It is very common in Scripture to represent a person as doing that which is done by another, in his name and by his authority." Kennicott. --- Josue might be in the midst to preside, (C.) or rather he would be along with the princes of the six tribes on Mount Garizim, v. 30. H. --- Thus the covenant entered into between God and the Israelites, was solemnly ratified when the latter first entered the promised land. The greatest part of those who had been present at Horeb had perished in the wilderness. C.

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THE BOOK OF JUDITH* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 14

INTRODUCTION.

The sacred writer of this Book is generally believed to be the high priest Eliachim, (called also Joachim.) The transactions herein related, most probably happened in his days, and in the reign of Manasses, after his repentance and return from captivity. It takes its name from that illustrious woman, by whose virtue and fortitude, armed with prayer, the children of Israel were preserved from the destruction threatened them by Holofernes and his great army. It finishes with her canticle of thanksgiving to God. Ch. --- He was a chief officer at court, under Ezechias, (4 K. xviii. 18. H.) before he was high priest, assuming his father Helchias's name. Many suppose that he was the author of this Book, as Josephus informs us that the priests recorded the most remarkable transactions. But this would prove that they wrote all the histories of the Bible. S. Jerom (in Agg. i. 6.) seems to believe that Judith left these memoirs. Yet we have no certain proof of the author. Josephus passes over this history, as he professed to exhibit only the Heb. books. Ant. x. 11. Prol. &c. S. Jerom doubts not but this was written in Chaldee, from which language he translated it; unless he caused it to be first explained to him in Heb. as he did the Book of Tobias. C. --- He might, however, have attained sufficient knowledge of the former language, which is so like the Hebrew, before he undertook this work. H. --- He professes to give "the sense," rather than a verbal translation. The Greek must have been taken from another copy, and is followed by the Syriac, in which we find some passages more exact than in the present Greek copies. The original is entirely lost. It might have removed many difficulties. Those however which are started by our adversaries, are not unanswerable. Grotius would suppose that this work is only a parable, representing the state of the Jewish church under the persecution of Epiphanes. But this singular notion has no foundation; and if it had, the authenticity of the Book would not be endangered, as the parable both of the Old and New Testament are certainly true, and written by inspiration. C. --- Luther styles it a poetical comedy; (Pref. et Sympos. 29.) but both Jews and Christians have esteemed it as a true history: (W.) and this innovator (H.) allows, that "the Book is beautiful, and written by an inspired prophet." C. --- The Fathers have looked upon it with the utmost veneration; and S. Jerom, though he was at one time under some doubts, placed it on a level with the Books of Ruth, and Esther, &c. Ep. ad Principiam. --- It is admitted by Origen, Tertullian, S. Chrys. S. Hilary, V. Bede, &c. as the history of a most valiant matron, delivering God's people from a cruel tyrant. W. --- Some place this event under Cambyses, son of Cyrus; (Euseb. S. Aug.) others under Xerxex, (Torniel) or Darius Hystaspes, (E.) or Ochus: (Sulp. Severus) but the opinion which has been given above is more accurate; (C.) or rather Bethulia was saved, while Manasses was in captivity, (in the 10th year of his reign) and the high priest administered affairs in his absence. At this point, Judith might be thirty-five years old. She lived seventy years afterwards; and many days (perhaps eight years more) passed before the country was invaded by Pharao Nechao. C. xvi. 30. Thus Manasses survived 45 years, Amon 2, Josias 31; total 78. This chronology removes every difficulty. Houbig. Pref. --- If true, it seems probable that the work would be originally in Heb. as the Chaldee was used only after the captivity, (H.) which may be farther proved from C. i. 15. Greek. Houbigant. --- Protestants prefer to translate this and the other apocrypha from the Greek. M.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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

Other special characters.

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

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

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

Chapter 14

The Israelites assault the Assyrians, who finding their general slain, are seized with a panic fear.

[1] And Judith said to all the people: Hear me, my brethren, hang ye up this head upon our walls. Dixit autem Judith ad omnem populum : Audite me, fratres : suspendite caput hoc super muros nostros :

[2] And as soon as the sun shall rise, let every man take his arms, and rush ye out, not as going down beneath, but as making an assault. et erit, cum exierit sol, accipiat unusquisque arma sua, et exite cum impetu, non ut descendatis deorsum, sed quasi impetum facientes.

[3] Then the watchmen must needs run to awake their prince for the battle. Tunc exploratores necesse erit ut fugiant ad principem suum excitandum ad pugnam.

[4] And when the captains of them shall run to the tent of Holofernes, and shall find him without his head wallowing in his blood, fear shall fall upon them. Cumque duces eorum cucurrerint ad tabernaculum Holofernis, et invenerint eum truncum in suo sanguine volutatum, decidet super eos timor.

[5] And when you shall know that they are fleeing, go after them securely, for the Lord will destroy them under your feet. Cumque cognoveritis fugere eos, ite post illos securi, quoniam Dominus conteret eos sub pedibus vestris.

[6] Then Achior seeing the power that the God of Israel had wrought, leaving the religion of the gentiles, he believed God, and circumcised the flesh of his foreskin, and was joined to the people of Israel, with all the succession of his kindred until this present day. Tunc Achior, videns virtutem quam fecit Deus Israel, relicto gentilitatis ritu, credidit Deo, et circumcidit carnem praeputii sui, et appositus est ad populum Israel, et omnis successio generis ejus usque in hodiernum diem.

[7] And immediately at break of day, they hung up the head of Holofernes upon the walls, and every man took his arms, and they sent out with a great noise and shouting. Mox autem ut ortus est dies, suspenderunt super muros caput Holofernis, accepitque unusquisque vir arma sua, et egressi sunt cum grandi strepitu et ululatu.

[8] And the watchmen seeing this, ran to the tent of Holofernes. Quod videntes exploratores, ad tabernaculum Holofernis cucurrerunt.

[9] And they that were in the tent came, and made a noise before the door of the chamber to awake him, endeavouring by art to break his rest, that Holofernes might awake, not by their calling him, but by their noise. Porro hi qui in tabernaculo erant, venientes, et ante ingressum cubiculi, perstrepentes, excitandi gratia, inquietudinem arte moliebantur, ut non ab excitantibus, sed a sonantibus Holofernes evigilaret.

[10] For no man durst knock, or open and go into the chamber of the general of the Assyrians. Nullus enim audebat cubiculum virtutis Assyriorum pulsando aut intrando aperire.

[11] But when his captains and tribunes were come, and all the chiefs of the army of the king of the Assyrians, they said to the chamberlains: Sed cum venissent ejus duces ac tribuni, et universi majores exercitus regis Assyriorum, dixerunt cubiculariis :

[12] Go in, and awake him, for the mice coming out of their holes, have presumed to challenge us to fight. Intrate, et excitate illum, quoniam egressi mures de cavernis suis, ausi sunt provocare nos ad praelium.

[13] Then Vagao going into his chamber, stood before the curtain, and made a clapping with his hands: for he thought that he was sleeping with Judith. Tunc ingressus Vagao cubiculum ejus, stetit ante cortinam, et plausum fecit manibus suis : suspicabatur enim illum cum Judith dormire.

[14] But when with hearkening, he perceived no motion of one lying, he came near to the curtain, and lifting it up, and seeing the body of Holofernes, lying upon the ground, without the head, sweltering in his blood, he cried out with a loud voice, with weeping, and rent his garments. Sed cum nullum motum jacentis sensu aurium caperet, accessit proximans ad cortinam, et elevans eam, vidensque cadaver absque capite Holofernis in suo sanguine tabefactum jacere super terram, exclamavit voce magna cum fletu, et scidit vestimenta sua.

[15] And he went into the tent of Judith, and not finding her, he ran out to the people, Et ingressus tabernaculum Judith, non invenit eam, et exiliit foras ad populum,

[16] And said: One Hebrew woman hath made confusion in the house of king Nabuchodonosor: for behold Holofernes lieth upon the ground, and his head is not upon him. et dixit : Una mulier hebraea fecit confusionem in domo regis Nabuchodonosor : ecce enim Holofernes jacet in terra, et caput ejus non est in illo.

[17] Now when the chiefs of the army of the Assyrians had heard this, they all rent their garments, and an intolerable fear and dread fell upon them, and their minds were troubled exceedingly. Quod cum audissent principes virtutis Assyriorum, sciderunt omnes vestimenta sua, et intolerabilis timor et tremor cecidit super eos, et turbati sunt animi eorum valde.

[18] And there was a very great cry in the midst of their camp. Et factus est clamor incomparabilis in medio castrorum eorum.

Commentary:

Ver. 1. Walls. Gr. adds, "upon the pinnacle." H.

Ver. 2. Beneath. Into the valley; but make your appearance just out of the walls, as if you were rushing upon the enemy. Gr. adds after arms, "and you shall appoint a leader over them, as if descending into the plain to the advanced guard of the Assyrians; but ye shall not go down. Then these seizing all their armour, will go to the camp, and awaken the leaders of the Assyrians, and they will run to the tent of Holofernes, and shall not find him. Then fear shall seize upon them, and they will flee before us. Whereupon ye, and all who inhabit the confines of Israel, shall follow after, and strew them in their paths," slain and wounded, v. 6. H.

Ver. 6. Then. Gr. &c. "But before ye do this, call to me Achior, the Ammonite, that seeing, he may recognize the contemner of the house of Israel, and the man who sent him away to us unto certain death. And they called Achior from the house of Ozias. But as soon as he came, and saw the head of Holofernes in the hand of one of the assembly of the people, he fell," &c. as C. xiii. 29, 30. "Blessed art thou in every tent of Juda, and in every nation. All who shall hear thy name shall be amazed. But now tell me what thou hast done during these days. And Judith, in the midst of the people, informed him of all that she had performed, since the day of her departure till the time when she was speaking. She had no sooner ended her speech, than all the people set up a loud shout of joy in their city. Then," &c. --- Leaving. Gr. "He believed in God greatly, or with the utmost sincerity. H. --- Hitherto Achior had only considered the Deity as the peculiar God of Israel, (C.) or as the common gods "revered by all nations;" (Virg. xii. Servius) but not as the only supreme Being. He now becomes a proselyte, not merely, like Naaman, to adore one God; but also to observe all the rites of the Jewish religion. The latter was a matter of choice. C. vi. 18. It is not still clear that he could enjoy the privileges of the nation as a magistrate, or even marry, (C.) which shews his greater fervour. Grotius. --- It is certain that no nation could be forbidden to worship God. Deut. xxiii. 3. S. Thomas (1. 2. q. 105. a. 3.) believes that a dispensation was granted to Achior, (C.) so that he might be treated like an Israelite in all respects. Serar. q. 1. M. --- The evinces that only the impenitent Ammonites, &c. were excluded from the Church. W. --- With. Gr. "till this day."

Ver. 7. With. Gr. "In companies, to the ascent of the mountain."

Ver. 8. Ran. Gr. "Sent to their officers. But they went to the leaders and captains of thousands, and to every chief among them, and they proceeded to the tent of Holofernes, and said to his chief steward: Awaken now our lord, for the slaves have been so bold as to come down to offer us battle for their utter ruin. The Bagoas," &c. v. 13. H.

Ver. 12. Mice. They speak contemptuously of their foes, like the Philistines. 1 K. xiv. 11. M.

Ver. 13. Into. Gr. "In, knocked at the hall, (aulh, or antichamber) of the tent, for he suspected that he was sleeping with Judith. But as no one answered, he opened and went into the bed-chamber, and found him thrown upon the floor, dead, and his head taken from him, and he cried," &c. --- Curtain, which separated this apartment from the rest, (H.) and hung before the door, as Heraclides describes the tent of the Persian kings. Holofernes assumed the like importance, and was treated almost as a deity. C. --- Hence he must not be awaked, in a rude manner. H. --- Civility requires that we should knock modestly at the doors of the great. C.

Ver. 16. Said. Gr. "cried aloud, the slaves have prevaricated. One," &c. H. - Perhaps he thought that Judith had introduced some of the Jews. C.

Ver. 18. Cry. Gr. adds, "and shouting of them (the captains) in," &c. H.

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

Chapter 2

INTRODUCTION.

Zacharias or Zachariah began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. Ch. --- He is the "most obscure and longest of the twelve;" (S. Jer.) though Osee wrote the same number of chapters. H. --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name C. xi. 12. is quoted Mat. xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. C. --- His name signifies, "the memory of the Lord." S. Jer. --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. S. Jer. ad Paulin. W.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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

Other special characters.

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

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

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

Chapter 2

Under the name of Jerusalem, he prophesieth the progress of the church of Christ, by the conversion of some Jews and many Gentiles.

[1] And I lifted up my eyes, and saw, and behold a man, with a measuring line in his hand.

Et levavi oculos meos, et vidi, et ecce vir, et in manu ejus funiculus mensorum.

[2] And I said: Whither goest thou? and he said to me: To measure Jerusalem, and to see how great is the breadth thereof, and how great the length thereof.

Et dixi : Quo tu vadis? Et dixit ad me : Ut metiar Jerusalem, et videam quanta sit latitudo ejus, et quanta longitudo ejus.

[3] And behold the angel that spoke in me went forth, and another angel went out to meet him.

Et ecce angelus qui loquebatur in me egrediebatur, et angelus alius egrediebatur in occursum ejus :

[4] And he said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls, by reason of the multitude of men, and of the beasts in the midst thereof.

et dixit ad eum : Curre, loquere ad puerum istum, dicens : Absque muro habitabitur Jerusalem, prae multitudine hominum et jumentorum in medio ejus.

[5] And I will be to it, saith the Lord, a wall of fire round about: and I will be in glory in the midst thereof.

Et ego ero ei, ait Dominus, murus ignis in circuitu, et in gloria ero in medio ejus.

[6] O, O flee ye out of the land of the north, saith the Lord, for I have scattered you into the four winds of heaven, saith the Lord.

O, o, fugite de terra aquilonis, dicit Dominus, quoniam in quatuor ventos caeli dispersi vos, dicit Dominus.

[7] O Sion, flee, thou that dwellest with the daughter of Babylon:

O Sion! fuge, quae habitas apud filiam Babylonis :

[8] For thus saith the Lord of hosts: After the glory he hath sent me to the nations that have robbed you: for he that toucheth you, toucheth the apple of my eye:

quia haec dicit Dominus exercituum : Post gloriam misit me ad gentes quae spoliaverunt vos : qui enim tetigerit vos, tangit pupillam oculi mei :

[9] For behold I lift up my hand upon them, and they shall be a prey to those that served them: and you shall know that the Lord of hosts sent me.

quia ecce ego levo manum meam super eos, et erunt praedae his qui serviebant sibi : et cognoscetis quia Dominus exercituum misit me.

[10] Sing praise, and rejoice, O daughter of Sion: for behold I come, and I will dwell in the midst of thee: saith the Lord.

Lauda et laetare, filia Sion, quia ecce ego venio, et habitabo in medio tui, ait Dominus.

[11] And many nations shall be joined to the Lord in that day, and they shall be my people, and I will dwell in the midst of thee: and thou shalt know that the Lord of hosts hath sent me to thee.

Et applicabuntur gentes multae ad Dominum in die illa, et erunt mihi in populum, et habitabo in medio tui : et scies quia Dominus exercituum misit me ad te.

[12] And the Lord shall possess Juda his portion in the sanctified land: and he shall yet choose Jerusalem.

Et possidebit Dominus Judam partem suam in terra sanctificata, et eliget adhuc Jerusalem.

[13] Let all flesh be silent at the presence of the Lord: for he is risen up out of his. holy habitation.

Sileat omnis caro a facie Domini, quia consurrexit de habitaculo sancto suo.

Commentary:

Ver. 3. Another. The angel who measured spoke to Michael. C.

Ver. 4. Walls. This must be understood of the spiritual Jerusalem, the Church of Christ. Ch. --- According to S. Aug. (in Ps. lxxi.) when the literal sense cannot be verified, we must have recourse to the thing prefigured; and thus what is here written, must be explained of the Church rather than of Jerusalem. W. --- A little before the fall of the latter, it was become so populous that the houses which had been built without the walls were enclosed. Jos. Bel. vi. 6. --- this multitude was a sort of pledge or figure of the crowds which should embrace the gospel.

Ver. 5. Fire, to enlighten and protect it. Arms will be unnecessary. Mic. v. 10. Is. ii. 4. The Church shall enjoy peace.

Ver. 6. North. Many Jews had not yet returned, Esther, &c. --- Winds. Ezec. v. 2, 12. C. --- Gentiles, and ye children of Sion, flee from Babylon and from sin into the true Church. W.

Ver. 8. Glory. After restoring you to your own country, and rebuilding your cities, I will punish your enemies. C. --- After they have enjoyed prosperity, they shall feel the reverse. Heb. Cabod, (H.) means also "a burden."

Ver. 9. Prey. Two years after this (C.) the Assyrians revolted, and seized Babylon. Justin i. --- They slew the useless women: but Zopyrus betrayed the place to Darius, who hung 3,000 of the principal inhabitants, and demolished the walls. Herod. iii. 150. Usher, A. 3489.

Ver. 11. Nations. We know of none who embrace the Jewish law. But both the old and the new world submits to Christ. --- Dwell. S. Michael represents the Messias. The latter preached and wrought miracles among the Jews, which rendered them inexcusable. John xv. 24. C.

Ver. 13. Silent: obey with reverence. H. See Hab. ii. 20. and 1 Mac. i. 3. C. - Habitation, becoming man. M.

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

Chapter 1

INTRODUCTION.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

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

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

Other special characters.

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

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

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

Chapter 1

The prophet exhorts the people to return to God, and declares his visions, by which he puts them in hopes of better times.

[1] In the eighth month, in the second year of king Darius, the word of the Lord came to Zacharias the son of Barachias, the son of Addo, the prophet, saying:

In mense octavo, in anno secundo Darii regis, factum est verbum Domini ad Zachariam filium Barachiae filii Addo prophetam, dicens :

[2] The Lord hath been exceeding angry with your fathers.

Iratus est Dominus super patres vestros iracundia.

[3] And thou shalt say to them: Thus saith the Lord of hosts: Turn ye to me, saith the Lord of hosts: and I will turn to you, saith the Lord of hosts.

Et dices ad eos : Haec dicit Dominus exercituum : Convertimini ad me, ait Dominus exercituum, et convertar ad vos, dicit Dominus exercituum.

[4] Be not as your fathers, to whom the former prophets have cried, saying: Thus saith the Lord of hosts: Turn ye from your evil ways, and from your wicked thoughts: but they did not give ear, neither did they hearken to me, saith the Lord.

Ne sitis sicut patres vestri, ad quos clamabant prophetae priores, dicentes : Haec dicit Dominus exercituum : Convertimini de viis vestris malis, et de cogitationibus vestris pessimis : et non audierunt, neque attenderunt ad me, dicit Dominus.

[5] Your fathers, where are they? and the prophets, shall they live always?

Patres vestri, ubi sunt? et prophetae numquid in sempiternum vivent?

[6] But yet my words, and my ordinances, which I gave in charge to my servants the prophets, did they not take hold of your fathers, and they returned, and said: As the Lord of hosts thought to do to us according to our ways, and according to our devices, so he hath done to us.

Verumtamen verba mea, et legitima mea, quae mandavi servis meis prophetis, numquid non comprehenderunt patres vestros, et conversi sunt, et dixerunt : Sicut cogitavit Dominus exercituum facere nobis secundum vias nostras, et secundum adinventiones nostras, fecit nobis?

[7] In the four and twentieth day of the eleventh month which is called Sabath, in the second year of Darius, the word of the Lord came to Zacharias the son of Barachias, the son of Addo, the prophet, saying:

In die vigesima et quarta undecimi mensis Sabath, in anno secundo Darii, factum est verbum Domini ad Zachariam filium Barachiae filii Addo prophetam, dicens :

[8] I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees, that were in the bottom: and behind him were horses, red, speckled, and white.

Vidi per noctem, et ecce vir ascendens super equum rufum, et ipse stabat inter myrteta, quae erant in profundo, et post eum equi rufi, varii, et albi.

[9] And I said: What are these, my Lord? and the angel that spoke in me, said to me: I will shew thee what these are:

Et dixi : Quid sunt isti, domine mi? Et dixit ad me angelus qui loquebatur in me : Ego ostendam tibi quid sint haec.

[10] And the man that stood among the myrtle trees answered, and said: These are they, whom the Lord hath sent to walk through the earth.

Et respondit vir qui stabat inter myrteta, et dixit : Isti sunt quos misit Dominus ut perambulent terram.

[11] And they answered the angel of the Lord, that stood among the myrtle trees, and said: We have walked through the earth, and behold all the earth is inhabited, and is at rest.

Et responderunt angelo Domini, qui stabat inter myrteta, et dixerunt : Perambulavimus terram, et ecce omnis terra habitatur, et quiescit.

[12] And the angel of the Lord answered, and said: O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Juda, with which thou hast been angry? this is now the seventieth year.

Et respondit angelus Domini, et dixit : Domine exercituum, usquequo tu non misereberis Jerusalem, et urbium Juda, quibus iratus es? iste jam septuagesimus annus est.

[13] And the Lord answered the angel, that spoke in me, good words, comfortable words.

Et respondit Dominus angelo qui loquebatur in me verba bona, verba consolatoria.

[14] And the angel that spoke in me, said to me: Cry thou, saying: Thus saith the Lord of hosts: I am zealous for Jerusalem, and Sion with a great zeal.

Et dixit ad me angelus qui loquebatur in me : Clama, dicens : Haec dicit Dominus exercituum : Zelatus sum Jerusalem et Sion zelo magno,

[15] And I am angry with a great anger with the wealthy nations: for I was angry a little, but they helped forward the evil.

et ira magna ego irascor super gentes opulentas, quia ego iratus sum parum, ipsi vero adjuverunt in malum.

[16] Therefore thus saith the Lord: I will return to Jerusalem in mercies: my house shall be built in it, saith the Lord of hosts: and the building line shall be stretched forth upon Jerusalem.

Propterea haec dicit Dominus : Revertar ad Jerusalem in misericordiis, et domus mea aedificabitur in ea, ait Dominus exercituum, et perpendiculum extendetur super Jerusalem.

[17] Cry yet, saying: Thus saith the Lord of hosts: My cities shall yet flow with good things: and the Lord will yet comfort Sion, and he will yet choose Jerusalem.

Adhuc clama, dicens : Haec dicit Dominus exercituum : Adhuc affluent civitates meae bonis, et consolabitur adhuc Dominus Sion, et eliget adhuc Jerusalem.

[18] And I lifted up my eyes, and saw: and behold four horns.

Et levavi oculos meos, et vidi, et ecce quatuor cornua.

[19] And I said to the angel that spoke to me: What are these? And he said to me: These are the horns that have scattered Juda, and Israel, and Jerusalem.

Et dixi ad angelum qui loquebatur in me : Quid sunt haec? Et dixit ad me : Haec sunt cornua quae ventilaverunt Judam, et Israel, et Jerusalem.

[20] And the Lord shewed me four smiths.

Et ostendit mihi Dominus quatuor fabros.

[21] And I said: What come these to do? and he spoke, saying: These are the horns which have scattered Juda every man apart, and none of them lifted up his head: and these are come to fray them, to cast down the horns of the nations, that have lifted up the horn upon the land of Juda to scatter it.

Et dixi : Quid isti veniunt facere? Qui ait, dicens : Haec sunt cornua quae ventilaverunt Judam per singulos viros, et nemo eorum levavit caput suum : et venerunt isti deterrere ea, ut dejiciant cornua gentium, quae levaverunt cornu super terram Juda ut dispergerent eam.

Commentary:

Ver. 1. Barachias adopted him, (1 Esd. v. 1.) or rather Addo was his grandfather.

Ver. 2. Angry, as he has severely chastised them. C.

Ver. 3. Turn ye. Such expressions admonish us of our free-will, and when we answer, convert us, &c. (Lam. v. 11. C.) we confess that God's grace preventeth us. Trid. Sess. vi. 5. W. --- We may resist the Holy Spirit, (H.) and reject his graces. The prophet exhorts the people to lay aside all former negligence, (C.) and proceed with the temple. H. --- It had been commenced about two months before. Agg. ii. 1. 16.

Ver. 5. Always. He seems to hint, that after Malachias prophets would be sent no more till Christ should appear; or, that God's word should be fulfilled (v. 6.) though the prophets were dead. C.

Ver. 6. Fathers. They felt their effects. H. --- Returned; being converted by the sight of God's judgments. Osee iv. 1. and 2 Esd. i. 6.

Ver. 7. Sabath. These names were brought from Chaldea. The month was lunar, and corresponded sometimes with parts of our December and January, at other times with January, or with that and the following month. C.

Ver. 8. A man. An angel in the shape of a man. It was probably S. Michael, the guardian angel of the Church of God. Ch. --- It is plain that he was an ange. v. 11. W. --- He appears in obscurity, to shew the distress of the nation. C. --- Among. Sept. "between two shady mountains." H.

Ver. 10. These are they, &c. The guardian angels of provinces and nations. Ch. --- The Jews believed that each nation had such an angel, who had to give an account to one in higher authority. God proportions his revelation to their ideas.

Ver. 11. Rest. All the country under Michael's care enjoyed peace, (C.) in the second year of Darius. H. -- The red horse implies slaughter. Apoc. vi. 4. It was now repressed. Tournemine.

Ver. 12. The seventieth year; viz. from the beginning of the siege of Jerusalem, in the ninth year of king Sedecias, to the second year of king Darius. These seventy years of the desolation of Jerusalem and the cities of Juda, are different from the seventy years of captivity foretold by Jeremias; which began in the fourth year of Joakim, and ended in the first year of king Cyrus. Ch. --- Of these Daniel (ix.) speaks. The temple had also been destroyed now seventy years, (W.) and the angel prays, (H.) while the prophet begs that the people may be inspired to rebuild it. W. --- Michael takes occasion from the angels' report, to beseech the Lord to perfect what had been so well begun. He speaks not expressly of the temple, as Aggeus had prevailed on the people to commence that edifice. They had excused themselves that the time was not come, as they probably dated from the burning of the temple; though its desolation began with the siege, thirty months before. See Jer. xxv. 11. and xxix. 10. C.

Ver. 13. Answered. We have here a proof of the intercession of angel, and of its good effects. H. --- In me; revealing God's will. S. Jer. --- Yet it seems to be S. Michael. C. iv. 1. Chal. Theod. C.

Ver. 14. Zeal. I will again treat her as my spouse. H.

Ver. 15. Nations, represented as four horns, v. 18, 19. --- Evil, through malice, and thus deserved themselves to be punished. Osee i. 4.

Ver. 16. Line. Soon after Nehemias came to rebuild the city. C.

Ver. 18-20. Four horns,...four smiths. The four horns represent the empires, or kingdoms, that persecute and oppress the people of God: the four smiths or carpenters (for faber may signify either) represent those whom God makes his instruments in bringing to nothing the power of persecutors. Ch. --- The Ammonites, &c. on the east, the Philistines on the west, the Idumeans and Egyptians on the south, and the Assyrians and Chaldees on the north, had much molested God's people, and were therefore punished. W. --- The princes of Assyria and of Babylon, the kings of Persia and of Egypt, had all treated them ill; and these four empires have or will be destroyed by four chariots, (C. vi. 1.) Nabopolassar, Cyrus, Alexander, and Antiochus. Dan. vii. 1. &c. S. Jerom, and many who usually follow him, understand the empires of the Chaldeans, Persians, Greeks, and Romans, to be designated by the horns, as the workmen mean the angels who have chastised those nations.

Ver. 21. Every. Heb. "at pleasure; none shall lift," &c. These kingdoms shall no longer prove formidable. C. - Fray, or "terrify." Sept. "to sharpen them in their hands. The horns are nations," &c. H.

#prophecy of zacharais

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