Edition ausblenden
De civitate Dei (CCSL)

Caput XXI: De tertia promissione dei, qua terram Chanaan Abrahae et semini eius in perpetuum pollicetur.

Cum ergo digressi essent separatimque habitarent Abraham et Loth necessitate sustentandae familiae, non foeditate discordiae et Abraham in terra Chanaan, Loth autem esset in Sodomis, oraculo tertio dixit dominus ad Abraham: respiciens oculis tuis uide a loco, in quo nunc tu es, ad aquilonem et Africum et orientem et mare, quia omnem terram, quam tu uides, tibi dabo eam et semini tuo usque in saeculum, et faciam semen tuum tamquam harenam terrae. si potest aliquis dinumerare harenam terrae, et semen tuum dinumerabitur. surgens perambula terram in longitudinem eius et in latitudinem, quia tibi dabo eam. in hac promissione utrum sit etiam illa, qua pater factus est omnium gentium, non euidenter apparet. potest enim uideri ad hoc pertinere: et faciam semen tuum tamquam harenam terrae, quod ea locutione dictum est, quam Graeci uocant hyperbolen; quae utique tropica est, non propria. quo tamen modo, ut ceteris tropis, uti solere scripturam, nullus qui eam didicit ambigit. iste autem tropus, id est modus locutionis, fit, quando id quod dicitur longe est amplius, quam quod eo dicto significatur. quis enim non uideat, quam sit incomparabiliter amplior harenae numerus, quam potest esse hominum omnium ab ipso Adam usque ad terminum saeculi? quanto ergo magis quam semen Abrahae, non solum quod pertinet ad Israeliticam gentem, uerum etiam quod est et futurum est secundum imitationem fidei toto orbe terrarum in omnibus gentibus. quod semen in conparatione multitudinis inpiorum profecto in paucis est; quamuis et ipsi pauci faciant innumerabilem multitudinem suam, quae significata est secundum hyperbolen per harenam terrae. sane ista multitudo, quae promittitur Abrahae, non deo est innumerabilis, sed hominibus; deo autem nec harena terrae. proinde quia non tantum gens Israelitica, sed uniuersum semen Abrahae, ubi est et promissio non secundum carnem, sed secundum spiritum plurium filiorum, congruentius harenae multitudini conparatur: potest hic intellegi utriusque rei facta promissio. sed ideo diximus, quod non euidenter appareat, quia et illius gentis unius multitudo, quae secundum carnem nata est ex Abraham per eius nepotem Iacob, in tantum creuit, ut paene omnes partes orbis inpleuerit. et ideo potuit et ipsa secundum hyperbolen harenae multitudini conparari, quia et haec sola innumera est homini. terram certe illam solam significatam, quae appellata est Chanaan, ambigit nemo. sed quod dictum est: tibi dabo eam et semini tuo usque in saeculum, potest mouere nonnullos, si usque in saeculum intellegant in aeternum. si autem in saeculum hoc loco sic accipiant, quemadmodum fideliter tenemus initium futuri saeculi a fine praesentis ordiri, nihil eos mouebit; quia, etsi expulsi sunt Israelitae de Hierosolymis, manent tamen in aliis ciuitatibus terrae Chanaan, et usque in finem manebunt; et uniuersa terra illa cum a Christianis inhabitatur, etiam ipsum semen est Abrahae.

Übersetzung ausblenden
The City of God

Chapter 21.--Of the Third Promise of God, by Which He Assured the Land of Canaan to Abraham and His Seed in Perpetuity.

Now, when Abraham and Lot had separated, and dwelt apart, owing to the necessity of supporting their families, and not to vile discord, and Abraham was in the land of Canaan, but Lot in Sodom, the Lord said to Abraham in a third oracle, "Lift up thine eyes, and look from the place where thou now art, to the north, and to Africa, and to the east, and to the sea; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: if any one can number the dust of the earth, thy seed shall also be numbered. Arise, and walk through the land, in the length of it, and in the breadth of it; for unto thee will I give it." ¹ It does not clearly appear whether in this promise that also is contained by which he is made the father of all nations. For the clause, "And I will make thy seed as the dust of the earth," may seem to refer to this, being spoken by that figure the Greeks call hyperbole, which indeed is figurative, not literal. But no person of understanding can doubt in what manner the Scripture uses this and other figures. For that figure (that is, way of speaking) is used when what is said is far larger than what is meant by it; for who does not see how incomparably larger the number of the dust must be than that of all men can be from Adam himself down to the end of the world? How much greater, then, must it be than the seed of Abraham,--not only that pertaining to the nation of Israel, but also that which is and shall be according to the imitation of faith in all nations of the whole wide world! For that seed is indeed very small in comparison with the multitude of the wicked, although even those few of themselves make an innumerable multitude, which by a hyperbole is compared to the dust of the earth. Truly that multitude which was promised to Abraham is not innumerable to God, although to man; but to God not even the dust of the earth is so. Further, the promise here made may be understood not only of the nation of Israel, but of the whole seed of Abraham, which may be fitly compared to the dust for multitude, because regarding it also there is the promise ² of many children, not according to the flesh, but according to the spirit. But we have therefore said that this does not clearly appear, because the multitude even of that one nation, which was born according to the flesh of Abraham through his grandson Jacob, has increased so much as to fill almost all parts of the world. Consequently, even it might by hyperbole be compared to the dust for multitude, because even it alone is innumerable by man. Certainly no one questions that only that land is meant which is called Canaan. But that saying, "To thee will I give it, and to thy seed for ever," may move some, if by "for ever" they understand "to eternity." But if in this passage they take "for ever" thus, as we firmly hold it means that the beginning of the world to come is to be ordered from the end of the present, there is still no difficulty, because, although the Israelites are expelled from Jerusalem, they still remain in other cities in the land of Canaan, and shall remain even to the end; and when that whole land is inhabited by Christians, they also are the very seed of Abraham.