Genesis 18:6
Abraham made haste into the tent to Sara, and said to her: Make haste, temper together three measures of flour, and make cakes upon the hearth.
Open Genesis 18:6 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Festinavit Abraham in tabernaculum ad Saram, dixitque ei : Accelera, tria sata similæ commisce, et fac subcinericios panes.
- Septuagint (Swete)
- καὶ ἔσπευσεν Ἀβραὰμ ἐπὶ τὴν σκηνὴν πρὸς Σάρραν καὶ εἶπεν αὐτῇ Σπεῦσον καὶ φύρασον τρία μέτρα σεμιδάλεως καὶ ποίησον ἐγκρυφίας.
- Hebrew (WLC)
- וַיְמַהֵ֧ר אַבְרָהָ֛ם הָאֹ֖הֱלָה אֶל שָׂרָ֑ה וַיֹּ֗אמֶר מַהֲרִ֞י שְׁלֹ֤שׁ סְאִים֙ קֶ֣מַח סֹ֔לֶת ל֖וּשִׁי וַעֲשִׂ֥י עֻגֽוֹת
Haydock's commentary
Measures, or one epha; that is, three pecks and three pints, English corn measure.
Flour, of the finest quality, similæ.
Hearth, as being soonest ready.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Clement of Alexandria The Instructor, Chapter X. The Exercises Suited to a Good Life
She who emulates Sarah is not ashamed of that highest of ministries, helping wayfarers. For Abraham said to her, “Haste, and knead three measures of meal, and make cakes.” “And Rachel, the daughter of Laban, came,” it is said, “with her father’s sheep.” Nor was this enough; but to teach humility it is added, “for she fed her father’s sheep.” And innumerable such examples of frugality and self-help, and also of exercises, are furnished by the Scriptures. In the case of men, let some strip and engage in wrestling; let some play at the small ball, especially the game they call Pheninda, in the sun. To others who walk into the country, or go down into the town, the walk is sufficient exercise. And were they to handle the hoe, this stroke of economy in agricultural labour would not be ungentleman like.
St Augustine Letter XCV
8. From this arises the question as to angels, whether they have bodies adapted to their duties and their swift motions from place to place, or are only spirits? For if we say that they have bodies, we are met by the passage: “He maketh His angels spirits;” and if we say that they have not bodies, a still greater difficulty meets us in explaining how, if they are without bodily form, it is written that they appeared to the bodily senses of men, accepted offers of hospitality, permitted their feet to be washed, and used the meat and drink which was provided for them. For it seems to involve us in less difficulty, if we suppose that the angels are there called spirits in the same manner as men are called souls, e.g. …
St Augustine Letter CLVIII
6. Or if this be not so [that is, if there be no such body remaining still in union with the incorporeal principle after it quits this earthly body], what is there to hinder each soul from having, when separated from the solid body which it here inhabits, another body, so that the soul always animates a body of some kind? or in what body does it pass to any region, if such there be, to which necessity compels it to go? For the angels themselves, if they were not numbered by bodies of some kind which they have, could not be called many, as they are by the Truth Himself when He said in the gospel, “I could pray the Father, and He will presently give me twelve legions of angels.” Again it is certain that Samuel was seen in the body when he was raised at the request of Saul; and as to Moses, whose body was buried, it is plain from the gospel narrative that he came in the body to the Lord on …