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- Lateinisch: Vulgata des Hl. Hieronymus (Sixto-Clementina)
- Deutsch: Biblia Sacra nach nach Joseph Franz von Allioli bzw. Augustin Arndt, teilw. mit minimalen Sprachlichen Anpassungen. Fußnoten befinden sich zwischen den beiden englischen Kommentaren.
- Englisch: Douay-Rheims Bible. Fußnoten befinden sich unter den Bibeltexten. Ein zusätzlicher Kommentar befindet sich am Ende der Seite.
Einleitung bei Allioli: Gottes Gebot gehorchend geht Noe mit den Menschen und Tieren, die Gott bezeichnet, in die Arche. (V. 9) Sofort tritt eine Überschwemmung der Erde und die Vernichtung aller zurückgebliebenen Wesen ein.
Einleitung der Duoay-Rheims: Noe with his family go into the ark. The deluge overflows the earth.
Siehe auch die Vorworte zu den 5 Büchern des Mose.
- Dixitque Dominus ad eum: Ingredere tu, et omnis domus tua in arcam: te enim vidi justum coram me in generatione hac.
- Ex omnibus animantibus mundis tolle septena et septena, masculum et feminam: de animantibus vero immundis duo et duo, masculum et feminam.
- Sed et de volatilibus cœli septena et septena, masculum et feminam: ut salvetur semen super faciem universæ terræ.
- Adhuc enim, et post dies septem ego pluam super terram quadraginta diebus et quadraginta noctibus: et delebo omnem substantiam, quam feci, de superficie terræ.
- Fecit ergo Noe omnia, quæ mandaverat ei Dominus.
- Eratque sexcentorum annorum quando diluvii aquæ inundaverunt super terram.
- Et ingressus est Noe, et filii ejus, uxor ejus et uxores filiorum ejus cum eo in arcam propter aquas diluvii.
- De animantibus quoque mundis et immundis, et de volucribus, et ex omni, quod movetur super terram.
- Duo et duo ingressa sunt ad Noe in arcam, masculus et femina, sicut præceperat Dominus Noe.
- Cumque transissent septem dies, aquæ diluvii inundaverunt super terram.
- Anno sexcentesimo vitæ Noe, mense secundo, septimodecimo die mensis, rupti sunt omnes fontes abyssi magnæ, et cataractæ cœli apertæ sunt:
- Et facta est pluvia super terram quadraginta diebus et quadraginta noctibus.
- In articulo diei illius ingressus est Noe, et Sem, et Cham, et Japheth filii ejus: uxor illius, et tres uxores filiorum ejus cum eis in arcam:
- Ipsi et omne animal secundum genus suum, universaque jumenta in genere suo, et omne quod movetur super terram in genere suo, cunctumque volatile secundum genus suum, universæ aves, omnesque volucres
- Ingressa sunt ad Noe in arcam, bina et bina ex omni carne, in qua erat spiritus vitæ.
- Et quæ ingressa sunt, masculus et femina ex omni carne introierunt, sicut præceperat ei Deus: et inclusit eum Dominus deforis.
- Factumque est diluvium quadraginta diebus super terram: et multiplicatæ sunt aquæ, et elevaverunt arcam in sublime a terra.
- Vehementer enim inundaverunt: et omnia repleverunt in superficie terræ: porro arca ferebatur super aquas.
- Et aquæ prævaluerunt nimis super terram: opertique sunt omnes montes excelsi sub universo cœlo.
- Quindecim cubitis altior fuit aqua super montes, quos operuerat.
- Consumptaque est omnis caro, quæ movebatur super terram, volucrum, animantium, bestiarum, omniumque reptilium, quæ reptant super terram: universi homines,
- Et cuncta, in quibus spiraculum vitæ est in terra, mortua sunt.
- Et delevit omnem substantiam, quæ erat super terram, ab homine usque ad pecus, tam reptile quam volucres cœli: et deleta sunt de terra: remansit autem solus Noe, et qui cum eo erant in arca.
- Obtinueruntque aquæ terram centum quinquaginta diebus.
- Da sprach der Herr zu ihm: Gehe in die Arche, du und dein ganzes Haus; denn dich habe ich gerecht vor mir gesehen unter diesem Geschlechte.1 [Hebr 11,7, 2Petr 2,5]
- Von allen reinen Tieren2 nimm je sieben und sieben, Männchen und Weibchen; von den unreinen Tieren aber je zwei und zwei, Männchen und Weibchen.
- Auch von den Vögeln des Himmels je sieben und sieben, Männchen und Weibchen, damit auf der ganzen Erde Samen erhalten werde.
- Denn noch sieben Tage,3 und ich will auf die Erde regnen lassen vierzig Tage und vierzig Nächte, und will alle Wesen, die ich gemacht habe, von dem Erdboden vertilgen.4
- Und Noe tat alles, was ihm der Herr befohlen hatte.5
- Und er war sechshundert Jahre alt, als die Wasserflut die Erde überschwemmte.
- Da ging Noe, seine Söhne, seine Frau und die Frauen e seiner Söhne mit ihm in die Arche wegen der Gewässer der Flut. [Mt 24,37, Lk 17,26, 1Petr 3,20]
- Auch von den reinen und unreinen Tieren, und von den Vögeln, und von allem, was sich regt auf Erden,
- gingen je zwei und zwei zu Noe in die Arche, Männchen und Weibchen, wie der Herr es Noe geboten hatte.
- Und als die sieben Tage vorüber waren, überschwemmte die Wasserflut die Erde.
- Im sechshundertsten Jahre des Lebens Noes, im zweiten Monat,6 am siebenzehnten Tage des Monats brachen alle Quellen der großen Tiefe auf, und die Schleusen des Himmels öffneten sich;
- und der Regen strömte auf die Erde herab, vierzig Tage und vierzig Nächte.7
- An eben diesem Tage8 ging Noe, und Sem, Cham und Japheth, seine Söhne, seine Frau, und die drei Frauen seiner Söhne mit ihnen in die Arche.
- Sie und alle Tiere nach ihrer Art, und alles Vieh nach seiner Art, und alles, was sich auf Erden regt nach seiner Art, und alle Vögel nach ihrer Art, alles Befiederte und Geflügelte,
- gingen zu Noe in die Arche ein, je zwei und zwei von allem Fleisch, das Odem des Lebens in sich hatte.
- Und was hineinging, war Männchen und Weibchen von allem Fleische, wie Gott ihm geboten hatte; und der Herr schloss ihn von außen ein.9
- Da kam die Flut vierzig Tage über die Erde, und das Wasser wuchs und hob die Arche hoch empor über die Erde.
- Denn es schwoll mit Ungestüm an und erfüllte alles auf der Oberfläche der Erde; die Arche aber schwebte auf dem Wasser.10
- Und das Wasser nahm über alle Maßen zu auf Erden, alle hohen Berge unter dem ganzen Himmel wurden davon bedeckt.
- Fünfzehn Ellen war das Wasser höher als die Berge, die es bedeckte.
- Da wurde alles Fleisch vertilgt, das sich auf Erden regte, Vögel, Getier, Vieh, und alles Gewürm, das auf der Erde kriecht; alle Menschen, [Weish 10,4, JSir 39,28, 1Petr 3,20]
- und alles, was auf dem trockenen Lande Odem des Lebens hatte, starb.
- So vertilgte Gott jedes Wesen, das auf dem Erdboden war,11 Menschen und Vieh, Gewürm und Vögel des Himmels, und sie wurden von der Erde vertilgt. Nur Noe blieb übrig, und die, welche mit ihm in der Arche waren.
- Und das Wasser stand auf der Erde hundert und fünfzig Tage lang.
- And the Lord said to him: Go in thou and all thy house into the ark: for thee I have seen just before me in this generation.
- Of all clean beasts take seven and seven, the male and the female.
- But of the beasts that are unclean two and two, the male and the female. Of the fowls also of the air seven and seven, the male and the female: that seed may be saved upon the face of the whole earth.
- For yet a while, and after seven days, I will rain upon the earth forty days and forty nights; and I will destroy every substance that I have made, from the face of the earth.
- And Noe did all things which the Lord had command him.
- And he was six hundred years old, when the waters of the flood overflowed the earth.
- And Noe went in and his sons, his wife and the wives of his sons with him into the ark, because of the waters of the flood.
- And of beasts clean and unclean, and of fowls, and of every thing that moveth upon the earth,
- Two and two went in to Noe into the ark, male and female, as the Lord had commanded Noe.
- And after the seven days were passed, the waters of the flood overflowed the earth.
- In the six hundredth year of the life of Noe, in the second month, in the seventeenth day of the month, all the fountains of the great deep were broken up, and the flood gates of heaven were opened:
- And the rain fell upon the earth forty days and forty nights.
- In the selfsame day Noe, and Sem, and Cham, and Japheth his sons: his wife, and the three wives of his sons with them, went into the ark:
- They and every beast according to its kind, and all the cattle in their kind, and every thing that moveth upon the earth according to its kind, and every fowl according to its kind, all birds, and all that fly,
- Went in to Noe into the ark, two and two of all flesh, wherein was the breath of life.
- And they that went in, went in male and female of all flesh, as God had commanded him: and the Lord shut him in on the outside.
- And the flood was forty days upon the earth, and the waters increased, and lifted up the ark on high from the earth.
- For they overflowed exceedingly: and filled all on the face of the earth: and the ark was carried upon the waters.
- And the waters prevailed beyond measure upon the earth: and all the high mountains under the whole heaven were covered.
- The water was fifteen cubits higher than the mountains which it covered.
- And all flesh was destroyed that moved upon the earth, both of fowl, and of cattle, and of beasts, and of all creeping things that creep upon the earth: and all men.
- And all things wherein there is the breath of life on the earth, died.
- And he destroyed all the substance that was upon the earth, from man even to beast, and the creeping things and fowls of the air: and they were destroyed from the earth: and Noe only remained, and they that were with him in the ark.
- And the waters prevailed upon the earth a hundred and fifty days.
 “Of all clean”: The distinction of clean and unclean beasts appears to have been made before the law of Moses, which was not promulgated till the year of the world 2514.
Kap. 7 (1) Das durch die Sündflut (so meist nach der Veranlassung genannt, eigentlich Sintflut, große Flut) zu vertilgen ist. – (2) Der Unterschied wurde also bereits vor der Sündflut gemacht. Woher die Unterscheidung rührt, ist nicht angegeben. Im Naturgesetz ist sie nicht enthalten, [3Mos 11] wird sie als positives Gesetz aufgestellt; entweder also hat sie sich vor der Sündflut als frommer Gebrauch gebildet oder beruht auf einer alten Offenbarung. – (3) Vom Gebote Gottes an gerechnet. – (4) Wer vor Einbruch der Sündflut Buße tat, hätte vielleicht noch gerettet werden können, wie später die Niniviten. – (5) Was in V. 1 gesagt wird. – (6) Die Berechnung ist wohl nach dem natürlichen oder ökonomischen Jahre zu machen, welches im Herbste mit dem Anfange der Ackerbestellung für die Aussaat begann, so dass die Flut im Oktober oder November über die Erde hereinbrach. – (7) Genauere Erzählung des V. 6 kurz Angedeuteten. Die große Tiefe ist das Meer. Vergl. [5Mos 8,7]. – (8) An dem V. 11 erwähnten Tage. – (9) Gottes Vorsehung wacht über ihn. – (10) Die Wiederholungen des Berichtes malen das Einerlei des unübersehbaren Wasserspiegels und die wenn auch von Schrecken des Todes umgebende, doch sicher darüber hinwegschwimmende Arche. – (11) Der Text berichtet nach der Erzählung der unmittelbaren Augenzeugen, welche das wiedergeben, was sie gesehen. Das Ziel Gottes bei dieser Strafe war das [1Mos 6,5ff.13] Berührte, somit kann man den Text von der damals bewohnten Erde verstehen. Dem steht die Überlieferung der Väter nicht entgegen. Es ist deshalb jetzt allgemeine Meinung, dass der Text der heiligen Schrift dahin verstanden werden kann, vorwiegende, dass er so verstanden werden muss. In diesem Falle ist V. 20 von den Noe bekannten Bergen die Rede. Die Väter sehen in der Sündflut und der Arche das Vorbild der Taufe und der Kirche, wie auch die Allgemeinheit des Verderbens und der Rettung vorbildlich sind.
Haydock Bible Commentary:
Of all clean. The distinction of clean and unclean beasts, appears to have been made before the law of Moses, which was not promulgated till the year of the world 2514. (Challoner). — Clean: not according to the law of Moses, which was not yet given, but such as tradition had described — fit for sacrifice; (Menochius) though they might be of the same species as were deemed clean in the law, which ratified the ancient institution. — And seven: (Hebrew) simply seven, three couple and an odd female, for sacrifice after the deluge: one couple was to breed, the other two perhaps for food. (Haydock) — Some imagine, that there were fourteen unclean and four clean animals, of every species, in the ark, because the Samaritan, Septuagint, and Vulgate read, “seven and seven.” (Origen, &c.) — But our Saviour, sending the Disciples to preach two and two, did not appoint a company of four to go together, but only of two, as is generally allowed, Mark vi. 7. (Calmet)
Seventeenth day. On the tenth, God had given the last warning to the wretched and obstinate sinners, to whom Noe had been preaching, both by word and by building the ark, for 120 years; all in vain. This second month is, by some, supposed to be the month of May; by others, that of November. Usher makes Noe enter the ark on the 18th December 1656. The waters decreased May 17, mountains appear July 31, he sends out the raven September 8, and leaves the ark December 29, after having remained in it a year and ten days, according to the antediluvian computation, or a full year of 365 days. The systems of those pretended philosophers, who would represent this flood as only partial, affecting the countries which were then inhabited, are all refuted by the plain narration of Moses. What part of the world could have been secure, when the waters prevailed fifteen cubits above the highest mountains? To give a natural cause only for this miraculous effect, would be nugatory: but as waters covered the earth at first, so they surely might again, by the power of God. (Haydock) — Fountains and flood-gates. These are the two natural causes which Moses assigns for the deluge, the waters below, and those above in the sky or firmament. Heaven is said to be shut when it does not rain, (Luke iv. 25.) so it is here opened, and flood-gates, or torrents of rain, pour down incessantly. But God attributes not the deluge to these causes alone; he sufficiently intimates that it would be miraculous, (ver. 4, I will rain, ) and still more emphatically, chap. vi. 17, Behold I . Hebrew, “I, even I myself, do bring on a flood of waters.” The idea which Moses give of the flood, corresponds with that which he before gave of chaos, when earth and water were undistinguished in one confusing mass, chap. i. 6. The Hebrews look upon it as a continual miracle, that the earth is not always deluged, being founded, as they represent it, on the waters, Jeremias v. 22. Calmet and others have proved, both from Scripture and from philosophical arguments, the universality of the deluge, against Isaac Vossius, &c. (Haydock)
The Lord shut him in, by an angel besmearing the door with pitch, to prevent the waters from penetrating, while Noe did the like in the inside. (Calmet) — Thus God supplies our wants when we are not able to provide for ourselves, and though he could do all by himself, yet he requires us to co-operate with him, and often makes use of secondary causes. (Worthington)
Days: counting from the end of the forty days, when the deluge was at its height. (Calmet) — In all the histories of past ages, there is nothing so terrible as this event. What became of all those myriads of human beings who perished on this occasion? We know not. Some have charitably supposed, that, although the far greater part perished everlastingly, a few who had been incredulous while Noe preached, opened their eyes at last, when it was too late to save their bodies, and by sincere repentance rescued their souls from the flames, and were consigned to do penance, for a time, in the other world. These heard the preaching of Jesus Christ, or believed in his redemption, while they were yet living, and so deserved to partake of his mercies, and joyfully beheld his sacred person when he came to visit them in their prison of purgatory. 1 Peter iii. 19, He came and preached to those spirits that were in prison: which had been sometime incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is eight souls, were saved from drowning by water. Whereunto baptism, being of the like form, now saves you also, &c. See F. S. Bellarmine, &c. In these last words of St. Peter, we may also notice, that the ark was a figure of baptism, which is so necessary, that without its reception, or desire of it at least, no man can be saved. It is also a figure of the cross, and of the one true Church, as the Fathers remark, with St. Augustine, City of God xv. i; Menochius &c.; St. Gregory, hom. 12 in Ezech. &c. — This is so striking that it deserves to be seriously considered. It was only one, though God could have ordered many smaller vessels to be made ready, perhaps with less inconvenience to Noe, that we might reflect, out of the Church the obstinate will surely perish. St. Jerome, ep. ad Dam.: In this ark all that were truly holy, and some imperfect, like Cham, were contained, clean beasts and unclean dwelt together, that we need not wonder if some Catholics be a disgrace to their name. The ark had different partitions, to remind us of the various orders of Clergy and Laity in the Church, with one chief governor, the Pope, like Noe in the ark. It was strong, visible, &c., and pitched all over with the durable cement, bitumen, and riding triumphant amid the storms, the envy of all who were out of it, till at last it settled upon a rock. So the Church is built on a rock, against which the gates of hell shall not prevail: she is not less obvious to the sincere seeker, than a city built on the top of the highest mountain, &c. We might here take a retrospective view of the chief occurrences and personages of the former world; we should observe the same order of the things from the beginning, — the conflict of virtue and vice, the preservation of the true faith and worship of God among a few chosen souls, who preferred to be persecuted by worldlings, rather than to offend God. They contended earnestly for the fiath once delivered to the Saints, to Adam and Eve, once innocent, and afterwards penitent. We behold original sin, and the promised remedy for mankind; while the rebel angels are abandoned, without redress. There was kept up a communion of saints: sacrifice to the one God was performed generally by the heads of families, who were priests in the law of nature. Even Cain, though a bad man, through hypocrisy, chose to offer sacrifice before he had quite broken off from the society of the faithful, and resolved to become the father of all excommunicated persons, and of all seceders. (chap. iv. 16.) He was admonished by God that he had free will, and might merit a reward by a different conduct. His sentence, as well as that pronounced upon Adam, and upon all mankind, before the flood, reminds us of the particular and general judgment; as the translation of Henoch sets before us the happy state of the blessed, and the immortality, of which it was an earnest. See Douay Bible, where the chief mysteries of faith are pointed out as the creed of the Antediluvians. Even the Blessed Trinity was insinuated, or shewn to them, at a distance, in various texts: the unity and indissolubility of marriage were clearly expressed; the true Church continued in Noe, while the chain of schismatics and heretics was broken, and Cain’s progeny destroyed. In this period of time, we may discover what the ancients so often describe respecting the four ages: — the golden age is most perfectly found in Paradise; but only for a few days, or perhaps only a few hours, during which our first parents preserved their innocence. The silver age may have lasted rather longer, till the murder of Abel, or 128 years, when Cain began to disturb the peace of the world. From that time, till the giants make their appearance, we may reckon the age of brass. But that of iron had continued for may years before the flood. The like deterioration of morals we may discover after the deluge, and again after the renovation of the world, by the preaching of the gospel. For some time after these two great events, things bore a pleasing aspect; Noe was busy in offering sacrifice to God, Christians wee all one heart and one soul, enjoying all things in common, and God gave a blessing to the earth, and confirmed his covenant with men. Then Cham, Nemrod, and Babel appear, heresies in the new law break forth, and disturb the lovely harmony of mankind: but still a sufficient number preserve their integrity, till about the days of Abraham and Arius, in their respective periods, and may be said to have lived in the silver age, when compared with the brazen insolence of the great majority of those who came after. The iron age of these two periods, may be dated from the persecution of Epiphanes against the Jews, when so may apostatized from the faith, and from that much more terrible persecution which will be raised against Christians by Antichrist, the man of sin, (of which the former was a type) when the charity of many shall grow cold, and Christ will hardly find faith upon the earth. To that age may just be applied, those strong expressions of disapprobation which God made use of before the flood, chap. vi. 3, 6, 12. He will punish the crimes of that age with a deluge of fire, and say, The end of all flesh is come before me, &c., ver. 13. Time shall be no longer, Apocalypse x. 6. (Haydock)