Abraham’s servant, sent by him into Mesopotamia, bringeth from thence Rebecca, who is married to Isaac.
Abrahams seruant adiured and sent by him into Mesopotamia, to seke a wife for Isaac, 12. prayeth to God for a signe, findeth Rebecca, 34. and demanding her for this purpose, 50. with her parents, 58. and her owne consent, she goeth with him, 67. is maried to Isaac: who therby is comforted for the death of his mother.
1Now Abraham was old, and advanced in age; and the Lord had blessed him in all things.Ma Abramo era vecchio, e d'età avanzata: e il Signore lo avea benedetto in tutte le cose.AND Abraham was old, and of manie dayes: and our Lord had blessed him in al things.Erat autem Abraham senex, dierumque multorum: et Dominus in cunctis benedixerat ei. 2And he said to the elder servant of his house, who was ruler over all he had: Put thy hand under my thigh,E disse al più antico servo di casa sua, che avea il governo di tutto il suo: Metti la tua mano sotto la mia coscia:And he said to the elder seruant of his house, which was ruler ouer al that he had: Put thy hand vnder my thighe,Dixitque ad servum seniorem domus suæ, qui præerat omnibus quæ habebat: Pone manum tuam subter femur meum, 3That I may make thee swear by the Lord, the God of heaven and earth, that thou take not a wife for my son, of the daughters of the Chanaanites, among whom I dwell:Perché io vo', che tu giuri pel Signore Dio del cielo e della terra, che tu non darai in moglie al mio figliuolo nissuna delle figlie dei Chananei, tra' quali io abito.that I may adiure thee by our Lord, God of heauen and earth, that thou take not a wife for my sonne, of the daughters of the Cananites, among whom I dwel: but that thou goe vnto myneut adjurem te per Dominum Deum cæli et terræ, ut non accipias uxorem filio meo de filiabus Chananæorum, inter quos habito: 4But that thou go to my own country and kindred, and take a wife from thence for my son Isaac.Ma anderai nella terra de' miei parenti, e di là menerai una moglie al figliuolo mio Isacco.owne countrie and kindred, and thence take a wife for my sonne Isaac.sed ad terram et cognationem meam proficiscaris et inde accipias uxorem filio meo Isaac. 5The servant answered: If the woman will not come with me into this land, must I bring thy son back again to the place from whence thou camest out?Rispose il servo: Se la donna non vorrà venir meco in questo paese, debbo io forse ricondurre il tuo figliuolo al luogo, donde venisti tu?The seruant answered: If the woman wil not come with me into this land, whether must I bring thy sonne backe againe to the place, from whence thou didest come forth?Respondit servus: Si noluerit mulier venire mecum in terram hanc, numquid reducere debeo filium tuum ad locum, de quo egressus es ? 6And Abraham said: Beware thou never bring my son back again thither.E Abramo disse: Guardati dal ricondurre giammai colà il mio figliuolo.And Abraham said: Beware thou neuer bring my sonne backe againe thither.Dixitque Abraham: Cave nequando reducas filium meum illuc.
7The Lord God of heaven, who took me out of my father’s house, and out of my native country, who spoke to me, and swore to me, saying: To thy seed will I give this land: he will send his angel before thee, and thou shalt take from thence a wife for my son.Il Signore Dio del cielo, il quale mi trasse dalla casa del padre mio, e dalla terra, ove io nacqui, il quale mi parlò, e mi giurò, dicendo: Al seme tuo darò questa terra: egli manderà il suo Angelo innanzi a te, e tu menerai di là una moglie al figlio mio.Our Lord God of heauen, which tooke me out of my fathers house, and out of my natiue countrie, which spake to me, and sware to me, saying: To thy sede wil I geue this land: he shal send his angel before thee, and thou shalt take from thence a wife for my sonne:Dominus Deus cæli, qui tulit me de domo patris mei, et de terra nativitatis meæ, qui locutus est mihi, et juravit mihi, dicens: Semini tuo dabo terram hanc: ipse mittet angelum suum coram te, et accipies inde uxorem filio meo: 8But if the woman will not follow thee, thou shalt not be bound by the oath: only bring not my son back thither again.Se poi non volesse seguirti la donna, sarai sciolto dal giuramento; purché tu non riconduca il mio figliuolo colà.but if the woman wil not folow thee, thou shalt not be bound by the oath: only bring not my sonne thither againe.sin autem mulier noluerit sequi te, non teneberis juramento: filium meum tantum ne reducas illuc. 9The servant, therefore, put his hand under the thigh of Abraham, his lord, and swore to him upon his word.Pose adunque il servo la mano sotto la coscia d'Abramo suo padrone, e giurò a lui di fare quello che era stato detto.The seruant therfore put his hand vnder the thigh of Abraham his lord, and sware to him vpon this worde.Posuit ergo servus manum sub femore Abraham domini sui, et juravit illi super sermone hoc. 10And he took ten camels of his master’s herd, and departed, carrying something of all his goods with him, and he set forward and went on to Mesopotamia, to the city of Nachor.E prese dieci cammelli dalle mandre del suo padrone, e si partì, portando seco di tutti i beni di lui, e s'inviò a dirittura nella Mesopotamia alla città di Nachor.And he tooke tenne camels of his lords heard, and departed, of al his goods carying something with him, and setting forward went on into Mesopotamia to the citie of Nachor.Tulitque decem camelos de grege domini sui, et abiit, ex omnibus bonis ejus portans secum, profectusque perrexit in Mesopotamiam ad urbem Nachor.
11And when he had made the camels lie down without the town, near a well of water, in the evening, at the time when women are wont to come out to draw water, he said:E fatti posare i cammelli fuori della città vicino ad un pozzo d'acqua la sera, nel tempo in cui soglion le donne uscire ad attinger acqua, disse:And when he had made the camels lye downe without the towne beside a wel of water at euen, at the time when wemen are wont to come forth to drawe water, he said:Cumque camelos fecisset accumbere extra oppidum juxta puteum aquæ vespere, tempore quo solent mulieres egredi ad hauriendam aquam, dixit: 12O Lord, the God of my master, Abraham, meet me today, I beseech thee, and shew kindness to my master, Abraham.Signore Dio del mio signore Abramo, dammi, ti prego, quest'oggi felice incontro, e sii propizio al mio padrone Abramo.O Lord God of my lord Abraham, mete me to day, I beseech thee, and doe mercifully with my maister Abraham.Domine Deus domini mei Abraham, occurre, obsecro, mihi hodie, et fac misericordiam cum domino meo Abraham. 13Behold, I stand nigh the spring of water, and the daughters of the inhabitants of this city will come out to draw water:Ecco che io sto vicino a questa fontana di acqua, e le figlie degli abitanti di questa città usciranno ad attinger l'acqua.Behold I stand nigh to the fountaine of water, and the daughters of the inhabiters of this citie, wil come forth to drawe water.Ecce ego sto prope fontem aquæ, et filiæ habitatorum hujus civitatis egredientur ad hauriendam aquam. 14Now, therefore, the maid to whom I shall say: Let down thy pitcher that I may drink: and she shall answer, Drink, and I will give thy camels drink also: let it be the same whom thou hast provided for thy servant Isaac: and by this, I shall understand that thou hast shewn kindness to my master.La fanciulla adunque a cui io dirò: Porgi la tua idria, affinché io possa bere: e la quale mi risponderà: Bevi, e anzi abbevererò anche i tuoi cammelli: questa sarà quella che tu hai preparata ad Isacco tuo servo: e da questo comprenderò, che tu sei stato propizio al mio padrone.Therfore the maid, to whom I shal say: Bowe downe thy tankard that I may drinke: and she shal answere, Drinke, yea to thy camels also wil I geue drinke: she it is, whom thou hast prouided for thy seruant Isaac: and by this I shal vnderstand, that thou hast delt mercifully with my maister.Igitur puella, cui ego dixero: Inclina hydriam tuam ut bibam: et illa responderit: Bibe, quin et camelis tuis dabo potum: ipsa est quam præparasti servo tuo Isaac: et per hoc intelligam quod feceris misericordiam cum domino meo.
15He had not yet ended these words within himself, and behold Rebecca came out, the daughter of Bathuel, son of Melcha, wife to Nachor the brother of Abraham, having a pitcher on her shoulder:Non avea egli finito di dire dentro di se queste parole, quand'ecco uscì fuora Rebecca figliuola di Bathuele figliuolo di Melcha moglie di Nachor fratello di Abramo, la quale avea un'idria sulla spalla:Neyther had he yet ended these wordes within him selfe, & behold Rebecca came forth, the daughter of Bathuel, the sonne of Melcha wife to Nachor the brother of Abraham, hauing a tankard on her shoulder:Necdum intra se verba compleverat, et ecce Rebecca egrediebatur, filia Bathuel, filii Melchæ uxoris Nachor fratris Abraham, habens hydriam in scapula sua: 16An exceeding comely maid, and a most beautiful virgin, and not known to man: and she went down to the spring, and filled her pitcher, and was coming back.Fanciulla sommamente avvenente, e vergine bellissima, e non conosciuta da uomo: ella era venuta alla fontana, e avea empiuta l'idria, e se n'andava.a passing comely maide, & most beautiful virgin, & not knowen to man: and she was gone downe to the fountaine, and had filled her tankard, and came backe.puella decora nimis, virgoque pulcherrima, et incognita viro: descenderat autem ad fontem, et impleverat hydriam, ac revertebatur. 17And the servant ran to meet her, and said: Give me a little water to drink of thy pitcher.E il servo le andò incontro, e disse: Dammi un pocolino di acqua a bere della tua idria.And the seruant ranne to mete her, and said: Geue me a little water to drinke of thy tankard.Occurritque ei servus, et ait: Pauxillum aquæ mihi ad bibendum præbe de hydria tua. 18And she answered: Drink, my lord. And quickly she let down the pitcher upon her arm, and gave him drink.Ed ella rispose: Bevi, signor mio. E prestamente si prese l'idria sul suo braccio, e diegli da bere.Who answered: Drinke my lord. And quickly she let downe the tankard vpon her arme, and gaue him drinke.Quæ respondit: Bibe, domine mi: celeriterque deposuit hydriam super ulnam suam, et dedit ei potum. 19And when he had drunk, she said: I will draw water for thy camels also, till they all drink.E quando egli ebbe bevuto, ella soggiunse: Io attignerò pure acqua pe' tuoi cammelli, finché tutti abbian bevuto.And when he had druncke, she added: but for thy camels also I wil drawe water, til al doe drinke.Cumque ille bibisset, adjecit: Quin et camelis tuis hauriam aquam, donec cuncti bibant. 20And pouring out the pitcher into the troughs, she ran back to the well to draw water; and having drawn, she gave to all the camels.E versata l'idria ne' canali, corse di bel nuovo al pozzo ad attigner acqua: e attintala ne diede a tutti i cammelli.And powring out the tankard into the troughes, she ranne backe to the wel to drawe water: and being drawen gaue it to al the camels.Effundensque hydriam in canalibus, recurrit ad puteum ut hauriret aquam: et haustam omnibus camelis dedit.
21But he musing, beheld her with silence, desirous to know whether the Lord had made his journey prosperous or not.Ma egli si stava a contemplarla in silenzio, volendo sapere, se il Signore avesse, o no felicitato il suo viaggio.But he musing beheld her with silence, desirous to know whether our Lord had made his iourney prosperous, or not.Ipse autem contemplabatur eam tacitus, scire volens utrum prosperum iter suum fecisset Dominus, an non. 22And after that the camels had drunk, the man took out golden earrings, weighing two sicles; and as many bracelets, of ten sicles weight.E dopo che ebber bevuto i cammelli, egli tirò fuori due orecchini d'oro, che pesavano due sicli, e due braccialetti, che pesavano dieci sicli.And after that the camels had drunck, the man plucked forth golden earelettes, weying two sicles: and as manie braceletts of tenne sicles weight.Postquam autem biberunt cameli, protulit vir inaures aureas, appendentes siclos duos, et armillas totidem pondo siclorum decem. 23And he said to her: Whose daughter art thou? tell me: is there any place in thy father’s house to lodge?E dissele: Dimmi, di chi sei figliuola? v'ha egli luogo in casa del padre tuo da albergarvi?And he said to her: whose daughter art thou? shew me: is there anie place in thy fathers house to lodge?Dixitque ad eam: Cujus es filia ? indica mihi, est in domo patris tui locus ad manendum ? 24And she answered: I am the daughter of Bathuel, the son of Melcha, whom she bore to Nachor.Ella rispose: Sono figliuola di Bathuele, figliuolo di Melcha, partorito da questa a Nachor.Who answered: I am the daughter of Bathuel, the sonne of Melcha, whom she bare to Nachor.Quæ respondit: Filia sum Bathuelis, filii Melchæ, quem peperit ipsi Nachor. 25And she said, moreover, to him: We have good store of both straw and hay, and a large place to lodge in.E soggiunse: Di paglia e di fieno ne abbiam moltissimo in casa, e spazio grande da dare albergo.And she added, saying: Of strawe also and hay we haue good store, and a large place to lodge in.Et addidit, dicens: Palearum quoque et fœni plurimum est apud nos, et locus spatiosus ad manendum. 26The man bowed himself down, and adored the Lord,L'uomo allor s'inchinò, e adorò il Signore,The man bowed him selfe, and adored our Lord,Inclinavit se homo, et adoravit Dominum, 27Saying: Blessed be the Lord God of my master Abraham, who hath not taken away his mercy and truth from my master, and hath brought me the straight way into the house of my master’s brother.Dicendo: Benedetto il Signore Dio del padron mio Abramo, il quale non ha mancato di essere misericordioso, e verace col mio padrone, e per diritta via mi ha condotto alla casa del fratello del mio padrone.saying: Blessed be the Lord God of my lord Abraham, that hath not taken away his mercie & truth from my lord, and hath brought me the streight way into the house of my lords brother.dicens: Benedictus Dominus Deus domini mei Abraham, qui non abstulit misericordiam et veritatem suam a domino meo, et recto itinere me perduxit in domum fratris domini mei.
28Then the maid ran, and told in her mother’s house all that she had heard.Corse adunque la fanciulla, e raccontò a casa di sua madre tutte le cose, che aveva udite.The maide therfore ranne, and reported into her mothers house al things that she had heard.Cucurrit itaque puella, et nuntiavit in domum matris suæ omnia quæ audierat. 29And Rebecca had a brother, named Laban, who went out in haste to the man, to the well.Or Rebecca avea un fratello chiamato Laban, il quale andò in fretta a trovar l'uomo, dov'era la fontana.And Rebecca had a brother named Laban, who in al haist went forth to the man, where the fountaine was.Habebat autem Rebecca fratrem nomine Laban, qui festinus egressus est ad hominem, ubi erat fons. 30And when he had seen the earrings and bracelets in his sister’s hands, and had heard all that she related, saying, Thus and thus the man spoke to me: he came to the man who stood by the camels, and near to the spring of water,Conciossiaché egli avea veduti gli orecchini, e i braccialetti nelle mani di sua sorella, e avea udite le parole di lei, che riferiva: Quell'uomo mi ha detto queste cose: ed egli trovò l'uomo, che si stava presso a' cammelli, e vicino alla fontana.And when he had seene the eareletts and braceletts in his sisters hands, and had heard al her words reporting: These words spake the man vnto me: he came to the man which stoode beside the camels, and nighe to the fountaine of water:Cumque vidisset inaures et armillas in manibus sororis suæ, et audisset cuncta verba referentis: Hæc locutus est mihi homo: venit ad virum qui stabat juxta camelos, et prope fontem aquæ: 31And said to him: Come in, thou blessed of the Lord; why standest thou without? I have prepared the house, and a place for the camels.E dissegli: Vieni dentro, uom benedetto dal Signore: perché stai fuora? ho preparata la casa, e un luogo pei cammelli.and said to him: Come in, thou blessed of our Lord: Why standest thou without? I haue prepared the house, and a place for the camels.dixitque ad eum: Ingredere, benedicte Domini: cur foris stas ? præparavi domum, et locum camelis. 32And he brought him into his lodging; and he unharnessed the camels, and gave straw and hay, and water to wash his feet, and the feet of the men that were come with him.E lo introdusse nell'ospizio; e scaricò i cammelli, e diede loro la paglia, e il fieno, e portò acqua per lavare i piedi a lui, e agli uomini, che eran venuti con lui.And he brought him in into his lodging: and he vnharnessed the camels, and gaue strawe and hay, and water to wash his feet, and of the men that were come with him.Et introduxit eum in hospitium: ac destravit camelos, deditque paleas et fœnum, et aquam ad lavandos pedes ejus, et virorum qui venerant cum eo.
33And bread was set before him. But he said: I will not eat, till I tell my message. He answered him: Speak.E fugli posto davanti del pane. Ma egli disse: Non mangerò, fino a tanto che io non abbia esposta la mia ambasciata. Ed egli rispose: Parla.And bread was set before him. Who said: I wil not eate, til I speake my message. He answered him: Speake.Et appositus est in conspectu ejus panis. Qui ait: Non comedam, donec loquar sermones meos. Respondit ei: Loquere. 34And he said: I am the servant of Abraham:E quegli: Sono, disse, servo di Abramo:And he said: I am the seruant of Abraham:At ille: Servus, inquit, Abraham sum: 35And the Lord hath blessed my master wonderfully, and he is become great: and he hath given him sheep and oxen, silver and gold, men servants and women servants, camels and asses.E il Signore ha benedetto grandemente il mio padrone, e lo ha fatto grande: e gli ha dato pecore e bovi, argento, e oro, schiavi, e schiave, e cammelli, e asini.and our Lord hath blessed my lord wonderfully, and he is magnified: and he hath geuen him sheepe, and oxen, siluer and gold, men seruants and wemen seruants, camels, and asses.et Dominus benedixit domino meo valde, magnificatusque est: et dedit ei oves et boves, argentum et aurum, servos et ancillas, camelos et asinos. 36And Sara, my master’s wife, hath borne my master a son in her old age, and he hath given him all that he had.E Sara, moglie del mio padrone ha partorito in sua vecchiaia al mio padrone un figliuolo, cui egli ha dato tutto il suo.And Sara my lordes wife hath borne my lord a sonne in her old age, and he hath •euen him al things that he had.Et peperit Sara uxor domini mei filium domino meo in senectute sua, deditque illi omnia quæ habuerat. 37And my master made me swear, saying: Thou shalt not take a wife for my son of the Chanaanites, in whose land I dwell:E il mio padrone mi ha fatto giurare dicendo: Non prenderai moglie pel mio figlio nissuna delle figlie dei Chananei, nella terra de' quali io dimoro.And my lord adiured me saying: Thou shalt not take a wife for my sonne of the Chananites, in whose land I dwel:Et adjuravit me dominus meus, dicens: Non accipies uxorem filio meo de filiabus Chananæorum, in quorum terra habito: 38But thou shalt go to my father’s house, and shalt take a wife of my own kindred for my son:Ma anderai alla casa del padre mio, e della mia parentela prenderai moglie al mio figliuolo.but thou shalt goe to my fathers house, and of mine owne kinred shalt thou take a wife for my sonne:sed ad domum patris mei perges, et de cognatione mea accipies uxorem filio meo. 39But I answered my master: What if the woman will not come with me?Ed io risposi al mio padrone: E se la donna non vorrà venir meco?but I answered my Lord: What if the woman wil not come with me?Ego vero respondi domino meo: Quid si noluerit venire mecum mulier ?
40The Lord, said he, in whose sight I walk, will send his angel with thee, and will direct thy way: and thou shalt take a wife for my son of my own kindred, and of my father’s house.Il Signore, mi rispose egli, nel cospetto di cui io cammino, manderà l'Angelo suo con te, e prospererà il tuo viaggio: e prenderai al mio figlio una moglie di mia parentela e della casa del padre mio.Our Lord, saith he, in whose sight I walke, wil send his angel with thee, and wil direct thy way: and thou shalt take a wife for my sonne of myne owne kinred, and of my fathers house.Dominus, ait, in cujus conspectu ambulo, mittet angelum suum tecum, et diriget viam tuam: accipiesque uxorem filio meo de cognatione mea, et de domo patris mei. 41But thou shalt be clear from my curse, when thou shalt come to my kindred, if they will not give thee one.Sarai esente dalla mia maledizione, quando sarai arrivato a casa de' miei parenti, ed ei non vorranno dartela.Thou shalt be innocent from my curse, when thou shalt come to my kinne, and they wil not geue her thee.Innocens eris a maledictione mea, cum veneris ad propinquos meos, et non dederint tibi. 42And I came today to the well of water, and said: O Lord God of my master, Abraham, if thou hast prospered my way, wherein I now walk,Sono adunque quest'oggi arrivato alla fontana, e ho detto: Signore Dio del mio padrone Abramo, se tu mi hai indirizzato pella strada, in cui io ora cammino,I came therfore to day to the wel of water, and said: O Lord God of my lord Abraham, if thou hast directed my way, wherin I now walke,Veni ergo hodie ad fontem aquæ, et dixi: Domine Deus domini mei Abraham, si direxisti viam meam, in qua nunc ambulo, 43Behold, I stand by the well of water, and the virgin, that shall come out to draw water, who shall hear me say: Give me a little water to drink of thy pitcher:Ecco che io mi sto presso questa fontana d'acqua, e la fanciulla, che uscirà fuora ad attigner acqua, ed a cui dirò: Dammi un po' d'acqua da bere della tua idria:behold I stand besides the wel of water, and the virgin, that shal come forth to drawe water, when she shal heare me say: Geue me a litle water to drinke of thy tankard:ecce sto juxta fontem aquæ, et virgo, quæ egredietur ad hauriendam aquam, audierit a me: Da mihi pauxillum aquæ ad bibendum ex hydria tua: 44And shall say to me: Both drink thou, and I will also draw for thy camels: let the same be the woman, whom the Lord hath prepared for my master’s son.Ed ella mi dirà: Bevi pur tu; io ne attignerò anche pe' tuoi cammelli: questa è la donna destinata dal Signore al figliuolo del mio padrone.and she shal say to me: Drinke both thou and for thy camels I wil drawe also: that is the woman, which our Lord hath prepared for my maisters sonne.et dixerit mihi: Et tu bibe, et camelis tuis hauriam: ipsa est mulier, quam præparavit Dominus filio domini mei.
45And whilst I pondered these things secretly with myself, Rebecca appeared, coming with a pitcher, which she carried on her shoulder: and she went down to the well and drew water. And I said to her: Give me a little to drink.E mentre io queste cose ruminava in silenzio dentro di me, comparve Rebecca, che veniva portando la sua idria sopra la spalla: e scese alla fonte, e attinse l'acqua. E io le dissi: Dammi un pochettino da bere.And whilest I pondered these things secretly with my selfe, Rebecca appeared comming with a tankard, which she caried vpon her shoulder: and she went downe to the fountaine, & drew water. And I said to her: Geue me a litle to drinke.Dumque hæc tacitus mecum volverem, apparuit Rebecca veniens cum hydria, quam portabat in scapula: descenditque ad fontem, et hausit aquam. Et aio ad eam: Da mihi paululum bibere. 46And she speedily let down the pitcher from her shoulder, and said to me: Both drink thou, and to thy camels I will give drink. I drank, and she watered the camels.Ed ella tosto si tolse dall'omero l'idria, e mi disse: E bevi tu; e a' tuoi cammelli darò da bere. Io bevvi, ed ella abbeverò i cammelli.Who spedelie let downe the tankard from her shoulder, and said to me: Drinke both thou, and to thy camels I wil geue drinke. I dranke, and she watered the cammels.Quæ festinans deposuit hydriam de humero, et dixit mihi: Et tu bibe, et camelis tuis tribuam potum. Bibi, et adaquavit camelos. 47And I asked her, and said: Whose daughter art thou? And she answered: I am the daughter of Bathuel, the son of Nachor, whom Melcha bore to him. So I put earrings on her to adorn her face, and I put bracelets on her hands.E la interrogai, e dissi: Di chi sei tu figliuola? Ed ella rispose: Son figliuola di Bathuele, figliuolo di Nachor, e Melcha. Le diedi allora gli orecchini da attaccarseli per ornare il suo volto, e i braccialetti per le sue mani.And I asked her, and said: Whose daughter art thou? who answered: I am the daughter of Bathuel, the sonne of Nachor, whom Melcha bare him. I hoong therfore earelettes to adorne her face, and I put braceletts vpon her hands.Interrogavique eam, et dixi: Cujus es filia ? Quæ respondit: Filia Bathuelis sum, filii Nachor, quem peperit ei Melcha. Suspendi itaque inaures ad ornandam faciem ejus, et armillas posui in manibus ejus. 48And falling down, I adored the Lord, blessing the Lord God of my master, Abraham, who hath brought me the straight way to take the daughter of my master’s brother for his son.E mi chinai, e adorai il Signore, benedicendo il Signore Dio del mio padrone Abramo, il quale per diritta via mi ha condotto a prendere pel suo figliuolo la figlia del fratello del mio padrone.And prostrate I adored our Lord, blessing the Lord God of my lord Abraham, who hath brought me the straight way to take the daughter of my lords brother for his sonne.Pronusque adoravi Dominum, benedicens Domino Deo domini mei Abraham, qui perduxit me recto itinere, ut sumerem filiam fratris domini mei filio ejus.
49Wherefore, if you do according to mercy and truth with my master, tell me: but if it please you otherwise, tell me that also, that I may go to the right hand, or to the left.Per la qual cosa se voi vi portate con bontà e lealtà verso il mio padrone, ditemelo: che se pensate altrimenti, ditemi anche questo, affinché io a destra, o a sinistra mi volga.Wherfore if you doe according to mercie and truth with my lord, shew me: but if it please you otherwise, that also tel me, that I may goe to the right hand, or to the left.Quam ob rem si facitis misericordiam et veritatem cum domino meo, indicate mihi: sin autem aliud placet, et hoc dicite mihi, ut vadam ad dextram, sive ad sinistram. 50And Laban and Bathuel answered: The word hath proceeded from the Lord: we cannot speak any other thing to thee but his pleasure.Ma Laban, e Bathuel risposero: Il Signore ha parlato: non possiam dire a te fuori che quello che a lui piace.And Laban and Bathuel answered: From our Lord the word hath proceded: we can not speake any other thing with thee besides his pleasure.Responderuntque Laban et Bathuel: A Domino egressus est sermo: non possumus extra placitum ejus quidquam aliud loqui tecum. 51Behold, Rebecca is before thee, take her and go thy way, and let her be the wife of thy master’s son, as the Lord hath spoken.Ecco davanti a te Rebecca, prendila, e parti, ed ella sia moglie del figliuolo del tuo padrone, secondo la parola del Signore.Behold Rebecca is before thee, take her and goe thy waies, and let her be the wife of thy lords sonne, as our Lord hath spoken.En Rebecca coram te est, tolle eam, et proficiscere, et sit uxor filii domini tui, sicut locutus est Dominus. 52Which when Abraham’s servant heard, falling down to the ground, he adored the Lord.La qual cosa udita avendo il servo di Abramo, prostrato per terra adorò il Signore.Which when Abrahams seruant heard, falling downe he adored our Lord to the grounde.Quod cum audisset puer Abraham, procidens adoravit in terram Dominum. 53And bringing forth vessels of silver and gold, and garments, he gave them to Rebecca, for a present. He offered gifts also to her brothers, and to her mother.E tratti fuora vasi d'argento e d'oro, e vestimenti, li diede a Rebecca in donativo, e fece anche de' presenti a' fratelli di lei, e alla madre.And taking forth vessel of siluer, and gold, and garments, gaue them to Rebecca for a present. To her brothers also, and to her mother he offred giftes.Prolatisque vasis argenteis, et aureis, ac vestibus, dedit ea Rebecca pro munere: fratribus quoque ejus et matri dona obtulit.
54And a banquet was made, and they ate and drank together, and lodged there. And in the morning, the servant arose, and said: Let me depart, that I may go to my master.E cominciato il convito, stettero ivi mangiando e bevendo. La mattina levatosi il servo disse: Lasciatemi andare a ritrovare il mio padrone.A banket was made, and eating and drinking togeather they lodged there. And in the morning, the seruant arose, and said: Dismisse me, that I may goe to my lord.Inito convivio, vescentes pariter et bibentes manserunt ibi. Surgens autem mane, locutus est puer: Dimitte me, ut vadam ad dominum meum. 55And her brother and mother answered: Let the maid stay, at least, ten days with us, and afterwards she shall depart.Risposero i fratelli, e la madre: Rimanga la fanciulla almeno dieci giorni con noi, e poi partirà.And her brother, and mother answered: Let the maide tarie at the least tenne days with vs, and after she shal depart.Responderuntque fratres ejus et mater: Maneat puella saltem decem dies apud nos, et postea proficiscetur. 56Stay me not, said he, because the Lord hath prospered my way: send me away, that I may go to my master.Non vogliate, diss'egli, ritenermi, dappoiché il Signore ha prosperato il mio viaggio: lasciate, ch'io me ne vada al mio padrone.Stay me not, said he, because our Lord hath directed my way: dismisse me that I may goe on to my lord.Nolite, ait, me retinere, quia Dominus direxit viam meam: dimittite me ut pergam ad dominum meum. 57And they said: Let us call the maid, and ask her will.Ed ei dissero: Chiamiamo la fanciulla, e sentiamo qual sia il suo volere.And they said: Let vs cal the maid, and aske her wil.Et dixerunt: Vocemus puellam, et quæramus ipsius voluntatem. 58And they called her, and when she was come, they asked: Wilt thou go with this man? She said: I will go.Chiamata venne, e le domandarono: Vuoi tu andar con quest'uomo? Ed ella disse: Anderò;And being called, when she was come, they asked: Wilt thou goe with this man? who said: I wil goe.Cumque vocata venisset, sciscitati sunt: Vis ire cum homine isto ? Quæ ait: Vadam. 59So they sent her away, and her nurse, and Abraham’s servant, and his company.Lasciaron adunque, che ella partisse insieme colla sua balia, e il servo di Abramo, e i suoi compagni,They dismissed her therfore, and her nurce, and Abrahams seruant, and his companie,Dimiserunt ergo eam, et nutricem illius, servumque Abraham, et comites ejus, 60Wishing prosperity to their sister, and saying: Thou art our sister, mayst thou increase to thousands of thousands; and may thy seed possess the gates of their enemies.Facendo voti per la loro sorella, e dicendo: Sorella nostra, possi tu crescere in migliaia di generazioni, e i tuoi posteri s'impadroniscano delle porte de' suoi nemici.wishing prosperitie to their sister, and saying: Thou art our sister, encrease thou into thousand thousands, and thy seed possesse the gates of their enemiesimprecantes prospera sorori suæ, atque dicentes: Soror nostra es, crescas in mille millia, et possideat semen tuum portas inimicorum suorum.
61So Rebecca and her maids, being set upon camels, followed the man: who with speed returned to his master.Rebecca adunque, e le sue serve, salite su cammelli, andarono con quell'uomo: il quale con tutta celerità se ne tornava al suo padrone.Therfore Rebecca, and her maides being set vpon camels, folowed the man: who with speed returned vnto his lord; andIgitur Rebecca et puellæ illius, ascensis camelis, secutæ sunt virum: qui festinus revertebatur ad dominum suum. 62At the same time, Isaac was walking along the way to the well which is called Of the living and the seeing: for he dwelt in the south country:In quel tempo stesso Isacco passeggiava per la strada, che conduce al pozzo, che si noma di lui che vive e vede: imperocché egli abitava nella terra di mezzodì:the same time Isaac walked along the way, that leadeth to the wel of the Liuing and the seing, so called: for he dwelt in the south countrie;Eo autem tempore deambulabat Isaac per viam quæ ducit ad puteum, cujus nomen est Viventis et videntis: habitabat enim in terra australi: 63And he was gone forth to meditate in the field, the day being now well spent: and when he had lifted up his eyes, he saw camels coming afar off.Ed era uscito alla campagna per meditare sul far della sera: e alzati gli occhi, vide da lungi venir i cammelli.and he was gone forth to meditate in the field, the day nowe being wel spent: and when he had cast vp his eyes, he saw camels coming a farre of.et egressus fuerat ad meditandum in agro, inclinata jam die: cumque elevasset oculos, vidit camelos venientes procul. 64Rebecca also, when she saw Isaac, lighted off the camel,Rebecca eziandio, veduto Isacco, scese dal cammello,Rebecca also, when she saw Isaac, lighted of the camel,Rebecca quoque, conspecto Isaac, descendit de camelo, 65And said to the servant: Who is that man who cometh towards us along the field? And he said to her: That man is my master. But she quickly took her cloak, and covered herself.E disse al servo: Chi è quell'uomo, che viene pel campo incontro a noi? Ed egli disse: Quegli è il mio padrone. Ed ella tosto preso il velo si coprì.and said to the seruant: Who is that man which cometh towards vs along the field? And he said to her. The same is my lord. But she quickly taking her cloake, couered her selfe.et ait ad puerum: Quis est ille homo qui venit per agrum in occursum nobis ? Dixitque ei: Ipse est dominus meus. At illa tollens cito pallium, operuit se. 66And the servant told Isaac all that he had done.E il servo raccontò ad Isacco tutto quello che avea fatto.And the seruant told Isaac al things that he hed done.Servus autem cuncta, quæ gesserat, narravit Isaac.
67Who brought her into the tent of Sara his mother, and took her to wife: and he loved her so much, that it moderated the sorrow which was occasioned by his mother’s death.Ed egli menolla dentro il padiglione di Sara sua madre, e la prese per moglie: e l'amor che ebbe per lei fu tale, che temperò il dolore, che risentiva per la morte della madre.Who brought her into the tent of Sara his mother, and tooke her to wife: and he loued her so much, that it did moderate the sorrowe, which was chanced of his mothers death.Qui introduxit eam in tabernaculum Saræ matris suæ, et accepit eam uxorem: et in tantum dilexit eam, ut dolorem, qui ex morte matris ejus acciderat, temperaret.
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Year of the World 2148, Year before Christ 1856.
Haydock
Servant. Eliezer, or Damascus, whom he had once intended for his heir, Genesis 15:2. (Haydock)
Bonfrere
Under, etc. either to shew their subjection, (Sa.) or their faith in Christ, who should be born of Abraham, (St. Jerome, ep. 140) or to testify that their oath shall be no less binding than the covenant of circumcision. For this last reason, the Jews still observe the custom of sitting upon the hand of the person who takes an oath. (Menochius) See Genesis 47:29, where Jacob imitates the action of his grand-father. These two patriarchs, progenitors of Christ, are the only ones in Scripture whom we find practising it; whence St. Augustine and St. Ambrose conclude, that it had a reference to the mysterious birth of our Redeemer. (Bonfrere.)
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Menochius
Country. Haran, where Abraham had dwelt with Thare, etc. There Nachor's family still resided, and had more respect for the true God than the Chanaanites, (Haydock) though they gave way to some sort of idolatry. (Menochius)
Haydock
Hence Abraham was in hopes that a partner worthy of Isaac, might be found among his relations, better than among those devoted nations; and thus he has left an instruction to all parents, to be solicitous for the real welfare of their children; and to dissuade them earnestly from marrying with infidels; a thing which God forbade in the old law, as the Church still does in the new. (Haydock)
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Calmet
If the woman. Thus he shews his religious respect for an oath; and will not depend on his own explanation of the sense of it. (Calmet)
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Challoner
He will send his angel before thee. This shews that the Hebrews believed that God gave them guardian angels for their protection. (Challoner)
Calmet
Angel. A proof of the antiquity of our belief respecting angel guardians. (Calmet)
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Calmet
By this. He chose a mark which would manifest the kindness and humility of the maid, who would be a fit match for the pious Isaac. This was no vain observation. God heard his fervent prayer. (St. Chrysostom) (Calmet)
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Haydock
To know, though he was now almost convinced, that this obliging virgin was the person of whom he was in quest; and hence he proceeds to make her presents of great value. (Haydock)
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Haydock
Curse, which always attends the person who does not endeavour to comply with a lawful oath. (Haydock)
Menochius
The Hebrews commonly added in this sense, May God do these things to me, and still more, if I prove false. (Menochius)
Haydock
In this sense, Abraham's steward gives the meaning of his master, as he had hitherto repeated his very words at full length. This perfectly agrees with the style of the heroic ages; such as we find expressed in the poems of Homer, the most ancient work of any heathen author. The account which he gives of the noble simplicity of those ages, when the ladies went for water, and princes prepared the entertainments for their guests, cannot fail to strike us, when we compare the works of that admired author with the inspired writings. (Haydock)
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Haydock
Left, in quest of some other lady of my master's kindred; as some of Bathuel's brothers might also have children. He was the youngest. (Haydock)
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Menochius
Laban is placed before his father, having perhaps the administration of affairs in Bathuel's old age; and he had first introduced the stranger. (Menochius)
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Present. Thus ratifying what he had already done, (ver. 22,) and obtaining full consent, both of the virgin, and of her father and brother.
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Morning. He loses no time to afford comfort to his masters, and to give proof that he was not esteemed by them without reason.
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Challoner
Let us call the maid, and ask her will. Not as to her marriage, as she had already consented, but of her quitting her parents and going to her husband. (Challoner)
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I will go, without delay, being well convinced that the good steward was directed by God. Hence she was guilty of no imprudence or levity, in yielding herself up to the divine will, and consenting so readily to the proposed marriage.
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The well of Agar, not far from Bersabee.
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Haydock
To meditate on the obligations of the state on which he was about to enter, and on other pious subjects, free from noise and distraction. (Haydock)
Calmet
In profane authors, the word used by the Septuagint means to talk about trifles, etc. (Calmet)
Haydock
But the known piety of Isaac, and the authority of that version, forbid that we should take it here in that sense. (Haydock)
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24:67
Menochius
Mother's death, which happened about three years before. (Menochius)
Du Hamel
Isaac was now forty years old, and yet he does not pretend to take a wife for himself; leaving the choice to his good father, and to God. (Du Hamel)
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He will send his angel before thee.... This shows that the Hebrews believed that God gave them guardian angels for their protection.
24:57
Let us call the maid, and ask her will.... Not as to her marriage, as she had already consented, but of her quitting her parents and going to her husband.
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In choosing a wife a vertuous stock and familie especially true faith and religion, are before al other things to be considered & preferred. S. Amb. li. 1. c. 9. de. Abrah. S. Chrisost. ho. 48. in Gen.
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14. The maide to vvhom I shal say] Obseruation of speaches called ominous, Ominous speaches sometimes supersticious. which are interpreted to signifie good or euil luck, are sometimes supersticious, & suggested by euil spirites, who now & then telling, or insinuating some truth, get credite, and so allure men to attend to such vaine, vncertaine, and vnlawful signes, as S. Augustin testifieth (li. 2. de Gen. ad lit. c. 17. & li. 12. c. 22.) Neuertheles such signes are sometimes lawfully obserued, & desired from Some times lawful. God, as the same Doctor disputeth (li. quest. super Gen q. 53) and S. Chrisostome teacheth more clerly (ho. 45. in Gen) likewise S. Theodoret (q. 73. in Gen) But whosoeuer wil not erre in particular cases, must folow either expresse Holie scripture and the Church are iudges of doubtful obseruations. Scripture, or the iudgement of the Church, which is alwayes directed Ioan. 14. by the spirite of truth. And touching this prayer of Abrahams seruant, and his desire of this determinate signe, to know the maide, whom God had prouided to be Isaachs wife, the fathers generally hold that it was religious, deuout, and discrete. For he being careful of his masters busines, and not trusting his owne iudgement, but relying vpon that Abraham had said, Our Lord shal send his Angel before thee, commended so weightie a cause to God by prayer, the Angel Eliezers prayer, for a particular signe, was lawful, deuout, and discrete. suggesting both to him to desire, and to the maide to performe (as the euent sheweth) such qualities and vertues in her, as were most agreable to the great charitie and hospitalitie dayly practised in Abrahams house, most conuenient and necessarie (as he discretly considered) for that familie, and good of manie. The like obseruations were approued in Gedeon, and Ionathas. And Iudic. 7. 1. Reg. 14 to pray for such signes in some case, or for manifest miracles is also approued by the Apostles example praying God To shevv by lote vvhich of the tvvo he had chosen to the Apostleship, in place of Iudas. And that he would extend his hand to Act. 1. &. 4. cures, & signes, & wonders, to be done by the name of his holie sonne IESVS.
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Her father hauing perhaps manie wiues and euerie one a seueral house she went to her mother house.
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As children ought not to mary without their parents good liking: so the parties owne consent is most necessarie. S. Amb. Epist. 43.
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Suach signifieth to speake consideratly with hart or mouth. Here S. Ambrose (li. 1. c. 1. de Isaac) and S. Aug. (q. 69. in Gen) vnderstand it of mental praye•
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St John Chrysostom † AD 407 Homilies on Ephesians 20
… they delayed not, nor asked the reason. Nay, one of them, the chief, was so admirable, that he was even entrusted with the marriage of the only-begotten child, and with a journey into a foreign country. (
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St Augustine of Hippo † AD 430 City of God 16.33
… Now when a servant was sent to Mesopotamia by his father to fetch her, and when Abraham said to that servant, “Put thy hand under my thigh, and I will make thee swear by the Lord, the God of heaven, and the Lord of the earth, that thou shalt not take a wife unto my son Isaac of the daughters of the Canaanites,”
St Augustine of Hippo † AD 430 On the Good of Marriage 22
… Therefore it was a far greater good than the chaste marriages of believers among us, which father Abraham knew in his own thigh, under which he bade his servant to put his hand, that he might take an oath concerning the wife, whom his son was to marry. For putting his hand under the thigh of a man, and swearing by the God of Heaven,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.41
… Hence the significance of the words "I am the God of Abraham, and Isaac, and Jacob." God fulfills His promise to their seed in blessing all nations. With a like significance, Abraham himself, when he made his servant swear, told him to put his hand under his thigh;
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.32
… and eternal life.” Supposing, then, that Abraham desired to see this equal divinity of the Son’s with the Father, without any precognition of His coming in the flesh—as certain philosophers sought Him, who knew nothing of His flesh—can that other act of Abraham, when he orders his servant to place his hand under his thigh, and to swear by the God of heaven,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 43.16
… But that the servant might apprehend what Abraham knew, that it was not offspring after the flesh he desired, nor anything of a carnal kind concerning his race that was referred to, he said to the servant whom he sent, “Put thy hand under my thigh, and swear by the God of heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.11
… that is, that the Son of God was to come of the seed of Abraham, out of all the children of men; did not he, I say, cause his servant to swear unto him in this manner, saying, “Put thy hand under my thigh,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.1
… For what meaneth it, brethren (to mention but one thing), that Abraham sending his faithful servant to espouse a wife for his only son, maketh him swear to him, and in the oath saith to him, “Put thy hand under my thigh, and swear”?
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.71
… Isaac was promised even before his birth, Basil promised himself, and took for his spouse Rebekah, I mean the Church, not fetched from a distance by the mission of a servant,
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St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… But let us see what he brought and espoused us with, what kind of nuptial gifts. Not gold, not silver, but the kingdom of heaven. Wherefore also he said, “We are ambassadors on behalf of Christ,” and beseeches them, when he was about to receive the Bride. What happened in Abraham’s case was a type of this. (
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St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.18
… for of the Lord Jesus the Apostle also said, “made of a woman,” yet there is no interruption hence to the order and connection of our Creed wherein we confess “that He was born of the Holy Ghost and the Virgin Mary.” For as a vir gin she conceived Him, as a virgin brought Him forth, and a virgin she continued; but all females they called “women,”
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St Augustine of Hippo † AD 430 City of God 16.13
… But afterwards, when Abraham sent his servant to take a wife for his son Isaac, we find it thus written: “And the servant took ten camels of the camels of his lord, and of all the goods of his lord, with him; and arose, and went into Mesopotamia, into the city of Nahor.”
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St Jerome † AD 420 The Letters of St. Jerome 69.6
… It is Abraham and Isaac who dig wells, the Philistines who try to prevent them. Beersheba too, the city of the oath, and [Gihon], the scene of Solomon’s coronation, derive their names from springs. It is beside a well that Eliezer finds Rebekah.
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St Basil the Great † AD 379 The Letters 235.3
… Is the term, “I shall be known of thee,” instead of, “I will reveal my essence”? “The Lord knoweth them that are his.” Does He know the essence of them that are His, but is ignorant of the essence of those who disobey Him? “Adam knew his wife.” Did he know her essence? It is said of Rebekah “She was a virgin, neither had any man known her,”
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St Irenaeus of Lyons † AD 202 Against Heresies 1.18.3
… The arrangement also made by Sarah when, after ten years, she gave her handmaid Hagar to him, that by her he might have a son, showed the same thing. Moreover, the servant of Abraham who was sent to Rebekah, and presented her at the well with ten bracelets of gold, and her brethren who detained her for ten days;
St John Chrysostom † AD 407 Homilies on 1 Timothy 12
… The riches of Abraham too were his domestics. What then? Did he not buy them? No, for to this very point the Scripture says, that the three hundred and eighteen were born in his house. ( Gen. xix. 14 .) He had also sheep and oxen. Whence then did he send gold to Rebekah? (
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St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.17
… but it “cometh of evil” on his part by whose infirmity you are compelled to swear. But no one learns, unless he has had experience, how difficult it is both to get rid of a habit of swearing, and never to do rashly what necessity sometimes compels him to do.
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St Jerome † AD 420 Against Jovinianus 1.32
… Then again, Rebecca, on account of her extreme purity, and because she was a type of the Church which she represented in her own virginity, is described in Genesis as Almah , not Bethulah , as may clearly be proved from the words of Abraham’s servant, spoken by him in Mesopotamia:
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.21
But that you may learn more plainly that even a virgin is called in Holy Scripture a “damsel,” hear the Book of the Kings, speaking of Abishag the Shunamite, And the damsel was very fair
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St Ambrose of Milan † AD 397 On the Holy Spirit 1.16
185. So Abraham gained God after he had dug the well. So Isaac, while walking by the well, received that wife
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Tertullian † AD 220 On Prayer 22
… their age, through maturity; their flesh, through age; their spirit, through consciousness; their modesty, through the experience of the kiss their hope, through expectation; their mind through volition. And Rebecca is example enough for us, who, when her betrothed had been pointed out, veiled herself for marriage merely on recognition of him.
Tertullian † AD 220 On the Veiling of Virgins 11
… but confessing what she had felt—namely, that she had been (already) wedded in spirit—denied herself to be a virgin by then and there veiling herself.
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St Ambrose of Milan † AD 397 Concerning Virgins 3.3
10. Was it a small sign of modesty that when Rebecca came to wed Isaac, and saw her bridegroom, she took a veil,
St John Chrysostom † AD 407 Homilies on Colossians 12
“Remember,” he saith, “my bonds.” Marriage is a bond, a bond ordained of God, a harlot is a severing and a dissolving. It is permitted you to embellish marriage with other things, such as full tables, and apparel. I do not cut off these things, lest I should seem to be clownish to an extreme; and yet Rebecca was content with her veil only (
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St Ambrose of Milan † AD 397 Concerning Widows 15
… “They shall be one flesh.” He said this not of a second marriage but of the first, for neither did Eve take a second husband, nor does holy Church recognize a second bridegroom. “For that is a great mystery in Christ and in the Church. Neither, again, did Isaac know another wife besides Rebecca,
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Abraham was 140 years old when he sent his servant to seek Rebecca as a wife for Isaac; for Isaac took Rebecca in the 40th year of his age (as appears in the following chapter, verse 20), which was the 140th year of Abraham: for Isaac was born in the hundredth year of Abraham; therefore the age of Abraham exceeds the age of Isaac by one hundred years. Thus St. Augustine.
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His old servant -- his steward Eliezer, concerning whom cap. xv, vers. 2. Put your hand under my thigh -- that is to say, while I am sitting, place your hand under my hip, and by this rite and ceremony swear to me that you will not take for my son a wife from the Canaanites. Literally, this was the rite of those swearing by the thigh, because the thigh is the cause and symbol of generation and life. Therefore, by holding the thigh, those swearing testified to God the author of life, in whose hand is our salvation, that is to say: If I swear rightly and truly, and keep my oath, may God grant me a long and happy life, which is signified by the thigh; but if I lie and perjure myself, may I perish, and not be a partaker of the life which proceeded from the thigh. Thus Martin of Roa, lib. IV Singul. cap. IV. The Hebrews think that this ceremony of placing the hand under the thigh was solemn among the Jews in oath-taking, on account of the signification and reverence of the sacrament of circumcision, which was celebrated in a member near the thigh. But this appears to be false: for only Abraham and Jacob swore their servants by this ceremony; the others, however, are read in Scripture to have sworn with hand raised on high (as is also done now). Note therefore, that by thigh or hip, the genital parts also, which are between the thighs, are tacitly understood and comprehended. For thus the sons of Jacob are said to have come forth from the thigh, that is from his genitals, Gen. XLVI, 26 and elsewhere. By this symbol and ceremony therefore of placing the hand under the thigh, Abraham signifies that Isaac has already been born from his thigh, and from the same through Isaac a great offspring is to be born, indeed Christ, his blessed seed promised to him by God. Therefore, so that this offspring, and Christ, may be born from him through Isaac, for this reason Abraham seeks here a faithful wife for Isaac, and his servant, that he may seek such a one for him, by the thigh, as it were by the origin of offspring; likewise by the thigh, that is, by Christ, as being about to be born from his thigh, he swears, that is he binds and compels to swear. For Abraham was the first who used this form of adjuration; his grandson Jacob followed him afterwards cap. XLVII, vers. 29. Thus St. Jerome, Theodoret, Augustine, serm. 75; Ambrose, lib. I De Abraham, cap. ultim.; Prosper, I part. Praedictionibus cap. vii, and St. Gregory, who speaks thus: "He orders the hand to be placed under the thigh, because through that member the flesh was to descend of him who would be the son of Abraham according to humanity, and his Lord according to divinity, as if to say: Touch my son, and swear by my God. Whence he ordered the hand to be placed not upon the thigh, but under the thigh; because from there was he to descend, who would indeed be man, but would come above men."
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Adjure -- that is, I may bind you by oath, make you swear. Thus the Hebrew. For Abraham compels his servant to swear by this ceremony. Whence in fact the servant swore to him by this rite, as is evident vers. 9. Therefore adjure here does not signify to beseech someone by sacred things, but to compel him to an oath, and to bind him by this oath to promise or do something.
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That you do not take a wife for my son from the daughters of the Canaanites (because the Canaanites were impious and idolaters), but go to my land and kindred -- not to Chaldea, but to Mesopotamia, namely to Haran, to the house of Nachor my brother, as is evident vers. 10; for Abraham migrated to Haran with his father and all his kindred cap. XII, vers. 1. Although the house of Nachor, after the manner of the nation with which it dwelt, worshipped idols, as is evident cap. xxxi, vers. 30; yet it knew and observed something of the worship of the one God, and so worshipped God of heaven together with idols, as is evident here vers. 31. And this house was well-mannered, as is evident from what follows. Tropologically, how marriages with the unfaithful, heretics and impious are to be avoided, see in St. Chrysostom and Ambrose, lib. I De Abraham, cap. ult.: "Often," says Ambrose, "the allurement of a woman has deceived even stronger husbands, and made them depart from religion. First therefore in marriage religion is sought. Learn therefore what is sought in a wife: Abraham sought not gold, not silver, not possessions, but the grace of good character." Allegorically the same there: "The wife of Isaac, namely of Christ, that is the Church, is it not in Mesopotamia? There it is guarded by two rivers, the washing of grace and the tears of repentance. The Tigris guards it, that is prudence; and the Euphrates, that is justice, and fruitful illumination, separating it from barbarous nations."
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"Bring back," that is, promise that he be brought back, that is to say: If the daughter whom you seek in Haran is unwilling to come here to me and Isaac, but wishes Isaac to come to her, do not consent, nor promise her the marriage of my son; because God wished me and mine to depart from Mesopotamia forever, and to come into this land, which he promised to me and mine.
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Behold the ancient Hebrews believed that guardian Angels are given by God to men, that they may keep them, lead them, teach them and direct them. A similar passage is in Tobias cap. v, vers. 5. Scaliger thinks the angel is called from the Persian angar, that is messenger, courier, with r changed to l, just as for Belial is said Beliar; for thus the Hebrews also from the Persian Angar, a letter carried by couriers, or angaris, call iggeret as if ingeret.
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He swore to himself that he would faithfully complete the words and commands of Abraham his master.
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To Haran, in which was the house of Nahor, distant from Bersabee, where Abraham was then dwelling, a journey of seven or eight days. Thus Abulensis.
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In Hebrew הקרה hacre, that is, make it occur to me, namely that which I ask, to wit such a daughter as Abraham desires for Isaac as a wife. The Septuagint translates: Make a prosperous occurrence happen to me. Let Christians learn here to seek wives for themselves and their own, not so much through the mediation of men as of God; nor let them regard riches, beauty and lineage so much as good education and fitting morals. Thus Pulcheria procured for her brother the Emperor Theodosius Eudoxia, a poor woman but well educated and of good character, as a wife. But because many act otherwise, hence we see so many litigious and unhappy marriages. Rightly therefore the Wise Man says in Proverbs, chapter xix, 14: "A house and riches are given by parents; but a prudent wife is properly from the Lord." Thus Rebecca to Isaac, Ruth to Boaz, Sara to Tobias, wives given by God, had a peaceful, fruitful and happy marriage. For, as the Wise Man says in Proverbs xviii, 22: "He that findeth a good woman, findeth a good thing, and shall receive a pleasure from the Lord." For a good, industrious and prudent woman is a rare bird upon the earth. "One man of a thousand I found, but a woman among all I have not found," says Solomon in Ecclesiastes, chapter VII, verse 29. Hence Cato said that woman is a necessary evil. Dost thou wish to know how great an evil a wicked woman is? Hear Ecclesiasticus, chapter xxv, verse 17: "All wickedness is but little to the wickedness of a woman;" and verse 22: "There is no head worse than the head of a serpent, and there is no anger above the anger of a woman: it will be more agreeable to abide with a lion and a dragon than to dwell with a wicked woman;" and verse 31: "A wound of the heart is a wicked woman." God therefore gives to fornicators, adulterers and other impious men as a punishment for sin wicked wives: which plague is the greatest and continuous: for it lasts through the whole of life. On the contrary, "Blessed is the man of a good woman. A strong woman delighteth her husband, and shall fill the years of his life in peace. A good portion, a good woman; in the portion of them that fear God shall she be given to a man for his good deeds," Ecclesiasticus, chapter xxvi, verses 1, 2 and 3. A memorable example of this is found in Sophronius, or rather in John Moschus in the Spiritual Meadow, chapter CCL, concerning a certain noble of Constantinople, who, distributing his goods to the poor, left Jesus Christ as guardian to his son when dying. For Christ, on account of the father's almsdeeds, procured for the son a rich and virtuous wife, with whom he lived a holy and joyful life. Truly therefore Sirach says in Ecclesiasticus xxvi, 16: "The grace," he says, "of a diligent woman shall delight her husband, and shall nourish his bones; the discipline of her is a gift of God; grace upon grace, a holy and modest woman; as the sun rising to the world in the highest places of God, so is the beauty of a good woman for the ornament of her house."
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This servant asked of God a certain sign designated by himself, to be shown to him as the future wife of Isaac; he was moved and instigated by God to designate this sign; hence he employed it with certain hope of divine providence, aid and direction, according to what he knew God had promised to Abraham, and Abraham to him, saying: "God will send his angel before thee." Hence he asked that this sign be exhibited to him with humble prayer first offered. Finally, that this sign was from God, the event which followed, so prosperous, declared; otherwise indeed this servant would have tempted God with rash omen and divination. Similar was the omen of Jonathan, which he caught from the instigation of God from the words of the Philistines concerning invading them, and following it he fell upon them: "If they say, said he, come up to us, let us go up; because the Lord hath delivered them into our hands, this shall be a sign unto us," 1 Kings xiv, 10. Thus Gideon, from the dream of the Midianite, caught an omen of victory, Judges cap. vii, vers. 13. Similar was the omen of Clovis, who, moving his camp against the Goths, sent gifts to Tours to St. Martin, commanding the legates: "When you enter the temple, observe what things concerning the future event of the war which we prepare might furnish a conjecture;" they obey, and coming to the temple, they hear the monks singing that Davidic psalm: "Thou hast girded me with strength unto battle," and catching a happy omen, they return to the king, they announce the omen; which the event declared to have been not vain, but divine; Fulgentius is witness, lib. I, cap. III. On the contrary, the omen of Nebuchadnezzar was superstitious, which he himself, not by God, but by his own or the demon's instigation, caught, when he doubted whether he ought to invade the Ammonites or the Jews; for taking two arrows, he inscribed on one the name Rabbath (which was the Rock of Arabia, the metropolis of the Ammonites), on the other the name Jerusalem, he then mixed them; soon he drew out one blindly; seeing Jerusalem inscribed on it, he immediately went against it. Ezech. XXI, 21. Similar was the omen of the Philistines, who from the journey and gait of the cows carrying the ark of the Lord conjectured whether the plague sent upon them was from God or had come by chance, 1 Kings vi, 7. More concerning sacred and lawful omen, and profane, unlawful and superstitious, see in Pererius here. Note: This sign which this servant established was fitting; for it was a sign of a good wife and of affable, hospitable, provident and industrious character. Thus St. Chrysostom, Theodoret, Rupert. Fountain -- well, as is evident vers. 11 and 20; for thus in Scripture fountain and well are the same.
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Let her be, whom thou hast prepared as wife for Isaac, that is to say: I beseech thee, O Lord, that she whom thou wishest to be the wife of Isaac, she herself (and she alone) may do and say these things which I here request; that from these her deeds and words I may know that she it is, and not another.
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Note here a mirror of virgins in Rebecca: for first, she does not sit idle as many do, but laborious carries a pitcher and draws water; second, when she had drawn water, she returns, she does not linger long in public; and although she saw the servant of Abraham, yet she does not look at him curiously, or speak to him; third, when the servant asks her for a drink, she immediately stops, offers it, speaks kindly, calls him master; she offers more than he had asked; she does not refuse to serve an unknown man, whereas our women are often so troublesome that they scarcely deign to speak to men, especially strangers, as if they had nothing to do with them; fourth, although she heard that he was the servant of Abraham, yet she does not introduce him into the house -- for this would have been unbecoming for a virgin; she runs, and tells her mother in the house; fifth, she does not curiously inquire why this servant has come, or what he wants: for a virgin ought not to be curious; sixth, she obeys her parents, when she sees them consent that she go to Isaac, although it was hard for her to leave her parents and country, she contradicts nothing; seventh, she is not soft, but manly: for she mounts the camel, and enters upon a long journey; eighth, when she saw Isaac, she immediately descended from the camel, and covered herself: whence appears her modesty and reverence toward her spouse.
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Admiring not only her form, but her helpfulness, diligence, kindness, liberality, and exploring whether in all things she conducted herself thus, and was such as would be worthy of Isaac, and would answer to his and Abraham's wishes.
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Note: This servant gave to each ear of Rebecca one earring, that is to say in total two, so that each hung half a shekel, or one drachma, as the Septuagint, Hebrew and Chaldean have it, and consequently both together hung one shekel, or two drachmas. You will say: How then did our Translator render two shekels? I answer: Our translator understands smaller shekels, or halved ones. For half a shekel is sometimes called a shekel, just as the royal among us is greater and smaller or halved; for the greater is 10 stufers, the smaller 5 stufers. See what is said at the end of the book On Weights.
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That is, God was merciful and truthful toward my master Abraham: merciful in promising, truthful in fulfilling the promises; as I now see that God has mercifully and truthfully directed my journey to the kindred of Abraham, and to Rebecca, that I might take her as a wife for Isaac.
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Because in the house of the ancient Hebrews there were different dwellings and houses for men, and different ones for women. For separately in the women's quarters the mother dwelt with the maidens, as Nicholas Serarius teaches in Esther, cap. II, pag. 469. Add that men then had many wives, who dwelt separately to preserve peace. Thus Cajetan and Thomas Anglicus. To this women's quarters Rebecca ran, showing the earrings received from the servant of Abraham. Note: Rebecca shows her gifts to her mother; for it is commonly said: What woman receives gifts, no good woman does: which understand, if she receives them secretly and without the counsel or consent of her own.
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Just as Rebecca was a mirror of virgins, so Laban was of fathers of families. For first, when he heard the words of his sister, he immediately goes out to invite the man, he does not wait until he is asked; second, he addresses him kindly and piously: "Enter," he says, "blessed of the Lord;"; third, he not only introduces him, but also those who were with him, fearing nothing the magnitude of the expense; fourth, Laban himself unloaded the camels, brought water for washing feet, prepared the table, etc. See here how great was the hospitality of the ancients. Fifth, when he heard the matter as it was done, he did not contradict, but said: "The word has gone forth from the Lord," by which he ascribed this matter not to chance or fortune, but to divine ordinance; sixth, he himself and Bethuel the father do not compel the maiden, but inquire her will; seventh, when they see the servant hastening, they do not detain her, but let her go, and they add her nurse, that she might have one to care for and instruct her; eighth, he blesses his sister well.
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After he had seen and heard. It is a Hebraism, which Vatable clearly explains by translating thus: for he had seen the earrings, and had heard the words of Rebecca.
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That is, blessed by the Lord, who namely are in God's grace, whom God favors, and whom He prospers, and that He may continue to favor and prosper, we pray and wish. I have prepared a house, — I have taken care that a house be prepared, I have commanded the servants to prepare lodging for you.
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He has enriched him remarkably.
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He has decreed to give; he has destined to give him all things, as if to his only-begotten son; for Abraham had not yet abdicated possession of his goods, nor had he yet transferred them to Isaac. The word therefore "gave" signifies an act not completed, but begun and destined, as also the word "I have prepared," verse 31.
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Whom I regard as if present, and revere, and worship. Thus in the sight of God, or before God, and with God walked Enoch, cap. v, verse 22, and Noah, cap. vi, verse 9: see the sayings there, as if to say: Because I worship God thus, hence in turn God will send His angel, that through you He may direct and prosper me and mine.
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You shall be absolved from your execratory oath, and consequently from the curse and punishment which you have imprecated upon yourself by oath, in case you should violate it, saying in the manner: "May God do this to me, and add this," if I do not do what my master Abraham has commanded.
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I hung, — I gave that he should hang; it is clear from verse 30.
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Note: By these two Scripture comprehends every duty of virtue: for everything is either unowed and liberal, and is mercy; or it is commanded and owed, whether from justice, or from piety, or from another virtue, and is called truth; here therefore truth is the piety which the parents of Rebecca owed to their kinsman, indeed to their uncle Abraham. Thus Oleaster. Otherwise Cajetan: Truth, he says, here is verification, as if to say: If you wish to verify, and to show and make true the many signs of divine will, by which God has shown that He wishes Rebecca to be given to Isaac. That I may go to the right, or to the left. — It is a Hebraism, as if to say: That I may know which way I should go, what I should do; whether I should remain here, or proceed elsewhere: for he could have sought a wife for Isaac from the other sons of Nahor (for he had eleven, as is clear from cap. xxii, 21) and would have done so, if he had met with a refusal in Rebecca.
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Laban was the brother of Rebecca, and therefore the son of Bethuel, but he appears to have administered the family as his father grew old; hence he speaks here in place of his father throughout, and he brings about the marriage of Rebecca with Isaac. St. Ambrose wisely says: Rebecca, he says, "awaits the judgment of her parents; for it is not the part of virginal modesty to choose a husband." Whence also Andromache in Euripides: "My father," she says, "will take care of my betrothal; for this is not my concern." From the Lord has the word gone forth; — this matter is conducted by divine will; this is the will of God, that we deliver Rebecca to Isaac. It appears to have been the custom in those times that in the marriages of virgins, brothers were consulted rather, or equally with parents, and that brothers altogether had the right of protecting their sisters. Cf. below xxxiv, 13; Jud. xxi, 22. Arvieux relates that Arabs bear the injury to the honor of their wives less grievously than to that of their sisters. What follows: We cannot speak to thee good or evil, that is, we cannot altogether contradict thee. For good and evil comprehend all things; thus these matters come down to the same thing, as if they said that they have nothing to object to his request, that they plainly approve what he has asked.
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Not by voice, but by a sign, by which He showed His will in verse 14. Thus St. Augustine, Questions LXVII.
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Boy, — servant.
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Not concerning the marriage with Isaac: for it is gathered from verses 51, 53, 54 and 55 that Rebecca had already consented to this; but concerning the sudden departure from her parents and the journey into Chanaan to Isaac. Thus St. Ambrose. Allegorically St. Ambrose: Rebecca, he says, represents the Church called from paganism by Christ to marriage: "She who was called did not delay, and therefore is more acceptable to the Lord; because the people of the Jews, who were called to the supper, were not worthy to come; but the congregation of the Gentiles, as soon as it saw itself summoned, came to meet Him. When she was carried on a camel, she came to her husband, in that the people of the nations, horrible in a certain bestial way by the deformity of their merits, which had no comeliness of form, was to receive the faith and understanding of the Church." The Hebrew has: and let us ask her mouth, let us inquire of her, what is her disposition.
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Through the desert, namely Sur, in which, as being nearby, Isaac alone was accustomed to walk for meditation. For solitude is most suitable for prayer, as much as for speculation and contemplation. The Gentiles knew this. Plato, after a long journey, returning to Athens, withdrew to a suburban place, shaded by trees, which was called the Academy from its owner Academus, and there he philosophized and established a gymnasium. Cicero often withdrew from business and the city to the country, and there he philosophized. He himself is witness, in book III of the Offices. Poets of old used to retire to remote mountains, and there in the recesses of solitude they composed poems. Thus Hesiod sings that he learned poetry from the Muses, but on Mount Helicon, while he was tending sheep, indicating that solitude is the awakener of genius; namely "poems seek the retirement and leisure of the writer." Euripides wrote his tragedies on the island of Salamis, in a dark and horrible cave, which Aulus Gellius writes that he saw. Horace denies that he can compose poems in Rome. Among the faithful, Elias, Elisaeus, John the Baptist, Jerome, Basil, Gregory of Nazianzus and many others withdrew into the desert, and there devoted themselves to wisdom and contemplation; and this by the example of Christ, who at night would withdraw to the mountains to pray, as on Thabor in the transfiguration, and in the garden at the time of the passion. We have seen here the autograph of Thomas a Kempis, On the Imitation of Christ, in whose beginning this sentence was read: "In all things I have sought rest, and have not found it," — dan in een hoecxken met een boecxken, that is, except sitting quietly in a corner with a little book. This is what that great Arsenius the hermit used to say: "I cannot dwell at the same time with God and with men." To the well, — of which cap. xvi, verse 14, and the following cap., verse 11. In the southern land — of Chanaan, namely not far from Bersabee. For "was walking," in the Hebrew it is "was coming, coming," as the French say, venait d'arriver.
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The Septuagint translates it as ἀδολεσχῆσαι, that is, to exercise himself, namely to perform spiritual exercise of meditation; for ἀδολεσχεῖν means to be intent upon something with great study and diligence, as Procopius says, and it is the activity of a mind thinking and meditating most studiously with delight, as St. Augustine says. Isaac was meditating, therefore, both on natural things, such as the motion and course of the stars, and on their author and mover, God. Thus the Hebrews, Lyra, and Tostatus. Rather Isaac was meditating on heavenly and divine things. Thus St. Ambrose, in the book On Isaac, cap. 1: "For it is the part of a wise man," he says, "to separate himself from the pleasures of the flesh, to elevate the soul, and to withdraw it from the body. For this is indeed to know oneself as a man." St. Ambrose continues throughout the whole book, under the type of Isaac, to describe the progress of the holy soul, which aspires to spiritual union with Christ. Whence the Chaldean translator renders it: he went out to pray. Hence Alcuin teaches that Isaac here was a type of Christ, who withdrew to the mountain to pray in the evening and night. Aquila and Symmachus translate incorrectly: Isaac went out to converse in the field, namely with his rustics and workers. "The life of a wise man is meditation;" and: "For the learned, to think is to live." Thus Carneades was nourished, as it were, by his thoughts. Hence the wise man marvels at nothing, children are astonished at everything; for the former have all things foreseen and premeditated, the latter nothing.
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Rebecca also, having seen Isaac, descended, suspecting indeed what was the case, that this was Isaac her husband, and she let herself down from the camel to the ground, out of respect to be shown to her spouse. Secondly and better we shall say that here there is a hysteron-proteron; for it appears that Rebecca first asked the servant who was he that was coming to meet them, and he answered that it was Isaac; and then at last Rebecca leaped down from the camel.
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The mantle, so that with it as a nuptial veil, for the sake of honor and modesty, the new bride might cover and veil herself before her spouse. See what is said in chapter XX, verse 16. See here the modesty of the new bride Rebecca. "Consider," says St. Chrysostom, homil. 48, "how nowhere are there those superfluous and useless things, nowhere diabolical pomp, nowhere cymbals and pipes and dances, and those satanic feasts and jests full of all obscenity; but all is honesty, all is wisdom, all is goodness," etc.; and St. Ambrose: Rebecca, seeing Isaac, he says, "descended and began to cover her head with a mantle, teaching that modesty ought to precede marriage. For from this indeed marriages are called such, because girls veiled themselves for the sake of modesty. Learn therefore, virgins, how you ought to preserve modesty, lest you go forth with uncovered head before strangers, when Rebecca, already betrothed, did not think she ought to see her designated husband with uncovered head."
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Three years after the death of Sarah, Isaac took Rebecca, as is evident from what is said in this chapter, verse 1; hence it is clear that wives dwelt separately from men, as I said in verse 28. Nannius notes in the Song III that the bride was formerly led into the tabernacle or chamber of her mother-in-law, so that it might be signified that the new bride would be the future mother of the household, from whom the thread of children, succession, and family would be produced and propagated; and that she herself would be in equal honor and rank among the household as the mother of the bridegroom had been. Wherefore the bride herself, so that charity might be more firm, promises in turn that she will do the same, saying in the Song III, verse 4: "I will bring him into the house of my mother, and into the chamber of her that bore me," as if to say: The bridegroom will hold me in the place of his mother, and will lead me into her chamber and place. "For this reason a man shall leave father and mother, and shall cleave to his wife;" in turn I, the bride, will hold him in the place of parents, and will bring him into the place of my mother, and into the chamber of her that bore me.
Allegory of the Whole Chapter Allegorically, Abraham signifies God the Father, Isaac Christ, Rebecca the Church, or indeed any faithful soul, the servant of Abraham the Apostles. Observe what these four persons have done in this chapter, and you will see what God the Father has done for our salvation, what Christ, what the Apostles, and what we ought to do.
Abraham Is God the Father: Six Analogies First therefore, just as Abraham had one only son, to whom he gave all his possessions: so also God the Father. Second, Abraham does not wish his son to be alone, but thinks to give him a wife, so that he may beget children: so God the Father wishes Christ to be joined to the Church, and says to him: "Ask of me, and I will give thee the Gentiles for thy inheritance," etc. Third, Abraham first makes mention of the marriage, he himself sends a servant, otherwise he would not go; he himself causes a wife to be called, otherwise she would not come of herself: so God is the author and principle of our salvation, otherwise we would never have come to Christ: he himself sent Prophets and Apostles, who would call us. Fourth, Abraham executed this not by himself, but through his eldest and most faithful servant: so also God commits his sheep and his bride to most faithful shepherds. Hence he says to Peter three times: "Lovest thou me more than these? feed my sheep." Fifth, Abraham adjures his servant: so God enjoins the office of preaching upon preachers under grave penalty: "Woe is unto me, if I preach not the Gospel!" says St. Paul, I Corinthians IX, and Ezekiel III, God requires the blood of the perishing from the hand of watchmen. Sixth, Abraham desires for his son a wife, but one who is of the same blood, endowed with the same customs as Isaac: so God wishes to have a holy Church, which may be an honor to his Son, not a shame. "Be ye holy," he says, "because I am holy."
Isaac Is Christ: Eight Analogies Second, in Isaac we see what Christ did at the time of his betrothal. First, Isaac had gone out into the field, Christ into the world. Second, Isaac went out in the evening: Christ came in the last age of the world. Third, Isaac then dwelt in the southern part: Christ coming from the cold North, which designates judgment, turned himself toward the South of mercy. Fourth, Isaac walked toward the well of the Living and Seeing One. The Living and Seeing God is he; for all things are naked and open to his eyes. The fountain of this Living and Seeing One is Holy Scripture. The way to the fountain is the humility of passion; by this way Christ walked in his pilgrimage, now fulfilling this Scripture, now that, until, with all things fulfilled, he said "It is consummated." Fifth, Isaac met his bride coming: and Christ meets all those coming to him through grace, as is evident in Zacchaeus and the prodigal son. Sixth, Isaac took Rebecca as a wife, not as a handmaid: so also Christ the Church. Seventh, Isaac brought Rebecca into the tabernacle of Sarah his mother: Christ brought the Church of the Gentiles into the place of the Synagogue of the Jews, from whom he was descended. Eighth, Isaac so loved Rebecca that he tempered the sorrow from the death of his mother: so also Christ, seeing the city, wept over it; but having obtained the Church of the Gentiles, he tempered the sorrow.
The Servant Is an Apostle: Thirteen Analogies Thirdly, in the servant of Abraham is described the office of the Apostles and preachers. First, the servant went forth at the command of his master to seek a bride, not knowing who or what kind she would be, but he committed the outcome and success of the matter to the Lord: thus the Apostles went forth and preached everywhere, not knowing who would believe: they themselves scattered the seed, they committed the fruit to the Lord. Secondly, the servant took with him from all the goods of his master, with which to adorn the maiden: thus the Apostles did not come empty, but brought great gifts, namely grace, peace, miracles, holiness of life and morals, etc. Thirdly, the servant of Abraham stands at the fountain, and deliberates which maiden should be chosen: thus the Apostles did not cast pearls before swine; but they preached to those from whom they hoped for greater fruit; nor did they baptize or reconcile the obstinate and unworthy, but the penitent and those properly disposed. Fourthly, the servant does not go unless sent: thus also true Apostles, for of false ones it is said: "They ran, and I sent them not." Fifthly, the servant prays before he undertakes the matter: thus also the Apostles, for preaching without prior prayer produces no fruit. Sixthly, as soon as the servant performed his office, he found the maiden whom he sought: thus also God cooperated with the Apostles, so that among any peoples they found those who would receive them and believe. Seventhly, the servant asks for a drink from the maiden; the thirst of the Apostles is the desire for the salvation of men: they provide drink to this, those who hear their words and fulfill them in deed. Eighthly, when the servant saw the maiden acting according to his vow, he gave thanks to God: thus also Paul everywhere gave thanks to God for the conversion of the Gentiles. Ninthly, the servant gives the bride ornaments of ears and hands: the Apostles adorn the Church, so that she may have ears adorned through faith, hands through good works. The Pharisees adorned only the hands, that is, taught only legal works; Simon and heretics adorn only the ears, that is, preach only faith, which is from hearing: but neither alone suffices. Tenthly, the servant gives greater gifts to the maiden consenting to marriage: thus also greater gifts of the Holy Spirit are supplied to the faithful. Eleventhly, the servant, having completed the business, immediately returns, because he cares only for his master's matter: thus the Apostles did, thus all preachers ought to do. Twelfthly, the servant leads the maiden from her father's house to Abraham's house: thus also the Apostles brought souls from paganism to the Church. Thirteenthly, the servant does not bring the bride to himself, but to his master: thus also Paul did, saying: "I have espoused you to one husband, that I may present you as a chaste virgin to Christ."
Rebecca Is the Faithful Soul: Ten Analogies Fourthly, Rebecca shows the character of the Church and the faithful soul. First, Rebecca in Hebrew is the same as fattened, made fat: because she has Isaac as husband, that is laughter, namely Christ, who is the joy of the soul. Secondly, Rebecca was a virgin: and Christ wishes to have a virgin as bride, pure from all love of flesh and world; see what is said II Cor. cap. XI, 2. Thirdly, Rebecca is found in labor: Christ does not wish to have the idle. Fourthly, Rebecca shows charity to the servant of Abraham: and Christ requires charity from the faithful soul. Fifthly, Rebecca offers hospitality and food to the servant of Abraham: thus the faithful ought to do to preachers. Sixthly, Rebecca, leaving all things, follows the servant of Abraham: thus also does the faithful one. Seventhly, Rebecca brings maidens with her: thus also the faithful one her household. Eighthly, Rebecca approaching Isaac descends from the camel: thus the faithful one humbles herself approaching Christ, and with shame and penance leaves whatever was crooked and proud. Ninthly, Rebecca seeing Isaac, immediately covered herself: thus the faithful one, the more she knows Christ, the more she blushes for her past life, Rom. VI: "What fruit therefore had you then in those things, of which you are now ashamed?" Tenthly, Rebecca remains perpetually with Isaac, does not return to her father's house: thus the faithful one who perseveres with Christ unto the end, she shall be saved. Thus St. Gregory, lib. XXXV of the Morals cap. XVII; Eucherius, lib. II in Genesis cap. XL; Ferus and others.
Machine translation from the Latin, not reviewed.
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v. 8 « ut adiurem te per Dominum Deum coeli et » — Deum rursus scribunt reliqui, quo adiuratio fit solemnior — « terrae, wt non accipias wrorem filio meo de filiabus Chananaeorum, inter quos habito ». llle iurandi ritus supposita femori manu secus de solo Iacob 47,29 legitur; audacius igitur aliqui affirmant, eum tum ritum passim adhiberi consuevisse. Ille ritus proxime utique ( EpAhr., Theodoret.) circumcisionem respiciebat, divini foederis signum; at cum istud foedus totum respiceret benedictiones per Abrahae posteritatem derivandas in omnes gentes, hinc merito Amór. : « per femur generationem intelligimus, generatio autem Abrahae Christus est ». Chananaeos respuit Abraham, « quorum generis auctor patrem non honoraverat et, ideo maledictionis haereditatem transmisit in suos » ; post quae verba Ambr. pulchre in matrimonia mixta invehitur. Neque par erat uxorem ab illis peti, qui praescirentur a posteris Abrahae aliquando esse exstirpandi. v. lh « Sed ad terram et cognationem meam proficiscaris, et inde accipias uxorem filio meo Isaac ». Terram suam intelligit non Chaldaeam sed Mesopotamiam, « quod necessarios ibi haberet versantes et quod aliquamdiu sedes ibi cum parente suo Thare habuerit » (Calm.). Vel etiam Aram Naharaim tota intelligebatur utrique flumini adiaceus regio, quatenus ab Arphaxadaeis et Aramaeis obtinebatur. In. uxore maxime quaeruntur mores et religio, quam igitur seligendam suscipit Abraham, et quidem non per se sed per servum senem. Celebrat autem Isaaci fidem et castitatem Fup., quod « illam exspectaret coniugem, quam Deus daret, non quam concupiscentibus oculis ipse cum dote magna rapuisset ». Cur vero non ipsum 1saac in Mesopotamiam mittit Abraham, praesertim cum 28,1 Iacobum Isaac eodem miserit? Quandoque in simili negotio dissimilia agunt viri etiam sancti. Minus pronus ad filium in Mesopotamiam remittendum fuit patriarcha, qui ipse divino mandato indidem egredi iussus fuerat (Proc.); dum Iacobo non solius uxoris quaerendae, sed irae potissimum fratris declinandae causa Mesopotamia fuit petenda. Addit Per. unicum penes se habuisse filium - Abraham , duos Isaac. Aderant fortasse Abrahae etiam filii Ceturae, sed . sane eximie carus erat patri filius ille, qui a sene genitus et immolantis ensi fuerat ereptus.
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v. 5 « Respondit servus : Si noluerit mulier venire mecum ?n terram hanc , numquid reducere debeo filium tuum ad locum , de quo tu egressus es? » Alia ratio excogitari haud poterat, cum neque caelebs perseverare posset vir, cui posteritatis benedictio fuisset promissa.
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v. 6 « Dixitque Abraham : Cave , nequando reducas filium meum illuc ». ld adversari iudicabat divino mandato, quo ipse e Mesopotamia fuerat evocatus, e£ promissionibus, quibus Chanaanitis posteris possidenda attribuebatur (Per.) : v. ? « Domznus Deus coeli, qui tulit me de domo patris mei et de terra nativitatis meae, qui locutus est mihi et iuravit mihi dicens : Semini tuo dabo terram hanc, ?pse mittet angelum suum coram te et accipies inde uxorem filio meo ». Haec patris pia in Deum fiducia; verum etsi hac exspectatione consensurae providente Deo mulieris se falli posse persentiat, neque, quomodo tum difficultate se expediat, perspiciat, tamen filium in Mesopotamiam contra Dei voluntatem reduci absolute vetat, totam rem uti in sacrificio Isaac Dei providentiae committens :
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v. 8 « Sen autem mulier noluerit sequi te, non teneberis iuramento. Filium meum tantum ne reducasilluc ».
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v. 9 « Posuit ergo servus manum sub femore Abraham domini sui et iuravit illi super sermone hoc ». |
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v. 10 « Tulitque decem camelos de grege domini sui, et abiit » — cum duplex 5"! admirationem faciat, vox h. 1. et ante sequens incisum reapse abundet, et lectio 521 45" facile oriri potuerit repetito vel corrupto 525, hine probabilitatem habet leetio LXX prius 3» ignorans — « ez omnibus bonis eius portans secum , profectusque perrexit in Mesopotamiam » (cf. quae de Aram Naharaim diximus 10,22; [ud, 3,10) « ad urbem Nachor », i. e. Haran 27,53; 98,10. Videtur eo commigrasse Nachor post Abraham, cum 12,5 non recenseatur.
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v. 11 « Cumque camelos fecisset accumbere extra oppidum iuxta puteum aquae vespere, tempore quo solent mulieres egredi ad. hauriendam aquam » (cf. 1 Reg. 9,11), « dizit » :
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v. 19 « Domine Deus domini mei Abraham » , « quamvis ego sum indignus, respice herum meum » (Proc.); « occurre, obsecro », — seu potius occurrere fac « uxorem » (Ps. Ion., Targ. Hier.), « quod opto » (Sa) — « mihi hodte », i. e. « nunc » (Vat.), « et fac misericordiam cum domino meo Abraham », « voti compotem fac » (CArys.). Quae sequuntur, non sunt vana observatio (Aug.) , sed « ex iustinctu Dei vel angeli (v. 7) servus sibi signum hoc constituit » (Tr.). « Nec ipse petendae puellae iudicium suis commisit oculis, qui solam faciem , non etiam mores aut virtutem pervidere possent, sed secundum herilem fidem credens, quod domini sui curam haberet Deus, totam in illo posuit electionis spem » (Rup.). « Congruum etiam erat signum : erat enim signum bonae uxoris et indolis affabilis, hospitalis, providae et strenuae » (Menoch.).
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v. 13 « Ecce ego sto prope fontem aquae, et filiae habitatorum huius civitatis egredientur ad. hauriendam aquam ».
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v. 1& « Igitur puella, cut ego dixero : Inclina hydriam tuam , ut bibam; et illa responderit : Bibe, quin et camelis tuis dabo potum : ipsa est, quam praeparasti servo tuo Isaac, et per hoc intelligam, quod feceris misericordiam cum domino meo ». Eventus illico secutus ostendit orationem non fuisse superstiliosam (Ber.).
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v. 15 « Necdum intra se » — vocem habent etiam Sam. LXX — « verba compleverat, et ecce Rebecca egrediebatur, filia Bathuel , fili Melchae uxoris Nachor fratris Abraham, habens hydriam in scapula sua »,
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v. 16 « puella decora nimis, virgoque [pulcherrima] et incognita viro », quod est £v & 9votv. Laudatur venustas et castitas. « Descenderat autem ad. fontem et impleverat hydriam et reverlebatur ». v. Al « Occurritque ei servus et ait : Pauzillum aquae mihi ad bibendum praebe de hydria tua ».
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v. 48 « Quae respondit :. Bibe, domine mi. Celeriterque deposuit hydriam super ulnam suam et dedit ei potum ».
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v. 19 « Cumque ille bibisset, adiecit : Quin et camelis tuis hauriam aquam, donec cuncti bibant ».
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v. 20 « Effundensque hydriam 1n canalibus », e quibus pecora bibebant (cf. 30,38), « recurrit ad puteum, ut hauriret aquam, et. haustam omnibus camelis dedit »..
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v. 91 « Ipse autem contemplabatur eam tacitus, scire volens utrum prosperum iter suum fecisset. Dominus, an non ». Primum nihil agebat aut loquebatur, sed adspiciebat (nwv — nyv), utrum signum a Deo petitum plene et quoad omnia impleretur (Dilim.).
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v. 99 « Postquam autem biberunt cameli, protulit vir inaures aureas appendentes siclos duos, et armillas totidem pondo siclorum decem ». Protulit ;áevog &yotófj» xoi vépag (los.); « desponsationis symbola » (Theodoret.) nonnisi v. 53 commemorantur. Pro ?naures habet Hebr. annulum, eumque intelligi naribus inserendum, quales etiamnum ab Arabibus traduntur puellis, quarum matrimonium expetunt (Calm.), patet cum numero singulari tum Sam. addente n2x by nv, et posuit in. naribus etus. Quod additamentum crediderim esse genuinum, sed excidisse antiquitus, scriba aliquo a ac" transiliente ad similem vocem *1v^*. Huic annulo tribuunt Hebr. Sam. LXX Ps. Ion. et Targ. Hier. pondus dimidii sicli. Chald. Syr. habent síclum, sane quod duas finxerint inaures dimidii sicli. Hier. apud LXX videtur legisse 9:9pz; uxjv, quod efficeret siclum unum. Quomodo ad siclos duos idem devenerit, explicari nequit (cf. Verc.); explicatio, quam tradit in Quaest. hebr., ccrto falsa est. Sequentes quaestiones censent Cat., Sa rogatas esse, antequam annulus et armillae donarentur : at falso. Data sunt haec, ubi primum, signo à Deo petito plene praestito, constitit hanc divinitus puellam praeparatam esse Isaaco. At, ubi de adeunda paterna domo agebatur, nomen utique patris rogandum erat. Dices, e v. M1 effici videri, primum rogatas quaestiones, dein tradita munera. Obvia solutio est, acta haec esse simultanee; debuere autem duabus ex ordine sententiis referri; igitur v. 22 sq. munera primum, v. 47 quaestiones recensentur.
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v. 93 « Dixitque ad eam : Cuius es filia? indica mil. Est in domo patris tui locus ad manendum? »
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v. 2& « Quae respondit : filia sum Bathuelis , filià Melchae, quem peperit ipsi Nachor ». Matris Rebeccae (cf. v. 53) nomen non traditur : at semper inculeatur aviam fuisse Nachoris uxorem primam , non secundariam. Plus etiam offert puella, quam fuerat rogata (CÀrys.), non locum tantummodo séd etiam pabulum :
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v. 95 « Et addidit dicens : Palaearum quoque et foeni plurimum est apud nos et locus spatiosus ad manendum ». lam certissime perspiciens servus, prosperum iter suum fecisse Deum,
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v. 26 « inclinavit se homo et adoravit Dominum »,
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v. 97 « dicens : Benedictus Dominus Deus domini mei Abraham, qui non abstulit misericordiam et veritatem », i. e. fidelitatem, « suam a domino meo et recto 1tinere me perduxit in domum fratris domzni mei ». Masor. : fratrum, 1. e. cognatorum. (Cai.). Utrum Bathuel puellae pater fuerit tum adhuc inter vivos, disquiremus ad
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v. 50. v. 29 « Habebat autem Rebecca fratrem nomine Laban; qui festinus egressus est ad hominem, ubi erat fons ». Cum v. 30 praecedente versu dicta enucleatius evolvat, D:illm. supponit disiecta esse membra, ut primitus nomen Laban immediate exceperit v. 30 usque ad athnach, atque inde textus fuerit : « festine egressus est ad hominem, ubi erat fons, venitque ad virum etc. ». Planius Cai., Bonfr., quibus assentitur Del., censent v. 30, quae v. 29 summatim expresserat , evolvere inseruntque initio vocem enm.
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v. 30 « Cumque vidisset inaures et armillas in manibus sororis suae-et audisset cuncta verba referentis : Haec locutus est mihi homo; venit ad virum, qui stabat iuxta camelos et prope fontem aquae »,
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v. 34 « dizitque ad eum : Ingredere, benedicte Domini », qui tuis te verbis professus es cultorem Domini et « cui Deum favere cerno » (Menoch.) : « cur foris stas? Praeparavi domum et locum camelis ».
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v. 39 « Et introduxit eum in hospitium » — Hebr. in domum — « ac destravit camelos, deditque paleas et foenum » camelis , « et aquam ad lavandos pedes eius et virorum, qui venerant cum eo ». Reliqui et ingressus est vir, et ita debet punctari, cum non sequatur T1N. Ergo in sententia mutatur subiectum, quod non infrequens est apud Hebraeos. Non inepte Ps. Ion. et Targ. Hier. etiam pro altero inciso subiectum adstruunt servum Abraham, ut is non alium aliquem passus sit desternere camelos. Postea subiectum est Laban et nota, etiam hunc primum camelis, postea hominibus providisse.
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v. 33 « E! appositus est 1n conspectu etus panis. Qui ait : Non comedam, donec loquar sermones meos », « nisi prius exposuero, cuius rei gratia huc missus sim » (Menoch.). « Non prius meae quietis rationem habebo » (Chrys.). « Respondit ei : Loquere ». lam heri causam acturus servus primum heri divitias celebrat, quae unius universae filii sint futurae (Ca?.) : acceptior enim esse consuevit procus dives egeno. Simul divitias Deo tribuens acceptas ostendit se et herum veri Dei esse cultores.
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v. 3&4 « A/ ?/le : Servus, inquit, Abraham sum »,
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v. 35 « et Dominus benedixit domino meo valde magnificatusque est; et dedit ei oves et boves, argentum et aurum, servos et ancillas, camelos et asinos ».
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36 « Et peperit Sara uxor domini mei filium domino meo in senectute sua », — vox Vulg. est anceps uti ipse textus hebr., quem mutata punctatione Masor. referunt ad Saram, LXX ad Abraham — « deditque illi omnia, quae habuerat ». E quibus verbis cum 925,5 collatis infert Dillm., ordinem narrationis esse inversum nostrumque primitus caput post 25,5 sq. fuissé insertum. Quod est plane ridiculum. 25,1-6 se habet ad instar appendicis, qui similiter atque Generationes Ismael 25,19 sqq. extremis Generationibus Thare adnectitur. At perperam supponat quis, omnia 25,1-18 narrata post cap. 9 narrata accidisse. Iam ante Isaaci nuptias potuit filios genuisse Ismael; iam ante servum in Mesopotamiam deputatum dederat Abraham sua universa Isaaco.
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v. 37 « Et adiuravit me dominus meus dicens : Non accipies uxorem filio meo de filiabus Chananaeorum, in quorum terra habito » ;
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v. 38 « sed ad domum patris mei perges et de cognatione mea accipies uxorem filio meo ».
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v. 39 « Ego vero respondi domino meo : Quid si noluerit venire mecum mulier? »
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v. &0 « Dominus, atit, in cuius conspectu ambulo », cui servio, quem colo (cf. 17,1), « mittet angelum suum tecum et diriget viam tuam, accipiesque wrorem filio meo de cognatione mea et de domo patris mei ».
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v. &4 « Innocens eris a » iuramento illudque consequente « maledictione mea , cum veneris ad propinquos meos et non dederint tibi »; et eris immunis a iuramento meo.
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v. 49, « Veni ergo hodie ad fontem aquae et dixi : Domine Deus domini mei Abraham, si direzxisti viam meam, in qua nunc ambulo », v.A3 «ecce sto iuxta fontem aquae et virgo, quae egredietur ad hauriendam aquam » et « audierit a me : Da mihi pauzillum aquae ad bibendum ez hydria tua » ; v. M « el dixerit mihi : Et tu bibe et camelis tuts hauriam : ipsa est mulier, quam praeparavit Dominus filio domini mei ». v. &5 Hebr. orditur verbotenus uti v. 15 : Ego nondum compleveram loqui in corde meo. « Dumque haec tacitus mecum volverem, apparuit Rebecca veniens cum hydria, quam portabat in scapula, descenditque ad fontem et hausit aquam. Et aio ad eam : Da mihi [paululum| bibere ». Cf. Sam.
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v. &6 « Quae festinans deposutt hydriam de humero et dixit mihi : Et tu bibe et camelis tuis tribuam potum. Bibi, fita? Quae respondit : Filia Bathuelis sum, filii Nachor, quem peperit ei Melcha. Suspendi itaque inaures ad ornandam faciem eius, et armillas posui in manibus eius ».
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v. &8 « Pronusque adoravi Dominum, benedicens Domino Deo domini mei Abraham, qui perduazit me recto itinere, ut sumerem filiam fratris domini mei filio eius ». Re tam fideliter enarrata 3am, ut ipsi decernant, rogat servus v. 49 : Et nunc, seu « Quamobrem , si facitis misericordiam et veritatem cum domno meo, indicate mihi; sin autem aliud placet, et hoc dicite mihi, ut vadam ad dexteram sive ad. sinistram », « ut alio me vertam » (Chrys.), cf. 13,9. Non satis plane Ps. Ion. et Targ. Hier. « ad meridiem aut ad septentrionem ». Misericordiam dicit seu gratiam , quia non tenebantur (Ca?.); veritatem seu fidem, qualis decet cognatos (Kn.). tecum ». Hebr. : non possumus loqui ad te neque bonum neque malum , i. e. nihil, cf. 31,24. 99; 2 Reg. 13,22. « Matris et puellae nulla hic mentio : tantum valebat ius paternum eo tempore » (Grottus). Quaeritur, quis ille sit Bathuel. Quem patrem puellae censent Chrys., Cai. At paier secus in tota narratione non comparet, solummodo fratrum et matris v. 53. 55 fit mentio, ad « domum matris » v. 28 currit puella. Hic vero Bathuel etiam post Laban recensetur. Unde colligas, frustra h. 1. Del. et Dillm. appellare polygamiam, ob quam factum sit, ut fratres etiam in sororibus nuptui tradendis interrogandi fuerint. Citant 34,5. 11. 25; Iud. 21,22; 2 Sam. 13,22. At factum Dinae scelus fuit etiam polygamorum legibus adversum; reliqua certe non explicant, cur Laban ante Bathuel scribatur. Hinc censent Ios. Syr. Calm. patrem Bathuel iam fuisse vita functum atque h. 1l. recenseri Dathuel aliquem Labani fratrem minorem. Non tamen potest haec sententia confirmari e plurali « fratres » v. 53. 55. Etenim v. 53 punctabant utique Vulg. Syr. Vers. Sam. pluralem; at Masor. LXX Chald. singularem. v. 55 legunt Vulg. LXX Syr. Vers. Sam. verbum et nomen plurali numero, Sam. certe verbum; e contra Hebr. Chald. verbum et nomen singulari scribunt. Potuit etiam vox Bathuel orta esse ex antiquissima cuiusdam scribae glossa, qui nefas putaret patrem Bathuel in filia nuptui tradenda ignorari.
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v. 51 « En Rebecca coram te est, tolle eam et proficiscere, et sit uror filii domini tui, sicut locutus est Dominus ».
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v. 59 « Quod cum audisset puer Abraham, procidens adoravit in. terram Dominum »,
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v. 53 « prolatisque vasis argenteis et aureis » — rebus ad mundum muliebrem pertinentibus, vox enim vasa lalissimae est acceptionis (Bonfr.) — « ac vestibus, dedit ea. Rebeccae [pro munere| », quale Sponsus consueverat offerre; « fratribus quoque eius et matri dona obtulit », quae quandoque haud aliud erant, nisi traditae sponsae pretium ac veluti emptio. Nunc tandem, quem v. 33 declinaverat, cibum sumit servus v. 5^ : « [In?to convivio] vescentes pariter et bibentes » ipse el viri, qui cum eo erant, « manserunt ibi. Surgens autem mane locutus est puer : Dimitte me, ut vadam ad dominum meum ».
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v. 55 « Responderuntque fratres eius et. mater. : Maneat puella saltem decem dies apud nos, et postea proficiscetur ». Semper, ut profectio postponatur, orientales supplicant, cf. Iud. 19,4 sq. "Uv "N Q"2*. Noía alteram vocem, quod concessionem aliquam exprimit, debere exprimere tempus priore brevius; Q'12* autem (cf. quae diximus ad 1 Reg. 1,3; 27, 7; Iud. 17,10) est annus : quid ergo erit decas "*WYy, nisi decas mensium? Hinc Targ. annum aut decem menses. Sed Sam. Syr. pro *UY legebant Ww", ergo an- ^um aut mensem. Quae lectio est omnino praeferenda.
24:57
Vocemus puellam et quaeramus ipsius voluntatem ». « Consulitur puella non de sponsalibus, sed iam desponsata viro de profectionis consulitur die » (Amór.).
24:58
v. 58 « Cumque vocata venisset, sciscitati sunt : Vis ere cum homine isto? Quae ait : Vadam ».
24:59
v. 59 « Dimiserunt ergo eam et nutricem illius » , cuius nomen Debora 35,8, — LXX pro nnpz? legebantnnaipo (Calm.) — « servrumque Abraham et comites eius ». « Decens, ut ad nuptias absque parentibus virgo proficiscens nutricis solatio foveretur » (Hier.).
24:60
v. 60 « Imprecantes prospera sorori suae », uti eliamnum usus habet in oriente et cf. Ruth 4,11, « aque dicentes : Soror nostra es, crescas in mille millia, et possideat semen tuum portas » , quod recte interpretantur LXX Chald. urbes, et hinc consequenter Syr. regiones « inimicorum suorum ». Posteritatem numerosam atque florentem apprecantur.
24:61
v. 61 « Ig:tur Rebecca et puellae illius ascensis camelis secutae sunt virum, qui festinus revertlebatur ad. dominum suum ». Loco alterius versus partis. Hebr. : et sumpsi servus Rebeccam et abiit. Longum sermonem texuerat, sed negotium ipsum brevissimo, quo potest, tempore absolvit.
24:62
v. 62 « [Eo autem tempore] deambulabat Isaac per viam, quae ducit ad puteum, |cutus nomen est| Viventis et Videntis » (cf. 16,15). Secundum lectionem Sam. LXX verte : Iverat autem Isaac in desertum Lechai Roi. « Habitabat enim in terra australi », 3n Negeb.
24:63
v. 63 « Et egressus fuerat ad meditandum in agro, inclinata iam die ». Verle : Et egressus fuerat ad lamentandum in agro etc. Haec referuntur ad Isaaci
24:64
v. 64 « Rebecca quoque conspecto Isaac descendit de camelo »,
24:65
v. 65 « et ait ad puerum : Quis est ?lle homo, qui venit per agrum in occursum nobis? » Advertere iam Ca?., Bonfr., Per., praepostere narrari prius Rebecca de camelo descendisse, postea quem obvium haberet didicisse. Si eum honoratura descendebat, at quomodo poterat velle honorare, quem nesciebat? 55m primitus significat decidi!; unde derivari potest significatio descendit, at etiam altera significatio «inclinavit se, sc. interrogatura (Targ. Syr.). Cf. ad Iud. 1,14. « Dixitque ei Ipse est dominus meus ». Monet Dillm., v. 36 suppetere sufficientem rationem, cur praeter Abraham etiam Isaac domnus vocetur & puero, i. e. a servo illo seniore. Mirabatur iam Ca:., cur Abrahae nulla fiat mentio extremo hoc capite. Fortasse, quia ipse in Negeb non secesserat, sed Hebrone prope sepulcrum Sarae perstiterat. « A4 illa tollens [cito| pallium operuit se ». « Ex hac consuetudine operiendi faciem nubendi et nuptiarum nomina emanarunt » (Ca?.). Cf. Plin. 21,22. Etiamnumi in oriente sponsa velata occurrit sponso : cf. Dillm.
24:66
v. 66 « Servus autem cuncta, quae gesserat, narravit Isaac ». Fortasse eadem in Hebron antea narraverat Abrahae.
24:67
v. 67 de morte matris luctum acerbissimum. Igitur primum secesserat de Hebron, ubi mater supremum diem obierat et sepulta iacebat, atque in Negeb tentoria fixerat. Sed neque sic luctum compescuerat; interdiu, quod erediderim, matrem in tentorio lugebat; sub vesperam lamentaturus in agrum egrediebatur. « Cumque elevasset oculos , vidit camelos venientes procul ». v. 67 « Qui introduxit eam «n. tabernaculum Sarae matris suae, et accepit. eam uxorem; et in tantum dilexit eam, ut dolorem, qui ez morte matris eius acciderat , temperaret ». Hebr. : et dilexit eam , et consolatus est Isaac ob matrem suam. Arg. — Pericope adiicitur ad absolvendas Generationes Thare seu historiam Abraham. Cuius mors et sepultura narrantur, prius tamen nuptiae cum Cetura initae appendicis instar subiiciuntur. Sane non fuere eae initae post mortuam Saram a viró aetate confecto : probabilius diu ante, non tamen ante natum Isaac, cf. 21, 9 sqq. Quae de morte et sepultura Abrahae v. 7-11* traduntur, recentiores ei concedunt auctori, qui etiam secus genealogias contexuerit. Lubentes concedimus, stilo genealogiarum hos versus esse exaratos, sive ab eodem qui priores concinnaverit genealogias, sive ab alio qui antecessorum stilum fideliter sit imitatus. Altera v. 11 pars Isaaci sedes describens indubie respicit v. 18 Ismaelis sedes describentem, et est fortasse addita a redactore, qui haec documenta compegit. unum populum vere posse duobus progenitoribus adscribi : tribus Saba et Dadan e Cuschitis et Abrahamidis commixtae et Chus et Abraha gloriantur parentibus. — v. 6 Ismaelem non efferri nomine, non efficit eum versum alius esse auctoris atque v. 9 Ismaelis nomen habentem. Sane, ut filius tot divinis benedictionibus cumulatus et fratrum natu maximus in patris funere nomine appellaretur, aequum erat; ut eius v. 6 nomen scriberetur, ubi omnes praeter Isaac filii eadem dona accepisse narrantur, nulla suadebat ratio. — Quod auctor quandoque ante dicta repetat aut ad ea alludat, id demonstrat eum praecedentem etiam narrationem callere : auctorne sit diversus an idem, per se non dirimit. Idem díc de adhibitis vocibus 45* (non qT85 : sed quid inde!) et *33, omnino sicut Gen. 10 : norat sc. noster auctor cap. 10 et res eidem atfines iisdem vocibus expressit. Clausula item v. 4 est ad instar clausularum 10,20. 31. 32. — Dicunt, 25,1 ét 6 diversorum esse auctorum, quod ibi vox nwN, hic vi». scribatur. Respondeo : ubi narratur matrimonium initum, exprimi imprimis oportet mulierem assumptam esse in urorem; fuisse uxorem secundariam satis exprimitur voce rp"; e contra v. 6 omnino exprimendum erat agi de uxoribus secundariis. Cap. XXV
24:2
1. Damascene servant of Abraham (Gen. 15, 2). He is held to be E. "the eldest servant of the house of Abraham, the steward of all his substance" (Gen. 24, 2), faithful to him, whom Abraham sent into Mesopotamia to take a wife for his son Isaac (Gen. 24, 3-66). 2. Second son
… Among the Hebrews, as among other Semites, it was the parents who decided the fate of their children (cf. Gen. 24:2-4; 28:1 ff.; Eccl. 7:27); occasionally the effective intention of a young man to marry a girl not pleasing to his parents is recalled (Gen. 28:6-9; Jud. 14:2 ff.). …
24:3
1. Damascene servant of Abraham (Gen. 15, 2). He is held to be E. "the eldest servant of the house of Abraham, the steward of all his substance" (Gen. 24, 2), faithful to him, whom Abraham sent into Mesopotamia to take a wife for his son Isaac (Gen. 24, 3-66). 2. Second son
… Furthermore, monotheism is already found in the patriarchal times in a very clear manner (Gen. 18:25; 24:3; Deut. 4:35; 39; 6:4). Today less insistence is placed on the various local designations (such as "God of Bethel" in Gen. 31:13 etc.), exploited as signs of a supposed polytheism; …
24:10
ARAM. - A region of western Asia, mentioned in the Bible, which with A. also designates the people (v. ARAMEI). Aram Nahārajim (Gen. 24:10 and Deut. 23:5; Judg. 3:8; I Chron. 19:6; Ps. 59 [60]:2) designated the highland between the Tigris and the Euphrates in their northern course. …
… Abraham (v.), having come from Ur, lived there for many years before setting out for Canaan (Gen. 11, 3 ff.; 12, 4 ff.); there took place the idyllic episodes of Rebecca and Rachel at the well of H., and the flight of Jacob (Gen. 24, 10; 27, 43; 28, 10; 29, 4).
… According to the prayer made to God by Eliezer (v.), she courteously offered him a drink, gave water to his camels and invited him as a guest among her people; when asked to be Isaac's wife, she gladly consented, leaving Mesopotamia (Gen. 24:10-67). After twenty years of barrenness she gave birth to the twins Esau and Jacob (ibid. 25:19-26; cf. Rom. 9:10).
24:15
… In the most ancient period the practice prevailed of marrying even between half-brothers and half-sisters (cf. Gen. 20:12; II Sam. 13:13) and between cousins (cf. Gen. 24:15, 47; 28:2, 18 ff.). …
24:24
BATHUEL (Hebrew: Bethá'el). - Son of Nahor and father of Rebekah (Gen. 22:23; 24:24). When Eliezer, Abraham's servant, asked for Rebekah as a bride for Isaac, B. appears only to give his consent (Gen. 24:50). Exegetes explain with various hypotheses the secondary …
24:27
"Blessed be the Lord" (Bārākh Jahweh; cf. Gen. 24:27; Ex. 18:10); "Blessed are You, O Lord" (Bārākh 'attāh Jahweh; cf. 1 Chron. 29:10; Ps. 118:12). The use of blessings is very frequent among the Jews in the liturgical service, called …
24:43
… The usage of the Hebrew Bible (Gen. 24, 43; Ex. 2, 8; Cant. 1, 2 and 6, 7; Ps. 68 [67], 26; Prov. 30, 18-19) gives the noun 'almāh the sense of a young unmarried woman, who must be supposed intact, as the Septuagint understood, …
24:50
BATHUEL (Hebrew: Bethá'el). - Son of Nahor and father of Rebekah (Gen. 22:23; 24:24). When Eliezer, Abraham's servant, asked for Rebekah as a bride for Isaac, B. appears only to give his consent (Gen. 24:50). Exegetes explain with various hypotheses the secondary part that B. occupies in his daughter's marriage. …
24:53
… Besides the mōhar, the bridegroom offered other gifts (cf. Gen. 24:53; 34:12). The bride too brought a dowry, of which she retained ownership (ibid. 24:53; cf. code of Hammurabi, §§ 142, 149, 150, 156, 162, 163, 172, 173). If the dowry included a slave …
24:55
… Other precisions: for example, that one verse (Jer. 21:7) has 42 words and 160 letters; that in four verses (Gen. 18:5; 24:55; Num. 12:14; Ps. 36:7) there is a wāw added through the fault of the scribes which must not be taken into account; etc.
24:57
… Much less freedom was recognized for a daughter, whose consent, however, was sometimes sought (cf. Gen. 24:57).
24:59
Debbora (Heb. Dēbhōrāh «bee»; LXX Δεββόρζ; Vulg. Debora)
Two other biblical women of the same name are: D. (Septuagint: Δεβόρρχ) nurse of Rebecca, who follows the wife of Isaac into Canaan sharing her fortunes (Gen. 24:59; cf. 35:8); D. (Septuagint: Δεββωρδ) paternal grandmother of Tobit (Tob. …
… gifts (cf. Gen. 24:53; 34:12). The bride too brought a dowry, of which she retained ownership (ibid. 24:53; cf. code of Hammurabi, §§ 142, 149, 150, 156, 162, 163, 172, 173). If the dowry included a slave as the husband's concubine (cf. Gen. 16:3; 24:59, 61; 29:24, 29), the mistress retained her right over her (ibid. 16:6; cf. code of Hammurabi, §§ 144, 146, 147).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.