Edition Masquer
De civitate Dei (CCSL)

Caput X: De generatione Sem, in cuius progenie tendens ad Abraham ciuitatis dei ordo dirigitur.

Tenenda est igitur series generationum ab ipso Sem, ut ipsa ostendat post diluuium ciuitatem dei, sicut eam series generationum ab illo, qui est appellatus Seth, ostendebat ante diluuium. propter hoc ergo scriptura diuina cum terrenam ciuitatem in Babylone, hoc est in confusione, monstrasset, ad patriarcham Sem recapitulando reuertitur et orditur inde generationes usque ad Abraham, commemorato etiam numero annorum, quanto quisque ad hanc seriem pertinentem filium genuisset quantoque uixisset. ubi certe agnoscendum est, quod ante promiseram, ut appareat quare sit dictum de filiis Heber: nomen unius Phalech, quia in diebus eius diuisa est terra. quid enim aliud intellegendum est terram esse diuisam nisi diuersitate linguarum? omissis igitur ceteris filiis Sem ad hanc rem non pertinentibus illi conectuntur in ordine generationum, per quos possit ad Abraham perueniri; sicut illi conectebantur ante diluuium, per quos ueniretur ad Noe generationibus, quae propagatae sunt ex illo Adam filio, qui est appellatus Seth. sic ergo incipit generationum ista contextio: et hae generationes Sem. Sem filius centum annorum, cum genuit Arphaxat, secundo anno post diluuium. et uixit Sem, postquam genuit Arphaxat, quingentos annos et genuit filios et filias et mortuus est. sic exsequitur ceteros dicens, quoto quisque anno uitae suae filium genuerit ad istum generationum ordinem pertinentem, qui pertendit ad Abraham, et quot annos postmodum uixerit, intimans eum filios filiasque genuisse; ut intellegamus unde potuerint populi adcrescere, ne in paucis qui commemorantur hominibus occupati pueriliter haesitemus, unde tanta spatia terrarum atque regnorum repleri potuerint de genere Sem, maxime propter Assyriorum regnum, unde Ninus ille orientalium domitor usquequaque populorum ingenti prosperitate regnauit et latissimum ac fundatissimum regnum, quod diuturno tempore duceretur, suis posteris propagauit. sed nos, ne diutius quam opus est inmoremur, non quot annos quisque in ista generationum serie uixerit, sed quoto anno uitae suae genuerit filium, hoc ordine memorandum tantummodo ponimus, ut et numerum annorum a transacto diluuio usque ad Abraham colligamus et propter illa, in quibus nos cogit necessitas inmorari, breuiter alia cursimque tangamus. secundo igitur anno post diluuium Sem genuit Arphaxat; Arphaxat autem, cum esset centum triginta quinque annorum, genuit Cainan; qui cum esset centum triginta, genuit Sala; porro etiam ipse Sala totidem annorum erat, quando genuit Heber; centum uero et triginta et quattuor agebat annos Heber, cum genuit Phalech, in cuius diebus diuisa est terra; ipse autem Phalech uixit centum triginta, et genuit Ragau; et Ragau centum triginta duo, et genuit Seruch; et Seruch centum triginta, et genuit Nachor; et Nachor septuaginta nouem, et genuit Thara; Thara autem septuaginta, et genuit Abram; quem postea deus mutato uocabulo nominauit Abraham. fiunt itaque anni a diluuio usque ad Abraham mille septuaginta et duo secundum uulgatam editionem, hoc est interpretum septuaginta. in Hebraeis autem codicibus longe pauciores annos perhibent inueniri, de quibus rationem aut nullam aut difficillimam reddunt. cum ergo quaerimus in illis septuaginta duabus gentibus ciuitatem dei, non possumus adfirmare illo tempore, quo erat eis labium unum, id est loquella una, tunc iam genus humanum alienatum fuisse a cultu ueri dei, ita ut in solis istis generationibus pietas uera remaneret, quae descendunt de semine Sem per Arphaxat et tendunt ad Abraham; sed ab illa superbia aedificandae turris usque in caelum, qua inpia significatur elatio, apparuit ciuitas, hoc est societas, inpiorum. utrum itaque ante non fuerit an latuerit, an potius utraque permanserit, pia scilicet in duobus filiis Noe, qui benedicti sunt, eorumque posteris, inpia uero in eo, qui maledictus est, atque eius progenie, ubi etiam exortus est gigans uenator contra dominum, non est diiudicatio facilis. fortassis enim, quod profecto est credibilius, et in filiis duorum illorum iam tunc, antequam Babylonia coepisset institui, fuerunt contemptores dei, et in filiis Cham cultores dei; utrumque tamen hominum genus terris numquam defuisse credendum est. siquidem et quando dictum est: omnes declinauerunt, simul inutiles facti sunt; non est qui faciat bonum, non est usque ad unum, in utroque psalmo, ubi haec uerba sunt, et hoc legitur: nonne cognoscent omnes, qui operantur iniquitatem, qui deuorant populum meum in cibo panis? erat ergo etiam tunc populus dei. unde illud, quod dictum est: non est qui faciat bonum, non est usque ad unum, de filiis hominum dictum est, non de filiis dei. nam praemissum est: deus de caelo prospexit super filios hominum, ut uideret si est intellegens aut requirens deum, ac deinde illa subiuncta, quae omnes filios hominum, id est, ad ciuitatem pertinentes, quae uiuit secundum hominem, non secundum deum, reprobos esse demonstrant.

Traduction Masquer
The City of God

Chapter 10.--Of the Genealogy of Shem, in Whose Line the City of God is Preserved Till the Time of Abraham.

It is necessary, therefore, to preserve the series of generations descending from Shem, for the sake of exhibiting the city of God after the flood; as before the flood it was exhibited in the series of generations descending from Seth. And therefore does divine Scripture, after exhibiting the earthly city as Babylon or "Confusion," revert to the patriarch Shem, and recapitulate the generations from him to Abraham, specifying besides, the year in which each father begat the son that belonged to this line, and how long he lived. And unquestionably it is this which fulfills the promise I made, that it should appear why it is said of the sons of Heber, "The name of the one was Peleg, for in his days the earth was divided." ¹ For what can we understand by the division of the earth, if not the diversity of languages? And, therefore, omitting the other sons of Shem, who are not concerned in this matter, Scripture gives the genealogy of those by whom the line runs on to Abraham, as before the flood those are given who carried on the line to Noah from Seth. Accordingly this series of generations begins thus: "These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood. And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters." In like manner it registers the rest, naming the year of his life in which each begat the son who belonged to that line which extends to Abraham. It specifies, too, how many years he lived thereafter, begetting sons and daughters, that we may not childishly suppose that the men named were the only men, but may understand how the population increased, and how regions and kingdoms so vast could be populated by the descendants of Shem; especially the kingdom of Assyria, from which Ninus subdued the surrounding nations, reigning with brilliant prosperity, and bequeathing to his descendants a vast but thoroughly consolidated empire, which held together for many centuries.

But to avoid needless prolixity, we shall mention not the number of years each member of this series lived, but only the year of his life in which he begat his heir, that we may thus reckon the number of years from the flood to Abraham, and may at the same time leave room to touch briefly and cursorily upon some other matters necessary to our argument. In the second year, then, after the flood, Shem when he was a hundred years old begat Arphaxad; Arphaxad when he was 135 years old begat Cainan; Cainan when he was 130 years begat Salah. Salah himself, too, was the same age when he begat Eber. Eber lived 134 years, and begat Peleg, in whose days the earth was divided. Peleg himself lived 130 years, and begat Reu; and Reu lived 132 years, and begat Serug; Serug 130, and begat Nahor; and Nahor 79, and begat Terah; and Terah 70, and begat Abram, whose name God afterwards changed into Abraham. There are thus from the flood to Abraham 1072 years, according to the Vulgate or Septuagint versions. In the Hebrew copies far fewer years are given; and for this either no reason or a not very credible one is given.

When, therefore, we look for the city of God in these seventy-two nations, we cannot affirm that while they had but one lip, that is, one language, the human race had departed from the worship of the true God, and that genuine godliness had survived only in those generations which descend from Shem through Arphaxad and reach to Abraham; but from the time when they proudly built a tower to heaven, a symbol of godless exaltation, the city or society of the wicked becomes apparent. Whether it was only disguised before, or non-existent; whether both cities remained after the flood,--the godly in the two sons of Noah who were blessed, and in their posterity, and the ungodly in the cursed son and his descendants, from whom sprang that mighty hunter against the Lord,--is not easily determined. For possibly--and certainly this is more credible--there were despisers of God among the descendants of the two sons, even before Babylon was founded, and worshippers of God among the descendants of Ham. Certainly neither race was ever obliterated from earth. For in both the Psalms in which it is said, "They are all gone aside, they are altogether become filthy; there is none that doeth good, no, not one," we read further, "Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the Lord." ² There was then a people of God even at that time. And therefore the words, "There is none that doeth good, no, not one," were said of the sons of men, not of the sons of God. For it had been previously said, "God looked down from heaven upon the sons of men, to see if any understood and sought after God;" and then follow the words which demonstrate that all the sons of men, that is, all who belong to the city which lives according to man, not according to God, are reprobate.