The Sacred Bible:  The Book of Genesis

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[Genesis 1]
[Genesis 1]

{1:1} In principio creavit Deus cælum, et terram.
{1:1} In the beginning, God created heaven and earth.

~ Heaven was created first, then earth. The creation of angels also occurred with the creation of heaven. The creation of earth is really the creation of the universe, and subsequently earth.

{1:2} Terra autem erat inanis et vacua, et tenebræ erant super faciem abyssi: et Spiritus Dei ferebatur super aquas.
{1:2} But the earth was empty and unoccupied, and darknesses were over the face of the abyss; and so the Spirit of God was brought over the waters.

~ After earth was created, it was empty and unoccupied. Darkness is plural in the Latin. This could symbolize fallen angels, with the abyss symbolizing Hell. The word ‘darknesses’ can also refer to the absences of so many good things, so that God had to continue creating. The Spirit of God was brought or was carried over the waters, passive tense.

{1:3} Dixitque Deus: Fiat lux. Et facta est lux.
{1:3} And God said, “Let there be light.” And light became.

~ God created light. Darkness, as the absence of light, became by default. Similarly with evil. God created the heavens and the angels, but some angels fell and so Hell (the abyss) was created.

{1:4} Et vidit Deus lucem quod esset bona: et divisit lucem a tenebris.
{1:4} And God saw the light, that it was good; and so he divided the light from the darknesses.

~ God divided light from darkness. He also divided Heaven from Hell, once Hell was created (or became necessary due to the angels that fell from grace). Notice that God chooses to create Heaven and Earth (Universe), but Hell comes about as a result of sin. God creates Good, but Evil comes about because of sin. God does not directly create evil or darkness.

{1:5} Appellavitque lucem Diem, et tenebras Noctem: factumque est vespere et mane, dies unus.
{1:5} And he called the light, ‘Day,’ and the darknesses, ‘Night.’ And it became evening and morning, one day.

~ The first day is not a day as we count time, but merely the first period of time, of unspecified length, in the universe. Science agrees that first the Universe was created, and there was no life in the first time period, for the Universe was void and unoccupied. And when the earth first became, it was void and lifeless.

{1:6} Dixit quoque Deus: Fiat firmamentum in medio aquarum: et dividat aquas ab aquis.
{1:6} God also said, “Let there be a firmament in the midst of the waters, and let it divide waters from waters.”

{1:7} Et fecit Deus firmamentum, divisitque aquas, quæ erant sub firmamento, ab his, quæ erant super firmamentum. Et factum est ita.
{1:7} And God made a firmament, and he divided the waters that were under the firmament, from those that were above the firmament. And so it became.

{1:8} Vocavitque Deus firmamentum, Cælum: et factum est vespere et mane, dies secundus.
{1:8} And God called the firmament ‘Heaven.’ And it became evening and morning, the second day.

{1:9} Dixit vero Deus: Congregentur aquæ, quæ sub cælo sunt, in locum unum: et appareat arida. Et factum est ita.
{1:9} Truly God said: “Let the waters that are under heaven be gathered together into one place; and let the dry land appear.” And so it became.

{1:10} Et vocavit Deus aridam, Terram, congregationesque aquarum appellavit Maria. Et vidit Deus quod esset bonum.
{1:10} And God called the dry land, ‘Earth,’ and he called the gathering of the waters, ‘Seas.’ And God saw that it was good.

~ This verse introduces a useful ambiguity, whereby the word ‘terra’ can refer to the entire Earth, or to the land (soil or ground), or to a particular land, e.g. ‘Terram Chanaan.’ A similar ambiguity exists with the word ‘caeli’ referring either to Heaven, or to the sky.

{1:11} Et ait: Germinet terra herbam virentem, et facientem semen, et lignum pomiferum faciens fructum iuxta genus suum, cuius semen in semetipso sit super terram. Et factum est ita.
{1:11} And he said, “Let the land spring forth green plants, both those producing seed, and fruit-bearing trees, producing fruit according to their kind, whose seed is within itself, over all the earth.” And so it became.

~ Notice that God commands the earth to produce plant-life (‘herbam virentem’). He miraculously created heaven and earth out of nothing, but he causes the plant-life to be produced out of what already exists, the land. This text supports the idea, found in science, that life developed from existing inanimate matter. But the text also clearly teaches the truth that the entire process of creation and the development of creation is caused by God and is under His Providence.

{1:12} Et protulit terra herbam virentem, et facientem semen iuxta genus suum, lignumque faciens fructum, et habens unumquodque sementem secundum speciem suam. Et vidit Deus quod esset bonum.
{1:12} And the land brought forth green plants, both those producing seed, according to their kind, and trees producing fruit, with each having its own way of sowing, according to its species. And God saw that it was good.

~ The word ‘genus’ from verse 11 is more general than the word ‘speciem’ in verse 12. The fruit-bearing trees have their seed within the fruit, and each particular type of fruit has its own type of seed and manner of sowing.

{1:13} Et factum est vespere et mane, dies tertius.
{1:13} And it became evening and the morning, the third day.

{1:14} Dixit autem Deus: Fiant luminaria in firmamento cæli, et dividant diem ac noctem, et sint in signa et tempora, et dies et annos:
{1:14} Then God said: “Let there be lights in the firmament of heaven. And let them divide day from night, and let them become signs, both of the seasons, and of the days and years.

{1:15} ut luceant in firmamento cæli, et illuminent terram. Et factum est ita.
{1:15} Let them shine in the firmament of heaven and illuminate the earth.” And so it became.

{1:16} Fecitque Deus duo luminaria magna: luminare maius, ut præesset diei: et luminare minus, ut præesset nocti: et stellas.
{1:16} And God made two great lights: a greater light, to rule over the day, and a lesser light, to rule over the night, along with the stars.

{1:17} Et posuit eas in firmamento cæli, ut lucerent super terram,
{1:17} And he set them in the firmament of heaven, to give light over all the earth,

{1:18} et præessent diei ac nocti, et dividerent lucem ac tenebras. Et vidit Deus quod esset bonum.
{1:18} and to rule over the day as well as the night, and to divide light from darkness. And God saw that it was good.

{1:19} Et factum est vespere et mane, dies quartus.
{1:19} And it became evening and morning, the fourth day.

{1:20} Dixit etiam Deus: Producant aquæ reptile animæ viventis, et volatile super terram sub firmamento cæli.
{1:20} And then God said, “Let the waters produce animals with a living soul, and flying creatures above the earth, under the firmament of heaven.”

~ In this next step within the development of creation, God creates the first creatures that have living souls (but not immortal souls) within the sea. Again, science agrees, teaching that the first animals were in the water, not on the land. The word ‘reptile’ in Latin is not equivalent to the English word ‘reptile.’ The best translation in this context is probably either ‘moving creatures’ or ‘animals.’ The text is contrasting the moving creatures of the waters with the plants.

{1:21} Creavitque Deus cete grandia, et omnem animam viventem atque motabilem, quam produxerant aquæ in species suas, et omne volatile secundum genus suum. Et vidit Deus quod esset bonum.
{1:21} And God created the great sea creatures, and everything with a living soul and the ability to move that the waters produced, according to their species, and all the flying creatures, according to their kind. And God saw that it was good.

~ The word ‘cete’ in ancient times was probably not specific to whales, but referred to any large sea creature.

{1:22} Benedixitque eis, dicens: Crescite, et multiplicamini, et replete aquas maris: avesque multiplicentur super terram.
{1:22} And he blessed them, saying: “Increase and multiply, and fill the waters of the sea. And let the birds be multiplied above the land.”

{1:23} Et factum est vespere et mane, dies quintus.
{1:23} And it became evening and morning, the fifth day.

{1:24} Dixit quoque Deus: Producat terra animam viventem in genere suo, iumenta, et reptilia, et bestias terræ secundum species suas. Factumque est ita.
{1:24} God also said, “Let the land produce living souls in their kind: cattle, and animals, and wild beasts of the earth, according to their species.” And so it became.

~ Again, the word ‘genere’ is more general, while the word ‘species’ is more specific. If these two words were translated by the same word in English, then there would be an unnecessary redundancy in the text. And here again we see that ‘reptile’ is not specifically reptiles, or even crawling things, but is even more general, referring to every type of moving creature (animal) on land. These creatures are contrasted with the moving creatures of the waters, as well as the plants, of the previous verses. Therefore, the term is more general than crawling things. The mention of cattle and wild beasts are merely specific examples of familiar types of moving creatures, with living souls, on land.

~ So, plants were the first life created, then moving creatures of the sea, then moving creatures of the land. This is the same order of development in creation taught by science (although Scripture omits mention of microscopic organisms, with which the ancients were unfamiliar).

{1:25} Et fecit Deus bestias terræ iuxta species suas, et iumenta, et omne reptile terræ in genere suo. Et vidit Deus quod esset bonum.
{1:25} And God made the wild beasts of the earth according to their species, and the cattle, and every animal on the land, according to its kind. And God saw that it was good.

{1:26} Et ait: Faciamus Hominem ad imaginem, et similitudinem nostram: et præsit piscibus maris, et volatilibus cæli, et bestiis, universæque terræ, omnique reptili, quod movetur in terra.
{1:26} And he said: “Let us make Man to our image and likeness. And let him rule over the fish of the sea, and the flying creatures of the air, and the wild beasts, and the entire earth, and every animal that moves on the earth.”

{1:27} Et creavit Deus hominem ad imaginem suam: ad imaginem Dei creavit illum, masculum et feminam creavit eos.
{1:27} And God created man to his own image; to the image of God he created him; male and female, he created them.

~ The word ‘hominem’ in this verse is not capitalized, whereas in the previous verse it is capitalized. The previous verse uses Man (capitalized) to refer to all humankind; the male word ‘man’ is used to refer to all of humanity because, in God’s plan, the human race is to be led by men. This verse uses man (not capitalized) to refer to humankind, with a particular emphasis on males. All human persons are created in God’s image and likeness. Yet, when men and women are considered in their relation to one another, men are an image of God and women are an image of Creation.

{1:28} Benedixitque illis Deus, et ait: Crescite et multiplicamini, et replete terram, et subiicite eam, et dominamini piscibus maris, et volatilibus cæli, et universis animantibus, quæ moventur super terram.
{1:28} And God blessed them, and he said, “Increase and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and the flying creatures of the air, and over every living thing that moves upon the earth.”

{1:29} Dixitque Deus: Ecce dedi vobis omnem herbam afferentem semen super terram, et universa ligna quæ habent in semetipsis sementem generis sui, ut sint vobis in escam:
{1:29} And God said: “Behold, I have given you every seed-bearing plant upon the earth, and all the trees that have in themselves the ability to sow their own kind, to be food for you,

{1:30} et cunctis animantibus terræ, omnique volucri cæli, et universis quæ moventur in terra, et in quibus est anima vivens, ut habeant ad vescendum. Et factum est ita.
{1:30} and for all the animals of the land, and for all the flying things of the air, and for everything that moves upon the earth and in which there is a living soul, so that they may have these on which to feed.” And so it became.

{1:31} Viditque Deus cuncta quæ fecerat: et erant valde bona. Et factum est vespere et mane, dies sextus.
{1:31} And God saw everything that he had made. And they were very good. And it became evening and morning, the sixth day.

[Genesis 2]
[Genesis 2]

{2:1} Igitur perfecti sunt cæli et terra, et omnis ornatus eorum.
{2:1} And so the heavens and the earth were completed, with all their adornment.

{2:2} Complevitque Deus die septimo opus suum quod fecerat: et requievit die septimo ab universo opere quod patrarat.
{2:2} And on the seventh day, God fulfilled his work, which he had made. And on the seventh day he rested from all his work, which he had accomplished.

{2:3} Et benedixit diei septimo; et sanctificavit illum: quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret.
{2:3} And he blessed the seventh day and sanctified it. For in it, he had ceased from all his work: the work whereby God created whatever he should make.

~ The Latin is phrased in such a way as to suggest that God did the work of creation to accomplish or to arrive at the seventh day.

{2:4} Istæ sunt generationes cæli et terræ, quando creata sunt, in die quo fecit Dominus Deus cælum et terram:
{2:4} These are the generations of heaven and earth, when they were created, in the day when the Lord God made heaven and earth,

{2:5} Et omne virgultum agri antequam orietur in terra, omnemque herbam regionis priusquam germinaret: non enim pluerat Dominus Deus super terram, et homo non erat qui operaretur terram:
{2:5} and every sapling of the field, before it would rise up in the land, and every wild plant, before it would germinate. For the Lord God had not brought rain upon the earth, and there was no man to work the land.

~ In other words, this was the time before agriculture, when the trees and plants were wild and not yet cultivated. The saplings grew in fallow fields, like brushwood, and the edible plants ‘herbam’ were merely those found in the wild in that region, before planting and cultivated growing.

{2:6} Sed fons ascendebat e terra, irrigans universam superficiem terræ.
{2:6} But a fountain ascended from the earth, irrigating the entire surface of the land.

{2:7} Formavit igitur Dominus Deus hominem de limo terræ, et inspiravit in faciem eius spiraculum vitæ, et factus est homo in animam viventem.
{2:7} And then the Lord God formed man from the clay of the earth, and he breathed into his face the breath of life, and man became a living soul.

~ Clay is used in the Book of Daniel to symbolize human nature.

{2:8} Plantaverat autem Dominus Deus Paradisum voluptatis a principio: in quo posuit hominem quem formaverat.
{2:8} Now the Lord God had planted a Paradise of enjoyment from the beginning. In it, he placed the man whom he had formed.

{2:9} Produxitque Dominus Deus de humo omne lignum pulchrum visu, et ad vescendum suave: lignum etiam vitæ in medio Paradisi, lignumque scientiæ boni et mali.
{2:9} And from the soil the Lord God produced every tree that was beautiful to behold and pleasant to eat. And even the tree of life was in the midst of Paradise, and the tree of the knowledge of good and evil.

{2:10} Et fluvius egrediebatur de loco voluptatis ad irrigandum Paradisum, qui inde dividitur in quatuor capita.
{2:10} And a river went forth from the place of enjoyment so as to irrigate Paradise, which is divided from there into four heads.

{2:11} Nomen uni Phison: ipse est qui circuit omnem terram Hevilath, ubi nascitur aurum:
{2:11} The name of one is the Phison; it is that which runs through all the land of Hevilath, where gold is born;

{2:12} et aurum terræ illius optimum est: ibi invenitur bdellium, et lapis onychinus.
{2:12} and the gold of that land is the finest. In that place is found bdellium and the onyx stone.

{2:13} Et nomen fluvii secundi Gehon: ipse est qui circumit omnem terram Æthiopiæ.
{2:13} And the name of the second river is the Gehon; it is that which runs through all the land of Ethiopia.

{2:14} Nomen vero fluminis tertii, Tigris: ipse vadit contra Assyrios. Fluvius autem quartus, ipse est Euphrates.
{2:14} Truly, the name of the third river is the Tigris; it advances opposite the Assyrians. But the fourth river, it is the Euphrates.

{2:15} Tulit ergo Dominus Deus hominem, et posuit eum in Paradiso voluptatis, ut operaretur, et custodiret illum:
{2:15} Thus, the Lord God brought the man, and put him into the Paradise of enjoyment, so that it would be attended and preserved by him.

{2:16} Præcepitque ei dicens: Ex omni ligno Paradisi comede:
{2:16} And he instructed him, saying: “From every tree of Paradise, you shall eat.

{2:17} De ligno autem scientiæ boni et mali ne comedas. In quocumque enim die comederis ex eo, morte morieris.
{2:17} But from the tree of the knowledge of good and evil, you shall not eat. For in whatever day you will eat from it, you will die a death.”

{2:18} Dixit quoque Dominus Deus: Non est bonum esse hominem solum: faciamus ei adiutorium simile sibi.
{2:18} The Lord God also said: “It is not good for the man to be alone. Let us make a helper for him similar to himself.”

{2:19} Formatis igitur, Dominus Deus, de humo cunctis animantibus terræ, et universis volatilibus cæli, adduxit ea ad Adam, ut videret quid vocaret ea: omne enim quod vocavit Adam animæ viventis, ipsum est nomen eius.
{2:19} Therefore, the Lord God, having formed from the soil all the animals of the earth and all the flying creatures of the air, brought them to Adam, in order to see what he would call them. For whatever Adam would call any living creature, that would be its name.

{2:20} Appellavitque Adam nominibus suis cuncta animantia, et universa volatilia cæli, et omnes bestias terræ: Adæ vero non inveniebatur adiutor similis eius.
{2:20} And Adam called each of the living things by their names: all the flying creatures of the air, and all the wild beasts of the land. Yet truly, for Adam, there was not found a helper similar to himself.

{2:21} Immisit ergo Dominus Deus soporem in Adam: cumque obdormisset, tulit unam de costis eius, et replevit carnem pro ea.
{2:21} And so the Lord God sent a deep sleep upon Adam. And when he was fast asleep, he took one of his ribs, and he completed it with flesh for it.

~ The word ‘soporem’ refers to an unnatural sleep, often in the context of a drug (a soporific preparation) or even a trauma to the head. But in this case, the unnatural sleep is a supernatural sleep, sent by God.

{2:22} Et ædificavit Dominus Deus costam, quam tulerat de Adam, in mulierem: et adduxit eam ad Adam.
{2:22} And the Lord God built up the rib, which he took from Adam, into a woman. And he led her to Adam.

{2:23} Dixitque Adam: Hoc nunc, os ex ossibus meis, et caro de carne mea: hæc vocabitur Virago, quoniam de viro sumpta est.
{2:23} And Adam said: “Now this is bone from my bones, and flesh from my flesh. This one shall be called woman, because she was taken from man.”

{2:24} Quam ob rem relinquet homo patrem suum, et matrem, et adhærebit uxori suæ: et erunt duo in carne una.
{2:24} For this reason, a man shall leave behind his father and mother, and he shall cling to his wife; and the two shall be as one flesh.

{2:25} Erat autem uterque nudus, Adam scilicet et uxor eius: et non erubescebant.
{2:25} Now they were both naked: Adam, of course, and his wife. And they were not ashamed.

[Genesis 3]
[Genesis 3]

{3:1} Sed et serpens erat callidior cunctis animantibus terræ quæ fecerat Dominus Deus. Qui dixit ad mulierem: Cur præcepit vobis Deus ut non comederetis de omni ligno Paradisi?
{3:1} However, the serpent was more crafty than any of the creatures of the earth that the Lord God had made. And he said to the woman, “Why has God instructed you, that you should not eat from every tree of Paradise?”

{3:2} Cui respondit mulier: De fructu lignorum, quæ sunt in Paradiso, vescimur:
{3:2} The woman responded to him: “From the fruit of the trees which are in Paradise, we eat.

{3:3} de fructu vero ligni, quod est in medio Paradisi, præcepit nobis Deus ne comederemus: et ne tangeremus illud, ne forte moriamur.
{3:3} Yet truly, from the fruit of the tree which is in the middle of Paradise, God has instructed us that we should not eat, and that we should not touch it, lest perhaps we may die.”

{3:4} Dixit autem serpens ad mulierem: Nequaquam morte moriemini.
{3:4} Then the serpent said to the woman: “By no means will you die a death.

{3:5} Scit enim Deus quod in quocumque die comederitis ex eo, aperientur oculi vestri: et eritis sicut dii, scientes bonum et malum.
{3:5} For God knows that, on whatever day you will eat from it, your eyes will be opened; and you will be like gods, knowing good and evil.”

~ The serpent’s argument is not a good one; he merely claims that God lied. The woman is not convinced by this foolish argument, she merely accepts it in order to obtain that which she desires. Such is still the case today; people use foolish arguments as mere excuses for the sins which they desire.

{3:6} Vidit igitur mulier quod bonum esset lignum ad vescendum, et pulchrum oculis, aspectuque delectabile: et tulit de fructu illius, et comedit: deditque viro suo, qui comedit.
{3:6} And so the woman saw that the tree was good to eat, and beautiful to the eyes, and delightful to consider. And she took from its fruit, and she ate. And she gave to her husband, who ate.

{3:7} Et aperti sunt oculi amborum: cumque cognovissent se esse nudos, consuerunt folia ficus, et fecerunt sibi perizomata.
{3:7} And the eyes of them both were opened. And when they realized themselves to be naked, they joined together fig leaves and made coverings for themselves.

{3:8} Et cum audissent vocem Domini Dei deambulantis in Paradiso ad auram post meridiem, abscondit se Adam et uxor eius a facie Domini Dei in medio ligni Paradisi.
{3:8} And when they had heard the voice of the Lord God taking a walk in Paradise in the afternoon breeze, Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of Paradise.

{3:9} Vocavitque Dominus Deus Adam, et dixit ei: Ubi es?
{3:9} And the Lord God called Adam and said to him: “Where are you?”

{3:10} Qui ait: Vocem tuam audivi in Paradiso: et timui, eo quod nudus essem, et abscondi me.
{3:10} And he said, “I heard your voice in Paradise, and I was afraid, because I was naked, and so I hid myself.”

{3:11} Cui dixit: Quis enim indicavit tibi quod nudus esses, nisi quod ex ligno de quo præceperam tibi ne comederes, comedisti?
{3:11} He said to him, “Then who told you that you were naked, if you have not eaten of the tree from which I instructed you that you should not eat?”

{3:12} Dixitque Adam: Mulier, quam dedisti mihi sociam, dedit mihi de ligno, et comedi.
{3:12} And Adam said, “The woman, whom you gave to me as a companion, gave to me from the tree, and I ate.”

{3:13} Et dixit Dominus Deus ad mulierem: Quare hoc fecisti? Quæ respondit: Serpens decepit me, et comedi.
{3:13} And the Lord God said to the woman, “Why have you done this?” And she responded, “The serpent deceived me, and I ate.”

{3:14} Et ait Dominus Deus ad serpentem: Quia fecisti hoc, maledictus es inter omnia animantia, et bestias terræ: super pectus tuum gradieris, et terram comedes cunctis diebus vitæ tuæ.
{3:14} And the Lord God said to the serpent: “Because you have done this, you are cursed among all living things, even the wild beasts of the earth. Upon your breast shall you travel, and the ground shall you eat, all the days of your life.

~ The term ‘omnia animantia’ (all living things) certainly includes the wild beasts of the earth, so the translation could be: ‘even among the wild beasts,’ or, ‘including the wild beasts.’ Biblical texts do not follow the usual rules of modern composition, which would not generally present a list of items, one item of which included the other items.

{3:15} Inimicitias ponam inter te et mulierem, et semen tuum et semen illius: ipsa conteret caput tuum, et tu insidiaberis calcaneo eius.
{3:15} I will put enmities between you and the woman, between your offspring and her offspring. She will crush your head, and you will lie in wait for her heel.”

{3:16} Mulieri quoque dixit: Multiplicabo ærumnas tuas, et conceptus tuos: in dolore paries filios, et sub viri potestate eris, et ipse dominabitur tui.
{3:16} To the woman, he also said: “I will multiply your labors and your conceptions. In pain shall you give birth to sons, and you shall be under your husband’s power, and he shall have dominion over you.”

{3:17} Adæ vero dixit: Quia audisti vocem uxoris tuæ, et comedisti de ligno, ex quo, præceperam tibi, ne comederes, maledicta terra in opere tuo: in laboribus comedes ex ea cunctis diebus vitæ tuæ.
{3:17} Yet truly, to Adam, he said: “Because you have listened to the voice of your wife, and have eaten of the tree, from which I instructed you that you should not eat, cursed is the land that you work. In hardship shall you eat from it, all the days of your life.

{3:18} Spinas et tribulos germinabit tibi, et comedes herbam terræ.
{3:18} Thorns and thistles shall it produce for you, and you shall eat the plants of the earth.

{3:19} In sudore vultus tui vesceris pane, donec revertaris in terram de qua sumptus es: quia pulvis es, et in pulverem reverteris.
{3:19} By the sweat of your face shall you eat bread, until you return to the earth from which you were taken. For dust you are, and unto dust you shall return.”

~ Adam was taken (or derived) from the earth, but Eve was taken (or derived) from Adam. Notice also that Adam has his name given before the Fall from grace, but Eve does not receive her name until after the Fall from grace.

{3:20} Et vocavit Adam nomen uxoris suæ, Heva: eo quod mater esset cunctorum viventium.
{3:20} And Adam called the name of his wife, ‘Eve,’ because she was the mother of all the living.

{3:21} Fecit quoque Dominus Deus Adæ et uxori eius tunicas pelliceas, et induit eos:
{3:21} The Lord God also made for Adam and his wife garments from skins, and he clothed them.

{3:22} Et ait: Ecce Adam quasi unus ex nobis factus est, sciens bonum et malum: nunc ergo ne forte mittat manum suam, et sumat etiam de ligno vitæ, et comedat, et vivat in æternum.
{3:22} And he said: “Behold, Adam has become like one of us, knowing good and evil. Therefore, now perhaps he may put forth his hand and also take from the tree of life, and eat, and live in eternity.”

{3:23} Et emisit eum Dominus Deus de paradiso voluptatis, ut operaretur terram de qua sumptus est.
{3:23} And so the Lord God sent him away from the Paradise of enjoyment, in order to work the earth from which he was taken.

{3:24} Eiecitque Adam: et collocavit ante paradisum voluptatis Cherubim, et flammeum gladium, atque versatilem, ad custodiendam viam ligni vitæ.
{3:24} And he cast out Adam. And in front of the Paradise of enjoyment, he placed the Cherubim with a flaming sword, turning together, to guard the way to the tree of life.

[Genesis 4]
[Genesis 4]

{4:1} Adam vero cognovit uxorem suam Hevam: quæ concepit et peperit Cain, dicens: Possedi hominem per Deum.
{4:1} Truly, Adam knew his wife Eve, who conceived and gave birth to Cain, saying, “I have obtained a man through God.”

{4:2} Rursumque peperit fratrem eius Abel. Fuit autem Abel pastor ovium, et Cain agricola.
{4:2} And again she gave birth to his brother Abel. But Abel was a pastor of sheep, and Cain was a farmer.

{4:3} Factum est autem post multos dies ut offerret Cain de fructibus terræ munera Domino.
{4:3} Then it happened, after many days, that Cain offered gifts to the Lord, from the fruits of the earth.

{4:4} Abel quoque obtulit de primogenitis gregis sui, et de adipibus eorum: et respexit Dominus ad Abel, et ad munera eius.
{4:4} Abel likewise offered from the firstborn of his flock, and from their fat. And the Lord looked with favor on Abel and his gifts.

{4:5} Ad Cain vero, et ad munera illius non respexit: iratusque est Cain vehementer, et concidit vultus eius.
{4:5} Yet in truth, he did not look with favor on Cain and his gifts. And Cain was vehemently angry, and his countenance fell.

{4:6} Dixitque Dominus ad eum: Quare iratus es? et cur concidit facies tua?
{4:6} And the Lord said to him: “Why are you angry? And why is your face fallen?

{4:7} Nonne si bene egeris, recipies: sin autem male, statim in foribus peccatum aderit? sed sub te erit appetitus eius, et tu dominaberis illius.
{4:7} If you behave well, will you not receive? But if you behave badly, will not sin at once be present at the door? And so its desire will be within you, and you will be dominated by it.”

~ The word ‘dominaberis’ is future passive tense, but the Challoner revision translates it as if it were future active. The context makes it clear that Cain is in danger of being dominated by sin, not the other way around.

{4:8} Dixitque Cain ad Abel fratrem suum: Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit eum.
{4:8} And Cain said to his brother Abel, “Let us go outside.” And when they were in the field, Cain rose up against his brother Abel, and he put him to death.

{4:9} Et ait Dominus ad Cain: Ubi est Abel frater tuus? Qui respondit: Nescio: Num custos fratris mei sum ego?
{4:9} And the Lord said to Cain, “Where is your brother Abel?” And he responded: “I do not know. Am I my brother’s keeper?”

{4:10} Dixitque ad eum: Quid fecisti? vox sanguinis fratris tui clamat ad me de terra.
{4:10} And he said to him: “What have you done? The voice of your brother’s blood cries out to me from the land.

{4:11} Nunc igitur maledictus eris super terram, quæ aperuit os suum, et suscepit sanguinem fratris tui de manu tua.
{4:11} Now, therefore, you will be cursed upon the land, which opened its mouth and received the blood of your brother at your hand.

{4:12} Cum operatus fueris eam, non dabit tibi fructus suos: vagus et profugus eris super terram.
{4:12} When you work it, it will not give you its fruit; a vagrant and a fugitive shall you be upon the land.”

{4:13} Dixitque Cain ad Dominum: Maior est iniquitas mea, quam ut veniam merear.
{4:13} And Cain said to the Lord: “My iniquity is too great to deserve kindness.

{4:14} Ecce eiicis me hodie a facie terræ, et a facie tua abscondar, et ero vagus et profugus in terra: omnis igitur qui invenerit me, occidet me.
{4:14} Behold, you have cast me out this day before the face of the earth, and from your face I will be hidden; and I will be a vagrant and a fugitive on the earth. Therefore, anyone who finds me will kill me.”

{4:15} Dixitque ei Dominus: Nequaquam ita fiet: sed omnis qui occiderit Cain, septuplum punietur. Posuitque Dominus Cain signum, ut non interficeret eum omnis qui invenisset eum.
{4:15} And the Lord said to him: “By no means will it be so; rather, whoever would kill Cain, will be punished sevenfold.” And the Lord placed a seal upon Cain, so that anyone who found him would not put him to death.

{4:16} Egressusque Cain a facie Domini, habitavit profugus in terra ad orientalem plagam Eden.
{4:16} And so Cain, departing from the face of the Lord, lived as a fugitive on the earth, toward the eastern region of Eden.

{4:17} Cognovit autem Cain uxorem suam, quæ concepit, et peperit Henoch: et ædificavit civitatem, vocavitque nomen eius ex nomine filii sui, Henoch.
{4:17} Then Cain knew his wife, and she conceived and gave birth to Enoch. And he built a city, and he called its name by the name of his son, Enoch.

{4:18} Porro Henoch genuit Irad, et Irad genuit Maviael, et Maviael genuit Mathusael, et Mathusael genuit Lamech.
{4:18} Thereafter, Enoch conceived Irad, and Irad conceived Mahujael, and Mahujael conceived Mathusael, and Mathusael conceived Lamech.

{4:19} Qui accepit duas uxores, nomen uni Ada, et nomen alteri Sella.
{4:19} Lamech took two wives: the name of one was Adah, and the name of the other was Zillah.

{4:20} Genuitque Ada Iabel, qui fuit pater habitantium in tentoriis, atque pastorum.
{4:20} And Adah conceived Jabel, who was the father of those who live in tents and are shepherds.

~ The word ‘atque’ implies that these persons both lived in tents and were shepherds.

{4:21} Et nomen fratris eius Iubal: ipse fuit pater canentium cithara et organo.
{4:21} And the name of his brother was Jubal; he was the father of those who sing to the harp and the organ.

~ The words ‘cithara et organo’ are dative, not accusative; so the translation is ‘sing to harp and organ,’ not ‘play the harp and organ.’

{4:22} Sella quoque genuit Tubalcain, qui fuit malleator et faber in cuncta opera æris et ferri. Soror vero Tubalcain, Noema.
{4:22} Zillah also conceived Tubalcain, who was a hammerer and artisan in every work of brass and iron. In fact, the sister of Tubalcain was Noema.

{4:23} Dixitque Lamech uxoribus suis Adæ et Sellæ: Audite vocem meam uxores Lamech, auscultate sermonem meum: quoniam occidi virum in vulnus meum, et adolescentulum in livorem meum.
{4:23} And Lamech said to his wives Adah and Zillah: “Listen to my voice, you wives of Lamech, pay attention to my speech. For I have killed a man to my own harm, and an adolescent to my own bruising.

{4:24} Septuplum ultio dabitur de Cain: de Lamech vero septuagies septies.
{4:24} Sevenfold vengeance will be given for Cain, but for Lamech, seventy-seven times.”

~ The phrase ‘septuagies septies’ can mean ‘seventy-seven times,’ (77) or ‘seventy times seven times’ (490). There are 77 generations from Adam to Jesus Christ.

{4:25} Cognovit quoque adhuc Adam uxorem suam: et peperit filium, vocavitque nomen eius Seth, dicens: Posuit mihi Deus semen aliud pro Abel, quem occidit Cain.
{4:25} Adam also knew his wife again, and she gave birth to a son, and she called his name Seth, saying, “God has given me another offspring, in place of Abel, whom Cain killed.”

{4:26} Sed et Seth natus est filius, quem vocavit Enos: iste cœpit invocare nomen Domini.
{4:26} But to Seth also was born a son, whom he called Enos. This one began to invoke the name of the Lord.

[Genesis 5]
[Genesis 5]

{5:1} Hic est liber generationis Adam. In die, qua creavit Deus hominem, ad similitudinem Dei fecit illum.
{5:1} This is the book of the lineage of Adam. In the day that God created man, he made him to the likeness of God.

~ Notice that generation is singular; this is because the word ‘generation’ in this context refers to lineage, not to each successive generation.

{5:2} Masculum et feminam creavit eos, et benedixit illis: et vocavit nomen eorum Adam, in die quo creati sunt.
{5:2} He created them, male and female; and he blessed them. And he called their name Adam, in the day when they were created.

{5:3} Vixit autem Adam centum triginta annis: et genuit ad imaginem et similitudinem suam, vocavitque nomen eius Seth.
{5:3} Then Adam lived for one hundred and thirty years. And then he conceived a son in his own image and likeness, and he called his name Seth.

{5:4} Et facti sunt dies Adam, postquam genuit Seth, octingenti anni: genuitque filios et filias.
{5:4} And after he conceived Seth, the days of Adam that passed were eight hundred years. And he conceived sons and daughters.

{5:5} Et factum est omne tempus quod vixit Adam, anni nongenti triginta, et mortuus est.
{5:5} And all the time that passed while Adam lived was nine hundred and thirty years, and then he died.

{5:6} Vixit quoque Seth centum quinque annis, et genuit Enos.
{5:6} Seth likewise lived for one hundred and five years, and then he conceived Enos.

{5:7} Vixitque Seth postquam genuit Enos, octingentis septem annis, genuitque filios et filias.
{5:7} And after he conceived Enos, Seth lived for eight hundred and seven years, and he conceived sons and daughters.

{5:8} Et facti sunt omnes dies Seth nongentorum duodecim annorum, et mortuus est.
{5:8} And all the days of Seth that passed were nine hundred and twelve years, and then he died.

{5:9} Vixit vero Enos nonaginta annis, et genuit Cainan.
{5:9} In truth, Enos lived ninety years, and then he conceived Cainan.

{5:10} Post cuius ortum vixit octingentis quindecim annis, et genuit filios, et filias.
{5:10} After his birth, he lived eight hundred and fifteen years, and he conceived sons and daughters.

{5:11} Factique sunt omnes dies Enos nongenti quinque anni, et mortuus est.
{5:11} And all the days of Enos that passed were nine hundred and five years, and then he died.

{5:12} Vixit quoque Cainan septuaginta annis, et genuit Malaleel.
{5:12} Likewise, Cainan lived seventy years, and then he conceived Mahalalel.

{5:13} Et vixit Cainan, postquam genuit Malaleel, octingentis quadraginta annis, genuitque filios et filias.
{5:13} And after he conceived Mahalalel, Cainan lived for eight hundred and forty years, and he conceived sons and daughters.

{5:14} Et facti sunt omnes dies Cainan nongenti decem anni, et mortuus est.
{5:14} And all the days of Cainan that passed were nine hundred and ten years, and then he died.

{5:15} Vixit autem Malaleel sexaginta quinque annis, et genuit Iared.
{5:15} And Mahalalel lived sixty-five years, and then he conceived Jared.

{5:16} Et vixit Malaleel postquam genuit Iared, octingentis triginta annis: et genuit filios et filias.
{5:16} And after he conceived Jared, Mahalalel lived for eight hundred and thirty years, and he conceived sons and daughters.

{5:17} Et facti sunt omnes dies Malaleel octingenti nonaginta quinque anni, et mortuus est.
{5:17} And all the days of Mahalalel that passed were eight hundred and ninety-five years, and then he died.

{5:18} Vixitque Iared centum sexaginta duobus annis, et genuit Henoch.
{5:18} And Jared lived for one hundred and sixty-two years, and then he conceived Enoch.

{5:19} Et vixit Iared, postquam genuit Henoch, octingentis annis, et genuit filios et filias.
{5:19} And after he conceived Enoch, Jared lived for eight hundred years, and he conceived sons and daughters.

{5:20} Et facti sunt omnes dies Iared nongenti sexaginta duo anni, et mortuus est.
{5:20} And all the days of Jared that passed were nine hundred and sixty-two years, and then he died.

{5:21} Porro Henoch vixit sexaginta quinque annis, et genuit Mathusalam.
{5:21} Now Enoch lived for sixty-five years, and then he conceived Methuselah.

{5:22} Et ambulavit Henoch cum Deo: et vixit, postquam genuit Mathusalam, trecentis annis, et genuit filios et filias.
{5:22} And Enoch walked with God. And after he conceived Methuselah, he lived for three hundred years, and he conceived sons and daughters.

{5:23} Et facti sunt omnes dies Henoch trecenti sexaginta quinque anni.
{5:23} And all the days of Enoch that passed were three hundred and sixty-five years.

{5:24} Ambulavitque cum Deo, et non apparuit: quia tulit eum Deus.
{5:24} And he walked with God, and then he was seen no more, because God took him.

~ Enoch is considered to be one of the two prophets of Revelation 11, the other being Elijah, because both Enoch and Elijah did not die during their lifetime on earth, but were taken by God. The two prophets of Revelation 11 die at the end of their 1260 days of prophesying.

{5:25} Vixit quoque Mathusala centum octoginta septem annis, et genuit Lamech.
{5:25} Likewise, Methuselah lived for one hundred and eighty-seven years, and then he conceived Lamech.

{5:26} Et vixit Mathusala, postquam genuit Lamech, septingentis octoginta duobus annis, et genuit filios et filias.
{5:26} And after he conceived Lamech, Methuselah lived for seven hundred and eighty-two years, and he conceived sons and daughters.

{5:27} Et facti sunt omnes dies Mathusala nongenti sexaginta novem anni, et mortuus est.
{5:27} And all the days of Methuselah that passed were nine hundred and sixty-nine years, and then he died.

{5:28} Vixit autem Lamech centum octoginta duobus annis, et genuit filium:
{5:28} Then Lamech lived for one hundred and eighty-two years, and he conceived a son.

{5:29} vocavitque nomen eius Noe, dicens: Iste consolabitur nos ab operibus et laboribus manuum nostrarum in terra, cui maledixit Dominus.
{5:29} And he called his name Noah, saying, “This one will console us from the works and hardships of our hands, in the land that the Lord has cursed.”

{5:30} Vixitque Lamech, postquam genuit Noe, quingentis nonaginta quinque annis, et genuit filios et filias.
{5:30} And after he conceived Noah, Lamech lived for five hundred and ninety-five years, and he conceived sons and daughters.

{5:31} Et facti sunt omnes dies Lamech, septingenti septuaginta septem anni, et mortuus est. Noe vero cum quingentorum esset annorum, genuit Sem, Cham, et Iapheth.
{5:31} And all the days of Lamech that passed were seven hundred and seventy-seven years, and then he died. In truth, when Noah was five hundred years old, he conceived Shem, Ham, and Japheth.

[Genesis 6]
[Genesis 6]

{6:1} Cumque cœpissent homines multiplicari super terram, et filias procreassent,
{6:1} And when men began to be multiplied upon the earth, and daughters were born to them,

{6:2} videntes filii Dei filias hominum quod essent pulchræ, acceperunt sibi uxores ex omnibus, quas elegerant.
{6:2} the sons of God, seeing that the daughters of men were beautiful, took to themselves wives from all whom they chose.

~ Augustine and others say that this passage refers to the lineages of Seth and Cain, the one being holy and close to God, and the other living apart from God. My suggestion is a more generalized version of what Augustine said, namely, that the sons of God are those who stayed close to God in their lives, and the sons of men are those who lived merely secular lives. In the Bible, the term 'sons of' does not necessarily connotate lineage. For example, those who commit adultery are called, 'sons of adulterers,' not because their parents were also adulterers, but because they act as if they were sons of adultery personified. There were, in ancient times, prior to any organized religion as we have today, some who were holy, who lived close to God, and who, as a result, lived long lives. But these sons of God were attracted to women who were not holy, who lived secular lives. Thus God generally limits the length of our lives because of sin.

~ The giants were perhaps those who were giants in their mental stature, not so much in their physical stature. There may also have been stark differences in the physical characteristics of different groups of people, due to small gene pools, in groups separated by tribe or lineage. Some groups may have been markedly larger or stronger than others. The sons of the sons of God and the daughters of men were mighty because God blesses the offspring of those who are holy.

{6:3} Dixitque Deus: Non permanebit spiritus meus in homine in æternum, quia caro est: eruntque dies illius centum viginti annorum.
{6:3} And God said: “My spirit shall not remain in man forever, because he is flesh. And so his days shall be one hundred and twenty years.”

{6:4} Gigantes autem erant super terram in diebus illis. Postquam enim ingressi sunt filii Dei ad filias hominum, illæque genuerunt, isti sunt potentes a sæculo viri famosi.
{6:4} Now giants were upon the earth in those days. For after the sons of God went in to the daughters of men, and they conceived, these became the powerful ones of ancient times, men of renown.

{6:5} Videns autem Deus quod multa malitia hominum esset in terra, et cuncta cogitatio cordis intenta esset ad malum omni tempore,
{6:5} Then God, seeing that the wickedness of men was great upon the earth and that every thought of their heart was intent upon evil at all times,

{6:6} pœnituit eum quod hominum fecisset in terra. Et tactus dolore cordis intrinsecus,
{6:6} repented that he had made man on the earth. And being touched inwardly with a sorrow of heart,

{6:7} delebo, inquit, hominem, quem creavi, a facie terræ, ab homine usque ad animantia, a reptili usque ad volucres cæli. Pœnitet enim me fecisse eos.
{6:7} he said, “I will eliminate man, whom I have created, from the face of the earth, from man to other living things, from animals even to the flying things of the air. For it grieves me that I have made them.”

{6:8} Noe vero invenit gratiam coram Domino.
{6:8} Yet truly, Noah found grace before the Lord.

{6:9} Hæ sunt generationes Noe: Noe vir iustus atque perfectus fuit in generationibus suis, cum Deo ambulavit.
{6:9} These are the generations of Noah. Noah was a just man, and yet he was predominate among his generations, for he walked with God.

~ Even though Noah lived among in evil generation, he was well-thought of and successful among them, because he walked with God. This verse also has the sense that Noah was predominate among his own family and descendents because he walked with God. And it also means that Noah was uncorrupted by his time.

{6:10} Et genuit tres filios, Sem, Cham et Iapheth.
{6:10} And he conceived three sons: Shem, Ham, and Japheth.

{6:11} Corrupta est autem terra coram Deo, et repleta est iniquitate.
{6:11} Yet the earth was corrupted before the eyes of God, and it was filled with iniquity.

{6:12} Cumque vidisset Deus terram esse corruptam, (omnis quippe caro corruperat viam suam super terram)
{6:12} And when God had seen that the earth had been corrupted, (indeed, all flesh had corrupted its way upon the earth)

{6:13} dixit ad Noe: Finis universæ carnis venit coram me: repleta est terra iniquitate a facie eorum, et ego disperdam eos cum terra.
{6:13} he said to Noah: “The end of all flesh has arrived in my sight. The earth has been filled with iniquity by their presence, and I will destroy them, along with the earth.

{6:14} Fac tibi arcam de lignis lævigatis: mansiunculas in arca facies, et bitumine linies intrinsecus, et extrinsecus.
{6:14} Make yourself an ark from smoothed wood. You shall make little dwelling places in the ark, and you shall smear pitch on the interior and exterior.

{6:15} Et sic facies eam: Trecentorum cubitorum erit longitudo arcæ, quinquaginta cubitorum latitudo, et triginta cubitorum altitudo illius.
{6:15} And thus shall you make it: The length of the ark shall be three hundred cubits, its width fifty cubits, and its height thirty cubits.

{6:16} Fenestram in arca facies, et in cubito consummabis summitatem eius: ostium autem arcæ pones ex latere: deorsum, cœnacula, et tristega facies in ea.
{6:16} You shall make a window in the ark, and you shall complete it within a cubit of the top. Then you shall set the door of the ark at its side. You shall make in it: a lower part, upper rooms, and a third level.

~ So, the top of the window was placed so that it would be within a cubit of the summit of the arc. Then Noah could see a greater distance from the window than if it were placed lower, and it would be less susceptible to leaks from waves hitting the window.

{6:17} Ecce ego adducam aquas diluvii super terram, ut interficiam omnem carnem, in qua spiritus vitæ est subter cælum: Universa quæ in terra sunt, consumentur.
{6:17} Behold, I shall bring the waters of a great flood upon the earth, so as to put to death all flesh in which there is the breath of life under heaven. All things that are on the earth shall be consumed.

{6:18} Ponamque fœdus meum tecum: et ingredieris arcam tu et filii tui, uxor tua, et uxores filiorum tuorum tecum.
{6:18} And I shall establish my covenant with you, and you shall enter the ark, you and your sons, your wife and the wives of your sons with you.

{6:19} Et ex cunctis animantibus universæ carnis bina induces in arcam, ut vivant tecum: masculini sexus et feminini.
{6:19} And from every living thing of all that is flesh, you shall lead pairs into the ark, so that they may survive with you: from the male sex and the female,

~ This verse does not yet say how many pairs, but merely instructs that every living creature placed on the ark should be in pair, male and female. This passage teaches us that human persons, as well as all other animals, are intended by God to be in pairs

{6:20} De volucribus iuxta genus suum, et de iumentis in genere suo, et ex omni reptili terræ secundum genus suum: bina de omnibus ingredientur tecum, ut possint vivere.
{6:20} from birds, according to their kind, and from beasts, in their kind, and from among all animals on earth, according to their kind; pairs from each shall enter with you, so that they may be able to live.

{6:21} Tolles igitur tecum ex omnibus escis, quæ mandi possunt, et comportabis apud te: et erunt tam tibi, quam illis in cibum.
{6:21} Therefore, you shall take with you from all the foods that are able to be eaten, and you shall carry these with you. And these shall be used as food, some for you, and the rest for them.”

{6:22} Fecit igitur Noe omnia, quæ præceperat illi Deus.
{6:22} And so Noah did all things just as God had instructed him.

[Genesis 7]
[Genesis 7]

{7:1} Dixitque Dominus ad eum: Ingredere tu, et omnis domus tua in arcam: te enim vidi iustum coram me in generatione hac.
{7:1} And the Lord said to him: “Enter the ark, you and all your house. For I have seen you to be just in my sight, within this generation.

~ Blessed A. C. Emmerich asserts that there were many members of Noah’s extended family in the ark, not just the either persons who were named. The text “all your house” tends to support that assertion.

{7:2} Ex omnibus animantibus mundis tolle septena et septena, masculum et feminam: de animantibus vero immundis duo et duo, masculum et feminam.
{7:2} From all the clean animals, take seven and seven, the male and the female. Yet truly, from animals that are unclean, take two and two, the male and the female.

~ Now we find out that the pairs from all animals are two pairs (4) from clean animals and seven pairs (14) from unclean animals.

{7:3} Sed et de volatilibus cæli septena et septena, masculum et feminam: ut salvetur semen super faciem universæ terræ.
{7:3} But also from the birds of the air, take seven and seven, the male and the female, so that offspring may be saved upon the face of the whole earth.

{7:4} Adhuc enim, et post dies septem ego pluam super terram quadraginta diebus et quadraginta noctibus: et delebo omnem substantiam, quam feci, de superficie terræ.
{7:4} For from that point, and after seven days, I will rain upon the earth for forty days and forty nights. And I will wipe away every substance that I have made, from the surface of the earth.”

~ The expression “forty days and forty nights” is often said, incorrectly, to be an expression of an inexact period of time, as if it merely referred to a long time. However, it is very clear from other passages of the Bible which refer to periods of time, some by approximations and other by exact expressions, that a time called ‘days and nights’ indicates an exact period of time.

{7:5} Fecit ergo Noe omnia, quæ mandaverat ei Dominus.
{7:5} Therefore, Noah did all things just as the Lord had commanded him.

{7:6} Eratque sexcentorum annorum quando diluvii aquæ inundaverunt super terram.
{7:6} And he was six hundred years old when the waters of the great flood inundated the earth.

{7:7} Et ingressus est Noe et filii eius, uxor eius et uxores filiorum eius cum eo in arcam propter aquas diluvii.
{7:7} And Noah entered into the ark, and his sons, his wife, and the wives of his sons with him, because of the waters of the great flood.

{7:8} De animantibus quoque mundis et immundis, et de volucribus, et ex omni, quod movetur super terram,
{7:8} And from the animals both clean and unclean, and from the birds, and from everything that moves upon the earth,

{7:9} duo et duo ingressa sunt ad Noe in arcam, masculus et femina, sicut præceperat Dominus Noe.
{7:9} two by two they were brought into the ark to Noah, male and female, just as the Lord had instructed Noah.

{7:10} Cumque transissent septem dies, aquæ diluvii inundaverunt super terram.
{7:10} And when seven days had passed, the waters of the great flood inundated the earth.

{7:11} Anno sexcentesimo vitæ Noe, mense secundo, septimodecimo die mensis, rupti sunt omnes fontes abyssi magnæ, et cataractæ cæli apertæ sunt:
{7:11} In the six hundredth year of the life of Noah, in the second month, on the seventeenth day of the month, all the fountains of the great abyss were released, and the floodgates of heaven were opened.

{7:12} et facta est pluvia super terram quadraginta diebus et quadraginta noctibus.
{7:12} And rain came upon the earth for forty days and forty nights.

{7:13} In articulo diei illius ingressus est Noe, et Sem, et Cham, et Iapheth filii eius: uxor illius, et tres uxores filiorum eius cum eis in arcam:
{7:13} On the very same day, Noah and his sons, Shem, Ham, and Japheth, and his wife and the three wives of his sons with them, entered the ark.

{7:14} ipsi et omne animal secundum genus suum, universaque iumenta in genere suo, et omne quod movetur super terram in genere suo, cunctumque volatile secundum genus suum, universæ aves, omnesque volucres
{7:14} They and every animal according to its kind, and all the cattle in their kind, and everything that moves upon the earth in their kind, and every flying thing according to its kind, all the birds and all that can fly,

{7:15} ingressæ sunt ad Noe in arcam, bina et bina ex omni carne, in qua erat spiritus vitæ.
{7:15} entered the ark to Noah, two by two out of all that is flesh, in which there was the breath of life.

{7:16} Et quæ ingressa sunt, masculus et femina ex omni carne introierunt, sicut præceperat ei Deus: et inclusit eum Dominus deforis.
{7:16} And those that entered went in male and female, from all that is flesh, just as God had instructed him. And then the Lord closed him in from the outside.

{7:17} Factumque est diluvium quadraginta diebus super terram: et multiplicatæ sunt aquæ, et elevaverunt arcam in sublime a terra.
{7:17} And the great flood occurred for forty days upon the earth. And the waters were increased, and they lifted the ark high above the land.

{7:18} Vehementer enim inundaverunt: et omnia repleverunt in superficie terræ: porro arca ferebatur super aquas.
{7:18} For they overflowed greatly, and they filled everything on the surface of the earth. And then the ark was carried across the waters.

{7:19} Et aquæ prævaluerunt nimis super terram: opertique sunt omnes montes excelsi sub universo cælo.
{7:19} And the waters prevailed beyond measure across the earth. And all the lofty mountains under the whole heaven were covered.

{7:20} Quindecim cubitis altior fuit aqua super montes, quos operuerat.
{7:20} The water was fifteen cubits higher than the mountains which it covered.

{7:21} Consumptaque est omnis caro quæ movebatur super terram, volucrum, animantium, bestiarum, omniumque reptilium, quæ reptant super terram: universi homines,
{7:21} And all flesh was consumed which moved upon the earth: flying things, animals, wild beasts, and all moving things that crawl upon the ground. And all men,

{7:22} et cuncta, in quibus spiraculum vitæ est in terra, mortua sunt.
{7:22} and everything in which there is the breath of life on earth, died.

{7:23} Et delevit omnem substantiam, quæ erat super terram, ab homine usque ad pecus, tam reptile quam volucres cæli: et deleta sunt de terra: remansit autem solus Noe, et qui cum eo erant in arca.
{7:23} And he wiped away all substance that was upon the earth, from man to animal, the crawling things just as much as the flying things of the air. And they were wiped away from the earth. But only Noah remained, and those who were with him in the ark.

{7:24} Obtinueruntque aquæ terram centum quinquaginta diebus.
{7:24} And the waters possessed the earth for one hundred and fifty days.

[Genesis 8]
[Genesis 8]

{8:1} Recordatus autem Deus Noe, cunctorumque animantium, et omnium iumentorum, quæ erant cum eo in arca, adduxit spiritum super terram, et imminutæ sunt aquæ.
{8:1} Then God remembered Noah, and all living things, and all the cattle, which were with him in the ark, and he brought a wind across the earth, and the waters were diminished.

{8:2} Et clausi sunt fontes abyssi, et cataractæ cæli: et prohibitæ sunt pluviæ de cælo.
{8:2} And the fountains of the abyss and the floodgates of heaven were closed. And the rain from heaven was restrained.

{8:3} Reversæque sunt aquæ de terra euntes et redeuntes: et cœperunt minui post centum quinquaginta dies.
{8:3} And the waters were restored to their coming and going from the earth. And they began to diminish after one hundred and fifty days.

{8:4} Requievitque arca mense septimo, vigesimo septimo die mensis super montes Armeniæ.
{8:4} And the ark rested in the seventh month, on the twenty-seventh day of the month, upon the mountains of Armenia.

{8:5} At vero aquæ ibant et decrescebant usque ad decimum mensem: decimo enim mense, primo die mensis, apparuerunt cacumina montium.
{8:5} Yet in truth, the waters were departing and decreasing until the tenth month. For in the tenth month, on the first day of the month, the tips of the mountains appeared.

{8:6} Cumque transissent quadraginta dies, aperiens Noe fenestram arcæ, quam fecerat, dimisit corvum:
{8:6} And when forty days had passed, Noah, opening the window that he had made in the ark, sent forth a raven,

{8:7} qui egrediebatur, et non revertebatur, donec siccarentur aquæ super terram.
{8:7} which went forth and did not return, until the waters were dried up across the earth.

{8:8} Emisit quoque columbam post eum, ut videret si iam cessassent aquæ super faciem terræ.
{8:8} Likewise, he sent forth a dove after him, in order to see if the waters had now ceased upon the face of the earth.

{8:9} Quæ cum non invenisset ubi requiesceret pes eius, reversa est ad eum in arcam: aquæ enim erant super universam terram: extenditque manum, et apprehensam intulit in arcam.
{8:9} But when she did not find a place where her foot might rest, she returned to him in the ark. For the waters were upon the whole earth. And he extended his hand and caught her, and he brought her into the ark.

{8:10} Expectatis autem ultra septem diebus aliis, rursum dimisit columbam ex arca.
{8:10} And then, having waited a further seven days, he again sent forth the dove out of the ark.

{8:11} At illa venit ad eum ad vesperam, portans ramum olivæ virentibus foliis in ore suo. Intellexit ergo Noe quod cessassent aquæ super terram.
{8:11} And she came to him in the evening, carrying in her mouth an olive branch with green leaves. Noah then understood that the waters had ceased upon the earth.

{8:12} Expectavitque nihilominus septem alios dies: et emisit columbam, quæ non est reversa ultra ad eum.
{8:12} And nevertheless, he waited another seven days. And he sent forth the dove, which no longer returned to him.

{8:13} Igitur sexcentesimo primo anno, primo mense, prima die mensis imminutæ sunt aquæ super terram: et aperiens Noe tectum arcæ, aspexit, viditque quod exiccata esset superficies terræ.
{8:13} Therefore, in the six hundred and first year, in the first month, on the first day of the month, the waters were diminished upon the earth. And Noah, opening the cover of the ark, gazed out and saw that the surface of the earth had become dry.

{8:14} Mense secundo, septimo et vigesimo die mensis arefacta est terra.
{8:14} In the second month, on the twenty-seventh day of the month, the earth was made dry.

{8:15} Locutus est autem Deus ad Noe, dicens:
{8:15} Then God spoke to Noah, saying:

{8:16} Egredere de arca, tu et uxor tua, filii tui et uxores filiorum tuorum tecum.
{8:16} “Go out of the ark, you and your wife, your sons and the wives of your sons with you.

{8:17} Cuncta animantia, quæ sunt apud te, ex omni carne, tam in volatilibus quam in bestiis et universis reptilibus, quæ reptant super terram, educ tecum, et ingredimini super terram: crescite et multiplicamini super eam.
{8:17} Bring out with you all the living things that are with you, all that is flesh: as with the birds, so also with the wild beasts and all the animals that move upon the earth. And enter upon the land: increase and multiply upon it.”

{8:18} Egressus est ergo Noe, et filii eius: uxor illius, et uxores filiorum eius cum eo.
{8:18} And so Noah and his sons went out, and his wife and the wives of his sons with him.

{8:19} Sed et omnia animantia, iumenta, et reptilia quæ reptant super terram secundum genus suum, egressa sunt de arca.
{8:19} Then also all living things, and the cattle, and the animals that move upon the earth, according to their kinds, departed from the ark.

{8:20} Ædificavit autem Noe altare Domino: et tollens de cunctis pecoribus et volucribus mundis, obtulit holocausta super altare.
{8:20} Then Noah built an altar to the Lord. And, taking from each of the cattle and birds that were clean, he offered holocausts upon the altar.

{8:21} Odoratusque est Dominus odorem suavitatis, et ait: Nequaquam ultra maledicam terræ propter homines: sensus enim et cogitatio humani cordis in malum prona sunt ab adolescentia sua: non igitur ultra percutiam omnem animam viventem sicut feci.
{8:21} And the Lord smelled the sweet odor and said: “I will no longer curse the earth because of man. For the feelings and thoughts of the heart of man are prone to evil from his youth. Therefore, I will no longer pierce every living soul as I have done.

{8:22} Cunctis diebus terræ, sementis et messis, frigus et æstus, æstas et hiems, nox et dies non requiescent.
{8:22} All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, will not cease.”

[Genesis 9]
[Genesis 9]

{9:1} Benedixitque Deus Noe et filiis eius. Et dixit ad eos: Crescite, et multiplicamini, et replete terram.
{9:1} And God blessed Noah and his sons. And he said to them: “Increase, and multiply, and fill the earth.

{9:2} Et terror vester ac tremor sit super cuncta animalia terræ, et super omnes volucres cæli, cum universis quæ moventur super terram: omnes pisces maris manui vestræ traditi sunt.
{9:2} And let the fear and trembling of you be upon all the animals of the earth, and upon all the birds of the air, along with all that moves across the earth. All the fish of the sea have been delivered into your hand.

{9:3} Et omne, quod movetur et vivit, erit vobis in cibum: quasi olera virentia tradidi vobis omnia.
{9:3} And everything that moves and lives will be food for you. Just as with the edible plants, I have delivered them all to you,

~ As a phrase, ‘olera virentia’ refers to edible plants.

{9:4} Excepto, quod carnem cum sanguine non comedetis.
{9:4} except that flesh with blood you shall not eat.

{9:5} Sanguinem enim animarum vestrarum requiram de manu cunctarum bestiarum: et de manu hominis, de manu viri, et fratris eius requiram animam hominis.
{9:5} For I will examine the blood of your lives at the hand of every beast. So also, at the hand of mankind, at the hand of each man and his brother, I will examine the life of mankind.

~ The word ‘requiram’ has more the sense of ‘examine,’ than of ‘require,’ especially in this context. The repetition of the word man, using both ‘hominis’ and ‘viri,’ indicates that the first usage applies to mankind.

{9:6} Quicumque effuderit humanum sanguinem, fundetur sanguis illius: ad imaginem quippe Dei factus est homo.
{9:6} Whoever will shed human blood, his blood will be poured out. For man was indeed made to the image of God.

{9:7} Vos autem crescite et multiplicamini, et ingredimini super terram, et implete eam.
{9:7} But as for you: increase and multiply, and go forth upon the earth and fulfill it.”

~ God tells mankind not only to ‘replete’ (fill) the earth, as the animals do, but also to ‘implete’ (fulfill or complete) the earth, as only mankind can do.

{9:8} Hæc quoque dixit Deus ad Noe, et ad filios eius cum eo:
{9:8} To Noah and to his sons with him, God also said this:

{9:9} Ecce ego statuam pactum meum vobiscum, et cum semine vestro post vos:
{9:9} “Behold, I will establish my covenant with you, and with your offspring after you,

{9:10} et ad omnem animam viventem, quæ est vobiscum, tam in volucribus quam in iumentis et pecudibus terræ cunctis, quæ egressa sunt de arca, et universis bestiis terræ.
{9:10} and with every living soul that is with you: as much with the birds as with the cattle and all the animals of the earth that have gone forth from the ark, and with all the wild beasts of the earth.

{9:11} Statuam pactum meum vobiscum, et nequaquam ultra interficietur omnis caro aquis diluvii, neque erit deinceps diluvium dissipans terram.
{9:11} I will establish my covenant with you, and no longer will all that is flesh be put to death by the waters of a great flood, and, henceforth, there will not be a great flood to utterly destroy the earth.”

{9:12} Dixitque Deus: Hoc signum fœderis quod do inter me et vos, et ad omnem animam viventem, quæ est vobiscum in generationes sempiternas:
{9:12} And God said: “This is the sign of the pact that I grant between me and you, and to every living soul that is with you, for perpetual generations.

{9:13} Arcum meum ponam in nubibus, et erit signum fœderis inter me, et inter terram.
{9:13} I will place my arc in the clouds, and it will be the sign of the pact between myself and the earth.

~ This reference to rainbows as arcs in the sky calls to mind the ark of Noah. And it calls to mind the subsequent ark of the Covenant, which held the tablets of the Ten Commandments. And it calls to mind the Virgin Mary, who is the ark of the New Covenant. She will appear in the sky, just as the Book of Revelation says, in the last days, as a further sign of the covenant between God and man.

{9:14} Cumque obduxero nubibus cælum, apparebit arcus meus in nubibus:
{9:14} And when I obscure the sky with clouds, my arc will appear in the clouds.

{9:15} et recordabor fœderis mei vobiscum, et cum omni anima vivente quæ carnem vegetat: et non erunt ultra aquæ diluvii ad delendum universam carnem.
{9:15} And I will remember my covenant with you, and with every living soul that enlivens flesh. And there will no longer be waters from a great flood to wipe away all that is flesh.

{9:16} Eritque arcus in nubibus, et videbo illum, et recordabor fœderis sempiterni quod pactum est inter Deum et omnem animam viventem universæ carnis quæ est super terram.
{9:16} And the arc will be in the clouds, and I will see it, and I will remember the everlasting covenant that was enacted between God and every living soul of all that is flesh upon the earth.”

{9:17} Dixitque Deus ad Noe: Hoc erit signum fœderis, quod constitui inter me et omnem carnem super terram.
{9:17} And God said to Noah, “This will be the sign of the covenant that I have established between myself and all that is flesh upon the earth.”

{9:18} Erant ergo filii Noe, qui egressi sunt de arca, Sem, Cham, et Iapheth: porro Cham ipse est pater Chanaan.
{9:18} And so the sons of Noah, who came out of the ark, were Shem, Ham, and Japheth. Now Ham himself is the father of Canaan.

{9:19} Tres isti filii sunt Noe: et ab his disseminatum est omne genus hominum super universam terram.
{9:19} These three are the sons of Noah. And from these all the family of mankind was spread over the whole earth.

{9:20} Cœpitque Noe vir agricola exercere terram, et plantavit vineam.
{9:20} And Noah, a good farmer, began to cultivate the land, and he planted a vineyard.

~ Here is an interesting use of the word ‘vir.’ The word ‘vir’ usually is translated as ‘man,’ or in some contexts as ‘husband.’ However, it is derived from the word meaning virtuous or powerful, so it often has a further connotation: not any man, but a good man or a powerful man. In the context of the phrase ‘vir agricola,’ the word vir, though a noun, has more of the effect of an adjective: ‘a good farmer.’

{9:21} Bibensque vinum inebriatus est, et nudatus in tabernaculo suo.
{9:21} And by drinking its wine, he became inebriated and was naked in his tent.

{9:22} Quod cum vidisset Cham pater Chanaan, verenda scilicet patris sui esse nudata, nunciavit duobus fratribus suis foras.
{9:22} Because of this, when Ham, the father of Canaan, had indeed seen the privates of his father to be naked, he reported it to his two brothers outside.

{9:23} At vero Sem et Iapheth pallium imposuerunt humeris suis, et incedentes retrorsum, operuerunt verenda patris sui: faciesque eorum aversæ erant, et patris virilia non viderunt.
{9:23} And truly, Shem and Japheth put a cloak upon their arms, and, advancing backwards, covered the privates of their father. And their faces were turned away, so that they did not see their father’s manhood.

{9:24} Evigilans autem Noe ex vino, cum didicisset quæ fecerat ei filius suus minor,
{9:24} Then Noah, awaking from the wine, when he had learned what his younger son had done to him,

~ What Ham, the father of Canaan, did was symbolic of the sins of Canaan, various sins beginning with immodesty, which began with Ham, and extending on to the much more serious sexual sins and idolatrous practices of Canaan. This passages marks the beginning of those later and more serious sins.

{9:25} ait: Maledictus Chanaan, servus servorum erit fratribus suis.
{9:25} he said, “Cursed be Canaan, a servant of servants will he be to his brothers.”

{9:26} Dixitque: Benedictus Dominus Deus Sem, sit Chanaan servus eius.
{9:26} And he said: “Blessed be the Lord God of Shem, let Canaan be his servant.

{9:27} Dilatet Deus Iapheth, et habitet in tabernaculis Sem, sitque Chanaan servus eius.
{9:27} May God enlarge Japheth, and may he live in the tents of Shem, and let Canaan be his servant.”

{9:28} Vixit autem Noe post diluvium trecentis quinquaginta annis.
{9:28} And after the great flood, Noah lived for three hundred and fifty years.

{9:29} Et impleti sunt omnes dies eius nongentorum quinquaginta annorum: et mortuus est.
{9:29} And all his days were completed in nine hundred and fifty years, and then he died.

[Genesis 10]
[Genesis 10]

{10:1} Hæ sunt generationes filiorum Noe, Sem, Cham, et Iapheth: natique sunt eis filii post diluvium.
{10:1} These are the generations of the sons of Noah: Shem, Ham, and Japheth, and of the sons who were born to them after the great flood.

{10:2} Filii Iapheth: Gomer, et Magog, et Madai, et Iavan, et Thubal, et Mosoch, et Thiras.
{10:2} The sons of Japheth were Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

{10:3} Porro filii Gomer: Ascenez et Riphath et Thogorma.
{10:3} And then the sons of Gomer were Ashkenaz, and Riphath, and Togarmah.

{10:4} Filii autem Iavan: Elisa et Tharsis, Cetthim et Dodanim.
{10:4} And the sons of Javan were Elishah, and Tarshish, Kittim, and Rodanim.

{10:5} Ab his divisæ sunt insulæ Gentium in regionibus suis, unusquisque secundum linguam suam et familias suas in nationibus suis.
{10:5} The islands of the Gentiles were divided by these into their regions, each one according to his tongue, and their families in their nations.

{10:6} Filii autem Cham: Chus, et Mesraim, et Phuth, et Chanaan.
{10:6} And the Sons of Ham were Cush, and Mizraim, and Put, and Canaan.

{10:7} Filii Chus: Saba, et Hevila, et Sabatha, et Regma, et Sabatacha. Filii Regma: Saba, et Dadan.
{10:7} And the sons of Cush were Seba, and Havilah, and Sabtah, and Raamah, and Sabteca. The sons of Raamah were Sheba and Dadan.

{10:8} Porro Chus genuit Nemrod: ipse cœpit esse potens in terra,
{10:8} And then Cush conceived Nimrod; he began to be powerful on the earth.

{10:9} et erat robustus venator coram Domino. Ob hoc exivit proverbium: Quasi Nemrod robustus venator coram Domino.
{10:9} And he was an able hunter before the Lord. From this, a proverb came forth: ‘Just like Nimrod, an able hunter before the Lord.’

{10:10} Fuit autem principium regni eius Babylon, et Arach, et Achad, et Chalanne, in terra Sennaar.
{10:10} And so, the beginning of his kingdom was Babylon, and Erech, and Accad, and Chalanne, in the land of Shinar.

{10:11} De terra illa egressus est Assur, et ædificavit Niniven, et plateas civitatis, et Chale.
{10:11} From that land, Assur came forth, and he built Nineveh, and the streets of the city, and Calah,

~ Assur is a foreshadowing of the Antichrist, who will be from the land of Shinar (cf. Gen 10:10).

{10:12} Resen quoque inter Niniven et Chale: hæc est civitas magna.
{10:12} and also Resen, between Nineveh and Calah. This is a great city.

{10:13} At vero Mesraim genuit Ludim, et Anamim, et Laabim, Nephthuim,
{10:13} And truly, Mizraim conceived Ludim, and Anamim, and Lehabim, Naphtuhim,

{10:14} et Phetrusim, et Chasluim: de quibus egressi sunt Philisthiim et Caphtorim.
{10:14} and Pathrusim, and Casluhim, from whom came forth the Philistines and the Caphtorim.

{10:15} Chanaan autem genuit Sidonem primogenitum suum, Hethæum,
{10:15} Then Canaan conceived Sidon his firstborn, the Hittite,

{10:16} et Iebusæum, et Amorrhæum, Gergesæum,
{10:16} and the Jebusite, and the Amorite, the Girgashite,

{10:17} Hevæum, et Aracæum: Sinæum,
{10:17} the Hivite, and the Arkite: the Sinite,

{10:18} et Aradium, Samaræum et Amathæum: et post hæc disseminati sunt populi Chananæorum.
{10:18} and the Arvadian, the Samarite, and the Hamathite. And after this, the peoples of the Canaanites became widespread.

{10:19} Factique sunt termini Chanaan venientibus a Sidone Geraram usque Gazam, donec ingrediaris Sodomam et Gomorrham, et Adamam, et Seboim usque Lesa.
{10:19} And the borders of Canaan went, as one travels, from Sidon to Gerar, even to Gaza, until one enters Sodom and Gomorrah, and from Admah and Zeboiim, even to Lesa.

{10:20} Hi sunt filii Cham in cognationibus, et linguis, et generationibus, terrisque et gentibus suis.
{10:20} These are the sons of Ham in their kindred, and tongues, and generations, and lands, and nations.

{10:21} De Sem quoque nati sunt, patre omnium filiorum Heber, fratre Iapheth maiore.
{10:21} Likewise, from Shem, the father of all the sons of Heber, the elder brother of Japheth, sons were born.

{10:22} Filii Sem: Ælam et Assur, et Arphaxad, et Lud, et Aram.
{10:22} The sons of Shem were Elam, and Asshur, and Arphaxad, and Lud, and Aram.

{10:23} Filii Aram: Us, et Hul, et Gether, et Mes.
{10:23} The sons of Aram were Uz, and Hul, and Gether, and Mash.

{10:24} At vero Arphaxad genuit Sale, de quo ortus est Heber.
{10:24} But truly, Arphaxad conceived Shelah, from whom was born Eber.

{10:25} Natique sunt Heber filii duo: nomen uni Phaleg, eo quod in diebus eius divisa sit terra: et nomen fratris eius Iectan.
{10:25} And to Eber were born two sons: the name of the one was Peleg, for in his days the earth became divided, and his brother’s name was Joktan.

{10:26} Qui Iectan genuit Elmodad, et Saleph, et Asarmoth, Iare,
{10:26} This Joktan conceived Almodad, and Sheleph, and Hazarmaveth, Jerah

{10:27} et Aduram, et Uzal, et Decla,
{10:27} and Hadoram, and Uzal and Diklah,

{10:28} et Ebal, et Abimael, Saba,
{10:28} and Obal and Abimael, Sheba

{10:29} et Ophir, et Hevila, et Iobab. Omnes isti, filii Iectan.
{10:29} and Ophir, and Havilah and Jobab. All these were the sons of Joktan.

{10:30} Et facta est habitatio eorum de Messa pergentibus usque Sephar montem orientalem.
{10:30} And their habitation extended from Messa, as one sojourns, even to Sephar, a mountain in the east.

{10:31} Isti filii Sem secundum cognationes et linguas, et regiones in gentibus suis.
{10:31} These are the sons of Shem according to their kindred, and tongues, and the regions within their nations.

{10:32} Hæ familiæ Noe iuxta populos et nationes suas. Ab his divisæ sunt gentes in terra post diluvium.
{10:32} These are the families of Noah, according to their peoples and nations. The nations became divided according to these, on the earth after the great flood.

[Genesis 11]
[Genesis 11]

{11:1} Erat autem terra labii unius, et sermonum eorumdem.
{11:1} Now the earth was of one language and of the same speech.

{11:2} Cumque proficiscerentur de oriente, invenerunt campum in terra Senaar, et habitaverunt in eo.
{11:2} And when they were advancing from the east, they found a plain in the land of Shinar, and they dwelt in it.

{11:3} Dixitque alter ad proximum suum: Venite, faciamus lateres, et coquamus eos igni. Habueruntque lateres pro saxis, et bitumen pro cæmento:
{11:3} And each one said to his neighbor, “Come, let us make bricks, and bake them with fire.” And they had bricks instead of stones, and pitch instead of mortar.

{11:4} et dixerunt: Venite, faciamus nobis civitatem et turrim, cuius culmen pertingat ad cælum: et celebremus nomen nostrum antequam dividamur in universas terras.
{11:4} And they said: “Come, let us make a city and a tower, so that its height may reach to heaven. And let us make our name famous before we are divided into all the lands.”

{11:5} Descendit autem Dominus ut videret civitatem et turrim, quam ædificabant filii Adam,
{11:5} Then the Lord descended to see the city and the tower, which the sons of Adam were building.

{11:6} et dixit: Ecce, unus est populus, et unum labium omnibus: cœperuntque hoc facere, nec desistent a cogitationibus suis, donec eas opere compleant.
{11:6} And he said: “Behold, the people are united, and all have one tongue. And since they have begun to do this, they will not desist from their plans, until they have completed their work.

{11:7} Venite igitur, descendamus, et confundamus ibi linguam eorum, ut non audiat unusquisque vocem proximi sui.
{11:7} Therefore, come, let us descend, and in that place confound their tongue, so that they may not listen, each one to the voice of his neighbor.”

{11:8} Atque ita divisit eos Dominus ex illo loco in universas terras, et cessaverunt ædificare civitatem.
{11:8} And so the Lord divided them from that place into all the lands, and they ceased to build the city.

{11:9} Et idcirco vocatum est nomen eius Babel, quia ibi confusum est labium universæ terræ: et inde dispersit eos Dominus super faciem cunctarum regionum.
{11:9} And for this reason, its name was called ‘Babel,’ because in that place the language of the whole earth became confused. And from then on, the Lord scattered them across the face of every region.

{11:10} Hæ sunt generationes Sem: Sem erat centum annorum quando genuit Arphaxad, biennio post diluvium.
{11:10} These are the generations of Shem. Shem was one hundred years old when he conceived Arphaxad, two years after the great flood.

{11:11} Vixitque Sem postquam genuit Arphaxad, quingentis annis: et genuit filios et filias.
{11:11} And after he conceived Arphaxad, Shem lived for five hundred years, and he conceived sons and daughters.

{11:12} Porro Arphaxad vixit triginta quinque annis, et genuit Sale.
{11:12} Next, Arphaxad lived for thirty-five years, and then he conceived Shelah.

{11:13} Vixitque Arphaxad postquam genuit Sale, trecentis tribus annis: et genuit filios et filias.
{11:13} And after he conceived Shelah, Arphaxad lived for three hundred and three years, and he conceived sons and daughters.

{11:14} Sale quoque vixit triginta annis, et genuit Heber.
{11:14} Likewise, Shelah lived for thirty years, and then he conceived Eber.

{11:15} Vixitque Sale postquam genuit Heber, quadringentis tribus annis: et genuit filios et filias.
{11:15} And after he conceived Eber, Shelah lived for four hundred and three years, and he conceived sons and daughters.

{11:16} Vixit autem Heber triginta quatuor annis, et genuit Phaleg.
{11:16} Then Eber lived for thirty-four years, and he conceived Peleg.

{11:17} Et vixit Heber postquam genuit Phaleg, quadringentis triginta annis: et genuit filios et filias.
{11:17} And after he conceived Peleg, Eber lived for four hundred and thirty years, and he conceived sons and daughters.

{11:18} Vixit quoque Phaleg triginta annis, et genuit Reu.
{11:18} Likewise, Peleg lived for thirty years, and then he conceived Reu.

{11:19} Vixitque Phaleg postquam genuit Reu, ducentis novem annis, et genuit filios et filias.
{11:19} And after he conceived Reu, Peleg lived for two hundred and nine years, and he conceived sons and daughters.

{11:20} Vixit autem Reu triginta duobus annis, et genuit Sarug.
{11:20} Then Reu lived for thirty-two years, and then he conceived Serug.

{11:21} Vixit quoque Reu postquam genuit Sarug, ducentis septem annis: et genuit filios et filias.
{11:21} Likewise, after he conceived Serug, Reu lived for two hundred and seven years, and he conceived sons and daughters.

{11:22} Vixit vero Sarug triginta annis, et genuit Nachor.
{11:22} In truth, Serug lived for thirty years, and then he conceived Nahor.

{11:23} Vixitque Sarug postquam genuit Nachor, ducentis annis: et genuit filios et filias.
{11:23} And after he conceived Nahor, Serug lived for two hundred years, and he conceived sons and daughters.

{11:24} Vixit autem Nachor viginti novem annis, et genuit Thare.
{11:24} And so Nahor lived for twenty-nine years, and then he conceived Terah.

{11:25} Vixitque Nachor postquam genuit Thare, centum decem et novem annis: et genuit filios et filias.
{11:25} And after he conceived Terah, Nahor lived for one hundred and nineteen years, and he conceived sons and daughters.

{11:26} Vixitque Thare septuaginta annis, et genuit Abram et Nachor, et Aran.
{11:26} And Terah lived for seventy years, and then he conceived Abram, and Nahor, and Haran.

{11:27} Hæ sunt autem generationes Thare: Thare genuit Abram, Nachor, et Aran. Porro Aran genuit Lot.
{11:27} And these are the generations of Terah. Terah conceived Abram, Nahor, and Haran. Next Haran conceived Lot.

{11:28} Mortuusque est Aran ante Thare patrem suum, in terra nativitatis suæ in Ur Chaldæorum.
{11:28} And Haran died before his father Terah, in the land of his nativity, in Ur of the Chaldeans.

{11:29} Duxerunt autem Abram et Nachor uxores: nomen uxoris Abram, Sarai: et nomen uxoris Nachor, Melcha filia Aran patris Melchæ, et patris Ieschæ.
{11:29} Then Abram and Nahor took wives. The name of Abram’s wife was Sarai. And the name of Nahor’s wife was Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.

~ This Haran might not be the same as the brother of Nachor. This Haran is the father of Milcah and Iscah, whereas the other Haran is the father of Lot. This also explains the redundancy of saying that Milcah is Haran’s daughter, and then saying that Haran is the father of Milcah and Iscah.

{11:30} Erat autem Sarai sterilis, nec habebat liberos.
{11:30} But Sarai was barren and had no children.

{11:31} 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 Chaldæorum, ut irent in terram Chanaan: veneruntque usque Haran, et habitaverunt ibi.
{11:31} And so Terah took his son Abram, and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and he led them away from Ur of the Chaldeans, to go into the land of Canaan. And they approached as far as Haran, and they dwelt there.

{11:32} Et facti sunt dies Thare ducentorum quinque annorum, et mortuus est in Haran.
{11:32} And the days of Terah that passed were two hundred and five years, and then he died in Haran.

[Genesis 12]
[Genesis 12]

{12:1} Dixit autem Dominus ad Abram: Egredere de terra tua, et de cognatione tua, et de domo patris tui, et veni in terram, quam monstrabo tibi.
{12:1} Then the Lord said to Abram: “Depart from your land, and from your kindred, and from your father’s house, and come into the land that I will show you.

{12:2} Faciamque te in gentem magnam, et benedicam tibi, et magnificabo nomen tuum, erisque benedictus.
{12:2} And I will make of you a great nation, and I will bless you and magnify your name, and you will be blessed.

{12:3} Benedicam benedicentibus tibi, et maledicam maledicentibus tibi, atque IN TE benedicentur universæ cognationes terræ.
{12:3} I will bless those who bless you, and curse those who curse you, and in you all the families of the earth will be blessed.”

{12:4} Egressus est itaque Abram sicut præceperat ei Dominus, et ivit cum eo Lot: septuaginta quinque annorum erat Abram cum egrederetur de Haran.
{12:4} And so Abram departed just as the Lord had instructed him, and Lot went with him. Abram was seventy-five years old when he departed from Haran.

{12:5} Tulitque Sarai uxorem suam, et Lot filium fratris sui, universamque substantiam quam possederant, et animas quas fecerant in Haran: et egressi sunt ut irent in terram Chanaan. Cumque venissent in eam,
{12:5} And he took his wife Sarai, and Lot, the son of his brother, and all the substance which they had come to possess, and the lives which they had acquired in Haran, and they departed in order to go to the land of Canaan. And when they arrived in it,

{12:6} pertransivit Abram terram usque ad locum Sichem, usque ad convallem illustrem: Chananæus autem tunc erat in terra.
{12:6} Abram passed through the land even to the place of Shechem, as far as the famous steep valley. Now at that time, the Canaanite was in the land.

{12:7} Apparuit autem Dominus Abram, et dixit ei: Semini tuo dabo terram hanc. Qui ædificavit ibi altare Domino, qui apparuerat ei.
{12:7} Then the Lord appeared to Abram, and he said to him, “To your offspring, I will give this land.” And there he built an altar to the Lord, who had appeared to him.

{12:8} Et inde transgrediens ad montem, qui erat contra orientem Bethel, tetendit ibi tabernaculum suum, ab occidente habens Bethel, et ab oriente Hai: ædificavit quoque ibi altare Domino, et invocavit nomen eius.
{12:8} And passing on from there to a mountain, which was opposite the east of Bethel, he pitched his tent there, having Bethel to the west, and Hai on the east. He also built an altar there to the Lord, and he called upon his name.

{12:9} Perrexitque Abram vadens, et ultra progrediens ad meridiem.
{12:9} And Abram traveled, going out and continuing further on, toward the south.

{12:10} Facta est autem fames in terra: descenditque Abram in Ægyptum, ut peregrinaretur ibi: prævaluerat enim fames in terra.
{12:10} But a famine occurred in the land. And Abram descended to Egypt, to sojourn there. For famine prevailed over the land.

~ People went to Egypt during a famine. For famines were often caused by droughts. Israel and the surrounding regions have little rain even in a year of average rainfall. When there is a drought, they cannot grow crops without rain. And many of their smaller rivers or streams would dry up completely during a drought. But even during a severe drought, the river Nile never went dry. So Egypt could always grow food.

{12:11} Cumque prope esset ut ingrederetur Ægyptum, dixit Sarai uxori suæ: Novi quod pulchra sis mulier:
{12:11} And when he was close to entering Egypt, he said to his wife Sarai: “I know you to be a beautiful woman.

{12:12} et quod cum viderint te Ægyptii, dicturi sunt: Uxor ipsius est: et interficient me, et te reservabunt.
{12:12} And when the Egyptians see you, they will say, ‘She is his wife.’ And they will put me to death, and retain you.

{12:13} Dic ergo, obsecro te, quod soror mea sis: ut bene sit mihi propter te, et vivat anima mea ob gratiam tui.
{12:13} Therefore, I beg you to say that you are my sister, so that it may be well with me because of you, and so that my soul may live by your favor.”

{12:14} Cum itaque ingressus esset Abram Ægyptum, viderunt Ægyptii mulierem quod esset pulchra nimis.
{12:14} And so, when Abram had arrived in Egypt, the Egyptians saw that the woman was exceedingly beautiful.

{12:15} Et nunciaverunt principes Pharaoni, et laudaverunt eam apud illum: et sublata est mulier in domum Pharaonis.
{12:15} And the princes reported it to Pharaoh, and they praised her to him. And the woman was inducted into the house of Pharaoh.

{12:16} Abram vero bene usi sunt propter illam: Fueruntque ei oves et boves, et asini, et servi et famulæ, et asinæ et cameli.
{12:16} In truth, they treated Abram well because of her. And he had sheep and oxen and male donkeys, and men servants, and women servants, and female donkeys, and camels.

{12:17} Flagellavit autem Dominus Pharaonem plagis maximis, et domum eius propter Sarai uxorem Abram.
{12:17} But the Lord scourged Pharaoh and his house with great wounds because of Sarai, the wife of Abram.

{12:18} Vocavitque Pharao Abram, et dixit ei: Quidnam est hoc quod fecisti mihi? Quare non indicasti quod uxor tua esset?
{12:18} And Pharaoh called Abram, and he said to him: “What is this that you have done to me? Why did you not tell me she was your wife?

{12:19} Quam ob causam dixisti esse sororem tuam, ut tollerem eam mihi in uxorem? Nunc igitur ecce coniux tua, accipe eam, et vade.
{12:19} For what reason did you claim her to be your sister, so that I would take her to me as a wife? Now therefore, behold your mate, receive her and go.”

{12:20} Præcepitque Pharao super Abram viris: et deduxerunt eum, et uxorem illius, et omnia quæ habebat.
{12:20} And Pharaoh instructed his men about Abram. And they led him away with his wife and all that he had.

[Genesis 13]
[Genesis 13]

{13:1} Ascendit ergo Abram de Ægypto, ipse et uxor eius, et omnia quæ habebat, et Lot cum eo ad australem plagam.
{13:1} Therefore, Abram ascended from Egypt, he and his wife, and all that he had, and Lot with him, toward the southern region.

~ Abram went south from Egypt, therefore, he was further south in Africa. The term Meridian, in Daniel and in this passage from Genesis, refers to Africa at or near the Equator.

{13:2} Erat autem dives valde in possessione auri et argenti.
{13:2} But he was very wealthy by the possession of gold and silver.

{13:3} Reversusque est per iter, quo venerat, a meridie in Bethel usque ad locum ubi prius fixerat tabernaculum inter Bethel et Hai:
{13:3} And he returned by the way that he came, from the meridian into Bethel, all the way to the place where before he had pitched his tent, between Bethel and Hai.

{13:4} in loco altaris quod fecerat prius, et invocavit ibi nomen Domini.
{13:4} There, at the place of the altar he had made before, he again called upon the name of the Lord.

{13:5} Sed et Lot qui erat cum Abram, fuerunt greges ovium, et armenta, et tabernacula.
{13:5} But Lot also, who was with Abram, had flocks of sheep, and cattle, and tents.

{13:6} Nec poterat eos capere terra, ut habitarent simul: erat quippe substantia eorum multa, et nequibant habitare communiter.
{13:6} Neither was the land able to contain them, so that they might dwell together. Indeed, their substance was so great that they could not live in common.

{13:7} Unde et facta est rixa inter pastores gregum Abram et Lot. Eo autem tempore Chananæus et Pherezæus habitabant in terra illa.
{13:7} And then there also arose a conflict between the shepherds of Abram and of Lot. Now at that time the Canaanite and the Perizzite lived in that land.

{13:8} Dixit ergo Abram ad Lot: Ne quæso sit iurgium inter me et te, et inter pastores meos, et pastores tuos: fratres enim sumus.
{13:8} Therefore, Abram said to Lot: “I ask you, let there be no quarrel between me and you, and between my shepherds and your shepherds. For we are brothers.

{13:9} Ecce universa terra coram te est: recede a me, obsecro: si ad sinistram ieris, ego dexteram tenebo: si tu dexteram elegeris, ego ad sinistram pergam.
{13:9} Behold, the entire land is before your eyes. Withdraw from me, I beg you. If you will go to the left, I will take the right. If you choose the right, I will pass to the left.”

{13:10} Elevatis itaque Lot oculis, vidit omnem circa regionem Iordanis, quæ universa irrigabatur antequam subverteret Dominus Sodomam et Gomorrham, sicut Paradisus Domini, et sicut Ægyptus venientibus in Segor.
{13:10} And so Lot, lifting up his eyes, saw all the region around the Jordan, which was thoroughly irrigated, before the Lord overthrew Sodom and Gomorrah. It was like the Paradise of the Lord, and it was like Egypt, approaching toward Zoar.

{13:11} Elegitque sibi Lot regionem circa Iordanem, et recessit ab Oriente: divisique sunt alterutrum a fratre suo.
{13:11} And Lot chose for himself the region around the Jordan, and he withdrew by way of the east. And they were divided, one brother from the other.

{13:12} Abram habitavit in terra Chanaan: Lot vero moratus est in oppidis, quæ erant circa Iordanem, et habitavit in Sodomis.
{13:12} Abram dwelt in the land of Canaan. In truth, Lot stayed in the towns that were around the Jordan, and he lived in Sodom.

{13:13} Homines autem Sodomitæ pessimi erant, et peccatores coram Domino nimis.
{13:13} But the men of Sodom were very wicked, and they were sinners before the Lord beyond measure.

{13:14} Dixitque Dominus ad Abram, postquam divisus est ab eo Lot: Leva oculos tuos, et vide a loco, in quo nunc es, ad aquilonem et meridiem, ad orientem et occidentem.
{13:14} And the Lord said to Abram, after Lot was divided from him: “Lift up your eyes, and gaze out from the place where you are now, to the north and to the meridian, to the east and to the west.

{13:15} Omnem terram, quam conspicis, tibi dabo, et semini tuo usque in sempiternum.
{13:15} All the land that you see, I will give to you, and to your offspring even forever.

{13:16} Faciamque semen tuum sicut pulverem terræ: si quis potest hominum numerare pulverem terræ, semen quoque tuum numerare poterit.
{13:16} And I will make your offspring like the dust of the earth. If any man is able to number the dust of the earth, he will be able to number your offspring as well.

{13:17} Surge, et perambula terram in longitudine, et in latitudine sua: quia tibi daturus sum eam.
{13:17} Arise and walk through the land in its length, and breadth. For I will give it to you.”

{13:18} Movens igitur tabernaculum suum Abram, venit et habitavit iuxta convallem Mambre, quæ est in Hebron: ædificavitque ibi altare Domino.
{13:18} Therefore, moving his tent, Abram went and dwelt by the steep valley of Mamre, which is in Hebron. And he built an altar there to the Lord.

[Genesis 14]
[Genesis 14]

{14:1} Factum est autem in illo tempore, ut Amraphel rex Senaar, et Arioch rex Ponti, et Chodorlahomor rex Elamitarum, et Thadal rex Gentium
{14:1} Now it happened in that time that Amraphel, king of Shinar, and Arioch, king of Pontus, and Chedorlaomer, king of the Elamites, and Tidal, king of the Nations,

{14:2} inirent bellum contra Bara regem Sodomorum, et contra Bersa regem Gomorrhæ, et contra Sennaab regem Adamæ, et contra Semeber regem Seboim, contraque regem Balæ, ipsa est Segor.
{14:2} went to war against Bera, king of Sodom, and against Birsha, king of Gomorrah, and against Shinab, king of Admah, and against Shemeber, king of Zeboiim, and against the king of Bela, that is Zoar.

{14:3} Omnes hi convenerunt in vallem Silvestrem, quæ nunc est Mare Salis.
{14:3} All these came together in the wooded valley, which is now the Sea of Salt.

{14:4} Duodecim enim annis servierunt Chodorlahomor, et tertiodecimo anno recesserunt ab eo.
{14:4} For they had served Chedorlaomer for twelve years, and in the thirteenth year they withdrew from him.

{14:5} Igitur quartodecimo anno venit Chodorlahomor, et reges qui erant cum eo: percusseruntque Raphaim in Astarothcarnaim, et Zuzim cum eis, et Emim in Save Cariathaim,
{14:5} Therefore, in the fourteenth year, Chedorlaomer arrived, and the kings who were with him. And they struck the Rephaim at Ashteroth of the two horns, and the Zuzim with them, and the Emim at Shaveh-Kiriathaim.

{14:6} et Chorræos in montibus Seir, usque ad Campestria Pharan, quæ est in solitudine.
{14:6} and the Chorreans in the mountains of Seir, even to the plains of Paran, which is in the wilderness.

{14:7} Reversique sunt, et venerunt ad fontem Misphat, ipsa est Cades: et percusserunt omnem regionem Amalecitarum, et Amorrhæum, qui habitabat in Asasonthamar.
{14:7} And they returned and arrived at the fountain of Mishpat, which is Kadesh. And they struck the entire region of the Amalekites, and the Amorites who dwelt in Hazazontamar.

{14:8} Et egressi sunt rex Sodomorum, et rex Gomorrhæ, rexque Adamæ, et rex Seboim, necnon et rex Balæ, quæ est Segor: et direxerunt aciem contra eos in valle Silvestri:
{14:8} And the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and indeed the king of Bela, which is Zoar, went forth. And they directed their point against them in the wooded valley,

{14:9} scilicet adversus Chodorlahomor regem Elamitarum, et Thadal regem Gentium, et Amraphel regem Sennaar, et Arioch regem Ponti: quatuor reges adversus quinque.
{14:9} namely, against Chedorlaomer, king of the Elamites, and Tidal, king of the Nations, and Amraphel, king of Shinar, and Arioch, king of Pontus: four kings against five.

{14:10} Vallis autem Silvestris habebat puteos multos bituminis. Itaque rex Sodomorum, et Gomorrhæ, terga verterunt, cecideruntque ibi: et qui remanserant, fugerunt ad montem.
{14:10} Now the wooded valley had many pits of bitumen. And so the king of Sodom and the king of Gomorrah turned back and they fell there. And those who remained, fled to the mountain.

~ These two armies did not want to fight amidst the tar pits, so they turned back and were caught in battle by the enemy, having to way to retreat. The word ‘cecideruntque’ indicates that they fell in battle, not that they fell into the tar pits.

{14:11} Tulerunt autem omnem substantiam Sodomorum et Gomorrhæ, et universa quæ ad cibum pertinent, et abierunt:
{14:11} Then they took all the substance of the Sodomites and the Gomorrahites, and all that pertained to food, and they went away,

~ All that pertains to food includes food, utensils, cooking material, etc.

{14:12} necnon et Lot et substantiam eius, filium fratris Abram, qui habitabat in Sodomis.
{14:12} along with both Lot, the son of Abram’s brother, who lived in Sodom, and his substance.

{14:13} Et ecce unus, qui evaserat, nunciavit Abram Hebræo, qui habitabat in convalle Mambre Amorrhæi fratris Escol, et fratris Aner: hi enim pepigerant fœdus cum Abram.
{14:13} And behold, one who had escaped reported it to Abram the Hebrew, who lived in the steep valley of Mamre the Amorite, who was the brother of Eshcol, and the brother of Aner. For these had formed an agreement with Abram.

{14:14} Quod cum audisset Abram, captum videlicet Lot fratrem suum, numeravit expeditos vernaculos suos trecentos decem, et octo: et persecutus est usque Dan.
{14:14} When Abram had heard this, namely, that his brother Lot had been taken captive, he numbered three hundred and eighteen of his own armed men and he went in pursuit all the way to Dan.

~ These 318 were not servants, but a group of armed men who worked for Abram, guarding his possessions and his servants. There were no police in those days, and someone with a very large contingent of servants and a very large family needed armed men to protect them. These men are analogous to a large corporation having its own security guards. Also, it was brave and daring for such a small and lightly armed group, without experience in warfare, to actually attack a large army deployed in the field.

{14:15} Et divisis sociis, irruit super eos nocte: percussitque eos, et persecutus est eos usque Hoba, quæ est ad lævam Damasci.
{14:15} And dividing his company, he rushed upon them in the night. And he struck them and pursued them as far as Hobah, which is on the left hand of Damascus.

{14:16} Reduxitque omnem substantiam, et Lot fratrem suum cum substantia illius, mulieres quoque et populum.
{14:16} And he brought back all the substance, and Lot his brother, with his substance, likewise the women and the people.

{14:17} Egressus est autem rex Sodomorum in occursum eius postquam reversus est a cæde Chodorlahomor, et regum qui cum eo erant in valle Save, quæ est vallis regis.
{14:17} Then the king of Sodom went out to meet him, after he returned from the slaughter at Chedorlaomer, and the kings who were with him at the valley of Shaveh, which is the valley of the king.

{14:18} At vero Melchisedech rex Salem, proferens panem et vinum, erat enim sacerdos Dei Altissimi,
{14:18} Then in truth, Melchizedek, the king of Salem, brought forth bread and wine, for he was a priest of the Most High God;

~ Salem (Shalom) means peace; Melchizedek is the king of peace and a foreshadowing of Christ, the King of Peace.

{14:19} benedixit ei, et ait: Benedictus Abram Deo Excelso, qui creavit cælum et terram:
{14:19} he blessed him, and he said: “Blessed be Abram by the Most High God, who created heaven and earth.

{14:20} et benedictus Deus Excelsus, quo protegente, hostes in manibus tuis sunt. Et dedit ei decimas ex omnibus.
{14:20} And blessed be the Most High God, through whose protection the enemies are in your hands.” And he gave him tithes from everything.

{14:21} Dixit autem rex Sodomorum ad Abram: Da mihi animas, cetera tolle tibi.
{14:21} Then the king of Sodom said to Abram, “Give me these souls, and take the rest for yourself.”

{14:22} Qui respondit ei: Levo manum meam ad Dominum Deum excelsum Possessorem cæli et terræ,
{14:22} And he responded to him: “I lift up my hand to the Lord God, the Most High, the Possessor of heaven and earth,

{14:23} quod a filo subtegminis usque ad corigiam caligæ, non accipiam ex omnibus quæ tua sunt, ne dicas: Ego ditavi Abram:
{14:23} that from one thread within a blanket, even to a single shoelace, I will not take anything from that which is yours, lest you say, ‘I have enriched Abram,’

{14:24} exceptis his, quæ comederunt iuvenes, et partibus virorum, qui venerunt mecum, Aner, Eschol, et Mambre: isti accipient partes suas.
{14:24} except that which the young men have eaten, and the shares for the men who came with me: Aner, Eshcol, and Mamre. These will take their shares.”