Jacob, by him mother’s counsel, obtaineth his father’s blessing instead of Esau. And by her is advised to fly to his uncle Laban.
Iacob by his mothers counsail getteth his fathers blessing in place of Esau, 42. And by her is aduised (for auoiding Esaus wrath, who threatned to kil him) to flie to his vncle Laban, in Haran of Mesopotamia.
1Now Isaac was old, and his eyes were dim, and he could not see: and he called Esau, his elder son, and said to him: My son? And he answered: Here I am.Ma Isacco era invecchiato, e se gli era infiacchita la vista, e non poteva vedere: e chiamò il figlio suo maggiore Esaù, e gli disse: Figliuol mio? E quegli rispose: Eccomi qui.AND Isaac was old, and his eyes were dimme, and he could not see: and he called Esau his elder sonne, and said to him: my sonne? Who answered Here I am.Senuit autem Isaac, et caligaverunt oculi ejus, et videre non poterat: vocavitque Esau filium suum majorem, et dixit ei: Fili mi ? Cui respondit: Adsum. 2And his father said to him, Thou seest that I am old, and know not the day of my death.A cui il padre: Tu vedi, disse, che io son vecchio, e non so il giorno della mia morte.To whom his father: Thou seest, quoth he, that I am old, and know not the day of my death.Cui pater: Vides, inquit, quod senuerim, et ignorem diem mortis meæ. 3Take thy arms, thy quiver, and bow, and go abroad; and when thou hast taken something by hunting,Prendi le tue armi, il turcasso, e l'arco, e va' fuori: e quando avrai preso qualche cosa alla caccia,Take thy instruments, thy quiuer, and bowe, and goe abrode: and when thou hast taken any thing by hunting,Sume arma tua, pharetram, et arcum, et egredere foras: cumque venatu aliquid apprehenderis, 4Make me a savoury meat thereof, as thou knowest I like, and bring it that I may eat: and my soul may bless thee, before I die.Fammene una pietanza nel modo, che sai, che a me piace, e portamela, perché io la mangi: e l'anima mia ti benedica avanti che io muoia.make me broth therof, as thou knowest I like, and bring that I may eate: and my soule may blesse thee before I dye.fac mihi inde pulmentum sicut velle me nosti, et affer ut comedam: et benedicat tibi anima mea antequam moriar. 5And when Rebecca had heard this, and he was gone into the field to fulfil his father’s commandment,La qual cosa avendo udito Rebecca, ed essendo quegli andato alla campagna per fare il comando del padre,Which when Rebecca had heard, and he was gone into the field to fulfil his fathers commandement,Quod cum audisset Rebecca, et ille abiisset in agrum ut jussionem patris impleret, 6She said to her son Jacob: I heard thy father talking with Esau, thy brother, and saying to him:Disse ella a Giacobbe suo figliuolo: Ho sentito tuo padre parlare con Esaù tuo fratello, e dirgli:she said to her sonne Iacob: I heard thy father talking with Esau thy brother, and saying to him:dixit filio suo Jacob: Audivi patrem tuum loquentem cum Esau fratre tuo, et dicentem ei:
7Bring me of thy hunting, and make me meats that I may eat, and bless thee in the sight of the Lord, before I die.Portami della tua cacciagione, e fammi una pietanza, perché io la mangi, e ti benedica dinanzi al Signore prima di morire:Bring me of thy hunting, and make me meates that I may eate, and blesse thee in the sight of our Lord before I dye.Affer mihi de venatione tua, et fac cibos ut comedam, et benedicam tibi coram Domino antequam moriar. 8Now therefore, my son, follow my counsel:Ora dunque, figliuol mio, attienti al mio consiglio:Now therfore my sonne, assent to my counsel:Nunc ergo, fili mi, acquiesce consiliis meis: 9And go thy way to the flock, bring me two kids of the best, that I may make of them meat for thy father, such as he gladly eateth.E va' alla greggia, e portami due de' migliori capretti, affinché io faccia pel tuo padre le pietanze, delle quali con piacere si ciba:and go thy way to the flocke, bring me two kiddes of the best, that I may make of them meat for thy father, such as he gladly eateth:et pergens ad gregem, affer mihi duos hædos optimos, ut faciam ex eis escas patri tuo, quibus libenter vescitur: 10Which when thou hast brought in, and he hath eaten, he may bless thee before he die.Le quali quando tu avrai portate a lui, ed egli le avrà mangiate, ti benedica prima di morire.which when thou hast brought in, and he hath eaten, he may blesse thee before he dye.quas cum intuleris, et comederit, benedicat tibi priusquam moriatur. 11And he answered her: Thou knowest that Esau, my brother, is a hairy man, and I am smooth:Le rispose egli: Tu sai che Esaù mio fratello è peloso, ed io senza un pelo.To whom he answered: Thou knowest that Esau my brother is an hearie man, and I am smooth:Cui ille respondit: Nosti quod Esau frater meus homo pilosus sit, et ego lenis: 12If my father should feel me, and perceive it, I fear lest he will think I would have mocked him, and I shall bring upon me a curse instead of a blessing.Se mio padre viene a palpeggiarmi, e mi riconosce, temo, che ei non si pensi, che io abbia voluto burlarlo, onde io mi tiri addosso la maledizione in cambio della benedizione.if my father shal feele me, and perceaue it, I feare lest he wil thinke I would haue deluded him, and I shal bring vpon me a curse for a blessing.si attrectaverit me pater meus, et senserit, timeo ne putet me sibi voluisse illudere, et inducam super me maledictionem pro benedictione. 13And his mother said to him: Upon me be this curse, my son: only hear thou my voice, and go, fetch me the things which I have said.La madre a lui: Sia sopra di me, disse, questa maledizione, figliuol mio: solamente fa' a modo mio, e va' tosto, e porta quello che ho detto.To whom his mother said: This curse, my sonne, light vpon me: only heare thou my voice, and go, fetch me the things which I haue said.Ad quem mater: In me sit, ait, ista maledictio, fili mi: tantum audi vocem meam, et pergens, affer quæ dixi.
14He went, and brought, and gave them to his mother. She dressed meats, such as she knew his father liked.Andò, e portò, e diede alla madre. Ella condizionò le pietanze, come sapeva esser di genio del padre di lui.He went, and brought, and gaue them to his mother. She dressed meats, euen as she knew his father liked.Abiit, et attulit, deditque matri. Paravit illa cibos, sicut velle noverat patrem illius. 15And she put on him very good garments of Esau, which she had at home with her:E lo rivestì delle vesti migliori di Esaù, le quali ella teneva in casa presso di sé:And she did on him the garments of Esau verie good, which she had at home with her:Et vestibus Esau valde bonis, quas apud se habebat domi, induit eum: 16And the little skins of the kids she put about his hands, and covered the bare of his neck.E le mani di lui involse colle delicate pelli de' capretti, e ne ricoprì la parte nuda del collo.and the litle skinnes of the kidds ••e put about his hands, and couered the bare of his necke.pelliculasque hædorum circumdedit manibus, et colli nuda protexit: 17And she gave him the savoury meat, and delivered him bread that she had baked.E diede (a lui) le pietanze, e i pani, che ella avea cotti.And she gaue him the broth, and deliuered him bread that she had baked.deditque pulmentum, et panes, quos coxerat, tradidit. 18Which when he had carried in, he said: My father? But he answered: I hear. Who art thou, my son?I quali avendo egli portati dentro, disse: Padre mio? E quegli rispose: Che vuoi? Chi sei tu, figliuol mio?Which when he had caried in, he said: My father? But he answered: I heare. Who art thou my sonne?Quibus illatis, dixit: Pater mi ? At ille respondit: Audio. Quis es tu, fili mi ? 19And Jacob said: I am Esau, thy firstborn: I have done as thou didst command me: arise, sit and eat of my venison, that thy soul may bless me.E Giacobbe disse: Io sono il tuo primogenito Esaù: ho fatto quel che m'hai comandato: alzati, siedi, e mangia della mia cacciagione, affinché l'anima tua mi benedica.And Iacob said: I am thy first begotten Esau: I haue done as thou didest command me: arise, sit, and eate of my hunting, that thy soule may blesse me.Dixitque Jacob: Ego sum primogenitus tuus Esau: feci sicut præcepisti mihi: surge, sede, et comede de venatione mea, ut benedicat mihi anima tua. 20And Isaac said to his son: How couldst thou find it so quickly, my son? He answered: It was the will of God, that what I sought came quickly in my way:E soggiunse Isacco al figliuol suo: Come, figliuol mio, hai potuto trovare così presto? Egli rispose: Fu volere di Dio, ch'io tosto m'imbattessi in quello ch'io bramava.And againe Isaac to his sonne: How couldest thou, said he, find it so quickly, my sonne? Who answered: It was the wil of God that that which I would came quickly in my way:Rursumque Isaac ad filium suum: Quomodo, inquit, tam cito invenire potuisti, fili mi ? Qui respondit: Voluntas Dei fuit ut cito occurreret mihi quod volebam.
21And Isaac said: Come hither, that I may feel thee, my son, and may prove whether thou be my son Esau, or no.E Isacco disse: Appressati qua, ch'io ti tocchi, figliuol mio, e riconosca, se tu sei, o no il figliuol mio Esaù.And Isaac said: Come hither, that I may feele thee my sonne, and may proue whether thou be my sonne Esau, or no.Dixitque Isaac: Accede huc, ut tangam te, fili mi, et probem utrum tu sis filius meus Esau, an non. 22He came near to his father, and when he had felt him, Isaac said: The voice indeed is the voice of Jacob; but the hands, are the hands of Esau.S'appressò egli al padre, e quando l'ebbe palpato, disse Isacco: La voce veramente ella è la voce di Giacobbe, ma le mani sono quelle di Esaù.He came nere to his father, and when he had felt him, Isaac said: The voice verely, is the voice of Iacob: but the hands, are the hands of Esau.Accessit ille ad patrem, et palpato eo, dixit Isaac: Vox quidem, vox Jacob est: sed manus, manus sunt Esau. 23And he knew him not, because his hairy hands made him like to the elder. Then blessing him,E nol riconobbe perché le mani pelose eran del tutto simili a quelle del maggiore. Benedicendolo adunque,And he knew him not, because his hearie hands had made him like vnto the elder. Blessing him therfore,Et non cognovit eum, quia pilosæ manus similitudinem majoris expresserant. Benedicens ergo illi, 24He said: Art thou my son Esau? He answered: I am.Disse: Tu sei il figliuol mio Esaù? Rispose: Io sono.he said: Art thou my sonne Esau? He answered: I am.ait: Tu es filius meus Esau ? Respondit: Ego sum. 25Then he said: Bring me the meats of thy hunting, my son, that my soul may bless thee. And when they were brought, and he had eaten, he offered him wine also, which after he had drunk,E quegli: Dammi, disse, figliuol mio, le pietanze di tua cacciagione, affinché l'anima mia ti benedica. Portate le quali, e mangiate, (Giacobbe) gli presentò anche il vino, e bevuto che l'ebbe,But he said: Bring me the meats of thy hunting, my sonne, that my soule may blesse thee. Which when they were brought and he had eaten, he offred him wine also, which after he had drunke,At ille: Affer mihi, inquit, cibos de venatione tua, fili mi, ut benedicat tibi anima mea. Quos cum oblatos comedisset, obtulit ei etiam vinum. Quo hausto, 26He said to him: Come near me, and give me a kiss, my son.Disse a lui: Accostati a me, figliuol mio, e dammi un bacio.he said to him: Come nere me, and geue me a kisse, my sonne.dixit ad eum: Accede ad me, et da mihi osculum, fili mi. 27He came near, and kissed him. And immediately as he smelled the fragrant smell of his garments, blessing him, he said: Behold, the smell of my son is as the smell of a plentiful field, which the Lord hath blessed.Si appressò, e baciollo. E tosto che egli sentì la fragranza delle sue vestimenta, benedicendolo disse: Ecco l'odore del figliuol mio è come l'odore di un campo ben fiorito e benedetto dal Signore.He came nere, and kissed him. And immediatly as he felt the fragrant sauoure of his garments, blessing him, he said: Behold the sauoure of my sonne is as the sauoure of a plentiful field, which our Lord hath blessed.Accessit, et osculatus est eum. Statimque ut sensit vestimentorum illius fragrantiam, benedicens illi, ait: Ecce odor filii mei / sicut odor agri pleni, / cui benedixit Dominus.
28God give thee of the dew of heaven, and of the fatness of the earth, abundance of corn and wine.Dia a te il Signore la rugiada del cielo, e la pinguedine della terra, e l'abbondanza di frumento, e di vino;God geue thee of the deaw of heauen, and of the fatnes of the earth abundance of corne and wine.Det tibi Deus de rore cæli / et de pinguedine terræ / abundantiam frumenti et vini. 29And let peoples serve thee, and tribes worship thee: be thou lord of thy brethren, and let thy mother’s children bow down before thee. Cursed be he that curseth thee: and let him that blesseth thee be filled with blessings.E servi a te sieno i popoli, e ti adorino le tribù: sii tu il signore de' tuoi fratelli, e s'inchinino dinanzi a te i figliuoli della tua madre. Chi ti maledirà, sia egli maledetto; e chi ti benedirà, sia di benedizioni ricolmo.And let peoples serue thee, and tribes adore thee: be thou lord of thy brethren, and thy mothers children bowe they before thee. He that shal curse thee, be he cursed: and he that shal blesse thee, be he replenished with blessings.Et serviant tibi populi, / et adorent te tribus: / esto dominus fratrum tuorum, / et incurventur ante te filii matris tuæ: / qui maledixerit tibi, sit ille maledictus, / et qui benedixerit tibi, benedictionibus repleatur. 30Isaac had scarce ended his words, when, Jacob being now gone out abroad, Esau came,Appena avea Isacco finite queste parole: e Giacobbe se n'era andato, quando arrivò Esaù.Isaac had scarce ended his wordes, and Iacob now gone forth abroad, but Esau came,Vix Isaac sermonem impleverat, et egresso Jacob foras, venit Esau, 31And brought in to his father meats, made of what he had taken in hunting, saying: Arise, my father, and eat of thy son’s venison; that thy soul may bless me.E le pietanze di sua cacciagione cucinate portò al padre suo, dicendo: Alzati, padre mio, e mangia della caccia del figliuol tuo; affinché l'anima tua mi benedica.and brought in to his father meates made of his hunting, saying: Arise my father, and eate of thy sonnes hunting: that thy soule may blesse me.coctosque de venatione cibos intulit patri, dicens: Surge, pater mi, et comede de venatione filii tui, ut benedicat mihi anima tua. 32And Isaac said to him: Why! who art thou? He answered: I am thy firstborn son, Esau.E Isacco gli disse: Ma chi sei tu? Rispose egli: Io sono il figliuol tuo primogenito Esaù,And Isaac said to him: Why! who arth thou? Who answered: I am thy first begotten sonne Esaù.Dixitque illi Isaac: Quis enim es tu ? Qui respondit: Ego sum filius tuus primogenitus Esau. 33Isaac was struck with fear, and astonished exceedingly; and wondering beyond what can be believed, said: Who is he then that even now brought me venison that he had taken, and I ate of all before thou camest? and I have blessed him, and he shall be blessed.Inorridì per grande stupore Isacco: e oltre ogni credere stupefatto disse: Chi è adunque colui, il quale già a me portò la presa cacciagione, e io di tutto mangiai prima che tu venissi? e io l'ho benedetto, e benedetto sarà.Isaac was amazed and astonied exceadingly: and marueling more then a man can beleue, said: Who is he then that euen now brought me venison that he had taken, and I did eate of al thinges before thou camest? and I haue blessed him, and he shal be blessed.Expavit Isaac stupore vehementi: et ultra quam credi potest admirans, ait: Quis igitur ille est qui dudum captam venationem attulit mihi, et comedi ex omnibus priusquam tu venires; benedixique ei, et erit benedictus ?
34Esau having heard his father’s words, roared out with a great cry; and, being in a consternation, said: Bless me also, my father.Udito il discorso del padre, ruggì Esaù, e diè grande strido, e costernato disse: Da' la benedizione anche a me, padre mio.Esau hauing heard his fathers wordes, roared out with a great crye: and being dismaied, said: Blesse me also, my father.Auditis Esau sermonibus patris, irrugiit clamore magno: et consternatus, ait: Benedic etiam et mihi, pater mi. 35And he said: Thy brother came deceitfully and got thy blessing.Disse egli: Venne con astuzia il tuo fratello, e si prese la tua benedizione.Who said: Thy brother came deceiptfully and tooke thy blessing.Qui ait: Venit germanus tuus fraudulenter, et accepit benedictionem tuam. 36But he said again: Rightly is his name called Jacob; for he hath supplanted me lo this second time: My birthright he took away before, and now this second time he hath stolen away my blessing. And again he said to his father: Hast thou not reserved me also a blessing?Ma quegli soggiunse: Con giustizia fu a lui posto nome Giacobbe: imperocché ecco che per la seconda volta egli mi ha soppiantato: mi tolse già la mia primogenitura, e di nuovo la mia benedizione mi ha tolto. E di nuovo disse al padre: Non hai tu, o padre, serbata benedizione anche per me?But he said again: Rightly is his name called Iacob: for he hath supplanted me loe the second time: my first-birth-right he tooke before, and now the second time he hath stollen my blessing. And againe to his father he said: Hast thou not reserued me also a blessing?At ille subjunxit: Juste vocatum est nomen ejus Jacob: supplantavit enim me en altera vice: primogenita mea ante tulit, et nunc secundo surripuit benedictionem meam. Rursumque ad patrem: Numquid non reservasti, ait, et mihi benedictionem ? 37Isaac answered: I have appointed him thy lord, and have made all his brethren his servants: I have established him with corn and wine, and after this, what shall I do more for thee, my son?Rispose Isacco: Io lo ho costituito tuo signore, e ho soggettati al suo servaggio tutti i suoi fratelli: lo ho fatto forte a frumento, e a vino: e dopo di ciò, che farò io ancora per te, figlio mio?Isaac answered: I haue appointed him thy Lord, and al his brethren I haue made subiect to his seruice: with corne and wine I haue established him, and for thee, my sonne, what shal I doe more after this?Respondit Isaac: Dominum tuum illum constitui, et omnes fratres ejus servituti illius subjugavi; frumento et vino stabilivi eum: et tibi post hæc, fili mi, ultra quid faciam ? 38And Esau said to him: Hast thou only one blessing, father? I beseech thee bless me also. And when he wept with a loud cry,Disse a lui Esaù: Hai tu, o padre, sol una benedizione? benedici, ti prego, anche me. E piangendo egli, e urlando altamente,To whom Esau said: Hast thou one only blessing, father? I besech thee blesse me also. And when he wept that he howled againe,Cui Esau: Num unam, inquit, tantum benedictionem habes, pater ? mihi quoque obsecro ut benedicas. Cumque ejulatu magno fleret, 39Isaac being moved, said to him: In the fat of the earth, and in the dew of heaven from above,Commosso Isacco gli disse: Nella pinguedine della terra, e nella rugiada di su dal cieloIsaac being moued, said to him: In the fat of the earth, and in the deaw of heauen from abouemotus Isaac, dixit ad eum: In pinguedine terræ, / et in rore cæli desuper, 40Shall thy blessing be. Thou shalt live by the sword, and shalt serve thy brother: and the time shall come, when thou shalt shake off and loose his yoke from thy neck.Sarà la tua benedizione. Viverai della spada, e sarai servo del tuo fratello: e tempo verrà, che tu scuoterai, e scioglierai dal tuo collo il suo giogo.shal thy blessing be. Thou shalt liue by the sworde, and shalt serue thy brother: and the time shal come, when thou shalt shake of, and loose his yoake from thy necke.erit benedictio tua. / Vives in gladio, et fratri tuo servies: / tempusque veniet, cum excutias et solvas jugum ejus de cervicibus tuis.
41Esau therefore always hated Jacob, for the blessing wherewith his father had blessed him; and he said in his heart: The days will come of the mourning for my father, and I will kill my brother Jacob.Esaù adunque avea sempre in odio Giacobbe per la benedizione, che questi avea ricevuto dal padre; e disse in cuor suo: Verranno i giorni del lutto pel padre mio, e io ammazzerò Giacobbe mio fratello.Esau therfore alwaies hated Iacob for the blessing wherwith his father had blessed him: and he said in his hart: The daies wil come of the mourning of my father, and I wil kil Iacob my brother.Oderat ergo semper Esau Jacob pro benedictione qua benedixerat ei pater: dixitque in corde suo: Venient dies luctus patris mei, et occidam Jacob fratrem meum. 42These things were told to Rebecca: and she sent and called Jacob, her son, and said to him: Behold Esau, thy brother, threateneth to kill thee.Fu ciò riferito a Rebecca: la quale mandò a chiamare Giacobbe suo figlio, e gli disse: Ecco che Esaù tuo fratello minaccia d'ucciderti.These things were told to Rebecca: who sending & calling Iacob her sonne, said to him: Behold Esau thy brother threatneth to kil thee.Nuntiata sunt hæc Rebeccæ: quæ mittens et vocans Jacob filium suum, dixit ad eum: Ecce Esau frater tuus minatur ut occidat te. 43Now therefore, my son, hear my voice, arise and flee to Laban, my brother, to Haran:Or adunque, figlio mio, credi a me, e fuggi tosto a casa di Laban mio fratello in Haran:Now therfore, my sonne, heare my voice, and get thee vp and flye to Laban my brother into Haran:Nunc ergo, fili mi, audi vocem meam, et consurgens fuge ad Laban fratrem meum in Haran: 44And thou shalt dwell with him a few days, till the wrath of thy brother be assuaged,E con lui ti starai per un poco di tempo, fintantoché si ammansisca il furore di tuo fratello;and thou shalt dwel with him a few daies, til the furie of thy brother be asswaged,habitabisque cum eo dies paucos, donec requiescat furor fratris tui, 45And his indignation cease, and he forget the things thou hast done to him: afterwards I will send, and bring thee from thence hither. Why shall I be deprived of both my sons in one day?E passi la sua iracondia, e si scordi delle cose, che tu gli hai fatte: poscia io manderò chi di là ti riconduca in questo luogo. Perché dovrò io perdere tutti due i figli miei in un sol giorno?and his indignation cease, and he forget those things, which thou hast done to him: afterward I wil send, and bring thee from thence hither. Why shal I be depriued of both sonnes in one day?et cesset indignatio ejus, obliviscaturque eorum quæ fecisti in eum: postea mittam, et adducam te inde huc: cur utroque orbabor filio in uno die ?
46And Rebecca said to Isaac: I am weary of my life, because of the daughters of Heth: if Jacob take a wife of the stock of this land, I choose not to live.E disse Rebecca ad Isacco: Mi viene a noia la vita a causa di queste figliuole di Heth. Se Giacobbe prende una moglie della razza di questo paese, io non voglio più vivere.And Rebecca said to Isaac: I am wearie of my life for the daughters of Heth: if Iacob take a wife of the stocke of this land, I list not liue.Dixitque Rebecca ad Isaac: Tædet me vitæ meæ propter filias Heth: si acceperit Jacob uxorem de stirpe hujus terræ, nolo vivere.
27:1
Year of the World 2245, Year before Christ 1759.
27:4
Calmet
That, etc. He does not mean, that the meat would induce him to give his blessing. Neither can we suppose, that he intended to pervert the order of God, in making the younger son subject to the elder, if he was informed by Rebecca, of that disposition of providence. (Calmet)
Worthington
But of this he seems to have been ignorant, ver. 29, 35. (Worthington)
27:7
Haydock
In the sight of the Lord, answers to my soul, etc., ver. 4. I will bless thee with all earnestness and sincerity. (Haydock)
27:12
Menochius
Mocked him, taking advantage of his blindness and old age. (Menochius)
27:13
Calmet
This curse. Rebecca had too much confidence in God's promises, to think that he would suffer them to be ineffectual. Hence, Onkelos makes her say, "I have learnt by revelation, that thou wilt receive no curse, but only blessing." The sequel shewed, that she was directed by God in this delicate business. (Theodoret q. 78.) (Calmet)
27:15
27:19
Challoner
I am Esau, thy first-born. St. Augustine, (L. Contra Mendacium, c. x.) treating at large upon this place, excuseth Jacob from a lie, because this whole passage was mysterious, as relating to the preference which was afterwards to be given to the Gentiles before the carnal Jews, which Jacob by prophetic light might understand. So far is certain, that the first birth-right, both by divine election, and by Esau's free cession, belonged to Jacob: so that if there were any lie in the case, it could be no more than an officious and venial one. (Challoner)
Calmet
Ignorance might also excuse them from any sin; as many good and learned men have thought an officious lie to be lawful. (St. Chrysostom, hom. 52; Origen; Bonfrere.) And even if we allow that they did wrong; the Scripture relates, but does not sanction what they did, Let him that thinks himself to stand, take heed, lest he fall, 1 Corinthians 10:12. (Calmet)
Worthington
As our Saviour says of St. John the Baptist, He is Elias, Matthew xi, so, Jacob says, I am Esau, not in person , but in right of the first-born. (Worthington)
27:22
Haydock
Of Esau. Thus, too often our voice contradicts our hands or actions! (Haydock)
27:27
Grotius
Plentiful. A word retained by the Samaritan and Septuagint though lost in the Hebrew copies. (Grotius.)
Menochius
Hath blessed with abundance of fruit and odoriferous herbs; such as had probably been shut up in the drawers with Esau's robes. (Menochius)
27:28
27:29
Worship thee, with civil respect, (Haydock) as the Idumeans, Philistines and Moabites did, with respect to David, Solomon, and the Machabees, acknowledging their dominion, though reluctantly.
Haydock
With blessing. Thus Rebecca had not given her son a vain assurance. Isaac prays that God may ever be his protector, and avenge his cause. (Haydock)
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Worthington
Fear. Septuagint, "Isaac was wrapt into an ecstasy exceedingly great;" during which God explained to him the meaning of what had happened, that he might not think of revoking his blessing. (St. Augustine, q. 80.) He permitted Isaac to be in darkness respecting this affair, that it might be more manifest, that the will of man had no part in preferring Jacob; (St. Chrysostom, hom. 53.) and that Esau might not direct his rage against his father. (Worthington)
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Haydock
Be blessed. Thus he confirms what he had done; and shews that he bore no resentment towards his younger son, nor esteemed himself to be mocked, ver. 12. (Haydock)
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Menochius
Roared, through savage fury and envy of his brother. (Eusebius) (Menochius)
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Calmet
Deceitfully. Hebrew, slily; directed by wisdom, as the Chaldean has it. St. Chrysostom (de sacerd.) praises the address of Jacob on this occasion. (Calmet)
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Challoner
Jacob. That is, a supplanter. (Challoner)
Haydock
My blessing. Both Isaac and Esau speak of this blessing, according to the dictates of nature. But God had disposed of it otherwise. The profane and cruel manners of Esau rendered him unworthy of it; and he could not maintain his natural claim, after having freely resigned it even with an oath. He seems to distinguish the blessing from the birth-right, though one necessarily followed the other. (Haydock)
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Haydock
Brethren, or relations; (Menochius) for Isaac had no other children but these two. He never married any other woman but the beautiful and virtuous Rebecca. (Haydock)
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Haydock
Moved; yet not so as to repent of what he had done; for Esau found no place of repentance in his father's breast, although with tears he had sought it, (Hebrews 12:17.) desiring to obtain the blessing of the first-born. (Haydock)
Calmet
In the fat, etc. Idumea was a barren country; and hence some would translate the Hebrew, "far from the fat...shall thy dwelling be; but thou shalt live by the sword." Thus min often means from, as well as for in: my flesh is changed on account of the want of oil, Psalm 108:24. Hebrew, a pinguedine. (Calmet)
Menochius
But all the ancient versions agree with the Vulgate. So that we may say, the blessing of God made those barren regions supply the wants of the people abundantly; and as the Idumeans were to live by the sword, they would seize the rich habitations of their neighbours, (Haydock) and thus obtain a country rendered fertile without their labour. (Menochius)
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Josephus
Thy brother, in the reign of David, 2 Kings 8:14, and of the Machabees. (Josephus, Antiquities 13:17.)
Haydock
Yoke. When the house of Juda shall rebel against the Lord, in the days of Joram, then the Idumeans shall regain their liberty for a time; (4 Kings 8:20.) to be subdued again after 800 years by John Hyrcan, the high priest. (Haydock)
Calmet
All the blessing of Esau, tends to confirm that already given to his brother; so that the apostle seems to have considered it unworthy of notice. (Calmet)
Haydock
Jacob, in the mean time, never asserted his dominion; but still called Esau his lord, (Chap. 32:4.) and behaved to him with the greatest deference. (Haydock)
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Menochius
My father. He has no regard for this mother. (Menochius)
Her love for Jacob filled him with greater indignation; and he resolved to murder him, in order, perhaps, to revenge himself on both. Though this cruel resolution was taken in his heart, with full deliberation, he was not so careful to conceal his intentions; but his watchful mother discovered it, and by her prudence, preserved him from committing the external sin: and Jacob from falling a prey to this second Cain.
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Haydock
Both my sons. Esau would have forfeited his life for murder, Genesis 9:6. (Haydock)
Calmet
Perhaps she might also fear that Jacob, in his own defence, should, in the very agony of death, give the aggressor a mortal wound; or that Esau, at least, would be forced to flee his country. Indeed, she considered him already as a lost man, on account of his marriage with the two women of Chanaan, and his savage manners. (Calmet)
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Menochius
To live. Life will be a burden to me. (Menochius)
Calmet
She does not mention the principal reason of her desiring Jacob to go to Haran, for fear of grieving the tender heart of her husband; who, it seems, knew not the temper of Esau so well as she did. (Calmet)
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I am Esau thy firstborn.... St. Augustine (L. Contra mendacium, c. 10), treating at large upon this place, excuseth Jacob from a lie, because this whole passage was mysterious, as relating to the preference which was afterwards to be given to the Gentiles before the carnal Jews, which Jacob by prophetic light might understand. So far is certain, that the first birthright, both by divine election and by Esau’s free cession belonged to Jacob: so that if there were any lie in the case, it could be no more than an officious and venial one.
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Jacob.... That is, a supplanter.
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In the liturgy The Epistle on Saturday the second weke in Lent.
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Iacob secure in conscience that the right of first-birth belonged to him, yet feared to geue occasiō of offence to his father.
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19. I am thy first begotten Esau.] Iacob was not by nature the first begotten; Iacob did not lie, nor sinne in saying he was Esau. &c. but by Gods ordinance, & by couenant made with Esau, had right to the preeminence, and priuilegies belonging to the first borne. So he did not lie, but spake a truth, meaning that he was that sonne, to whom by diuine election the first-birth-right was dew, which his father supposed to pertaine to Esau.
But because some scorners of Christian doctrin (like to the old Manichees) vse to say, that Catholique Doctors, and Schoolmen excuse, and condemne whom they list by such glosses, let such reprouers vnderstand, that both moderne He is proued innocent by the text. and ancient Catholique writers auow this defence of the holie Patriarch Iacob, not by priuate spirite, but by the most true and proper sense of holie Scripture itselfe. VVhere it may appeare, if they wil axamine the text, that Iacob in al this procurement of his fathers blessing, neither did anie thing vniustly, nor said anie thing falsly. First it was reueled to his mother (chap. 1. 25. v. 23.) That the elder (of her twinnes) should serue the younger. Secondly, holie 2. Scripture testifieth in the same chapter (v. 27.) That Iacob vvas a plaine (or sincere) Man, void of vniust dealing Thirdly, for more quiet enioying that 3. right, which God had ordained for him, he procured his brothers consent and confirmation (v. 33) Fourtly though he was secure in conscience that 4. the blessing was dew to him, yet he feared (v. 12.) lest he might geue occasion of offence to his father, to whom this mysterie was not yet reueled. Fiftly 5. Isaac perceiuing at last Gods wil, that Iacob should be preferred, was neither offended with him, nor reuoked his blessing, as vnlawfully surprised, but condescending therto, ratified that he had done, saying (v. 33.) I haue blessed him, and he shal be blessed. Sixtly, God himselfe from this time forwards often 6. appeared to Iacob, and with great promises, and manie temporal and spiritual benefites, declared his singular loue to him. Seuently, these three Patriarches 7. Abraham, Isaac, and Iacob are special renowmed Sainctes of the old Testament: yea the Lord and Creator of al would peculiarly be called (Exodi. 3.) the God of Abraham, Isaac, and Iacob. Moyses praying instantly for Gods mercie and clemencie towards the people (Exodi. 32.) besought him to remember Abraham Isaac, and Iacob his seruants: and so in both old and new Testament these three are often mentioned as chiefe Princes in the Kingdom of Heauen. Al which shewe the great vertues and holines of them al.
And touching this fact of Iacob, where (if euer aniewhere) might seme The Fathers proue his innocencie in this fact. to be some great sinne. S. Augustin at large proueth that he did not herein sinne at al: That vvhich Iacob did (saith he, li. cont. mendacium c. 10.) By his mothers instruction to deceiue his father, if it be diligently considered, vvas no lie, but a mysterie, and therfore for the samiliar counsail of the Holie Ghost, vvhich his mother had receiued, he is excused from sinne. The same he confirmeth. q. 74. in Gen. li. 16. c. 37. de ciuit. & li. 22. c. 34 cont. Faust. The same also teach S. Chrisostom ho. 53 in Gen. S. Hierom Epist. 125. S. Theodoret. q. 79. & 80. in Gen. S. Gregorie, ho. 6. in Ezechielem. S. Bede, Isidorus, Innocentius 3. Rupertus and others vpon this place, al agreing absolutly that euerie lie is a sinne, declare that Euerie lie is a sinne. Iacob lied not, but stil spake the truth, confirming their exposition by other like places of Scripture. As when our Sauiour said of S. Iehu Baptist (Math. 11.) He is Elias meaning that he was Elias in spirite not in person. So Iacob said truly that he was Esau, not meaning in person but in right of the first borne, by Gods ordinance: Esau also hauing condescended therto by couenant and oath. In that also he deceiued his father, was no sinne. For it was a lawful Some deceipt good. and good deceipt, such a one (saith S. Chrisostom) as Hieremie speaketh Ho. 6. ad Col. Hier. 20. Epist. 125. of, Lord thou hast deceiued me, and I am deceiued, so Isaac was deceiued, not as we commonly cal deceipt, but to his owne and others good, by Gods disposition.
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It was truly Gods wil, but not in that s•• as Isaac vnderstood it.
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23. Knevv him not] S. Damasus demanding of S. Hierom, what might be the reason why God would suffer his holie seruant Isaac not to know Iacob, but to be deceiued, and through ignorance to blesse whom he would not; It was good that Isaac knew not Iacob. when he blessed him. declareth that it happened not only to Iacob, but also to manie other like holie men, to be ignorant of manie things, and to be deceived in error of opinion: and that this error was profitable to Isaac and his house For if he had geuen this blessing (which was a spiritual Iurisdiction) to Esau, as he purposed, he had committed a noxious error in dede, by preferring a bloudie man, one that was readie, if he could, to haue killed his brother. (v. 41.) omitting him, that was sincere and very vertuous, and had done his owne wil, not Gods wil therin.
But why would not God reuel his wil to Isaac (as he had commanded a farre greater thing to Abraham to sacrifice the same Isaac) that he might wittingly haue blessed Iacob by Gods commandment? The Fathers do probably alleage this for one reason, that if Esau, being a fierce and cruel man, had perceiued Good in respect of Esau. that his father had willingly preferred Iacob, he would haue bene incensed against his father, conceiued and attempted euil against him. An other reason. S. Chrisostom and Theodoret do yeld, that by this strange maner of imparting More to Gods glorie, and Iacobs commendation. Ho. 53. q. 79. in Gen. this blessing, it might more manifestly appeare to be Gods wil and ordinance, and not to procede from mans affection, that Iacob should be preferred.
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Isaac now knowing it to be Gods wil, ratified that he had done.
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worldlings blessing consisteth in transitorie welth.
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The Idumeans being subdued by king Dauid (2 Reg. 8.) reuolted from king Ioram, and had a king of their owne (4. Reg. 8.) they were againe subdued by Hircanus (teste Iosepho. li. 13. Antiq) but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1.
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St Hippolytus † AD 235 The Refutation of All Heresies 5.11
… This, he says, is he who is according to the likeness of Esau, whose garment—he not being himself present—was blessed; who did not receive, he says, the benediction uttered by him of enfeebled vision.
St Augustine of Hippo † AD 430 The Confessions 10.34
52. O Thou Light, which Tobias saw, when, his eyes being closed, he taught his son the way of life; himself going before with the feet of charity, never going astray. Or that which Isaac saw, when his fleshly “eyes were dim, so that he could not see”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —Because the body which suffered was His body. But let us look at the matter thus; when we hear the divine Scripture saying “And it came to pass when Isaac was old his eyes were dim so that he could not see,”
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St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 15
… then whose shall those things be which thou hast provided ?’ And the Preacher speaks confidently in the Holy Spirit, and says, ‘Man also knoweth not his time .’ Wherefore the Patriarch Isaac said to his son Esau, ‘Behold, I am old, and I know not the day of my death
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St Hippolytus † AD 235 On Genesis 3
… Rebecca is full of the Holy Spirit, as understanding the word which she heard before she gave birth, “For the elder shall serve the younger.” As a figure of the Holy Spirit, moreover, she cares for Jacob in preference. She says to her younger son, “Go to the flock and fetch me two kids,”
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Tertullian † AD 220 On the Apparel of Women ii.2
… but that of even natural grace must be obliterated by concealment and negligence, as equally dangerous to the glances of (the beholder’s) eyes. For, albeit comeliness is not to be censured , as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment
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St Augustine of Hippo † AD 430 Against Lying 24
… by him who covered himself therewith, He who bare not His own, but others’ sins. The truthful signification, therefore, can in no wise be rightly called a lie. And as in deed, so also in word. Namely, when his father said to him, “Who art thou my son?”
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St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 1.8
… For if we were to concede this, and to examine the bare deeds in themselves apart from the intention of the doers, one might if he pleased judge Abraham guilty of child-murder and accuse his grandson
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 8
… and Noah’s saying again about Canaan, came to pass in the Gibeonites, Canaan’s descendants. And that concerning Jacob one may see to have so come to pass; for those blessings which say, “Be lord over thy brother, and let thy father’s sons worship thee,”
St Augustine of Hippo † AD 430 On Lying 5
… They who think it is, advance testimonies to their opinion, by alleging the case of Sarah, who, when she had laughed, denied to the Angels that she laughed: of Jacob questioned by his father, and answering that he was the elder son Esau:
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St Hippolytus † AD 235 On Genesis 3
… The robe or raiment of Esau denotes the faith and Scriptures of the Hebrews, with which the people of the Gentiles were endowed. The skins which were put upon his arms are the sins of both peoples, which Christ, when His hands were stretched forth on the cross, fastened to it along with Himself. In that Isaac asks of Jacob why he came so soon,
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.103
… to be no philosopher, I could not bear that my labor in consequence of a single purpose should be wasted, nor yet that blessing should be lost, which one of the saints of old is said to have stolen from his father, whom he deceived by the food which he offered to him, and the hairy appearance he assumed, thus attaining a good object by disgraceful trickery.
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St Irenaeus of Lyons † AD 202 Against Heresies 5.33.3
3. The blessing of Isaac with which he blessed his younger son Jacob has the same meaning, when he says, “Behold, the smell of my son is as the smell of a full field which the Lord has blessed.”
Origen † AD 254 Origen Against Celsus i.48
… And so also Isaac smelled the savour of his son’s divine garments, and added to the spiritual blessing these words: “See, the savour of my son is as the savour of a full field which the Lord blessed.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.22
… and God give thee of the dew of heaven, and of the fertility of the earth, abundance of corn, and wine, and oil: and peoples shall obey thee, and princes shall worship thee: and thou shalt be lord over thy brother, and the sons of thy father shall worship thee; and he that curseth thee shall be cursed, and he that blesseth thee shall be blessed.”
St Basil the Great † AD 379 The Letters 267
… Possibly the brethren to whom I committed my greetings were not able to preserve them. But now that I have found some of my brethren travelling to your excellency, I have readily entrusted my letter to them, and I have sent some messages which I beg you to receive from my humility without disdain, and to bless me after the manner of the patriarch Isaac.
St Ambrose of Milan † AD 397 Concerning Virgins 1.9
… This is the odour of which the patriarch Jacob smelt when he heard his father say: “See the smell of my son is as the smell of a field which is full.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… This is a wall for his field, this its security. This is the field of which it is said, “The smell of a full field which the Lord hath blessed.” (
St Augustine of Hippo † AD 430 City of God 16.37
… therefore God give thee of the dew of heaven, and of the fruitfulness of the earth, and plenty of corn and wine: let nations serve thee, and princes adore thee: and be lord of thy brethren, and let thy father’s sons adore thee: cursed be he that curseth thee, and blessed be he that blesseth thee.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 2.52
… xviii .). In view of this example, neither will we blame your Blessedness for feasting, if we come to know that you entertain angels. Again you say that Isaac gave a blessing to his son when satiated (
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St Irenaeus of Lyons † AD 202 Against Heresies 5.33.3
… And let the nations serve thee, and kings bow down to thee; and be thou lord over thy brother, and thy father’s sons shall bow down to thee: cursed shall be he who shall curse thee, and blessed shall be he who shall bless thee.”
Tertullian † AD 220 The Five Books Against Marcion 3.24
… When Isaac, in blessing his son Jacob, says, “God give thee of the dew of heaven, and the fatness of the earth,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 12.3
3. What is it then that ails you? What is your weakness? Is it physical? I am ready to sustain you, yea I have sustained, and been sustained, like Jacob of old, by your fatherly blessings.
St Gregory of Nazianzus † AD 389 Miscellaneous Letters 7.121
We rejoice in the tokens of love, and especially at such a season, and from one at once so young a man, and so perfect; and, to greet you with the words of Scripture, stablished in your youth, for so it calls him who is more advanced in wisdom than his years lead us to expect. The old Fathers prayed for the dew of heaven and fatness of the earth
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.5
20. Suppose that things come which are accounted terrible as regards the grief they cause, such as blindness, exile, hunger, violation of a daughter, loss of children. Who will deny that Isaac was blessed, who did not see in his old age, and yet gave blessings with his benediction?
St Augustine of Hippo † AD 430 The Confessions 12.2
2. The weakness of my tongue confesseth unto Thy Highness, seeing that Thou madest heaven and earth. This heaven which I see, and this earth upon which I tread (from which is this earth that I carry about me), Thou hast made. But where is that heaven of heavens,
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St Methodius † AD 311 Oration on the Palms 1
… Instead of our garments, let us strew our hearts before Him. In psalms and hymns, let us raise to Him our shouts of thanksgiving; and, without ceasing, let us exclaim, “Blessed is He that cometh in the name of the Lord;” for blessed are they that bless Him, and cursed are they that curse Him.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.15
… Now he said to Jacob, ‘Become thou lord over thy brother;’ and to Esau, ‘Behold, I have made him thy lord
St Basil the Great † AD 379 De Spiritu Sancto 20
… For this reason Jacob by his father’s blessing became lord of Esau,
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St Augustine of Hippo † AD 430 City of God 16.37
… yet he does not complain that he has been deceived, yea, when the great mystery is revealed to him, in his secret heart he at once eschews anger, and confirms the blessing. “Who then,” he says, “hath hunted me venison, and brought it me, and I have eaten of all before thou camest, and have blessed him, and he shall be blessed?”
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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. Rachel too is a drawer of water and wins a kiss thereby from the supplanter
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Tertullian † AD 220 The Five Books Against Marcion 3.24
… And your own gospel likewise has it in this wise: “Seek ye first the kingdom of God, and these things shall be added unto you.” But to Esau the blessing promised is an earthly one, which he supplements with a heavenly, after the fatness of the earth, saying, “Thy dwelling shall be also of the dew of heaven.”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.24
24. For first, He gave the Kingdom to the sons of Jacob, and subdued to them the children of Esau; as Isaac said to Esau:— Thou shalt serve Jacob thy brother .
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.82
… and because these three patriarchs united formed a notable type of the future people of God, in not only having free children by free women, as by Sarah, and Rebecca, and Leah, and Rachel, but also bond children, as of this same Rebecca was born Esau, to whom it was said, "Thou shalt serve thy brother;"
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 4
… And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him.” Ye see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother.
St Hippolytus † AD 235 On Genesis 3
… Because iniquity is opposed to righteousness, Esau is excited to strife, and meditates death deceitfully, saying in his heart, “Let the days of the mourning for my father come on, and I will slay my brother Jacob.”
Origen † AD 254 Origen Against Celsus 4.43
… Cavilling also at the “conspiracies of the brothers,” he allies either to the story of Cain plotting against Abel, or, in addition, to that of Esau against Jacob;
St Methodius † AD 311 Concerning Free-Will 1
… and especially when there is before me such a flowering meadow, that is to say, our assembly of those who unite in singing and hearing the divine mysteries. Wherefore I dare to ask you to listen to me with ears free from all envy, without imitating the jealousy of Cain, or persecuting your brother, like Esau,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 40
… Did he not even against his own will send him the more quickly into the kingdom? but himself he pierced through with innumerable evils. Wherein did Esau harm Jacob? Did not Jacob grow wealthy, and enjoy unnumbered blessings; while he himself both became an outcast from his father’s house, and wandered in a strange land, after that plot of his?
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
Shall we look at other instances of evil designing, how they turn out to our good, not only by having their reward, but also by their working at the very time precisely what is for our good? This (Joseph’s) uncle (Esau) had ill designs against his father (Jacob), and drove him out of his native land: what then? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… For as the grief of Cain was not of repentance, and the murder proved it; so also in this case, his words were not those of repentance, and the murder afterwards proved it. For even he also in intention slew Jacob. For “The days of mourning for my father,” he said, “are at hand; then will I slay my brother Jacob.” (
St Jerome † AD 420 The Letters of St. Jerome 108.18
… For my part I used to say that it was best to give in to rancour and to retire before passion. So Jacob dealt with his brother Esau; so David met the unrelenting persecution of Saul. I reminded her how the first of these fled into Mesopotamia;
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.21
91. Jacob dutifully gave way to his brother when angry, and to Rebecca; that is to say, taught by counsels of patience, he preferred to go away and live in foreign lands, rather than to arouse his brother’s anger; and then to return only when he thought his brother was appeased.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.24
111. Jacob also, his holy grandson, loved to pass his time at home free from danger; but his mother wished him to live in foreign parts, and so give place to his brother’s anger.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… For if she loved Jacob, still she did not feel averse to Esau. And therefore she said, Lest by any means “I be deprived of both of you, my children, in one day.” (
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St John Chrysostom † AD 407 Homilies on Colossians 8
… And so great was his love toward it, that he even wished it to live, though it would be his own accuser, but still he gave thanks to God. What, thinkest thou, did Rebecca suffer, when his brother threatened Jacob, and she grieved not her husband, but bade him send her son away? (
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NOW ISAAC WAS OLD. Isaac in this year in which Jacob stole his brother's blessing from him was 137 years old, and Esau and Jacob were 77. For in this year 77, Jacob immediately after stealing his brother's blessing, fearing his wrath, at his mother's urging fled into Mesopotamia. This is evident from the fact that Joseph was born in the year when Jacob was 91. Now Joseph was born 14 years after his father's flight into Mesopotamia, namely after Jacob had served Laban there for 14 years for Rachel and Leah, as I shall demonstrate at chapter XXX, verse 25. Therefore this flight of Jacob occurred in the year of Jacob's life 77; for from this year 77 to the year 91, when Joseph was born, there intervene precisely the 14 years already mentioned. Thus Eusebius, book IX of the Preparation for the Gospel, chapter IV. See Abulensis here, Question I, and Pererius in the preface to this chapter. Isaac lived after these things for another 43 years; for he died in the year of his age 180. AND HIS EYES WERE DIM, both from old age and from frequent illnesses, says St. Augustine, book XVI of the City of God, chapter XXX. Note here the long patience of Isaac; for he himself bore blindness for 44 years, namely from the year of his age 137 (as I said before) until the year 180, when he died. St. Syncletica spoke excellently in the Lives of the Fathers: "If infirmity comes upon us, let us not be saddened, because it profits us to destroy the desires of the body. If we lose our eyes, let us not bear it heavily, because we have lost an instrument of pride. If we have become deaf, let us not grieve, because we have lost vain hearing." Hence another holy Anchorite said there: "The highest religion is that someone give thanks to God in infirmity: for just as a great and strong medicine cures bodily sickness, so bodily sickness beats down the vices of the heart. If you are iron, you lose rust through the fire of tribulation; if you are gold, you become brighter and purer: wherefore the holy Fathers always desired to be in infirmity." There Polemon, companion of Blessed Pachomius, when he was gravely afflicted with pains of the spleen, and was asked by the brothers to allow some remedy to be applied, answered: "If other martyrs of Christ were torn to pieces, others struck on the head, others burned in fires, and yet endured strongly to the end for the faith: why should I, yielding to small pains, impatiently cast away the rewards of patience, and vainly fear momentary afflictions from desire of present life?" There it is read of Didymus (who was blind for eighty years, and yet most versed in Holy Scripture, whence St. Jerome calls him his seer), that when asked by St. Anthony whether he was saddened that he lacked eyes, and he did not deny it, he heard from Anthony: "I marvel that a prudent man grieves over that loss which ants and fleas have, and does not rather rejoice in that possession which only the Saints and Apostles merited: for it is much better to see in spirit than in flesh, and to possess those eyes into which the mote of sin cannot fall, than those which by sight alone, through concupiscence, can cast men into the destruction of hell." Hence Blessed Peter, Abbot of Clairvaux, when by the force of illness he had lost one eye, said as a one-eyed man: "I have escaped one of my enemies, and I fear the remaining one more than the lost one." Hence also some Philosophers plucked out their own eyes, lest the mind be distracted, but wholly collected might be free for contemplation; but the faithful, such as St. Audomarus, Aquilinus and others, we read sought blindness from God and obtained it. St. Pigmenius, a Roman presbyter, blind, meeting Julian the Apostate, when he heard from him: "I give thanks to the gods, O Pigmenius, that I see you;" answered: "I give thanks to my God that I do not see you." With so strong a spirit therefore did he bear blindness as he despised the tyrant. Thereafter, being granted the crown of martyrdom, he began to see what the eye has not seen; and to hear what the ear has not heard; and to understand what has not entered into the heart of man.
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THOU SEEST THAT I AM OLD, AND KNOW NOT THE DAY OF MY DEATH. See how maturely for 43 years Isaac here premeditated his death, expecting it as uncertain from day to day, and preparing himself and all his affairs for it. By his deed therefore he teaches us that our life ought to be nothing other than a meditation on death, as Plato used to say. For death is certain, and will certainly come to us; but the day and hour of it is uncertain.
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AND WHEN THOU HAST TAKEN SOMETHING BY HUNTING, MAKE ME OF IT A DISH. In Hebrew, make me matammim, that is, tastings, namely delicacies of more refined food, dishes that delight the palate; for this was a day of blessing for the son, auspicious, joyful and solemn, and therefore was to be celebrated with a joyful and pleasant feast. Thus Lipomanus. You will ask: Why did Isaac ask Esau for wild meat from hunting, rather than young birds or lambs, when he had these at hand at home, before he wished to bless him? I answer first, because Isaac was accustomed to eating wild meat, which Esau brought him from hunting, as is evident in chapter XXV, verse 28, and consequently he fed on it more and delighted in it; second, because he wished Esau to prepare himself to receive the blessing through this obedience and service of hunting: thus Thomas Aquinas; third, because Isaac, unknowing, was moved by God to send Esau out hunting, so that meanwhile Jacob could forestall Esau and snatch the blessing from him: for God had decreed to prefer Jacob to Esau in the birthright. Tropologically, Isaac here taught that those giving spiritual things can require temporal things, namely priests and pastors who teach, pray and bless the people, ought to be sustained by the people.
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BEFORE THE LORD, seeing, hearing, invoked, assenting and inspiring the Lord. Thus Oleaster, Pererius and others. See here how wonderful God is in His works and in fulfilling His promises: Jacob could have expected nothing less than to be blessed, when his father had decreed to bless Esau, and yet the blessing came to Jacob. On the contrary, Esau was never more certain of receiving the blessing than when his father spoke to him thus; and yet then he lost it most. Learn therefore to trust in God, even if all things turn out adversely: learn to believe against hope in hope.
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I AM SMOOTH, hairless, not hairy like Esau.
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LET THIS CURSE BE UPON ME, not that Rebecca truly wished to receive upon her son the father's curse and punishment, as St. Chrysostom wishes; but she speaks thus because she was confident of a happy outcome: for she knew that God had promised thus, chapter XXV, verse 23, as if to say, You fear in vain the father's wrath, there is no danger from it; I pledge myself, indeed if you hesitate and doubt, I will receive all the wrath upon myself. Thus Theodoret. Where note first, in Rebecca an unshaken faith in the word of God saying: "The greater shall serve the lesser;" secondly, she herself instructs her son to seek the blessing, reckoning him to be happy if he were blessed by his father, and by that holy one: other mothers educate their sons to vanities and sins; thirdly, although she knew her husband to be in error in that he wished to bless the elder son against the will of the Lord, she nevertheless does not quarrel with him, does not resist by force, but secretly takes care that the blessing be obtained for him whom God had destined; fourthly, in every way she takes care lest the aged father perceive the deception, and thus be troubled; fifthly, she is dutiful toward her aged husband, preparing foods for him, which he willingly ate; sixthly, she prudently corrects Jacob, so that he may appease Esau's wrath. Tropologically, how parents ought to love their sons equally, and not prefer one to another, or if they do prefer, ought to compensate for it in another way, St. Ambrose teaches from this affection of Isaac toward Esau, and of Rebecca toward Jacob, book II On Jacob, chapter II: "Receive," he says, "a good contest between parents. Let the mother show affection, the father judgment: let the mother incline with tender piety toward the younger, the father preserve the honor of nature toward the elder; let him honor more, let her love more; let one compensate for what the other diminishes."
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HE BROUGHT two kids which his mother had requested: not that the father was so robust, and of such appetite, that he would consume two kids, as Procopius wishes, but because from two kids he intended to cut off the more delicate parts and offer them to his father. Thus Diodorus and Abulensis. Morally St. Ambrose, lib. II De Jacob, cap. II: "He conquered," he says, "he who was preferred by the oracle; he conquered by diligence the slowness, by gentleness the hardness, while the other seeks prey in rough hunting in the fields, he prepares mild foods of manners."
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VERY GOOD. In Hebrew, chamudot, that is, desirable; the Septuagint, beautiful: whence the mother kept them in the ark among aromatics. For they were fragrant, as is evident from verse 27. Allegorically, the garment of Esau, that is, prophecy, priesthood and the scripture of the Old Testament, was transferred from the Jews to Jacob, that is, to Christians. Thus St. Ambrose.
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AND THE SKINS OF THE KIDS, so that Jacob might appear to be Esau, who was hairy. HE PUT THEM ABOUT HIS HANDS, in the manner of gloves: for otherwise Jacob would have needed to use his hands, and with them to bring food to his father, and was forced to serve him. Allegorically, Jacob is Christ, who put on the skins of kids, that is, took upon himself our sins, so that he might atone for them. Thus St. Augustine, lib. Contra mendacium, cap. X, and Prosper, I part. Praedicat. cap. XXI. HIS NECK BARE, the softness and smoothness of his neck. Thus the Hebrew.
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WHO ART THOU? For the voice of Jacob moved doubt and scruple in Isaac, so that he might be uncertain whether he who spoke was Jacob or Esau, and therefore he asks: Who art thou? Learn here that God sometimes allows the just to be ignorant in some way, to be deceived, to fall, to be led astray, so that they may know themselves. Thus Isaac, a holy man, thought that the blessing of God was to be fulfilled in Esau, but he was deceived; secondly, that God sometimes reveals to little ones what He hides from the great: thus it was revealed to Rebecca what Isaac did not know. Christ Himself confesses this, Matthew XI, 25. I AM THY FIRSTBORN ESAU. You will ask whether Jacob lied here, and whether he sinned? First, Origen, Cassian and Chrysostom, following Plato, hold that Jacob lied, but licitly and without sin; for it is sometimes permissible to use a lie, as it were hellebore, or as we use poisonous things in medicines. But this is an error already declared and reprobated by the Church, against which St. Augustine wrote, in his book Against Lies. Secondly, Gabriel in III, dist. 38, and Aliacus in I, Question XII, at the end, hold that it is not indeed permissible to lie in itself, but it is permissible to lie with God dispensing. But the common opinion of the Doctors with St. Augustine is that a lie is evil by its nature, and consequently God cannot dispense from it. For a lie is by its nature contrary to the nature and virtue of truth. Whence Holy Scripture prohibits all lying whatsoever, Ecclesiastes cap. VII, vers. 14. Thirdly, better does St. Augustine, in his book Against Lies, cap. X, hold that here there is a figurative utterance. For just as, Matthew XI, 14, John the Baptist is called Elias, not as to person, but as to spirit; and Tobias V, 18, Raphael says he is Azarias, that is the helper of God, son of Ananias, that is of the grace of God: so Jacob says he is Esau, not as to name and person, but as to the right and birthright conferred upon him by God, cap. XXV, vers. 23. Whence he says: "I have done as thou commandedst me;" for thou didst intend primarily to command thy firstborn to bring food, and to receive the paternal blessing: but I am the firstborn. "Eat therefore of my venison," which I have hunted not in the field, but in the stable. Truly I say, it appears that Jacob, by the impulse of his mother and by garments, and by deeds, and by words, lied not only as to the right, but also as to the person of Esau: for he wishes to persuade his diligent father in all ways that he is Esau himself; whence he lies saying: "I have done as thou commandedst me;" and, "Eat of my venison," as if to say, I have taken up arms and bow, I have hunted, behold the game which I have caught and cooked: eat of it; thus St. Chrysostom, Lyra, Cajetan, Lipomanus, Pererius and others. Add, although these words might be amphibological and excused and verified by some subtle understanding, yet it does not appear that Jacob had such understanding, for he was not so subtle, nor did he turn such great things over in his mind: but he was simple, upright and candid; and in this business of snatching the blessing from his brother by deceit and fraud, he simply obeyed his mother, and did whatever she suggested; whence also he is called fraudulent by his father, vers. 35. I say secondly, this lie of Jacob was not pernicious, nor injurious to anyone, but was dutiful, and consequently only a venial sin. For the rights of the birthright were due to him from God's gift, and therefore in snatching them from Esau by deceit, he was doing him no injury, but was vindicating his own property for himself. Thus Tostatus, Lipomanus, Cajetan. Add, perhaps from invincible ignorance both his mother and Jacob thought, as Origen, Cassian and St. Chrysostom thought, namely, that it was permissible for them to lie in such a case and necessity. You will say: This was a mystery, therefore not a lie. The antecedent is clear, because Jacob, putting on the garments and person of Esau, signified Christ, who took upon Himself our sins and punishments. Again it signified that the Gentiles were to be substituted for the Jews in the sonship and blessing of Abraham, namely in grace, justice and salvation, as the Apostle explains, Romans IX and X. I answer: This mystery was on the part of God and the Holy Spirit, who intended to signify this allegorically; but it was a lie on the part of Jacob; for he in the literal sense intended to persuade his father that he was Esau in person. Whence the mystery of God already mentioned does not excuse him, especially since he appears to have been ignorant of it at that time. Add that this mystery and this mystical sense are not situated in the lie of Jacob: for truth cannot rest upon falsehood; but they are situated in the deed of Jacob, by which he exhibited himself to his father, and acted in such a way as if he himself were Esau: for deeds can often be excused where words cannot. For words signify definitely and determinately the thing and the mind of the speaker: but deeds signify only confusedly and indeterminately; whence they can be bent hither and thither from the mind of the doer, determined, and directed to signify this or that. Thus comedians in comedies without lying represent other persons, kings and princes, by doing those things which they themselves did, just as if they themselves were kings and princes. ARISE, SIT AND EAT. Isaac was therefore lying in his bed on account of old age and weakness, from which Jacob asks him to rise in order to eat. Mystically St. Ambrose, in the book On Isaac, chapter V: "The bed," he says, "of the saints is Christ, in which the weary hearts of all, worn out by worldly struggles, rest. In this bed Isaac rested, and blessed the younger son."
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THE VOICE INDEED IS THE VOICE OF JACOB; BUT THE HANDS ARE THE HANDS OF ESAU. Thus allegorically the voice of Christ was the voice of the Son of God, but the hands and external appearance, which men saw and touched, was that of a common, mortal and wretched man. Whence St. Bernard, sermon 28 on the Canticles: "What is heard in Christ," he says, "is his own: what is seen is ours: what speaks is spirit and life: what appears is mortal and death: one thing is perceived, and another is believed." Hence he teaches in the same place that knowledge of truth is received more through hearing than through sight. "The eyes of the patriarch grow dim," he says, "the palate is seduced, the hand is deceived, the ear is not deceived. What wonder if the ear perceives truth, when faith comes from hearing, hearing through the word of God, the word of God is truth? The voice, he says, is the voice of Jacob; nothing is truer: but the hands are the hands of Esau; nothing is falser. You are deceived, the likeness of the hands deceives you. Nor is there truth in taste, although there is pleasantness: for how does he have truth, who thinks he is eating venison, when he is eating the flesh of domestic kids? Much less the eye, which sees nothing. There is no truth in the eye, no wisdom; the ear alone has what is true, which perceives the word." The same is clear in the Eucharist: in it indeed the hands, taste and touch are deceived, while they taste, taste and judge it to be bread; but the voice alone does not deceive: for this is the voice of the Son of God, who cannot be deceived or deceive, saying: "This is my body."
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BLESSING THEREFORE. Intending and preparing himself to bless: for the word blessing signifies here an act, not perfect, but begun and intended, namely the very intention and preparation for blessing: for he does not bless here, but in what follows Isaac blesses Jacob.
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WHEN HE PERCEIVED. The fragrance of the odor, which Jacob scattered upon his garments, so refreshed and gladdened the mind of the good old man Isaac, that, suffused with joy and burning with love for his son, he burst forth into his blessing. From this place it is evident that it was most ancient for the garments of princes and noble men to be seasoned with precious ointments or odors. The same appears in Cant. IV, 11: The odor of thy garments is as the odor of frankincense, and Psalm XLIV, 9: Myrrh, and stacte, and cassia from thy garments. BEHOLD THE ODOR OF MY SON. For behold in Hebrew is see, that is to say, I see, that is I perceive, I discern, I smell the wonderful fragrance of my son; for sight is used for any sense, as I have said elsewhere. AS THE ODOR OF A FIELD FULL, of flowers and fruits flourishing: for these breathe forth a sweet and fragrant exhalation of themselves, by which men are wonderfully refreshed. The word full is not in the Hebrew, nor in the Chaldean, but in the Greek. Tropologically, concerning the odor of virtues see Rupert here, and St. Augustine, lib. XVI On the City of God, XXXVII, and St. Gregory, hom. 6 in Ezech., who says: "For otherwise does the flower of the grape smell; because great is the virtue and reputation of preachers, who intoxicate the minds of hearers. Otherwise the flower of the olive; because sweet is the work of mercy; because after the manner of oil it warms and shines. Otherwise the flower of the rose; because white is the life of the flesh from the incorruption of virginity. Otherwise the flower of the violet; because great is the virtue of the humble, who, desiring the lowest places, do not lift themselves from the earth on high through humility, and preserve the purple of the heavenly kingdom in their mind. Otherwise the ear of grain is fragrant, when it is brought to maturity; because the perfection of good works is prepared for the satisfaction of those who hunger for justice." WHICH GOD BLESSED. This blessing of the field by God consists in three things, as Isaac here explains: first, in a sweet and fragrant odor, of which he here says: As the odor of a field full; second, in the dew of heaven. He says rather in dew than in rain, because in Palestine it rains only twice a year, namely in October when they sow, so that the seed germinates, which therefore in Scripture is called the early rain; second, in April, so that the crops ripen, which is called the late rain. Hence in the intermediate time the fields continually need dew, so that the sown seeds and crops do not dry up, but are nourished, fed and grow. Third, in the fatness of the earth, so that namely the earth is not sandy, not watery, not aging, but fat, moderately dry, and as if youthful, so that it may produce abundant offspring and fruits. Allegorically, these blessings were fulfilled in Christ, as St. Augustine teaches, lib. XVI On the City of God, XXXVII. Tropologically, in the soul of each just person, as St. Gregory teaches, hom. 6 in Ezech. Anagogically, in the Blessed, as St. Irenaeus teaches, lib. V, cap. XXXIII.
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LET PEOPLES SERVE THEE, that is to say, thy posterity; the Edomites, Philistines, Arabs, Ammonites and other peoples shall be subject to David, Solomon and the Maccabees. Note the four parts of this blessing. The first is a twofold blessing of Jacob: one pertains to riches, when he says: May God give thee of the dew of heaven, etc.; the second is this one pertains to dominion, when he says: Let peoples serve thee; the third, to principality among brothers, when he says: Be thou lord of thy brethren; by which words Jacob received right and dominion over Esau; but he received the execution of this right and dominion not in himself, but in his posterity, since the posterity of Esau, namely the Edomites, served under David; the fourth, when he says: He that curseth thee, shall be cursed; and he that blesseth thee, shall be filled with blessings. This pertains to the favor of God, that is to say, God shall take up thy cause and that of thine; whoever are thy friends or enemies, he shall count as his own: these by cursing, that is by doing harm, those by blessing, that is by doing good. Note: These blessings are partly blessings, partly prophecies. For Isaac with these words, in a prophetic spirit, imprecates and at the same time foretells those things which are to come to Jacob and the Jacobites from God and from the favor of God.
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ISAAC WAS SEIZED WITH A VERY GREAT ASTONISHMENT. The Septuagint: Isaac was caught up in a great ecstasy vehemently. In this fear and wonder therefore Isaac was caught up in an ecstasy, says St. Augustine, Quaest. LXXX, he saw and spoke the things that follow, so that he changed his mind, and was not angry with Jacob, who had fraudulently snatched the blessing from his brother, but confirmed it: namely in this rapture God indicated to Isaac the deed of Jacob, as to the substance of the deed, that is as to the snatching away, the prevention and the substitution of himself in the birthright (although not as to the manner, that is the lie), to have been done by his will and instinct: for Jacob had been designated by him as the firstborn and heir of his promises made to Abraham and Isaac, not Esau; he therefore willed that Isaac should hold these same things as ratified; whence Isaac immediately, obedient to God, and changing his mind from Esau to Jacob, says: And he shall be blessed. Thus St. Jerome, Alcuin and St. Augustine, lib. XVI On the City of God, cap. XXXVII.
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HE ROARED, as a lion, showing not only his sadness, but his ferocity and rage, with a mighty cry as if with a roar. Philo and Eusebius think that Esau roared thus, not so much from the pain of the lost blessing (although this also pricked him), as from envy of his brother's advancement, especially because the father had preferred him to himself and had subjected himself to him. BLESS ME ALSO. The Hebrew has greater pathos: Bless me also; I, my father, understand, am your son, and truly the firstborn, and hitherto dearer to you, and to whom you promised this blessing a little while ago, who am now forestalled by the deceit of my brother, and who have suffered this loss because I obeyed your command in departing to hunt, that I might prepare what you desired; it is therefore fitting that you bless me also. ALREADY. This word is not in the Hebrew, nor in the Chaldean, nor in the Greek. Already therefore is the same as before; for thus we commonly say of a man who is vigilant, diligent and keen: Already, long ago he forestalled you, as Jacob here forestalled Esau; for Jacob had scarcely gone out from his father when Esau came up, as is evident from verse 30. Where St. Chrysostom, homily 53, marvels at God's providence toward his own and those obedient to him: for he brought it about that Esau did not return except after Jacob, having received the blessing, had gone out. "Hence let us learn," he says, "that when anyone wishes to manage his affairs according to the will of the Lord, he is aided by such heavenly assistance that he plainly experiences this in reality." Secondly, it could be that dudum refers not to Jacob's departure, but to the hunting caught and the food brought by him to his father: for the father spent considerable time in eating and conversing with Jacob. AND HE SHALL BE BLESSED. You will say: Error of person voids human contracts, especially marriages; therefore also this blessing of Isaac: for he, erring while blessing Jacob, did not intend to bless him, but Esau, and thought he was blessing Esau. Again, Jacob crept in and stole in by deceit; but deceit ought not to protect anyone, as the rule of Law has it. Pererius answers by denying the consequence; because Isaac did not err in person as to his primary intention, which was to bless him who was the firstborn, or whom God wished to be the firstborn: but that was Jacob, not Esau; he erred, however, as to his secondary intention, by which he intended to bless Esau, thinking him to be the firstborn; hence, recognizing this error by God's instinct, and correcting his intention, he says: And he shall be blessed, namely Jacob, to whom I blessed before. But Jacob's deceit was not evil, but good: by it he vindicated for himself his right and his own thing, namely the birthright, which he could not otherwise have obtained from the unjust and violent possessor Esau. Add that this is not so much a blessing as a prophecy, and that Isaac's tongue was moved not so much by Isaac as by God to bless Jacob. You will ask, why did Esau so eagerly and earnestly seek his father's blessing? I answer first, because by long custom men had learned in that time that a father's blessing was a blessing, or curse, of great power, and often efficacious in children, as it still not rarely happens. The blessing of a father, says the Wise Man in Ecclesiasticus III, verse 11, establishes the houses of children, but the curse of a mother uproots the foundations. Thus Shem and Japheth blessed by Noah: Blessed be the Lord God of Shem, let Chanaan be his servant, may God enlarge Japheth, etc., Genesis IX, 26, obtained the same from God. Thus Jacob's blessing given to Ephraim and Manasseh, Genesis XLVIII, 20, and another given to his twelve sons, Genesis XLIX; likewise Moses' blessing given to the 12 tribes, Deuteronomy XXXIII, was efficacious and truly fulfilled. Thus the blessing of Tobias given to his son, chapter V, 21: Go in peace, and may God be in your way, and may his angel accompany you; likewise the blessing of Raguel the father-in-law given to Tobias and his wife Sarah, chapter X, verse 1, was efficacious. Hence St. Ambrose, book I On the Blessings of the Patriarchs, chapter 1: "How much reverence," he says, "ought we to show to parents, when we read (Genesis XXVII) that he who was blessed by his father was blessed; therefore God gives parents this grace, that the piety of children may be provoked: the prerogative of parents therefore is the discipline of children." Thus the Maccabees became strong and unconquered in wars by the blessing of their father Mattathias, I Maccabees, chapter II, 69 and following. On the contrary, Ham cursed by his father Noah, became such in all his Canaanite posterity. So also Reuben cursed by Jacob for incest became such: the same happened to Levi and Simeon, Genesis, chapter XLIX, verses 4 and 5. Whence St. Ambrose infers above: "Let the dutiful son honor his father for the sake of grace, the ungrateful for the sake of fear." St. Augustine has a memorable example, book XXII of The City of God, VIII, of ten offspring cursed by their mother, who were soon struck with a horrible trembling of the limbs, and therefore wandered about almost throughout the whole Roman world: of whom two were cured at the relics of St. Stephen. Secondly, because by this blessing of the dying father, the firstborn were declared, and heirs of the promise made to Abraham, as Jacob was here declared. Thus Rupertus.
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JUSTLY (rightly, truly, fitly: thus the Hebrew) WAS HIS NAME CALLED JACOB: FOR HE SUPPLANTED ME A SECOND TIME. Jacob is the same as one holding the heel and supplanting. Thus he was called from the fact that being born he held the heel of his brother. By which it was signified that he would supplant his brother, as indeed he did; first, shrewdly buying the birthright of Esau, cap. XXV, vers. 21; second, here snatching away from him the blessing of his father. The Arabic version renders it emphatically, because he jacobed me a second time. To jacob is a verb frequent among the Arabs signifying to supplant, and to reduce something to the dregs and the uttermost, taken from the Hebrew aqab and iaacob, that is to supplant and supplanter. THY BLESSING, — due to thee by right of nature, and destined for thee by me, but God has transferred that blessing to thy brother.
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ALL BROTHERS. — All kinsmen and blood relatives, either from thee, O Esau, or from Ishmael, and other brothers of mine, sons of Keturah, about to be born: for as I am the head and prince of these, so also shall Jacob be. WHAT SHALL I DO? — Esau was seeking a blessing similar to Jacob's, and due to the firstborn: Isaac could not give this; whence the Apostle in Hebrews XII asserts that Esau sought it with tears, but in vain, nor did he obtain it; therefore Isaac gave him another such as it was.
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IN THE FATNESS OF THE EARTH, AND IN THE DEW OF HEAVEN FROM ABOVE SHALL THY BLESSING BE. — In Hebrew it is, thy dwelling shall be, or habitation, as if to say, Thou shalt dwell in a fat and fertile land, which God shall make fruitful by sending dew and rain. Thou seest here that the blessing of Isaac is a prophecy, which was fulfilled in cap. XXXIII, vers. 9. Again, this is the least of the blessings given to Jacob, namely abundance of wine and wheat; to wit, such a one, not another, was owed to a man earthly and carnal. THOU SHALT LIVE BY THE SWORD. — Thou shalt occupy a fertile land; yet not so much from agriculture, as from rapine and plunder shalt thou live, not so much thou, as thy posterity. How rapacious and warlike the Idumaeans were, Josephus teaches in lib. IV Of the Jewish War. AND THOU SHALT SERVE THY BROTHER (under David), AND THE TIME SHALL COME, WHEN THOU SHALT SHAKE OFF AND LOOSE HIS YOKE. — Namely in the time of Joram, son of Jehoshaphat, the Idumaeans rebelled against the Jews, IV Kings VIII, and remained free from the yoke of the Jews for 800 years, until Hyrcanus, who subdued them again; and again Herod, son of Antipater the Idumaean, obtained the kingdom of Judaea, and held it in himself and his descendants until the destruction of Jerusalem, for 150 years. Hence it came to pass that in the time of Titus and Vespasian, the Idumaeans with the Romans stormed and laid waste Jerusalem. See Josephus, lib. XIV of the Antiquities, at the beginning, and lib. I Of the Jewish War. Morally St. Ambrose, lib. II On Jacob, cap. III: "A good father, he says, when he had two sons, one intemperate, the other sober, in order to consult the advantage of both, set the sober one over the intemperate, and appointed the foolish one to obey the prudent one, so that by the command of the ruler he might improve his affection."
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THEREFORE ESAU ALWAYS HATED JACOB. — Note here: After receiving his father's blessing, Jacob is immediately tempted, suffers persecution, and finally is driven from his father's house, so that one might think the blessing had profited him nothing, nay rather had harmed him: but the outcome taught that it had profited him. Note secondly the impiety and foolishness of Esau: for first, he is angry, nay he hates his brother; second, he seeks a way of avenging himself; third, he does not think that God's providence brought this about thus, nor that he himself deserved it, but considers only what his brother did; fourth, since he could not justly take back the blessing, he prepares himself for violence; fifth, he intends not merely to pursue his brother, but to kill him; sixth, he desires his father's death; The days of mourning for my father will come, he says, and I will kill my brother. Where St. Chrysostom rightly says, hom. 53: "Is not he who is angry also no less mad than those who are mad?" Seventh, he conceals all these things until an opportunity to carry them out presents itself. How foolish he was, who tried to recover the blessing by evil means, nay by adding sin to sin, when by these things a curse is rather incurred: for God's blessing must be sought by good deeds."
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THREATENS. — In Hebrew mitnachem, that is comforts himself — that he will kill thee.
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WHY SHALL I BE DEPRIVED OF BOTH MY SONS IN ONE DAY? — For if thou remainest here, thou must fight with thy brother, and either ye will fall by mutual wounds, or one being slain, the other will be a fugitive, and thus I shall be deprived of the presence and comfort of both.
27:46
IF JACOB SHALL TAKE A WIFE OF THE STOCK OF THIS LAND (a Canaanite, or a Hittite, such as Esau took, who by their wickedness and contumacy are troublesome and hateful to me and to you), I DO NOT WISH TO LIVE. — In Hebrew, to what purpose is life to me? that is to say, Life will be sad and bitter to me, so that I would rather choose to die than to live. Note the prudence of Rebecca: for in order to prevent fratricide, she sends away one brother; and lest she betray the crime and scheming of the other to his father, and thus bring sadness to the father and indignation of the father upon the son, she therefore pretends another reason for sending away her son, and that a true one, namely that she does not wish Jacob to take some disobedient and wicked Hittite woman, but desires that he take some kinswoman from Haran, in which the house of his father had been well established. Which reason moved Isaac, and persuaded him, so that in the next chapter he immediately sent Jacob away to Haran. Whence St. Ambrose, book II On Jacob, chapter III: "Let us learn," he says, "from Rebecca, how necessary it is to take care lest envy stir up wrath, and wrath rush forth into parricide. Let Rebecca come, that is, patience, the good guardian of innocence; let her persuade us to give place to anger. Let us yield somewhat further, until by time indignation be softened, and forgetfulness of the offense creep in." This prudent and holy counsel of Rebecca and Jacob was followed by St. Gregory of Nazianzus; for when in the Council of Constantinople quarrels of certain Bishops and dissensions had arisen, because Nazianzus, without their consultation, had been consecrated Bishop by others, Nazianzus willingly yielded his place and rank, and thus addressed them: "I beseech you humbly by the Trinity itself, that you establish all things rightly and peacefully among you: and if I am the cause of dissension among you, I ought not to appear more venerable than the prophet Jonah; cast me into the sea, and this tempest of tumults among you will be calmed. I would gladly suffer whatever you wish, although innocent, for the sake of your concord; remove me from the throne, drive me from the world, only let truth and peace be loved. Farewell, sacred shepherds, and remember my labors forever." Having said these things, he went to the Emperor Theodosius seeking his dismissal: "I beseech you humbly," he said, "that I be freed from these labors, let there be an end to envy, let the Bishops cultivate peace, and let this be through your work: this office I ask from you, grant me this last favor." Theodosius, admiring the virtue of the man, scarcely at last consented, and allowed Nectarius to be substituted for him. Thus Gregory the presbyter in the Life of Nazianzus. Allegorically, Rebecca sending Jacob into Mesopotamia, where he begot the twelve Patriarchs, signifies God the Father sending his Son into the earth, where he begot the twelve Apostles. And just as Jacob was sent alone with a staff, so Christ came alone, poor and humble, and wished his Apostles to be such, and therefore to preach throughout the whole world, so that they might be like angels needing nothing, as it were certain earthly gods. Thus St. Irenaeus, book IV, chapter XXXVIII, and St. Augustine, sermon 79 On the Seasons.
Machine translation from the Latin, not reviewed.
27:1
v. 1 « Senutt autem Isaac et caligaverunt oculi eius », — vot imperfectam caecitatem designat, cf. 1 Reg. 3,9 — « et videre non poterat ». 1n Moyse Deut. 34,7 laudatur: « non caligavit oculus eius nec dentes illius moti sunt ». « Vocavitque Esau, filium suum maiorem , et dixit ei : Fili mi! Qui respondit : Adsum ».
27:2
v. 2 « Cui pater : Vides, inquit, quod senuerim et ignorem diem mortis meae ». Gravem morbum suspicatur Caím.; sed is vix componi potest cum tanto appetitu carnis ferarum, et quidem recenter occisarum. « Vegetae ac vividae senectutis argumentum est, tantopere venatitias et ferinas carnes in cibum appetere. Ergo Isaac, etsi infirma erat acie oculorum, robustissimo tamen atque optimo fuisse stomacho, qui est officina vitae, necesse est » (Per.). Caeci facilius indulgent seriis cogitalionibus; Isaac caecitatem aestimabat esse totam quantam senecctutis effectum et hinc brevi secuturae mortis praesagium. Dies mortis ignorata causa est, cur benedictionem nolit differre Isaac.
27:3
v. 3 « Sume arma tua, pharetram » — on &xa& Xey5ysvov, a pendendo; non gladéus , (Chald. Syr.) quo quis cingitur neque antiqui facile utebantur in venatione, sed pharetra (LXX Vulg. Ps. Ion. et Targ. Hier.) — « et arcum, et egredere foras; cumque venatu aliquid apprehenderis », V. h « fac mihi inde pulmentum », genus cibi electitium, ut patet Prov. 23,3.
27:4
6, « sicut velle me nosti, et affer ut comedam, et benedicat tibi anima mea, antequam moriar ». Volebat benedicere tamquam primogenito, nam divina promissio 25,23 1us primogeniturae non ademerat, neque pater venditionem 25,33 ratam habebat. Rogabat prius eo refici cibo, quem 25,98 maxime in votis haberet : cave, id carpas in viro, cui ob caecitatem pluribus carendum esset oblectamentis.
27:5
v. 5 « Quod cum audisset Rebecca et ille abüisset in agrum , ut tussionem patris impleret », — v. 5 et 8 liberius Vu/g. vertit. Pro x'an5 (cf. v. &. 7) LXX vaxb —
27:6
v. 6 « dixit filio suo Iacob : Audivi patrem tuum loquentem cum Esau fratre tuo et dicentem ei » : v. "1 « Affer mihi de venatione (ua et fac cibos » , pulmentum, « ut comedam et benedicam tibi coram Domino », eo « annuente et ratum habente » (Bonfr.; cf. 1 Reg. 23,18), « antequam moriar ».
27:8
v. 8 « Nunc ergo, fli mi , acquiesce consiliis meis »,
27:9
v. 9 « et pergens ad gregem affer mihi duos hoedos optzmos, ut faciam ez eis escas patri tuo, quibus libenter vescitur ». Ne mireris cum Proc. duos hoedos seni pro epulo oblatos; teneriores tantum partes ipse erat comesturus (Bonfr.) ; honorabatur quis magna portione apposita (18,6; 43,354; 1 Reg. 9,94).
27:10
v. 10 « Quas cum intuleris et comederit, benedicat. tib. priusquam moriatur ». | Celebris hic occurrit quaestio, an peccaverint Rebecca et Iacob obiective. Sententias bene exponit Lamy. Veteres, secuti imprimis Aug. (De mendacio cap. 5; M. 40. 491), variis modis illos excusare nituntur. Hodie cum Cai. consentiunt auctores, illos obiective sine dubio peccasse. Zonfr. : « Neque vero debemus usque adeo esse solliciti, ut omnia sanctorum facta excusemus a peccato veniali », vel etiam mortali, « cum id contextus scripturae minus patitur, nec aliter nisi valde contorte scriptura explicari potest ; quandoquidem certum sit, homines sanctos ipsosque adeo apostolos absque huiusmodi peccatis non vixisse ».
27:11
v. 11 « Cui ille respondit : Nosti, quod Esau frater meus homo pilosus sit, et ego lenis ».
27:12
v. 19 « Sz? attrectaverit me pater meus [et senserit], timeo ne putet me stbi voluisse illudere », — hunc sensum exprimunt versiones, cf. 2 Par. 36,16. Ludibrium magis attendit Iacob, quam deceptionem aut iniustitiam. Sane aegerrime laturus fuisset pater senex caecus ludibrium (Calm.) — « et inducam super me maledictionem pro benedictione ».
27:13
v. 13 « Ad quem mater : In me sit, ait, ista maledictio, fili mi. Tantum audi vocem meam et pergens affer, quae dizi ». Maledictionem censet futuram non gravem, inferendam ob actum, qui - id tantummodo esset acceleraturus, quod ipsa opinabatur 25,23 divinitus fuisse praenuntiatum.
27:14
v. 1& « Abt et attulit deditque matri. Paravit illa cibos, sicut velle noverat patrem ilius ».
27:15
v. 45 « Et vestibus: Esau » fihi sui maioris » valde bonis, quas apud se habebat domi, induit eum », sc. Iacob filium suum minorem. ron, desiderabilia sunt vestes lectiores, festivae (cf. Hier.) : etiam his praecellebat primogenitus fratres suos (Cai.).
27:16
v. 16 « Pelliculasque hoedorum circumdedit manibus et colli nuda protexit », ea sc. quae erant lenia, non pilosa (v. 11). Utrum ex voce dom? fas sit cum Dillm. inferre, aedificasse Isaac domum, uti Lot 19,2 sqq. et lacob 33,17, ambigo.
27:17
v. 17 « Deditque pulmentum et panes, quos coxerat, tradidit ». v. 18 primam vocem cum Masor. Chald. puncta et ingressus est.
27:18
« Quibus illatis dixi : Pater mi. At zlle respondit * Audio. Quis es tu, fii mi? » Suspicionem iam movebat patri et vox et reditus exspectatione celerior.
27:19
v. 19 « Dixitque lacob : Ego sum primogenitus tuus Esau ». Merito adnotat Ca?., certe in voce Esau latere mendacium, nam Iacob non emerat ius usurpandi nominis fratris. « Fecz, sicut praecepisti mihi. Surge », recumbebat enim vel dormierat, « sede », — male pro nav Sam. yav, saturare, nam prius est edere quam saturari — « et comede de venatione mea , ut benedicat mihi anima tua ». v. 90
27:20
« Rursumque Isaac ad filiiutm suum : Quomodo , inquit, tam cito invenire potuisti, fili m1? Quz respondit : Voluntas Dei fuit, ut cito occurreret mihi quod volebam ». Hebr. : Occurrere fecit Dominus Deus tuus ante faciem meam.
27:21
v. 91 « Dixitque Isaac : Accede huc, ut tangam te, fit mi, [et probem,] utrum tu sis filtus meus Esau, an non ».
27:22
v. 99 « Accessit ille ad patrem et, palpato eo, dixit Isaac : Vox quidemvox Iacob est, sed manus manus sunt Esau ».
27:23
v. 93 « Et non cognovit eum, quia pilosae manus similitudinem. matoris. expresserant ». Hebr. quia erant manus eius sicut manus Esau fratris etus pilosae. Sequens benedicens non est detorquendum ad sensum « parans benedicere » (Bon[r. et alii), sed est vera benedictio, qua se sc. salutabant (cf. MI ,T. 10; & Reg. 4,29; Kn.), qui invicem-occurrebant. Hanc ante non pronuntiaverat Isaac, quia nunc primum sibi videtur certius perspicere, quisnam coram adsit. Tamen ex hac voce et ex iterata quaestione « tune es Esau? » putant effici, duo h. l. consuta esse documenta. Non satis attendere indolem senis caeci viri doctissimi. Cuius visus iam factus est hebes, is dubitat possitne satis fidere auditui iunioris vocem referenti, tandemque dubium dirimit testimonio tactus et odoratus. Non audit et tangit in uno documento senex et in altero odoratur, sed in una individua narratione omnes ex ordine sensus applicat. Simul nomen repetito quaerit : Tune es Esau? Illud norat sine patenti mendacio fingi non posse. « Benedicens ergo illi »,
27:24
v. 29& « ait : Tu es filius meus Esau? Respondit : Ego sum ». Modo sibi certus esse visus benedicebat : illico in dubium relapsus iterat interrogationem (CArys.). Caeci sunt magis suspiciosi aliis.
27:25
v. 25 « A4 zlle : Afer mihi, inquit; [cibos] de venatione tua, filà mi, ut benedicat tibà anima mea. Quos cum oblatos comedisset , obtulit ei etiam vinum; quo hausto »
27:26
v. 96 « dixit ad eum : Accede ad me et da mihi osculum, fili mi ».
27:27
. v. 97 « Accessit et osculatus est eum. Statimque ut sensit vestimentorum illius fragrantiam , benedicens illi ait : Ecce odor filii mei sicut odor agri [pleni], cui benedixit Dominus ». Odor omne dubium compescit, mentem reddit securam, « incitat ad benedicendum » (Cai.). Non agitur de illo odore arte quaesito, quo fragrant magnatum vestes (Per.); neque de odore quorumdam florum aut fructuum, quae sed de odore illo, qui ab ipso Esau in vestes derivatus arva referebat et venationem, eratque plane alius ab odore vestium, quibus cultior frater utebatur. Hunc comparat Isaac odori agr cuz benedixit Dominus, « qui a Domino refertus est variis floribus » (Sa) et herbis, qualia sunt pascua Palaestinae tempore verno. « Rustica haec ac pastoralis similitudo belle congruebat cum instituto ac ratione vitae, quam agebat Isaae » (Per.).
27:28
v. 28 « Det tibt Deus de rore coeli et de pinguedine terrae » et « abundantiam frumenti et vini » , Hebr. musti. Particitorum fragrantia primum menti patriarchae suggerit florentia terrae promissae arva (De/.).
27:29
v. 99 « Et serviant tibi populi et adorent te tribus. Esto dominus fratrum tuorum et incurventur ante te filii matris tuae ». Isaac naturalem affectum secutus eam ipsam benedictionem filio maiori attribuere conatur, quam Deus 25,22 minori praenuntiaverat : fraude filii minoris conatus parentis frustratur. Tamen ea fraude non erat opus, cum patris benedictio effectum nancisci haud potuerit, nisi Deo approbante. « Quz maledixerit tibi, sit ille maledictus; et qui benedixerit tibi, benedictionibus repleatur ». Hebr. *-maledicentes tibi, maledictus etc. : sc. unusquisque (Caz.). Sequens v. 30 reapse e duobus textibus videtur consutus : Et factum , ut complevit Isaac benedicere Iacob, et factum est, modo egrediebatur Iacob a facie Isaac patris sui : Esau frater eius revertebatur a venatione. Triplex se offert solutio. Prima est recentiorum, redactorem, ubi verba iahvistae Et factum est, ut complevit Isaac benedicere Iacob descripsisset, animadvertisse in altero elohistae scripto alia illa verba et. factum est, modo egrediebatur Iacob etc. ; quibus cum nollet lectorem privare, ea prioribus assuit, ne sutura quidem dissimulata. Altera solutio est, cum in aliquo codice antiquitus priora illa verba non satis discerni possent, adscripsisse scribam aliquem in margine et factum est, modo etc., quae ipse secundum sensum vere eflinxerat; e margine ea postmodum in textum irrepsere. Tertia et planissima solutio est, pro *N *" primitus lectum esse qM Quarum trium solutionum prima ceteris est violentior. priora dubia omnia certusque fit Isaac de fraude patrata. « Benedéique ei, et erit benedictus ». Ultima verba Aug. censet Isaacum locutum esse ex revelatione divina. E contra Bon/fr. : « Ratam habet suam benedictionem, quod intelligeret hanc esse Dei voluntatem satisque sciret verba sua prophetica fuisse, quae retractari non possent ». « Statim tamquam propheta advertit rem a Deo geri volente per hunc modum ostendere, ratum se habere responsum, quod olim Rebeccae uxori ipsius se consulenti reddiderat de praeeminentia filii minoris » (Est.). Cf. Ephr. Initio sequentis versus Sam. LXX legunt *1"i, quod facile excidere potuit ob praecedens n'm.
27:34
v. 94 « Auditis Esau sermonibus patris irrugitt clamore magno », « non suam tantum iristitiam, sed ferociam etiam valido clamore quasi rugitu ostendens » (Menoch.), « et consternatus ait : Benedic etiam et mihi, pater mi ». lam pater ipse sibi solvit quaestionem, quam v. 33 posuerat quamque Esau desiderio benedictionis obtinendae ignoraverat : nulla profecto est ratio consutas supponendi narrationes.
27:35
v. 35 « Qui ait : Venit germanus tuus fraudulenter et accepit benedictionem tuam ».
27:36
v. 96 « At zlle subiunzit : Iuste vocatum est nomen eius Iacob , supplantavtt enzm me en altera vice ». Ostendit, alteram huic nomini quadrare explicationem praeter eam, quae ab imponentibus illud 25,25 proxime inlendebatur. « Primogenita mea ante tulit, et nunc secundo surripuit benedictionem meam. Rursumque ad patrem: Numquid non reservasti », — pro nbx& Sam. LXX rxn, salvastt. Nota etiam assonantiam inter 2253 et *n2Xà — « a?, et mihi benedictionem? » v. 3'1 « Respondit Isaac : Dominum tuum illum con- StiLui », sc. fratres v. 29 imprimis sunt Esau et Edomitae, « et omnes fratres eius servttuti illius subtugavi, frumento et vino stabilivi eum : et tibi post haec , fili mz, [ultra] quid faciam? »
27:38
v. 38 « Cui Esau : Num unam , inquit, tantum benedictionem habes , pater? Mihi quoque obse- - cro ut benedicas. Cumque eiulatu magno fleret » , v. 39 « motus » — haec vox, uti LXX xaxavvy08vxoc «o9 'Icazx., ortum duxit ex pny* Dp" — « Isaac dixit ad eum : In pinguedine terrae et zn rore coli desuper »
27:40
v. 40 « erit benedictio tua ». In ultimis verbis latet mendum, reliqui enim evidenter habent ext habitatio tua. Isaac filii supplicationi cedens benedictionem largitur. Ipse utique benedictionem in mente habet, vult Esau participem reddere prioris partis benedictionis fratri concessae v. 28; iis autem providente Deo utitur verbis, quae nihil eius benedictionis conferant. Licet enim textus exponi queat de fertilitate sedium Edomitarum , quae reapse multo minus fertiles fuere terra promissa, at verius eundem ita vertes (Castalio apud Crit. S. ; Cler.) : Procula pinguedine terrae erit habitatio tua, et procul a rore coeli desuper. Ceterum sensere iam Proc., Ca?., verba non veri nominis benedictionem sonare; et cf. LXX zz5. « Vives in gladio », gladio victum comparabis (cf. Deut. 8,3), neque enim aliter in sterili regione vitam agere poteris, « e£ fratri tuo servies ». Hanc partem benedictionis Jacob v. 29 collatae pater revocare non audet, sed conatur limitare : « fempusque veniet, cum excutias et solvas iugum etus de cervicibus tuis ». De significatione vocis ^n ambigebanít versiones, imo Sam. habet ^n g/oriosus eris; oplima translatio videtur esse agitari, cf. Ps. 55 (55), 3. Obiter inspectus textus omnino in laudem cedit Esau : sed cum prior benedictionis pars fuerit ambigua, oritur suspicio, in hac extrema quoque latere ambiguitatem. Construas sententiam interrogative : E $8; (seu : quantumcunque) te agitaveris , num etiam confringes tugum eius de collo tuo? Misellus Esau nullam omnino accipit benedictionem, cf. Hebr. 12,17. Ergo non agitur de Idumaeis contra Israelitas rebellantibus sub Ioram, Amasia aliisque regibus; minora haec patriarcha non attendit, neque est e genio prophetiae V. T. , ut post Israelis principatum eztrema victoria alienis attribuatur.
27:41
v. 41 « Oderat ergo [semper] Esau Iacob pro benedictione, qua benedixerat ei pater dixitque in corde suo : Venient dies luctus patris mei et occidam Iacob fratrem meum ». Mortem paíris exspectat, eius maxime veritus maledictionem (Per.); de matre haud videtur fuisse sollicitus. Consilium etiam quibusdam aperuit (Proc.), unde
27:42
v. 42 : « Nuntiata sunt haec Rebeccae , quae mittens et vocans Iacob filium suum dixit ad eum : Ecce Esau frater tuus minatur, ut occidat te ». Aliqua omittit Vulg. — anna explicant sibt satisfacit, indulget cogitationibus vindictae, et appellant Is. 1,24; Syr. videtur legisse anonn, pugnat secum pso, deliberat.
27:43
v. 43 « Nunc ergo, fili mi, audi vocem meam et consurgens fuge ad Laban fratrem meum in Haran »,
27:44
v. && « habitabisque cum eo dies paucos, donec requiescat furor fratris tui », — « breve pollicetur fore tempus absentiae, ut facilius persuadeat » (Menoch.) — V. h5 « et cesset indignatio etus obliviscaturque eorum, quae fecisti 2n eum. Postea mittam et adducam te inde huc. Cur utroque orbabor filio n uno die? » Sc. uno nece, altero in poenam inflictae necis exstincto aut certe fugae se dare coacto (Calm.). TN mon an TON "y et "jo "TN Ó"N 2v "UY: alterutrum utique abundat. Si priorem lectionem supponas fuisse obliteratam, íacile aliquo tentante illam conlectura restituere nasci potuit altera lectio; postmodum utraeque in unum textum coaluere. Nimis stultus fuisset redactor, si e variis documentis lectiones tam similes, quaeque nihil prorsus haberent novi, comportasset. . Sequens versus cum respectum habet ad 26,35, tum sequentibus praeludit. Rebecca honestum itineris Iacob praetextum quaerit (Chrys.) eumque, quo certius à marito itineris veniam extorqueat. v. k6 « Dixitque Rebecca ad Isaac : Taedet me vitae meae propter filias Heth ; si acceperit Iacob uxorem de stirpe hutus terrae, nolo vivere ». Hebr. v?wn nmn nbwo nn nap, quae lectio videtur e duabus compacta. Genuinam lectionem crediderim fuisse nbwn nx»Nn na35, qua deformata in n5» nn man, scriba vere secundum sensum in margine supplevit v"Nn n1322. Postea haec glossa e margine in textum irrepsit. Sed genuinae lectionis vestigium servavere LXX Vulg., sc. pronomen hutus, -aóvne in fine sententiae. Cap. XXVIII
27:3
Fishing and Hunting (Auceps, Venatio, Piscatio)
… This faculty, granted by natural law, which placed the lower creatures at the service of man, constituted one of the first forms of subsistence for man, especially if nomadic (Gen. 9:3; 27:3-4), and was among the subjects of legislation when, gathered into forms of higher civilized living, man organized his social life better also juridically. …
Rarer is the scene of I. when, having become blind, he calls Esau to himself (Gen. 27:3), which was represented in the cycle of the Vatican Basilica (Wilpert, Mosaiken, p. 383). I., with Jacob and Esau, returns both in the cycle of S. Giovanni ante portam Latinam and …
27:7
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… Mosaic Israel was not simply nomadic: agriculture is spoken of already in connection with the Patriarchs (Gen. 26, 12; 27, 7 etc.); also in Egypt, besides sheep and goats, the Hebrews had cattle (ibid. 45, 10; Ex. 19, 9, 24) and worked the land (Deut. 11, 10). That the prescriptions remained very far from …
children (Gen. 17:17) without a miracle (ibid. 18:14); they already consider themselves old and advanced in age (ibid. 18:10-13). Abraham at 175 is full of years (ibid. 27:7 ff.). …
27:15
… Hebr. ad Gen. 27, 15 and 49, 3, and Ep. 73 ad Evang.; PL 23, 980. 1056; 22, 680) and so does St. Thomas (Sum. …
27:23
… Besides the fascicle of sigla (Freiburg im Br. 1949), two have appeared on Genesis, down to Gen. 27, 23. Thanks to a subsidy from the "Deutsche Forschungsgemeinschaft," the last obstacle to its regular publication seems removed. …
27:28
… At this point the scriptural texts were recited (Ps. 144, 67, 91; Gen. 27, 28-29), suited to invoking blessing, abundance and purity of morals in the period beginning, and to warding off evil influences. …
… He confirms the universality of salvation and the intermediary mission of the people descended from Abraham, through the line of Isaac and Jacob (ibid. 26:3 ff.; 27:28 ff.; cf. A. Bea [v. bibl.], pp. 203-206). In the blessing of Jacob (Gen. 49:8-12), everything is restricted to the tribe of Judah. …
27:36
… For this right (Heb. bēkhōrōth) cf. Gen. 25:31-34; 27:36; 43:33, etc.; Hebr. 12:16: τὰ πρωτοτόκια. …
… Supporting this explanation is the biblical account according to which the child (the future J.) grasps "the heel" of his twin brother (Gen. 25, 26); and the other concerning the "deceits" devised by J. to obtain the birthright (Gen. 27, 36; cf. Hos. 12, 4; Jer. 9, 3). B. Jacob (Genesis, Berlin 1934, p. 544), referring to the Thesaurus of Gesenius: "imitatur formas adiectivorum, quae colores similesque species designant," …
27:40
(Gen. 27:40), the servant of his brother. …
The M. offers the exact number of pericopes and verses (total figure: 23,206; the book of Ezekiel, for example, comprises 1273), of words, of consonants; the index of the verses (for example, Gen. 27:40; Ev. 22:28; Lev. 15:7, etc.), of the words, of the syllables, that stand exactly at the middle of each book. …
27:43
… 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).
mentioned at the time of Abraham's emigration from Chaldea, N. followed his brother as far as Haran, afterward called for that reason "the city of N." (Gen. 27:43), where he settled with his family.
27:46
… At the suggestion of his mother Rebecca (Gen. 27:46), Jacob goes to Mesopotamia to choose a woman from his own kin. Having reached "the land of the Easterners" (ibid. 29:1), near Haran (ibid. 29:4), Jacob meets R., daughter of Laban …
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.