Jacob’s journey to Mesopotamia: his vision and vow.
Iacob with his fathers blessing, and admonition not to take a wife of Chanaan, but of the daughters of his vncle Laban, goeth into Mesopotamia: (6. Esau in the meane time marieth a third wife, his vncle Ismaels daughter) 11. Iacob seeth in slepe a ladder reaching to heauen, Angels ascending and descending, and our Lord leyning theron renewed the promises made to Abraham and Isaac. 16. And be away king maketh a vow.
1And Isaac called Jacob, and blessed him, and charged him, saying: Take not a wife of the stock of Chanaan:Isacco adunque chiamò a sé Giacobbe, e lo benedisse, e gli diede questo comando, dicendo: Non prender moglie della stirpe di Chanaan:ISAAC therfore called Iacob, and blessed him, and commanded him saying: Take not a wife of the stocke of Chanaan:Vocavit itaque Isaac Jacob, et benedixit eum, præcepitque ei dicens: Noli accipere conjugem de genere Chanaan: 2But go, and take a journey to Mesopotamia of Syria, to the house of Bathuel, thy mother’s father, and take thee a wife thence of the daughters of Laban, thy uncle.Ma parti, e va' nella Mesopotamia di Siria alla casa di Bathuele, padre di tua genitrice, e quindi prenditi una moglie delle figlie di Laban tuo zio.but goe, and make a iourney into Mesopotamia of Syria, to the house of Bathuel thy mothers father, and take thee a wife thence of the daughters of Laban thin vncle.sed vade, et proficiscere in Mesopotamiam Syriæ, ad domum Bathuel patris matris tuæ, et accipe tibi inde uxorem de filiabus Laban avunculi tui. 3And God almighty bless thee, and make thee to increase and multiply thee: that thou mayst be a multitude of people.E Dio onnipotente ti benedica, e ti faccia crescere, e ti moltiplichi; onde tu sii capo di una turba di popoli.And God almightie blesse thee, and make thee encrease, and multiplie thee: that thou maiest be into multitudes of peoples.Deus autem omnipotens benedicat tibi, et crescere te faciat, atque multiplicet, ut sis in turbas populorum. 4And give the blessings of Araham to thee, and to thy seed after thee: that thou mayst possess the land of thy sojournment, which he promised to thy grandfather.E dia egli le benedizioni di Abramo a te, e alla tua stirpe dopo di te; onde tu sii padrone della terra, dove sei pellegrino, promessa da lui al tuo nonno.And geue he thee the blessings of Abraham, and to thy seed after thee: that thou mayest possesse the land of thy perigrination, which he promised to thy grandfather.Et det tibi benedictiones Abrahæ, et semini tuo post te: ut possideas terram peregrinationis tuæ, quam pollicitus est avo tuo. 5And when Isaac had sent him away, he took his journey and went to Mesopotamia of Syria, to Laban, the son of Bathuel, the Syrian, brother to Rebecca, his mother.Licenziatosi Giacobbe da Isacco, si partì, e giunse nella Mesopotamia di Siria alla casa di Laban, figliuolo di Bathuele Siro, fratello di Rebecca sua madre.And when Isaac had dismist him, taking his iourney he came to Mesopotamia of Syria to Laban the sonne of Bathuel the Syrian, brother to Rebecca his mother.Cumque dimisisset eum Isaac, profectus venit in Mesopotamiam Syriæ ad Laban filium Bathuel Syri, fratrem Rebeccæ matris suæ.
6And Esau seeing that his father had blessed Jacob, and had sent him into Mesopotamia of Syria, to marry a wife thence; and that after the blessing he had charged him, saying: Thou shalt not take a wife of the daughters of Chanaan:Ma veggendo Esaù, come il padre suo avea benedetto Giacobbe, e lo avea mandato nella Mesopotamia di Siria a prendervi moglie, e come dopo la benedizione gli avea dato quest'ordine dicendo: Non prenderai in moglie alcuna delle figlie di Chanaan:And Esau seing that his father had blessed Iacob, and had sent him into Mesopotamia of Syria, to marry a wife thence; and that after the blessing he had commanded him, saying: Thou shalt not take a wife of the daughters of Chanaan:Videns autem Esau quod benedixisset pater suus Jacob, et misisset eum in Mesopotamiam Syriæ, ut inde uxorem duceret; et quod post benedictionem præcepisset ei, dicens: Non accipies uxorem de filiabus Chanaan: 7And that Jacob obeying his parents, was gone into Syria:E come obbedendo Giacobbe a' suoi genitori, era andato nella Siria:and that Iacob obeying his parents was gone into Syria:quodque obediens Jacob parentibus suis isset in Syriam: 8Experiencing also, that his father was not well pleased with the daughters of Chanaan:Avendo ancora sperimentato, che non di buon occhio vedeva il padre suo le figlie di Chanaan:hauing tryal also that his father did not willingly see the daughters of Canaan:probans quoque quod non libenter aspiceret filias Chanaan pater suus: 9He went to Ismael, and took to wife, besides them he had before, Maheleth, the daughter of Ismael, Abraham’s son, the sister of Nabajoth.Andò alla casa d'Ismaele, e prese moglie, oltre quelle che prima avea, Maheleth, figliuola d'Ismaele, figliuolo di Abramo, sorella di Nabajoth.he went to Ismael, and tooke to wife besides them, which he had before, Maheleth the daughter of Ismael Abrahams sonne, sister to Nabaioth.ivit ad Ismaëlem, et duxit uxorem absque iis, quas prius habebat, Maheleth filiam Ismaël filii Abraham, sororem Nabaioth. 10But Jacob being departed from Bersabee, went on to Haran.Ma Giacobbe partito da Bersabee, andava verso Haran.Therfore Iacob being departed from Bersabee, went on to Haran.Igitur egressus Jacob de Bersabee, pergebat Haran. 11And when he was come to a certain place, and would rest in it after sunset, he took of the stones that lay there, and putting under his head, slept in the same place.E arrivato in un certo luogo, e volendo ivi riposare dopo il tramontare del sole, prese una delle pietre, che erano per terra, e se la pose sotto del capo, e nel luogo stesso si addormentò.And when he was come to a certaine place, and would rest in it after sunne set, he tooke one of the stones that lay there, and putting it vnder his head, slept in the same place.Cumque venisset ad quemdam locum, et vellet in eo requiescere post solis occubitum, tulit de lapidibus qui jacebant, et supponens capiti suo, dormivit in eodem loco.
12And he saw in his sleep a ladder standing upon the earth, and the top thereof touching heaven: the angels also of God ascending and descending by it.E vide in sogno una scala appoggiata alla terra, la cui sommità toccava il cielo: e gli Angeli di Dio, che salivano per essa, e scendevano,And he saw in his sleepe a ladder standing vpon the earth, and the top therof tooching heauen: the angels also of God ascending and descending by it,Viditque in somnis scalam stantem super terram, et cacumen illius tangens cælum: angelos quoque Dei ascendentes et descendentes per eam, 13And the Lord leaning upon the ladder saying to him: I am the Lord God of Abraham thy father, and the God of Isaac: The land, wherein thou sleepest, I will give to thee and to thy seed.E il Signore appoggiato alla scala, il quale a lui diceva: Io sono il Signore Dio di Abramo tuo padre, e Dio d'Isacco: la terra, in cui tu dormi, la darò a te, e alla tua stirpe.and our Lord leyning vpon the ladder saying to him: I am the Lord God of Abraham thy father, and the God of Isaac: the Land, wherin thou sleepest, I wil geue to thee and to thy seed.et Dominum innixum scalæ dicentem sibi: Ego sum Dominus Deus Abraham patris tui, et Deus Isaac: terram, in qua dormis, tibi dabo et semini tuo. 14And thy seed shall be as the dust of the earth: thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and IN THEE and thy seed, all the tribes of the earth SHALL BE BLESSED.E la tua stirpe sarà come la polve della terra: ti dilaterai a occidente, e ad oriente, e a settentrione, e a mezzo giorno, e IN TE, e nel seme tuo SARAN BENEDETTE tutte le tribù della terra.And thy seed shal be as the dust of the earth: thou shalt be dilated to the West, and to the East, & to the North, and to the South: and IN THEE and thy seed al the tribes of the earth SHAL BE BLESSED.Eritque semen tuum quasi pulvis terræ: dilataberis ad occidentem, et orientem, et septentrionem, et meridiem: et benedicentur in te et in semine tuo cunctæ tribus terræ. 15And I will be thy keeper whithersoever thou goest, and will bring thee back into this land: neither will I leave thee, till I shall have accomplished all that I have said.E io sarò tuo custode, in qualunque luogo anderai: e ti ricondurrò in questo paese: e non ti lascerò senza avere adempiuto tutto quello che ho detto.And I wil be thy keeper whither so euer thou goest, and wil bring thee backe into this land: neither wil I leaue thee, til I shal haue accomplished al things which I haue said.Et ero custos tuus quocumque perrexeris, et reducam te in terram hanc: nec dimittam nisi complevero universa quæ dixi.
16And when Jacob awaked out of sleep, he said: Indeed the Lord is in this place, and I knew it not.E svegliatosi Giacobbe dal sonno, disse: Veramente il Signore è in questo luogo, e io nol sapeva.And when Iacob was awaked out of sleepe, he said: In dede our Lord is in this place, and I wist not.Cumque evigilasset Jacob de somno, ait: Vere Dominus est in loco isto, et ego nesciebam. 17And trembling, he said: How terrible is this place? this is no other but the house of God, and the gate of heaven.E pien di paura: Quanto è terribile, diss'egli, questo luogo! non è qui altra cosa, se non la casa di Dio, e la porta del cielo.And trembling he said: How terrible is this place! this is none other but the house of God, and the gate of heauen.Pavensque, Quam terribilis est, inquit, locus iste ! non est hic aliud nisi domus Dei, et porta cæli. 18And Jacob arising in the morning, took the stone which he had laid under his head, and set it up for a title, pouring oil upon the top of it.Alzatosi adunque al mattino Giacobbe, prese la pietra, che avea posta sotto il suo capo, e la eresse in monumento, versandovi sopra dell'olio.And Iacob arising in the morning, tooke the stone, which he had laid vnder his head, and erected it for a title, powring oyle vpon the toppe.Surgens ergo Jacob mane, tulit lapidem quem supposuerat capiti suo, et erexit in titulum, fundens oleum desuper. 19And he called the name of the city Bethel, which before was called Luza.E alla città, che prima chiamavasi Luza, diede il nome di Bethel.And he called the name of the citie Bethel, which before was called Luza.Appellavitque nomen urbis Bethel, quæ prius Luza vocabatur. 20And he made a vow, saying: If God shall be with me, and shall keep me in the way, by which I walk, and shall give me bread to eat, and raiment to put on,Fece ancora voto, dicendo: Se il Signore sarà con me, e sarà mio custode nel viaggio da me intrapreso, e mi darà pane da mangiare, e veste da coprirmi,And he vowed a vowe, saying: If God shal be with me, and shal keepe me in the way, by the which I walke, and shal geue me bread to eate, and rayment to put on,Vovit etiam votum, dicens: Si fuerit Deus mecum, et custodierit me in via, per quam ego ambulo, et dederit mihi panem ad vescendum, et vestimentum ad induendum, 21And I shall return prosperously to my father’s house: the Lord shall be my God:E tornerò felicemente alla casa del padre mio, il Signore sarà mio Dio,and I shal be returned prosperously to my fathers house, the Lord shal be my God,reversusque fuero prospere ad domum patris mei: erit mihi Dominus in Deum,
22And this stone, which I have set up for a title, shall be called the house of God: and of all things that thou shalt give to me, I will offer tithes to thee.E questa pietra alzata da me per monumento, avrà il nome di casa di Dio: e di tutte le cose, che darai a me, ti offerirò la decima.and this stone, which I haue erected for a title, shal be called the House of God: and of al things that thou shalt geue to me, I wil offer tithes to thee.et lapis iste, quem erexi in titulum, vocabitur Domus Dei: cunctorumque quæ dederis mihi, decimas offeram tibi.
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Year of the World 2245.
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Take. Septuagint, "flee;" as if Isaac began at last to be apprized of Esau's designs. Wisdom 10:10 conducted the just when he fled from his brother's wrath, etc.
Thy uncle. He points out the house, but leaves the woman to his choice.
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Haydock
Grandfather. Isaac, out of modesty, does not mention that the same promises had been made to himself. He determines the right over Chanaan to belong solely to Jacob, and to his posterity. (Haydock)
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Calmet
To Ismael's family; for he had been dead fourteen years. Esau asks no advice. It is doubtful whether he meant to appease or irritate his parents, (Menochius) by this marriage with the daughter of Ismael. She lived with her brother, the head of the Nabutheans, and is called Basemath, Genesis 36:3. (Calmet)
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Haydock
Head for a pillow. Behold the austerity of the heir of all that country! (Haydock)
Worthington
He departs from home in haste, with his staff only, that Esau might not know. (Worthington)
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Haydock
A ladder and angels, etc. This mysterious vision tended to comfort the patriarch, with the assurance that God would now take him under his more particular protection, when he was destitute of human aid. (Haydock)
Menochius
The angels ascending, foretold that his journey would be prosperous; and descending, shewed that he would return with safety. (Menochius)
Haydock
Or rather, the ladder represented the Incarnation of Jesus Christ, born of so many patriarchs from Adam, who was created by God, to the blessed Virgin Mary. He is the way by which we must ascend, by observing the truth, till we obtain life eternal. (Haydock)
Menochius
Mercy and truth are like the two sides; the virtues of Christ are signified by the steps. Angels descend to announce this joyful mystery to men; they ascend to convey the prayers and ardent desires of the ancient saints, to hasten their redemption. (Menochius)
Our Saviour seems to allude to this passage, John 1:51; 14:6. The Providence of God, watching over all things, appears here very conspicuous.
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Haydock
Thy father, or grandfather. God joins the dead with the living, to shew that all live to him, and that the soul is immortal. (Haydock)
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Haydock
Knew it not. Jacob was not ignorant that God fills all places. But he thought that he would not manifest himself thus in a land given to idolatry. He begins to suspect that the place had been formerly consecrated to the worship of the true God, (Calmet) as it probably had by Abraham, who dwelt near Bethel, (Chap. 12:8, ) and built an altar on Mount Moria, Genesis 22:14. Interpreters are not agreed on which of these places Jacob spent the night. St. Augustine, q. 83, supposes it was on the latter, "where God appointed the tabernacle to remain." The Chaldean paraphrases it very well in this sense, ver. 17, "How terrible is this place! It is not an ordinary place, but a place beloved by God, and over against this place is the door of heaven." (Haydock)
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Challoner
A title. That is, a pillar or monument. (Challoner)
Worthington
Or an altar, consecrated by that rite to the service of the true God. This he did without any superstition; as the Catholic Church still pours oil or chrism upon her altars, in imitation of Jacob. (Rabanus, Instit. 1:45.) If pagans did the like, this is no reason why we should condemn the practice. They were blamable for designing thus to worship false gods. (St. Clement of Alexandria, strom. vii; Apuleius, Florid. i; etc.) If Protestants pull down altars, under the plea of their being superstitious, we cannot but pity their ignorance or malice. (Worthington)
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Challoner
Bethel. This name signifies the house of God. (Challoner)
Chardin
Bethel was the name which Jacob gave to the place; and the town, which was built after his return, was called by the same name. Hence those famous animated stones or idols, received their title (Bethules, Eusebius, praep. 1:10.) being consecrated to Saturn, the Sun, etc. Till the days of Mahomet, the Arabs adored a rough stone, taken from the temple of Mecca, which they pretended was built by Abraham. (Chardin)
Haydock
Luza, so called from the number of nut or almond trees. Here the golden calf was afterwards set up, on the confines of the tribes of Benjamin and of Ephraim, (Calmet) the southern limits of the kingdom of Jeroboam. (Haydock)
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Calmet
A vow; not simply that he would acknowledge one God, but that he would testify his peculiar veneration for him, by erecting an altar, at his return, and by giving voluntarily the tithes of all he had. (Worthington) (Chap. 35:7.) How he gave these tithes, we do not read. Perhaps he might hereby engage his posterity to give them under the law of Moses. (Calmet)
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Bethel.... This name signifies the house of God.
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Isaac againe cōfirmeth the blessings of Abraham to Iacob, and his sede, omitting Esau: yea and God repeteth the same. v. 13.
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In the liturgy The Epistle in a votiue Masse for trauelers.
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11. Tooke of the stones] Iacob traueling into a strange countrie went in such VVhy Iacob traueled in poore state. poore state, the better to hide his departure from Esau. who otherwise might haue killed him by the way. It was also thus disposed by God, that Iacobs faith and confidence might, to his greatter merite, be exercised: and that Gods prouidence might more manifestly appeare, as it did in his returne after twentie yeares, when with most gratful mind he recounted Gods benefites saying (Gen. 32) VVith my staffe I passed ouer this Iordan, and now with two troupes I do returne.
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12. A ladder] He that was in temporal distresse, was maruelously comforted A notable example of Gods comforth to the afflicted. Al nations beleuing in Christ are blessed in him. spiritually, by seing a ladder that reached from the earth to heauen; Angels passing vp and downe the same, and the Sonne of God leaning vpon it, as he that reigneth both in heauen and earth, who in particular promised him, and his sede that whole land, that he and his sede should be blessed, yea that in His Sede al nations should be blessed, and that he would kepe and protect him where soeuer he went. How al this was performed is briefly rehersed in the booke of wisdom. chap. 10.
Concordance Sap. 10.
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18. Erected it, povvring oyle] To erect a stone, and powre oyle vpon it, was nowise supersticious in Iacob Neither did he lerne it of Idolaters: for Erecting and annointing of Altares is a religious office being done to Gods honour. The Church lerneth not rites of Idolaters, but they of the Church. Difference in religious, supersticious, & ciuil honour consisteth in the persons, & intentions. he abhorred and detested al idolatrical obseruances But as S. Iustinus Martyr S. Clement of Alexandria, Origen, Eusebius and others testifie, idololatrical superstition did rather imitate true religious ceremonies For the diuel alwayes affecting that honour, which he seeth done to God, perswaded those whom he seduced, and blinded with errors, to serue him in such maner of external rires, as God was serued, that therby he might either haue like worship with God, as it happened among Painim Idolaters: or els depriue God of this kind of honour, as now we see Protestants reiect and pul downe consecrated Altares, pretending them to be supersticious. VVherin they shew most grosse ignorance, if in dede they so iudge of ignorance, and not of mere malice. For who is so simple, but he may see, that the chiefe difference betwen Religion and Superstition in external things, consisteth in the persons to whom they are done, & in the intētion of the doers, & by the same difference of persons ciuil honour is also distinguished, from both religious and supersticious. As he that kneeleth to God, religiously honoreth God. Kneeling to the sunne, moone, or other false Gods, supersticiously honoreth the diuel, & kneeling to the King, ciuilly honoreth the King. Iacob without doubt did al to Gods onlie honour. And that which he did in this place, is now vsed in the Catholique Church. For so Rabanus a diligent obseruer and writer of Ecclesiastical Rites, Ceremonies, and Customes touching the vse of holie oyle witnesseth (li. 1. c. 45. Institut. cleric.) that the Altar being first sprinkled with water, is annointed with Chrisme, to the example of the Patriarch Iacob, who after that dreadful vision, erected a stone for a title (or monument) powring oyle theron, and calling that place The house of God. S Cyprian Two sortes of holie oyle. also writing of Chrisme, mentioneth the two sortes of holie oyle vsed in the Church; one of simple oyle consecrated by a Bishop, which is vsed for Catechumes before Baptisme, persons possessed, and the sick; the other is made of oyle and balme, also consecrated by a Bishop, and this is vsed in Baptisme, Confirmation, and in consecrating Altares, Kings, and Priests.
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House of God.
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20. Vovved] It can not be vnderstood that Iacob here vowed, or promised Vowes are properly of things which are not otherwise commanded. only to serue God, as the Soueraigne Lord of al creatures, for to that he was bond, whether he should prosper temporally or no; but that he vowed particular godlie workes, to which he was not otherwise obliged. As here he expresseth two things. Presupposing before al, that the Lord Omnipotent shal be his God, he addeth, first And this stone, vvhich I haue erected for a title, shal be called the house of God. wherby he promised the building of a Church, performed at his returne (chap. 35.) Secondly he added, And of al things vvhich thou shalt geue me I vvil offer tubes to thee. And this Likwise was of free deuotion. For tithes also in the law of nature were dew to Priests, and by inferior Priests Gen. 14. to the chiefe Priest, as Abraham gaue tithes to Melchisedech. And so al his tithes were dew to his father, and after his father him selfe was chiefe: yet he promised them to God, that is, to offer them in Sacrifice, and bestow them in other vses pertaining to Gods seruice.
To whom ynough is not ynough, to him nothing is ynough Aulus Gell.
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St Augustine of Hippo † AD 430 City of God 16.38
… And my God bless thee, and increase thee, and multiply thee; and thou shalt be an assembly of peoples; and give to thee the blessing of Abraham thy father, and to thy seed after thee; that thou mayest inherit the land wherein thou dwellest, which God gave unto Abraham.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… And Noah’s glory was that he was pleasing to God; he who was entrusted with the saving of the whole world from the waters, or rather of the Seeds of the world, escaped the Deluge in a small Ark. And Abraham, great Patriarch though he was, was justified by faith, and offered a strange victim,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 28.3
… For who would call an uncle or a sister’s son “brother”? Yet the Scripture calls relatives of this kind “brothers.” For Abraham and Lot are called brothers, while Abraham was Lot’s uncle. Laban and Jacob are called brothers, while Laban was Jacob’s uncle.
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… and He will deliver in Whom we trust .’ And none other than God blessed Abraham and Isaac; and Isaac praying for Jacob, said, ‘May God bless thee and increase thee and multiply thee, and thou shalt be for many companies of nations, and may He give thee the blessing of Abraham my father
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 32
… For from him have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh. From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, “Thy seed shall be as the stars of heaven.”
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St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.23
23. The holy patriarch Israel fled from his country, was exiled from his father, relatives, and home,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.2
… From Scripture itself. Lot is called “Abraham’s brother;” he was his brother’s son. Read, and thou wilt find that Abraham was Lot’s uncle on the father’s side, and yet they are called brethren. Why, but because they were kinsmen? Laban the Syrian was Jacob’s uncle by the mother’s side, for he was the brother of Rebecca, Isaac’s wife and Jacob’s mother.
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St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, “How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven.”
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St Justin Martyr † AD 165 Dialogue with Trypho 58
… this is none other than the house of God, and this is the gate of heaven. And Jacob rose up in the morning, and took the stone which he had placed under his head, and he set it up for a pillar, and poured oil upon the top of it; and Jacob called the name of the place The House of God, and the name of the city formerly was Ulammaus.’ ”
St Augustine of Hippo † AD 430 City of God 16.38
… And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob arose, and took the stone that he had put under his head there, and set it up for a memorial, and poured oil upon the top of it. And Jacob called the name of that place the house of God.”
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St Jerome † AD 420 The Letters of St. Jerome 123.15
… Moreover, to prove to us his powers of endurance, he took a stone for his pillow. Yet as he lay there he beheld a ladder set up on the earth reaching to heaven and behold the Lord stood above it, and the angels ascended and descended on it;
St Augustine of Hippo † AD 430 On Christian Doctrine 1.2
… but things are learnt by means of signs. I now use the word “thing” in a strict sense, to signify that which is never employed as a sign of anything else: for example, wood, stone, cattle, and other things of that kind. Not, however, the wood which we read Moses cast into the bitter waters to make them sweet, nor the stone which Jacob used as a pillow,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.26
… Jacob saw in his dream "Verily I say unto you, Ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man." This Jacob saw, who in the blessing was called Israel, when he had the stone for a pillow, and had the vision of the ladder reaching from earth to heaven, on which the angels of God were ascending and descending.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.5
… There are many such, but meanwhile, as is suggested by this mention of the corner-stone, when Jacob anointed the stone which he had placed at his head as he slept, and in his sleep saw a mysterious dream, ladders rising from the earth to heaven, and Angels ascending and descending, and the Lord standing upon the ladder,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.2
… thou shalt see greater things than these.” What are these greater things? And He said, “Ye shall see heaven open, and the Angels of God ascending and descending upon the Son of Man.” Let us call to mind the old story written in the sacred Book. I mean in Genesis.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.18
18. This was figured in Jacob’s placing a stone at his head, and so sleeping.
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Tertullian † AD 220 The Five Books Against Marcion 3.24
… For why, as soon as he awoke out of his sleep, and shook through a dread of the spot, does he fall to an interpretation of his dream? He exclaims, “How terrible is this place!” And then adds, “This is none other than the house of God; this is the gate of heaven!”
Tertullian † AD 220 De Fuga in Persecutione 1
… But the judging properly belongs to God alone. This is that fan which even now cleanses the Lord’s threshing-floor—the Church, I mean—winnowing the mixed heap of believers, and separating the grain of the martyrs from the chaff of the deniers; and this is also the ladder
Origen † AD 254 Origen Against Celsus 6.21
… Celsus, too, agreeably to the opinion of Plato, asserts that souls can make their way to and from the earth through the planets; while Moses, our most ancient prophet, says that a divine vision was presented to the view of our prophet Jacob,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.18.4
4. And there is also a work of his On Emigration, and one On the life of a Wise Man made perfect in Righteousness, or On unwritten Laws; and still further the work On Giants or On the Immutability of God, and a first, second, third, fourth and fifth book On the proposition, that Dreams according to Moses are sent by God.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.71
… nor was he outwitted in the preference of his children, but bestowed upon each what was due to him, without any deception, according to the judgment of the Spirit. I extol the ladder of Jacob,
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.100
… We shall have our share with him, if we imitate him. He was obedient to his mother, he yielded to his brother, he served his father-in-law, he sought his wages from the increase, not from a division of the flocks. There was no covetous division, where his portion brought such gain. Nor was that sign without a purpose, the ladder from earth to heaven,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… This (Joseph’s) uncle (Esau) had ill designs against his father (Jacob), and drove him out of his native land: what then? ( Gen. xxvii. 41 .) He too set him (thereby) aloof from the danger; for he too got (thereby) to be in safety. He made him a wiser and a better man ( φιλοσοφώτερον ); he was the means of his having that dream (
St Jerome † AD 420 The Letters of St. Jerome 3.4
4. Bonosus, your friend, or, to speak more truly, mine as well as yours, is now climbing the ladder foreshown in Jacob’s dream.
St Jerome † AD 420 The Letters of St. Jerome 22.4
… upon him, “Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord.” For he had said in his heart, “I will exalt my throne above the stars of God,” and “I will be like the Most High.” Wherefore God says every day to the angels, as they descend the ladder that Jacob saw in his dream,
St Jerome † AD 420 The Letters of St. Jerome 54.6
… his end is condemned because of his treachery. Read Ezekiel, “The righteousness of the righteous shall not deliver him in the day of his transgression; as for the wickedness of the wicked he shall not fall thereby in the day that he turneth from his wickedness.” The Christian life is the true Jacob’s ladder on which the angels ascend and descend,
St Jerome † AD 420 The Letters of St. Jerome 108.13
… and of Bethel, ‘the house of God,’ where Jacob poor and destitute slept upon the bare ground. Here it was that, having set beneath his head a stone which in Zechariah is described as having seven eyes and in Isaiah is spoken of as a corner-stone, he beheld a ladder reaching up to heaven; yes, and the Lord standing high above it
St Jerome † AD 420 The Letters of St. Jerome 118.7
… Jacob’s father was a man of great wealth; yet, when Jacob went to Mesopotamia, he went alone and destitute leaning upon his staff. When he felt weary he had to lie down by the wayside and, delicately nurtured as he had been by his mother Rebekah, was forced to content himself with a stone for a pillow. Yet it was then
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.23
… but lest you should have forgotten, I shall speak of the latter briefly by way of recalling it to your recollection. I should use more words if I were introducing, not recalling the subject. Jacob saw a ladder in a dream; and on a ladder he saw angels ascending and descending: and he anointed the stone which he had placed at his head.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.25
… “Come” (He says), “ye blessed of My Father.” Why? “I was an hungred, and ye gave Me meat,” etc. These are the gifts with which the daughters of Tyre worship the King; for when they said, “When saw we Thee?” He who is at once above and below (whence those “ascending” and “descending” are spoken of
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 120.1
… Ye will not long toil in hearing, nor will ye toil fruitlessly in working. For it is, according to the title prefixed to it, “A song of degrees.” Degrees are either of ascent or of descent. But degrees, as they are used in this Psalm, are of ascending…There are therefore both those who ascend and those who descend on that ladder.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.5
… or whether we be sober, it is for you ( 2 Cor. v. 13 ). For he had known how both to transcend himself in contemplation, and to accommodate himself to his hearers in condescension. Hence Jacob, the Lord looking down from above, and oil being poured down on the stone, saw angels ascending and descending (
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St John Chrysostom † AD 407 Homilies on Colossians 5
And observe the signs of signs, and thou wilt discern this in the ladder which Jacob saw. “Above,” it is said, “the Lord stood fast, and underneath Angels were ascending and descending.” (
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St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 10
… For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God; and in his seed all those have been blessed
St Justin Martyr † AD 165 Dialogue with Trypho 120
“Observe, too, how the same promises are made to Isaac and to Jacob. For thus He speaks to Isaac: ‘And in thy seed shall all the nations of the earth be blessed.’ And to Jacob: ‘And in thee and in thy seed shall all families of the earth be blessed.’
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.41
41. Besides this wonderful agreement between the types and the things typified, the adversary may be convinced by plain prophetic intimations, such as this: "In thy seed shall all nations be blessed." This was said to Abraham, and again to Isaac, and again to Jacob.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 1.14
… For it was to this Israel also that it was said, “In thy seed shall all the tribes of the earth be blessed.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… but these are not his doings, but of God who commanded and sent him, whose also it is to deliver, whom He will deliver. There fore it was no other than the Lord God Himself whom he had seen, who said to him, ‘And behold I am with thee, to guard thee in all the way whither thou
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St Basil the Great † AD 379 De Spiritu Sancto 26
… “The sacrifice of praise.” And in what place do we offer it? In the Holy Spirit. Where have we learnt this? From the Lord himself in the words “The true worshippers shall worship the Father in spirit and in truth.” This place Jacob saw and said “The Lord is in this place.”
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St Ambrose of Milan † AD 397 On the Holy Spirit 1.4
… But as the Father is one Who both spake of old, as we read, to the fathers by the prophets, and to us in the last days by His Son; “and as the Son is one, Who according to the tenour of the Old Testament was offended by Adam, seen by Abraham, worshipped by Jacob;
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St Augustine of Hippo † AD 430 On the Holy Trinity 2.6
… For that rock was a thing already created, and after the mode of its action was called by the name of Christ, whom it signified; like the stone placed under Jacob’s head, and also anointed, which he took in order to signify the Lord;
St Augustine of Hippo † AD 430 On the Holy Trinity 3.10
… Sometimes, also, a thing which was not a prophet in his own proper self, and which existed already among earthly things, was assumed in order to signify this; as Jacob, when he had seen the dream, upon waking up did with the stone, which when asleep he had under his head.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 21
“Who then,” it may be said, “have not taken thought”? Didst thou not hear how many of the righteous I adduced? Seest thou not with them Jacob, departing from his father’s house destitute of all things? Dost thou not hear him praying and saying, “If the Lord give me bread to eat and raiment to put on?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 16
… “If the Lord stirreth thee up against me, may thy sacrifice be acceptable.” ( 1 Sam. xxvi. 19 .) And then too, being in affliction, he spared even his enemies: but afterwards, not friends even, nor those who had done him no injury. Again, Jacob when he was in affliction, said: “If the Lord will give me bread to eat, and raiment to put on.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 6
… 6 .) Hear Job giving thanks and saying, “The Lord gave, and the Lord hath taken away.” ( Job i. 21 .) These things are the words of a living soul, of a soul discharging the functions proper to it. Thus also Jacob said, “If the Lord will give me bread to eat and raiment to put on.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 15
… blush ye who are unbelievers, before those barbarians who have no need of art. For God made nature exceedingly independent, needing only a few things . However, I do not compel you nor lay it down for law that ye should live thus; but as Jacob asked. And what did he ask? “If the Lord will give me bread to eat and raiment to put on.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
And what could be poorer than Jacob (tell me), who said, “If the Lord give me bread to eat, and raiment to put on”? (
St Jerome † AD 420 The Letters of St. Jerome 22.32
… “Faith and pity have I none; but such as I have, silver and gold, these I will not give thee.” “Having food and raiment let us be therewith content.” Hear the prayer of Jacob: “If God will be with me and will keep me in this way that I go, and will give me bread to eat and raiment to put on, then shall the Lord be my God.”
St Jerome † AD 420 Against the Pelagians 3.6
8. A. We must use the words of Scripture not as you propose, but as truth and reason demand. Jacob says in his prayer,
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1. HE BLESSED HIM, — he confirmed the blessing given a little before. Thus St. Augustine.
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3. MAY HE CAUSE THEE TO INCREASE AND MULTIPLY, THAT THOU MAYEST BE IN MULTITUDES OF PEOPLES, — may he cause thee to increase with much offspring and family, so that many tribes and multitudes of peoples may be born from thee. Thus in fact the twelve tribes, descending from Jacob, were populous.
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4. TO THY SEED AFTER THEE. — Hence St. Augustine, book XVI On the City of God, chapter XXXVIII, and Rupertus gather that the promises of God concerning the possession of the land of Canaan, concerning numerous offspring and riches, concerning Christ to be born from him, etc., made to Abraham and Isaac, were appropriated to Jacob and his posterity: and by this reasoning Esau, as it were excluded from the seed and family of Abraham and Isaac and foreign, became the father and founder of an external nation, namely of the Idumeans; whence consequently by the condition and burden included in the covenant and blessing of Abraham, namely by the law of circumcision, Esau and the Idumeans were not obliged; although they freely and willingly accepted it, as appears from Jeremiah IX, 25 and 26.
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5. HE CAME INTO MESOPOTAMIA, — by that journey which is more fully narrated in verse 10. It is therefore a prolepsis; for Moses wished to set before the eyes and to compare together, as it were in a synopsis, the deeds both of Esau and of Jacob, and his flight from his brother and the end of his flight, so that he might then resume and narrate it more fully in what follows. For Moses intended to recount at length the deeds of Jacob, as the father of the twelve Patriarchs and of all the Israelites; hence, so that he might be able to devote himself entirely to them, he sets forth and touches upon the deeds of Esau, which happened at the same time, in passing. Morally, St. Ambrose, book II On Jacob and the Blessed Life, teaches that Jacob was blessed even in flight and exile. "Was not Jacob blessed," he says, "even when he left his country? Indeed he was truly blessed, who undertook the hardships of exile, so that he might soften his brother's anger. For if he is blessed who avoids sin, surely he cannot be denied to be blessed who lightens another's guilt, who turns away crime. Therefore he avoided the prepared parricide by voluntary exile, and by this deed he sought salvation for himself and granted innocence to his brother. Deservedly therefore divine grace accompanied him everywhere, so that even when he slept, he acquired the gift of blessed life; for he saw the mysteries of future things, and heard the oracles of God." For in sleep he received magnificent consolations of God, visions, blessings and promises, according to that passage in the Song of Songs, chapter V, 2: "I sleep, and my heart watcheth." Whence Clement of Alexandria, book II of the Pedagogue, chapter IX, thus compares those who sleep soberly to angels always watching, while they receive the eternity of life from the meditation of wakefulness. Where he signifies that the soul dies, as it were, if it ceases from meditation, but lives and becomes eternal if it exercises itself in continual meditation.
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8. SYRIANS, — Mesopotamians. See what is said at chapter XXV, verse 20. HAVING PROVED, — observing and seeing. Thus the Hebrew. "Having proved" therefore here is not the same as exploring, but as if to say, By trial and experience he had learned and discovered. It seems that Esau wished to take this third wife, who would please his parents, or at least displease them less than the two former, who were Canaanites. But he was unwilling to take one from the house of Nahor, although he knew it would be more pleasing to his parents: and this from a certain stubbornness, because namely Jacob had gone there, lest he should seem to follow and imitate his brother, especially since he himself was the elder.
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9. HE WENT TO ISHMAEL, — to the Ishmaelites: for Ishmael had already been dead for fourteen years; for these things, as I said at the beginning of chapter XXVII, happened in the 77th year of Jacob; but Ishmael died in the 137th year of his age, which was the 123rd year of Isaac, and the 63rd year of Jacob. Thus Tostatus.
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11. HE TOOK OF THE STONES. — From these words Rabbi Nehemiah, in the Midrash on Psalms, on that passage of Psalm XC: "For he hath given his angels charge over thee," and the book Rabboth at this place, think that Jacob took three stones, and that they were converted into one, of which it is said in verse 18: "And he took the stone that he had laid under his head, and set it up for a title;" so that by this the mystery of the Holy Trinity might be signified, in which three persons come together in one essence, and therefore Jacob exclaimed in verse 17: "How terrible is this place!" But this seems to be a Rabbinic commentary and fable; for St. Jerome has nothing of such a kind, nor any of the ancient or modern Interpreters. What therefore is said: "He took of the stones," understand one larger and more suitable stone, as he explains himself in verse 18, saying: "And he took the stone that he had laid under his head."
PUTTING IT UNDER HIS HEAD. — Morally: Note here that Jacob makes a hard bed and pillow for himself, namely a stone; because a hard bed, hard food, all hardships befit the courtiers of heaven. "See," says St. Chrysostom, "the strength of the boy, who uses stones for a pillow; see the manly spirit: he sleeps on the pavement." But by this stone (which was a type of Christ) he is refreshed and strengthened. Whence St. Jerome in Psalm CXXXIII calls this stone of Jacob the stone of help: He who had such a pillow, he says, in which he refreshed himself from the heat of persecution, sees a ladder, by which, if need be, he would be taken up to heaven. Christ therefore is the pillow of the laboring, in which they rest sweetly and receive the refreshment of heaven. On the other hand, beds of gold and soft ones are as it were sepulchers of sleep, of softness, of torpor and sloth, whereas hard and stony ones are gymnasia and wrestling schools of strength and virtue. Wherefore St. Ambrose, book II On Jacob: "Jacob," he says, "is a good worker even in sleep, because he accomplished more business with God sleeping than waking."
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12. AND HE SAW IN A DREAM. — This vision was therefore imaginative and symbolic. A LADDER. — The Septuagint: "A ladder made firm." Alcazar in the Apocalypse, chapter IV, verse 1, thinks that God stood at this ladder, not in heaven, but on earth, at the lowest steps of the ladder, so that he might hold it and make it firm; because he himself spoke with Jacob, on earth, at the ladder where Jacob was sleeping, and therefore was near to him. But Joseph and Cajetan more aptly think that God stood in heaven, and was supported by the highest steps of the ladder. For through this ladder the angels ascended to God, so that they might carry his commands to earth; nor is it surprising that God spoke from heaven to Jacob existing on earth, because this speech, like the vision itself, was not sensible, but imaginative or intellectual, which can happen, and often does happen, between the most distant, not only from God, but also from angels.
You will ask first, what does this ladder of Jacob signify literally? Philo and Origen, according to St. Jerome, epistle 161, answer that this ladder is the transmigration of the soul of man, from body to body. For they think that the soul of each man existed before the body, and as often as it then sinned and descended from heaven as it were to earth, so often now it changes bodies, migrating from one to another, until through them, as through certain steps of penance (like a ladder), it ascends again to heaven. Again, in this descent of the soul, Origen assigns these steps. First, he says, the soul is sent down into more subtle bodies; then, if it continues to sin, into grosser ones; and finally it is thrust down into earthly bodies. Moreover, Philo, in the book On the Planting of Noah, writes that through this ladder the descent of souls into bodies, as they are born, is signified, or really happens. Explaining these words of Origen, "Jacob saw a ladder," he says: "The air, like a populous city, has immortal citizens, namely souls, which are equal in number to the stars; some of these descend to be bound to mortal bodies," etc. Hence Origen also invented that the souls of men were angels, who, thrust down on account of sins committed in heaven, descended through this ladder gradually into other and other bodies, always more vile. Hear St. Jerome to Pammachius against the errors of John of Jerusalem: "Origen teaches that through Jacob's ladder rational creatures gradually descend to the last degree, that is to flesh and blood, and it cannot happen that someone suddenly falls from the hundredth number to the number one, unless through individual numbers, as through the steps of a ladder, he reaches all the way to the last, and changes as many bodies as he has changed dwellings from heaven to earth." He gives an example: "Suppose someone degraded from the rank of tribune by his own vice, devolved through individual offices of the equestrian service to the name of recruit; does he immediately become a recruit from a tribune? No, but first a primicerius, then a senator, a ducenarius, a biarchus, a circitor, a knight, then a recruit." But these are the ravings of Pythagoras and Origen.
I say therefore with Theodoret, Aben Ezra, the Hebrews and Pererius, that this ladder is, first, a symbol of divine providence and governance; hence God leans upon it, as the first cause and first mover of all things, who commands time to go from eternity, and remaining stable gives all things to be moved. Second, the angels ascend and descend, as ministers and executors of God's providence, to whom God distributes his duties individually to each. Third, this ladder reaches from heaven to earth, because God governs lower things through higher things, men through angels. Fourth, the two sides of the ladder are gentleness and strength; for God, governing the world by his wisdom, reaches from end to end mightily, and disposes all things gently. Fifth, the various steps of the ladder are the various modes of God's providence, and the various kinds of things and perfections flowing from it. Thus Homer in the Iliad, book IX, describes and represents God's providence through a golden chain, sent down from Jupiter from heaven to earth, by which Jupiter comprehends all things, binds them, and draws them to himself.
Secondly, more properly and particularly Diodorus of Tarsus teaches that through the angels descending is signified Jacob's happy departure into Mesopotamia, and through those ascending his happy return into Palestine. For God wished by this vision to console and encourage Jacob, who, abandoning his parents and hated by his brother, a fugitive, an exile and solitary, sad and anxious, was lying hard upon a stone, as if to say: Do not be sorrowful, do not fear, O Jacob. I know that three things weigh upon and trouble you: fatherland, parents, brother; against these three things that trouble you, I set three things to console you — a ladder, God, angels. First, you have abandoned your fatherland and are going as a pilgrim into a foreign land: but behold the ladder, which opens heaven to you, which shows you the way prepared for you in heaven; secondly, you have abandoned your parents, and as a fugitive you are going to strangers in Mesopotamia: but know that God directs this journey of yours, is present with you, leads you, protects you, who likewise by His aid will bless you and enrich you; thirdly, you are hated by your brother, and you travel alone as a pilgrim: but know that angels are your companions and guides, who will lead you safely into Mesopotamia, and will bring you back unharmed to your parents in Chanaan. That this is the literal sense is evident from what follows, which narrates that these things happened to Jacob in this very manner.
Morally: Note here that God cares for His own, especially those distinguished by virtue and heroes, such as Jacob was, with such care through Himself and through angels, as if He were wholly intent upon them and cared for nothing else in the whole world, according to that passage in the Canticle II, 16: "My beloved is mine, and I am his." Where St. Bernard, sermon 68 on the Canticle, says: "Is it so, that this majesty, to whom the governance of the universe is entrusted, and the care of ages is transferred to the sole affairs, nay the leisure of love? It is indeed so. For all things are for the sake of the elect." Therefore we do not deny providence to other creatures; the bride alone claims for herself God's care. Such was the Blessed Virgin, who in this ladder is the highest rung, to whom God is intent, as I shall say presently. Whence St. Thomas, II II, Question CIII, article 4, to 2, teaches that she is venerated before other Saints with hyperdulia, because, he says, by her operation she touched the ends of divinity more closely; for in the incarnation of Christ she did all that the power of nature could extend to, which failing, divinity succeeded, so that she alone thereafter perfected the very substance of the work.
You will ask secondly, what does this ladder of Jacob signify allegorically? Eustachius responds that this ladder signifies the cross of Christ. So also St. Augustine, sermon 79: The Lord, he says, leaning upon the ladder is Christ hanging on the cross; from there He took a wife, that is, He joined the Church to Himself. Fittingly; for the cross is indeed a ladder and a way, by which Christ and all Christians have ascended and daily ascend into heaven. Thus we read in the martyrdom of St. Perpetua and Felicity, March 7, whose fortitude St. Augustine celebrates in Psalm XLVII, and elsewhere often, that they received from God a sign and indication of their martyrdom through a ladder. For when they were held captive in prison, St. Perpetua saw through a vision a golden ladder stretching from earth to heaven, and to the rungs of which were affixed many swords, and those very sharp, so that it seemed no one could ascend without grave injury to himself. Below was a horrible dragon, wishing to prevent anyone from ascending. She then saw Saturus (who was one of four of her companions, who all together in the year of the Lord 205 were crowned with her by martyrdom) ascending the ladder with great courage, and exhorting others to follow him intrepidly, and not to fear the dragon, because it could not hinder them. She then awoke, and narrated this vision to her companions; who all gave thanks to God. For they understood that they were called to martyrdom; for this was that ladder sharpened with so many knives and swords, by which God wished to lead them gloriously into heaven, and the infernal dragon could not hinder this their journey and ascent.
But more aptly and properly Diodorus, Vatablus and Rupertus think that the Holy Spirit represented through this ladder the incarnation of the Word, namely the generation of Christ, about to be born from Jacob and to descend through various degrees, that is, generations and ancestors, of whom the last is Joseph with the blessed Virgin, the highest is Adam, who was created most directly and immediately by God. Secondly, the two sides of the ladder are mercy and truth, or the faithfulness of God concerning the promise of the Messiah; for these two things caused the Word to descend to us and to take upon himself our flesh. Thirdly, this ladder touches the earth, because the Word was incarnate on earth, and blessed it by the touch of his incarnation; and it touches heaven, because Christ, who was incarnate, is the Son of God, or God made man: for Christ joined heavenly things to earthly, lower things to higher, and thus God to man in himself. Whence he himself says: "No one ascends into heaven, except he that descended from heaven;" he himself therefore is our ladder, by which we ascend to God: for no one comes to the Father, except through Christ. Fourthly, the angels descend, so that they might announce this mystery of incarnation to men; the same ascend, so that they might carry upward to God the burning desires and prayers of the Patriarchs. Hence Blessed Peter Chrysologus, serm. 3 On the Annunciation, calls the incarnation the business of all ages, namely because in it all ages have labored, and through the angels it has been earnestly conducted with God concerning this common remedy of the world, until the heavenly business was completed within the house of the Virgin. Fifthly, the degrees of this ladder are various virtues of Christ, and especially four, namely 1. humility in his nativity; 2. poverty in the manger; 3. charity in the progress of his life; 4. obedience in his passion: this is the way to heaven, walk in it. Finally, the Blessed Virgin is called the ladder of Jacob in her Litanies; and so St. Bernard (or whoever is the author) calls her, serm. On the Blessed Mary, p. 394: "This," he says, "is the ladder, the bush, the threshing floor, the star, the rod, the bridal chamber, the gate, the garden, the dawn. For this is the ladder of Jacob, which has twelve degrees, between two sides. The right side is contempt of self, up to the love of God; the left, contempt of the world up to the love of the kingdom. The ascents of this ladder are the twelve degrees of humility. The first is hatred of sin; the second, flight from vice; the third, fear of hatred; the fourth, in all these things to be subject to the Creator; the fifth, to obey the better; the sixth, to obey the equal; the seventh, to serve the inferior; the eighth, to be subject to oneself; the ninth, to meditate continually on one's end; the tenth, always to fear one's works; the eleventh, humbly to confess one's thoughts; the twelfth, in all things to be moved by the hand, at the nod, at the pleasure of the Lord. Through these degrees the angels ascend, and they elevate men. Thus ascents are arranged in the heart, advancing gradually and ascending step by step. Thus in the house of the Father they perceive bright mansions. These are the twelve Apostles, who follow in the wilderness the footsteps of Jesus Christ."
Hence secondly, St. Basil in Psalm. I: The ladder, he says, is the ascent to perfection; the summit is charity; the degrees are the ten degrees of renunciation, of which the first is, to renounce earthly things, so that with the Apostles he might say: "Behold, we have left all things;" the second, to forget the same, Psalm XLIV: "Hear, O daughter, etc., and forget thy people;" the third, to hate the same as dung and to turn away from them; the fourth, to cast off the love of parents and relatives; the fifth, to hate one's own soul for Christ, so that he might have no affection for his own life at all, even if he should have the sentence of death, as St. Basil says; the sixth, to deny one's own judgment and will; the seventh, always to mortify one's desires, so that he might fulfill that saying of Christ: "Let him deny himself, and take up his cross daily;" the eighth, to follow Christ, and to learn from him, because he is meek and humble of heart; the ninth, to love one's neighbors constantly and effectively, even enemies; the tenth, in which the Lord is seen, is to cleave to God, and to be united to him in one spirit. Thus Pererius.
You will ask thirdly, what does this ladder signify symbolically? Philo answers, lib. On Dreams: The ladder, he says, is the soul; the base is sense and appetite for earthly things; the head is the purest mind, which through degrees of contemplation ascends to God, just as conversely the base already mentioned, through degrees of desires descends to earth and earthly things. Let man therefore see that he does not follow the base and descend, but rather that he looks to his head and ascends. Secondly, the same Philo: The ladder, he says, is the inconstancy of this life, in which some are cast down from the highest to the lowest, others are raised from the lowest to the highest, and this at the nod and will of God, who, leaning upon this ladder, rules and directs it. Thus Pittacus in Aelian, lib. II, made the ladder an image of fortune and vicissitude, of happiness and unhappiness; for the happy ascend on the wheel of fortune, the unhappy descend. But these are philosophical matters, and do not pertain to the mind of the Holy Spirit in this place.
You ask fourth, what does this ladder of Jacob signify tropologically? Tertullian responds at the end of the third book Against Marcion: This ladder, he says, is the way by which the just arrange their ascents in their heart toward heaven. The Holy Spirit hints at the same thing, Wisdom X, 10, where speaking of this Jacob of ours and the vision of this heavenly ladder, he thus says: "This (wisdom) led the just man fleeing the wrath of his brother by straight ways, and showed him the kingdom of God." Hence Barlaam says to Josaphat: "Virtues are as it were certain ladders of heaven," as Damascene testifies in History, cap. XX. The two sides of this ladder are faith and works; or the word of God and the sacraments; or "endure and abstain;" which two words if anyone observes, he will live a life most tranquil and most holy without sin, as Epictetus is accustomed to say. The rungs are the ascents of various laws and virtues; again these rungs are those of the beginning, the advancing, and the perfect, to whom God unites himself at the summit, and in them delights and dwells. Angels ascending to God, says St. Gregory, book V of the Morals, and from him St. Thomas, II II, Question CLXXXI, art. ult., signify the contemplative life; descending indeed to human things, they signify the active life. Whence aptly Alcazar above, through these angels understands the Apostles and other preachers of the Gospel, who pour forth the wisdom which they have drawn from God in meditation into men by preaching. So that therefore a preacher may preach rightly, first by meditating he may ascend to God in heaven, so that he may draw from him what he says. Jacob therefore saw in these angels prefigured his offspring and descendants, namely the heralds of the Gospel, about to be born from Christ his son, who were going to teach men the knowledge of the Saints, which therefore God is said to have given and revealed to Jacob, Wisdom X, 10.
To this pertains also that explanation of Zeno, Bishop of Verona, by which he holds that this ladder signifies the two testaments, which through certain degrees of observance lead man from the earth to God. The angels descending are men who fall from spiritual things to worldly things, and nourished once in saffron, now embrace dung; but those ascending are just men, who dispose ascents in their heart, seeking the things that are in heaven, and not the things that are on earth. But why does no one remain here? St. Bernard responds, in epistle 253, because on this way, between progress and regress, there is nothing in the middle; just as in a wheel which turns, he who sits upon it cannot remain still, but must necessarily either ascend or descend. O monk, do you think you have labored enough, you do not wish to make progress: you must regress; what you neglect here, you will not be able to recover throughout all eternity. Therefore, like an ant, gather merits in this life, that you may live by them and live gloriously in the eternal life which awaits you; "whatsoever thy hand can do, do it instantly;" how much will you rejoice in eternity over this brief time well spent! Finally, St. Bernard, in his sermon on that passage, Behold we have left all things: This ladder, he says, is the discipline of Religious life, or the rule of an Order, for example, by which the beloved of God, Benedict, ascended to heaven; the two sides are the humility of mind and the austerity of life; the steps are various rules and acts of virtues. For the narrow ladder signifies the narrow way of discipline, which leads to heaven. For, as St. Augustine says in the Sentences, Sentence 19: "Narrow is the way which leads to life, and yet through it, unless with an enlarged heart, one does not run; because the path of virtues by which the poor of Christ advance is broad to the hope of the faithful, although it is narrow to the vanity of the unfaithful." St. Antoninus in the Summa Theologiae, part III, title 26, chapter x, § 11: The good of Religious life, he says, is signified by that noble ladder of Jacob, whose steps are none other than those of reading, meditation, mortification and other similar exercises, by which Religious life consists. On this the angels ascend, to offer these works to God; and they descend, to bring in turn to religious souls various gifts and benefits of the Spouse. And God himself rests upon it, because by his grace and aid all our efforts are supported, which, with him holding them, cannot fall; and he himself is the firmament to those ascending, and to those arriving at the end is the reward. Whence of it is truly said: "This is none other but the house of God and the gate of heaven." Thus St. Romuald, as is related in his Life, by the vision of a ladder, extending from the lowest earth to the summit of heaven, through which he beheld monks ascending and descending in white garments, wonderfully recognized that the perfection of Religious life and its habit were signified. For which reason he requested and obtained that same place from a noble man, his lord, whose name was Maldulo, and there he built the primary monastery of his Order, in the year of the Lord 1009, which from then on is called Camaldoli, as it were the field of Maldulo; it is situated near Florence on Mount Apennine, now flourishing for six hundred years with an abundance of holy Hermits, that is to say, earthly angels. Thus St. Antoninus, speaking of the death of St. Dominic: The Prior, he says, of Brescia at the same hour in which St. Dominic died, saw an opening in heaven, through which two most brilliant ladders were let down: the Blessed Virgin held one, Christ held the other; and the angels were ascending and descending; and at the end of each ladder a seat was placed, and one sitting in it was like a brother Preacher (that was St. Dominic), having his face veiled, as if going toward heaven; and Christ and his mother drew the ladders upward, with the seat and the one sitting in it, and then the opening was closed. By this vision was signified the way by which St. Dominic passed to the heavenly realms, namely a certain sign of predestination, and a certain way to heaven is both the rule and life of Religious life, which St. Dominic and other founders of Orders instituted by the instinct of God; and both the root and matrix of this life, namely serious imitation, worship, and consequently the aid and patronage of the Blessed Virgin. Hence the Blessed Virgin is called by the Fathers, and in the Litanies of Loreto, the gate and ladder of heaven.
You ask fifth, what does this ladder signify anagogically? I answer: This ladder consists of the various seats, degrees and choirs of the Saints and angels in heaven. Angels descend when they are sent for the custody of men; they ascend when they return, and place the souls of the just in the degrees of this ladder, that is in the seats of the angels who fell and became demons. To this also the Wise Man alludes, cap. x, vers. 10, as I said above. Hence often to Saints contending in this life their place in heaven, their crown has been shown, as to St. Stephen, to the forty Martyrs whose memory is recalled on the 9th of March, to St. Nicholas of Tolentino, to St. Francis, to St. Vitalis. For Vitalis, when he was forced by his persecutors to deny Christ, confessed him more boldly; wherefore he was tortured with every kind of torment, so that there was no place in his body without a wound. But the Martyr, bearing the tortures with a strong spirit and pouring forth most ardent prayers, said: "Lord Jesus Christ, my Saviour and my God, command that my spirit be received; for now I desire to receive the crown which your holy angel showed me." Having said these things, he flew to heaven; witnesses are St. Ambrose and St. Jerome, Exhortation to Virgins. Rightly therefore the same Jerome, epistle to Julian, tom. I: "Jacob saw, he says, a ladder, and the Lord leaning upon it from above, that he might stretch out his hand to the weary, that he might provoke those ascending to labour by his presence."
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13. THE LAND IN WHICH YOU SLEEP, -- all Canaan. I WILL GIVE TO YOU AND TO YOUR SEED. -- "To you," that is to your seed: for "to" here is exegetical, or a note of explanation, and signifies that is.
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14. ALL THE TRIBES OF THE EARTH SHALL BE BLESSED IN YOU AND IN YOUR SEED. -- "In you," as in the origin and parent; but "in your seed," namely through Christ to be born from you, immediately and directly shall all the tribes of the earth be blessed, that is shall be given justice, grace and salvation, which tribes namely shall receive Christ, believe in him and obey him.
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15. Unless I shall have completed, -- until I complete. Note here six great goods which God promises to his servant Jacob, sorrowful and afflicted. The first is, "The land in which you sleep, I will give to you;"; the second, "Your seed shall be innumerable, as the dust of the earth;"; the third, "All the tribes of the earth shall be blessed in you;"; the fourth, "I will be your keeper wherever you go;"; the fifth, "I will bring you back into this land;"; the sixth, "Nor will I leave you, unless I shall have completed all things which I have said."
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17. AND BEING AFRAID -- filled with sacred fear, horror and reverence. HOW TERRIBLE! -- how religious, with what reverence, trembling, humility is this place to be honoured, on account of the presence of God and of the angels ascending and descending by the ladder! THERE IS NO OTHER THING HERE BUT THE HOUSE OF GOD, -- where namely God leaning upon the ladder, with his angels ascending and descending, dwells. The Chaldean translates, How terrible is this place! it is not a common place, but a place in which it is well-pleasing before God, and in the region of this place is the gate of heaven. See here how, from the time of Jacob and Abraham, God has illustrated certain places by his appearance, benefits, miracles, and has willed to be worshipped and invoked there. Why therefore do the Novations clamour against the blessed Virgin of Loreto, of Halle, of Aspericoli? Tertullian, lib. De Fuga, thinks that Jacob in this vision saw Christ, who is the house of God and at the same time the gate, through which we enter into heaven, and that he understood and signified this by these his words. AND THE GATE OF HEAVEN, -- because namely from there I saw angels going forth, when they descend by the ladder; and entering, when they ascend through it to God. Allegorically, the Church is Bethel, that is the house of God and the gate of heaven: because in it as in his house God dwells by his presence, both spiritual and real and corporeal in the Eucharist; and because in the Church are the merits of Christ (whose parent and type was Jacob), by which the gate of heaven is not closed. Thus Rupert. See Cajetan. If therefore so narrow and terrible was this place and stone, what will the Church of Christians be, in which not a shadow, that is the ark of the covenant, is kept, as was done in the tabernacle of Moses, but the almighty himself, the creator of all things, under the most august veil of the Sacrament, white and as it were a cloud, truly dwells? Truly St. Chrysostom, hom. 36 in I to the Corinthians: "The Church, he says, is a place of Angels, a place of Archangels, the kingdom of God, heaven itself; which if you do not believe, look upon this table," that is the altar.
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18. HE SET IT UP AS A PILLAR,--that stone, or rock on which Jacob had slept, he raised up, and set it upright, so that it might be a monument of the vision and appearance made to him. Note: A pillar is called in four ways, and signifies four things. First, a pillar is an inscription of a thing, as the title of a book, the title of the cross; second, a pillar is a column or pyramid erected as a trophy of victory, or of some notable deed; third, a pillar is a statue, image or idol erected for worship and adoration, such as the pillar forbidden in Leviticus xxvi, 1; fourth, a pillar is wood, stone, or some other thing, placed or erected in memory and as a sign of some matter, for example the angelic vision made to Jacob here. For Jacob set up this stone as a pillar, so that on his return from Haran to his homeland, in the same place he might recall and venerate this benefit of God, as it is established that he did in chapter xxxv, verse 5. Hence also he consecrated the same stone as an altar, as will appear in the last verse; whence this pillar signifies not only a monument, but also an altar. And hence the first Christians, following the example of Jacob, called their churches titles, from title, that is the sign of the cross, and from title, that is the name of some Saint, in whose honour churches were entitled, that is named, consecrated and distinguished, as the title of St. Praxedes is the church of St. Praxedes; the title of St. Lawrence is the church of St. Lawrence. Which phrase is frequent in the Lives of the First Pontiffs. Thus James Gretser, book II On the Cross, chapter VII. And from these titles Cardinals took their titles and names, as Jerome Platus teaches, book On the Dignity of a Cardinal, chapter II.
Pouring oil upon it,--as a sign of consecration, says the Abulensian, because consecrated things are anointed with oil. Therefore this pouring of oil was not a libation or sacrifice; for nowhere do we read that oil alone was poured out or sacrificed to God. And so Jacob, awakening in the morning from this divine vision, brought oil from the nearby city of Luz, which was afterwards called Bethel by him, and, says the Abulensian, anointed the stone on which such a wonderful vision had come to him while sleeping, and by anointing it consecrated it as it were to God. Whence also afterwards he used it as it were as a consecrated altar, and sacrificed upon it, as appears in chapter xxxv, 7. Thus following the example of Jacob, the Church consecrates altars and sacred temples to God by anointing, the moral significance of which anointing see in St. Bernard, sermon On the Dedication of a Church. Again by a similar anointing, says Theodoret, pious women are accustomed to anoint the shrines of Martyrs, so that they testify both to their sanctity and to their devotion towards them. Whence also the demon, as it were the ape of God and the Saints, imitated this anointing in his sacred rites, when he persuaded his followers to anoint and consecrate stones to the god Terminus. Thus St. Augustine, book XVI On the City of God, chapter xxxviii. Allegorically, St. Augustine in the same place thinks that Christ and the Chrism of Christians are signified here: for Christ is the cornerstone of the Church, Ephesians II, 20, anointing and anointed with the oil of exultation, before his companions.
Tropologically, oil is a symbol of graces and virtues, on account of eight properties, analogies and similarities which it has. For first, oil has the power of illuminating: for it is the fuel and nourishment of light and lamps; second, oil has the force of seasoning foods, and usefully for health, and pleasantly to the taste; the third power of oil is, floating above other liquids; the fourth is soothing wounds and mitigating pains: hence in Luke chapter x, he bound up the wounds of him whom the robbers had left half-dead with the most grievous blows, the Samaritan pouring in oil and wine; the fifth is gladdening the face, and refreshing weary and languid limbs: whence that passage in Psalm c: "That he may make his face cheerful with oil;"; the sixth is relieving labours, and diminishing troubles, to which that passage of Isaiah x points: "The yoke shall rot at the presence of the oil;"; the seventh is, strengthening and invigorating the body, and making it fit for wrestling and contest, as was wont to be done in athletes; the eighth is, softening and fattening, according to that Psalm xxii: "Thou hast anointed my head with oil;"; from which on account of its softness and fatness, oil is wont to be a symbol of mercy. All these things are easily adapted to grace and virtues.
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19. AND HE CALLED THE NAME OF THE CITY BETHEL, WHICH WAS BEFORE CALLED LUZ. -- The city which was formerly called Luz or Luza, from the abundance of nuts or almonds (for luz in Hebrew signifies a nut), says St. Jerome in his Hebrew Questions, was called Bethel by Jacob, that is, the house of God, because while sleeping near it, he saw God leaning upon a ladder. This Bethel is not Jerusalem, nor Mount Moriah, as the Hebrews, Lyra and Cajetan wish; but, as Abulensis, Adrichomius and others rightly hold, it is a city distant from Jerusalem more than eighteen miles, situated in the lot of the tribe of Ephraim, near Shechem, in which, as also in Dan, as if at the extreme limits of his kingdom, Jeroboam set forth his golden calves for the people to adore, abusing Jacob's example for this persuasion, who erected this stone there as a monument; whence by the Prophets this Bethel is called by antiphrasis Bethaven, that is, the House of idols, or of iniquity, as Theodotion translates it, Osee IV, 5 and 10. Some think there were two Bethels, one in the tribe of Ephraim, another in the tribe of Benjamin, near Hai, of which Joshua XVIII, verse 22. But Andrew Masius refutes this, and proves that there was one and the same Bethel, which was situated in the field of Luza, so that it was distant from Luza itself, yet Luza itself was sometimes called Bethel from it. Which of these is more true, we shall discuss at Joshua XVIII and Judges I.
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21. THE LORD SHALL BE TO ME A GOD. -- Already the Lord had been and was to Jacob from his birth a God. The sense therefore is, as if to say: If God shall give me food, clothing, and a happy return to my native land; I vow and promise to Him that henceforth I will worship Him with a special and greater worship than I have worshipped Him before, namely that I will give Him tithes, both for sacrifices and for any other worship of His; and that after my return from Mesopotamia I will dedicate this place to God as an altar and temple or chapel: for thus Jacob himself explains this vow of his in what follows, as Cajetan rightly observes. Moreally Rupert presses Jacob's words, If God shall be with me, and shall give me bread, and says: "He said this as a poor man, and truly a beggar of God. Nor is it strange, since the great king David says: But I am needy and poor. A good example therefore from the fathers is provided for us sons, that, however rich we may be, we should nevertheless say, we are all beggars before the doors of divine grace: Give us this day our daily bread, etc., that we may confess that it is His (God's) gift to us, He who alone could create no less necessary the bread of sustenance for the king sitting resplendent on his throne, than for the widow sitting at the mill." Again Jacob asks for bread, not meat, not partridges. For, as the Nyssene teaches, in the book On Prayer: "We are commanded to seek that which is sufficient for the preservation of our bodily nature: Give bread, we say to God, not luxury, not delicacies, not golden ornaments, not the splendor of stones, not fields, not prefectures of nations, not silken garments, not musical entertainments, nor anything by which the soul is drawn away from divine and more important care; but bread." And further: "What you owe to nature is small; why do you multiply tributes against yourself? But the belly is a perpetual exactor of tributes, etc. Say to Him who brings forth bread from the earth, say to Him who feeds the ravens, who gives food to all flesh, who opens His hand and fills every animal with blessing: From Thee is my life, from Thee also let the sustenance of life come to me. Thou give bread, that is, that from just labors I may obtain food. For if God is justice, he does not have bread from God, who has food from a thing obtained fraudulently and unjustly." Finally St. Chrysostom weighs, homily 54, "and shall give me bread." For Jacob anticipated in deed the prayer which Christ afterwards taught and established, saying: "Give us this day our daily bread;" the sustenance of the day, he says: let us therefore not ask from Him anything temporal. For it is most unworthy to ask from one so liberal and endowed with such great virtue such things as are dissolved in the present life, and have great vicissitude. All human things are of this kind, whether you call them riches, or power, or human glory. But let us always ask for things that remain, that suffice, that know no vicissitude.
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22. THIS STONE WHICH I HAVE SET UP SHALL BE CALLED THE HOUSE OF GOD. -- It is a metonymy: for the thing placed is put for the place, as if to say: The place in which this stone is, by my application, designation, and as it were consecration, shall be and shall be called holy, and the house or dwelling of God, and upon this stone, as upon an altar, I will offer sacrifice to God. Thus the Chaldean, Cajetan, Lipomanus and others. That this is the sense is evident from chapter xxxv, 7; for there Jacob fulfills this vow of his, returning from Haran, and upon this stone, as upon an altar, offers sacrifice to God. I WILL OFFER TITHES TO THEE. -- Hence it is clear against Calvin, that a work can be vowed piously and religiously, even if it is not commanded by God; for such is giving tithes, which Jacob vows here.
Machine translation from the Latin, not reviewed.
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v. 4 « Vocavit :taque Isaac Iacob et benedixit eum praecepitque ei dicens : Noli accipere coniugem de genere Chanaan » ;
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v. 2 « sed vade, proficiscere 1n Mesopotamiam Syriae , ad domum Bathuel patris matris tuae, et accipe tibi inde uxorem de filiabus Laban avunculi tui ».
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v. 3 « Deus autem omnipotens » — pro *1v 5x LXX wnbx — « benedicat tibi, et crescere te faciat atque multiplicet, ut sis in turbas populorum »;
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v. & « et det tibi benedictiones Abrahae et semini (uo post te, ut possideas terram peregrinationis tuae, quam pollicitus est avo tuo ». Elohistae propriam esse declarant expressionem 1722 1123 28,1. 6. 8; 36,2, dum iahvista scribat *27225 133 25,3. 37. Mitto, LXX 28,1. 6; 36,2 videri legisse *2y223 n2, atque hinc lectionem non esse plane certam. At 24,3. 37 scriptor non potuit aliud scribere quam 37225, quod sequeretur sententia relativa « inter quos habito ». Ergo non probantur diversi auctores. — v. 3 sq. Isaac benedicit Iacob ipsis divinarum promissionum Abrahae factarum verbis, quae ipse alta mente fixa tenebat. Nihil inde erui potest quoad diversos scriptores homines.
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v. 5 « Cumque dimisisset eum Isaac, profectus venit in Mesopotamiam Syriae ad Laban, filum Bathuel Syri, fratrem Rebeccae matris suae », Hebr. matris lacob et Esau.
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v. 6 « Videns autem Esau, quod benedixisset paler suus Iacob » 91,28 sq., quae benedictio cum revocari non posset, melius videbatur ut omnia placide componerentur, « e/ misisset eum in Mesopotamiam Syriae, ut in de uxorem duceret , et quod post benedictionem » 98,1 « praecepisset ei dicens : Non accipies uxorem de filiabus Chanaan »; v. « quodque obediens Iacob parentibus suis isset in Syriam »;
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v. 8 « probans quoque, quod non libenter adspiceret filias Chanaan pater suus », v 9 « ivit ad Ismaelem et duxit uxorem absque 11s, quas prius habebat, Maheleth » — Syr. nao23 : cf. dicsnda ad 36,3 — « filiam Ismael fil Abraham, sororem Nabatoth ». v. 6 Hebr. 1*232323 sine copula, ergo : addita benedictione et mandato : Non accipies etc. Ex duplici argumento perspiciebat Esau uxores Chananaeas invisas esse parenti : e prohibitione Iacobo imposita, et e propria experientia, probans seu Hebr. et vidit. — v, 7 *'ON Ow" coniicit Dillm. a redactore esse adiectum intuitu 21,49 sq. : si ea verba vel paululum a contextu viderentur dissonare, illico adiudicarentur adventitio cuidam scriptori; at, cum optime quadrent, pronuntiantur adiecta esse à redactore ad pleniorem nexum efficiendum. Quis textus tales artes evadet illaesus? Cum seeundum computum p. 359. 463 a nobis propositum Iacob iter syriacum susceperit anno mundi circiter 2485, Esau nonnisi fratre profecto filiam Ismaelis duxerit, Ismael vero anno mundi 2470 e vivis cesserit, ergo Ismael v. 9 intelligenda est defuncti iam Ismaelis familia. Arg. — Itersyriacum auspicatur visio scalae promissiones ante factas repetens atque confirmans et Iacobum divinae providentiae commonefaciens. Pericopen concedunt iahvistae, tamen in aliquibus elohistam secundum deprehendunt : difficultate omni te expedies, si adverteris eum, cuius verbis expressam accepimus traditionem recentiorem, optime calluisse traditionem antiquiorem eiusque facta commemorasse et expressiones repetiisse; quibus igitur perse utique demonstratur unitas traditionis, minime vero unitas aut diversitas narratorum.
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v. 10 « Igitur egressus lacob de Bersabee pergebat Haran », sine comitibus et muneribus, apud Laban sc. aliquamdiu substiturus eique serviturus (Bonfr.). Versus nos revocat, non immediate ad 27,45 (Dillm.), sed ad 28,5; nam v. 6-9 instar parentheseos interiicitur.
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v. 11 « Cumque venisset ad quemdam locum et vellet in eo requiescere », 1. e. pernoctare, « post solis occubitum, tulit de lapidibus , qui iacebant , et supponens capiti suo, dormivit in eodem loco ». à 335, impingere in utique denotat « occursum improvisum » (Ca:.) et redditur a Vulg. inserta voce quemdam. Videtur lacob ignorare aut non satis attendisse, se esse prope locum ab Abraham consecratum 12,8. Ceterum expressio cum in Pentateucho secus nonnisi 32,2 legatur, reapse elohistaesecundi propria diei nequit. Aiunt eündem auctorem somniis delectari v. 12, uti et decimis v. 22 : sc. omnes, qui de eiusmodi agunt, textus excisos fictitio illi tribuunt auctori; forfice res agitur, non crisi.
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v. 19 « Viditque in somnis scalam stantem super terram et [cacumen litus] tangens coelum , angelos quoque Dei ascendentes et descendentes per eam »,
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v. 13 « et Dominum innixum scalae dicentem sibi » : — Intelligi potest scala vel ea, quam échelle, vel quam escalier vocant Galli. 5» 23 verti potest aut stabat super eam , aut (cf. 18,2; 45,1) prope adstabat : neutro modo cogimur Deum concipere stantem in cacumine scalae. Neque tamen id excluditur aut colloquium cum Deo in coelo consistente difficultatem habet, cum agatur de re in somnio peracta (Caíim.), et cf. colloquium Abrahae cum divite in inferno. Ex interpretibus pluribus (cf. Ephr. Theodoret.) unum audi Per. : « Extra controversiam est, scalam illam fuisse symbolum et signum magnae cuiuspiam rei, cuius significandae gratia potissimum dormienti Iacob visum illius scalae oblatum est. — Scala illa pertingens a terra usque in coelum est divina providentia. — Administri huius divinae providentiae sunt beati spiritus angelici. — Quod autem lacob vidit Deum in fastigio scalae innixum.ei sive, ut hebraea sonant, stantem super eam, id significabat Deum esse primum principium atque ultimum finem totius providenliae, ab ipso mitti angelos cum mandatis peragendis in terra atque, his peractis, ad ipsum reverti ». Concedebatur autem haec visio Iacobo, qui solus, moestus atque sollicitus e terra promissa emigrabat vel potius aufugiebat, ad eius spem et fiduciam excitandam. Promittebat divinam protectionem et ascendenti in Mesopotamiam et descensuro rursum in Palaestinam (7"r.). In quantum vero ipse in Mesopotamia nacturus erat uxores, liberos et opes, et in quantum haec erant necessaria, quibus fieret messiae progenitor, in quo benedicendae toties fuerant praedictae omnes tribus terrae, haec visio simul priores messianicas promissiones omnes confirmat, et angelorum ascensus repraesentat V. T. redemptori obviam ascendens, descensus N. T. gratias in terram profusas , imprimis incarnationem ipsam. « Ego sum Dominus Deus Abraham patris tui et Deus Isaac », quos per omnia vitae discrimina fidelis protexi. Protegam etiam te. « Terram , in qua dormis , tibi dabo et semini tuo », tibi in semine tuo, semini in seipso.
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v. 14 « Eritque semen tuum quast pulvis terrae * dilataberis ad occidentem et orientem et septentrionem et meridiem; et benedicentur in te et £n semine tuo cunct(ae tribus terrae ». Cf. 26,4; 19,3; 18,17; 92,18. Tandem specialem in itinere protectionem et reditum in terram sanctam pollicetur Deus
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v. 15 : « Et ero » tecum et « custos (tus , quocumque perrezeris , et reducam te in terram hanc nec dimittam, nzsi complevero universa, quae dizi ».
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v. 16 « Cumque evigilasset lacob de somno , ait : Vere Dominus est in loco isto », « peculiari sc. ratione, quia in eo se Deus ipsi manifestaverat et specialem favorem ostenderat » (Bon/r.); « et egonesciebam » et hunc locum profano usui addixi (Ca/m.).
28:17
v. 17 « Pavensque : Quam. terribilis est, inquit, locus iste! » « quam venerandus, quam. religiosus! nempe propter Dei et angelorum praesentiam » (T?».). « Non est hic aliud nisi domus Det, et » haec est « porta coeli ». Cf. Sap. 10,10 : « Haec profugum irae fratris iustum deduxit per vias rectas et ostendit illi regnum Dei ». Coelum locus est visionis Dei et angelo-. rum; hinc locus, ubi se Deus et angeli videndos praebuere, merito a Iacob vocatur porta coeli. Quae tandem expressio synonyma est cum domus Dei, quae est nomen exprimens, quod ante dicebatur Vere Dominus est $n loco isto. His omnibus ratio redditur imponendi nominis Bethel. Si autem duo nomina Domus Dei et Porta Coeli attenderis, perspicies in illis contineri utrumque elementum nominis Babel seu Porta Dei. Babel posteris Noe quondam fuerat urbs sancta et revelationis divinae centrum, inde egressi exspectabant alium divinitus designatum iri locum sacrosanctum ; hunc se locum invenisse reputabat Iacob, ubi visione fuerat dignatus; ei igitur nomen imposuit non quidem Babel, quod iam Deus abominabatur (11,9), sed forma simile, significatione idem, Bethel.
28:18
v. 18 « Surgens ergo lacob mane tulit lapidem, quem supposuerat capiti suo, et erexit in titulum, fundens oleum desuper ». Sumpsit ipsum lapidem, quem ad profanum usum usurpaverat, eumque summmitati infuso oleo consecravit Deo. 1330, cum ex etymo tum secundum versiones, significat aliquid erectum, stans, cippum. Si diu post idolorum cippi in statuas transiere, non ideo fas est h. l. quidquam tale adstruere.
28:19
v. 19 « Appellavitque nomen urbis Bethel, quae prius Luza vocabatur ». « Locum eo nomine apppellavit, quod deinde communicatum est urbi » (Caím.). Sane urbis incolae perrexerunt urbem vocare Luzam , Abrahamidae vocabant Bethel (cf. Ios. 18,13 ; Iud. 1,23); quando regio ab Hebraeis subacta est, tandem unum praevaluit nomen Bethel.
28:20
v. 20 « Vovit etzam votum dicens : Si fuerit Deus mecum , et custodierit me in via, per quam ego ambulo, et dederit mihi panem ad vescendum et vestimentum ad induendum », — multo plura maiora largitus est Deus: uxores, liberos, opes —
28:21
v. 21 « reversusque fuero prospere ad domum patris mei : ertt mihi Dominus in Deum ». Cum haec ultima expressio ex 17,7 sensum habeat e/ Dominus protexerit me , e constructione etiam v. 21 assimiletur, ideo ad prodosin trahatur opertet , dum apodosis habetur v. 22. (ui expressionem explicant « religioso cultu eum prosequar » (Bonfr. et alii), primum hunc sensum expressioni gratuito affingunt, dein gratuito supplere debent « in loco », ergo hunc locum Dei cultui consecrabo. Id certe textus non habet.
28:22
v. 929 « Et lapis iste, quem erezi in titulum, vocabitur domus Dei » et erit, quam promissionem lacob 35,77 implevit exstructo ib. altari (Ca?.), « cunctorumque , quae dederis mihi, dectmas offeram tibi », probabilius sacrificiis absumendas (Ca:.). gendorum apud populos antiquos frequens erat; neque est, cur negemus eundem usum iam penes patriarchas Abrahamo antiquiores observatum esse. Si suspicetur quis, hac in re Iacob secutum esse ritum Chananaeorum, attendat oportet, eum ritum de se esse plane innocentem. Postea, quod gentiles eos cippos superstitiose colerent, iidem Hebraeis severe sunt prohibiti Lev. 26, 1. 29,1-30 Wellh. totum tribuit alteri elohistae; e contra Dzl/lm. ad v. 15^ usque narrationem tribuit iahvistae. Ratio eius est, quod v. 15-17 deprehendat hiatum aliquem, ut duae videantur consutae narrationes, Cum enim ante non fuerit sermo de mercede, pro qua lacob servierit Laban, v. 15 subito de mercede loquitur Laban; et v. 16 in recensendis filiabus Laban Rachel nominatur, quin indicetur de Rachel iam ante fuisse sermonem. Non lubet refutare argumentulum, cuius ne Wellh. quidem perspexit aciem ; neque etiam rationes rimari, ob quas Wellh. v. 9-15 alteri elohistae vindicat, quippe quas Dillm. censuerit esse inefficaces. Cum ipso eam pericopen priorum narratori, quem iahvistam vocant, permittimus; cf. quae dicemus post v. 17. | Cap. XXIX v.4 « Profectus ergo Iacob venit ?n terram orientalem », Hebr. : ad. terram filiorum orientis. Appellatio minus usitata : tamen Num. 93,7 Aram dicitur « terra orientis ». LXX addunt : ad Laban filium. Bathuel Syri, fratrem lebeccae matris Iacob et Esau. Simile additamentum habent 34,1 praeter LXX Vulg. omnes. Ergo eiusmodi quandoque s. textui addebantur, quandoque subtrahebantur : ergo audacius recentiores, ubi eiusmodi prolixior habetur oratio, illico versum tribuunt elohistae. v. 9 « Et vidit puteum tn agro, tres quoque greges ovium accubantes iuxta eum : nam ez tllo adaquabantur pecora; et os eius grandi lapide claudebatur ». xax apud Sam. articulo caret. Claudebatur os putei, non tam « ut possent greges salubrius, purius et copiosius potari » (Menoch.), sed quo alieni prohiberentur (Kn.). Hodie apud Arabes putei pertinent ad tribus vel familias, necnisi oblato munere alienus ex illis haurire permittitur.
28:1
… Among the Hebrews, as among other Semites, it was the parents who decided the fate of their children (cf. Gen. 24:2-4; 28:1 ff.; Eccl. 7:27); occasionally the effective intention of a young man to marry a girl not pleasing to his parents is recalled (Gen. 28:6-9; Jud. 14:2 ff.). …
28:2
… Both the Hebrew ἀδ. and the Greek ἀδελφός, as appears from the many sacred and profane texts, can indicate: a) a brother in the true and proper sense (Gen. 4, 8; Mt. 4, 21; 17, 1, etc.); b) a blood relative of any degree (Gen. 13, 18; 28, 2; I Par. 23, 21); c) a neighbor (Deut. 15, 3; Ios. 22, 2; Iudc. 1, 3; Ier. 7, 15; Rom. 9, 3; Iac. 1, 9; Plato, Men., 8, 239; Xenophon, Anab., 7, 2, 25, 38). Therefore the question arises: …
… In the most ancient period the practice prevailed of marrying even between half-brothers and half-sisters (cf. Gen. 20:12; II Sam. 13:13) and between cousins (cf. Gen. 24:15, 47; 28:2, 18 ff.). …
28:3
… In composition with 'El ('Elōhim) or with Jahweh there appear especially the terms 'elōh = 'Most High' (Gen. 14:18-20, 22; Ps. 46:3; 77:56) and Saadaj (Gen. 17:1; 28:3; 35:11; etc.), usually translated 'Omnipotent', but whose etymological meaning is much disputed. …
28:5
… The inhabitant of the place is called an "Aramean" (Gen. 25:20; 28:5; 31:20, 24).
28:6
… Among the Hebrews, as among other Semites, it was the parents who decided the fate of their children (cf. Gen. 24:2-4; 28:1 ff.; Eccl. 7:27); occasionally the effective intention of a young man to marry a girl not pleasing to his parents is recalled (Gen. 28:6-9; Jud. 14:2 ff.). …
28:9
… The I. must have had close contacts with the Midianites and with the Edomites, with whom they are often named in the Bible (cf. Gen. 28:9; 36:3; Jud. 8:3, 24; Jud. 2:13; I Chron. 2:17; 27:30; Ps. 82:7). Like their father, they gave themselves over to the nomadic life. …
Nabataeans (Greek: Nāḥāṭaṭṭo; Latin: Nabataei)
… Iud., 1, 12, 4) and St. Jerome (Quaest. in Gen., 25, 12; PL 23, 977) trace their descent from the Ishmaelite tribe of Nabaioth (Gen. 25, 13; 28, 9; 36, 3; I Par. 1, 29). The Nabātu, associated with Qidri in the Assyrian inscriptions and whom Ashurbanipal drove back into the Naḡd, may be the ancient ancestors of the N. of …
28:10
… 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).
28:11
Bethel (Hebrew Bēth-'Ēl = "House of God")
potamia to escape the wrath of Esau (Gen. 28, 11-22). Many biblical memories are linked to the history of B. Abraham, entering the land of Canaan, had pitched his tents between B. and Ai (v.) and had erected an altar to the Lord there; …
Luzah (Hebrew Láz "Almond", Septuagint Ἀουζά)
LUZAH (Hebrew Láz "Almond", Septuagint Ἀουζά). - Original name of a Canaanite locality, about 17 km north of Jerusalem, to which the name Bethel (v.) or "house of God" was later given in memory of the vision of the ladder and the Angels that Jacob had there while traveling from Beersheba to Haran (Gen. 28:11-28). It was situated almost in the center of Palestine, and in the division of the Promised Land it came to lie on the borders of the tribes of Ephraim and Benjamin (cf. Josh. 16:1 ff.; 8:3).
28:12
… They appear, among others, to Hagar (Gen. 16:7), to Abraham (Gen. 18:1-2; 22:1-18), to Lot (Gen. 19:1), to Jacob (Gen. 28:12). In the Old Testament there is no explicit mention of the creation of the angels, but it is implicit in the fact that the one God is described as creator of all beings (Ex. 20:11; …
JACOB - Jacob's ladder (Gen. 28, 12) and the altar of Bethel (ibid. 18). Mosaic of the Palatine Chapel (12th century) - Palermo.
28:13
In the Old Testament 'ab (plural 'abbôth, in the el-Amarna texts abûti) takes on many derived meanings, based on the notions of origin, nurture and authority, semantically connected with fatherhood: 1) Grandfather (Gen. 28, 13), ancestor (I Reg. 15, 11, 24; in the plural it is frequent: Gen. 15, 15; Num. 14, 18; etc.), whence 'abbôthêm' "our fathers" (Eccli. 44, 1), frequent in the prayers of the Jews (cf. …
28:14
… 42), who, "filled with the Holy Spirit" (v. 41), completed it by giving its profound reason in the blessed fruit of her womb, in whom precisely, according to the messianic promises to the Patriarchs, "all nations" would be "blessed" (Gen. 22:18; 26:4; 28:14, and Jn. 1:16 and Gal. 3:8-16). Theologically those words are essential: without them the angelic message would remain incomplete, neglecting the true reason for the "Dominus tecum"; …
28:18
… table ("table of Yahweh" Mal. 1:7, 12; Ez. 41:22). The first mentioned is that of Noah, Gen. 8:20; Abraham erects altars at Shechem, near Bethel, at Mamre, on Moriah, Gen. 12:7 ff.; 13:18; 22:9; Isaac at Beersheba, Gen. 26:25; Jacob at Bethel, Gen. 28:18; 35:14; Moses at Rephidim, with twelve masšebāth, at the foot of Sinai (Ex. 17:15; 24:4). The primitive form seems to have been a rocky block or a heap of unhewn stones; then the …
… For this reason, from antiquity it was used in sacred worship, as in the consecration of altars, vessels and places (Gen. 28, 18; 35, 14; Ex. 30, 24 ff.; 40, 9 ff.), of priests (ibid. 29, 7 ff.; Lev. 8, 11), of kings (I Reg. 10, 1; 16, 13); in sacrifices and in the oblations of first-fruits (Lev. 2, …
… In the Bible it is commemorative of a divine benefit (Gen. 28, 18, 22; 31, 13; 35, 14), or of a covenant (between Jacob and Laban: Gen. 31, 45, 51 f.; of the covenant of Sinai: Ex. 24, 4); it is a symbol of the worship of the true God (Is. 19, 19). …
28:22
… the Temple and its ministers (priests, Levites) for the maintenance of worship and of the persons attached to it. The cultic tithe, alongside which there also existed a royal tithe (I Sam. 8, 15.17), represents an ancient institution (Gen. 14, 20; 28, 22) and is based on the concept of an offering directed to the deity as owner of the land (Lev. 25, 23; Deut. 26, 1 ff.).
… There was some sanctuary, where the oracle was consulted (Gen. 25:22) and to whose priest tithes were paid, as at Bethel (ibid. 28:22). A vestige of the ancient priestly function of the head of family remained in the immolation of the paschal lamb (v.) (Ex. 12:3-11. 21-27). It seems that true priests existed in …
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.