Original Douay–Rheims AnnotationsGenesis 11
English College of Douai–Rheims
Read Genesis 11 in the BibleGenesis 11:7
Let us confound.
God in dissipating this vain work of men, would use the ministry of Angels [1]. As not only Philo Judæus, and Origen, [2] but also S. Augustin. S. Gregory, and other fathers expound these words, Come, let us descend, and confound their tongue. Where they also note God's singular wisdom, mercy, and justice, so punishing the offence, [3] that he turneth it to his own glory, and the profit of all men: shewing his power and sovereign Majesty by two great miracles [4]. First, by so suddenly and utterly depriving all those builders of their usual tongue, that presently they could neither speak it, nor understand it. Secondly, by giving distinct languages to several sorts of families, which they immediately understood, and spoke most promptly, as if they had long before learned and used the same. But to no man was given more than one language. And so, to the more commodity of all mankind, they were forced to part into sundry coasts of the earth, which they inhabited and replenished with distinct Nations, having the same Angels their spiritual Patrons and Protectors, which had severally changed their language. In particular, [5] [6] it was profitable to the good, who being before oppressed by the united power of many wicked, were relieved (as S. Gregory teacheth) when their persecutors were divided [7]. These good were the family of Heber, as S. Chrysostom and S. Augustin prove. For seeing the change of tongues was inflicted for punishment, [8] it appeareth that Heber and his family were innocent of the vain attempt, whose tongue was not changed, but remained the same, and of him was called the Hebrew tongue for distinction sake after there were many tongues, which before had no distinct name, being the only tongue of all men. Again, touching the offenders (who were punished in their tongues, that they could not be understood commanding one another, because they would not understand God justly commanding them all) they also reaped this profit, that they were forced to leave off that bad work, and withal to seek more ample habitations, who if they had there more increased in number and strength, would without doubt (saith S. Chrysostom) have attempted worse things. And infinite man-slaughter would have been committed amongst so many, for possession of that one city & tower. Finally the fathers note [9], that as God wrought here much good by division of tongues, so he wrought much more by communion of tongues given to the Apostles [10], thereby enabling them to gather one Church of all tongues and nations.
- 1 Ministry of Angels.
- 2 Li. de confus. ling. ho. 11. in Numer. li. 16. c. 6. civit. l. 2. Moral. in c. 1. Iob.
- 3 God turneth the offence of men to good.
- 4 Two Miracles in privation of one tongue, & giving a new.
- 5 Division among evil men is profitable.
- 6 Li. 34. Moral. in c. 41. Iob. ho. 11. in Gen. li. 16. c. 11. & li. 18. c. 39. ci. S. Aug. li. 6. c. 4. civit.
- 7 The member offending is punished.
- 8 Heber and his family consented not to the building of Babel.
- 9 Others conjecture Cainan should not be in the text of the 70.
- 10 Editio quædam vaticanæ.
Genesis 11:12
Begat Sale.
[1] Here is an intricate difficulty: For the Hebrew and Latin text, both here and in Paralipomenon [2] saying Aphaxad begat Sale, the 72. Interpreters and S. Luke [3] place Cainan between them, as son of Arphaxad, and father of Sale. Eusebius also in his Chronicle, with most Greek Doctors, and S. Augustine [4], count Cainan in this Genealogy of Sem. Whereupon many do number him in this rank, and suppose that Moyses omitted him for some Mystery [5], and yet writeth truly, that Arphaxad begat Sale, not his proper son, but his son's son: as S. Matthew saith [6], Joram begat Ozias, who was his nephew's nephew. But against this solution it is replied, that then Arphaxad should have been a grandfather at 35. years of age: which were strange in those days, however it is now. [7] And a greater difficulty, or rather absurdity must also be granted, that Arphaxad begat both Cainan at the age of 35. years, according to the 72. Interpreters, and that Sale was also begotten the same year, according to the Hebrew, being both true. Which inconvenience is not in the Genealogy written by S. Matthew. Others therefore according to the Hebrew and Latin text, with most Latin Doctors, omit Cainan in this place and Paralipomenon, namely with S. Hierom, who diligently examining and reconciling varieties between the Hebrew [8] and the Greek, maketh no mention at all of this difference. [9] Which maketh some to conjecture, that in S. Hierom's time Cainan was not in the Greek copies, at least not in those that he had, and held for the best. And at this day some have him not. Which may be admitted for a probable answer touching the Hebrew and Greek of the old Testament. But for so much as all copies, both Greek & Latin [10], also S. Hierom's Edition of S. Luke's Gospel have Cainan [11], the difficulty still remaineth between Moyses and S. Luke. How then shall this doubt be solved? We cannot solve it. And no marvel. For Venerable Bede could not, whose words are these: [12] S. Luke useth rather the Greek testimonies than the Hebrew's: whereof happeneth that I much marvel at, and for dullness of wit, being strucken with great admiration, I cannot throughly scan, seeing in the Hebrew verity are found only ten generations from the flood unto Abraham, by what means S. Luke, who (the Holy Ghost governing his pen) could in no sort write false, would rather set down eleven generations in the Gospel, Cainan adjoined according to the seventy Interpreters. [13] Thus writeth S. Bede, reverently admiring that he could not understand. For being assured that the Holy Ghost governed the pens both of Moyses and S. Luke, and that he is not contrary to himself, it must needs be true which each of them writeth, though other learned men cannot reach the profoundness of some difficulties that occur. And therefore Beza was extreme saucy to dash Cainan out of S. Luke's Gospel [14], and that wittingly and most impudently, saying in his Annotations: Non dubitavimus expungere, We doubted not to put it out. [15] [16] The former English Editions, otherwise corrupt in many places, have Cainan in the text of S. Luke Gospel, but their latter translaters are in this point pure Bezites.
- 1 Scriptures hard.
- 2 1. Par. 1.
- 3 Luc. 3. v. 36.
- 4 Li. 16. c. 10. civit.
- 5 Some think Moyses omitted Cainan for a mystery.
- 6 Mat. 1.
- 7 Refutation.
- 8 Quest. Hebræ.
- 9 Ho. 30. in Gen. S. Greg. ho. 30. in Evan.
- 10 Gift of tongues most profitable to the Church.
- 11 But never any Catholic (nor heretic before Beza) put Cainan out of S. Luke's Gospel.
- 12 Prefat. comment. in Actæ Apost.
- 13 A memorable sentence of S. Bede.
- 14 Beza sacrilegiously proud.
- 15 The heretical English Editions differ in this point.
- 16 1552. 1577.
Original Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Genesis 11:4
Let us make.
[1] Here we may see in Nemrod the common causes of heresies, and the manner of Heretics proceeding. For he having a subtile, proud, and aspiring mind [2], first detracted from God, persuadng men (as is noted before) not to depend upon God's providence, and finding some others of like humour, they conspired together, and drew more followers, by bearing the simpler sort in hand [3] (for it was unpossible wise man should believe it) that they would make a tower of defence against a new flood, if God should think to drown the world again. But their principal intention was to make themselves great and strong for the present, and famous to posterity. [4] All which God overthrew, neither suffering them to build up their imagined castle of strength, nor to be praised for their work, but made them infamous to the world's end.