Jacob serveth Laban seven years for Rachel: but is deceived with Lia: he afterwards marrieth Rachel. Lia bears him four sons.
Iacob intertained by Laban, 15. serueth him seuen yeares for Rachel, 23. but first receiuing Lia, 27. seuen dayes after receiueth also Rachel, and serueth for her seuen yeares more. 31. She remaining barren, Lia beareth foure sonnes.
1Then Jacob went on in his journey, and came into the east country.Partitosi quindi Giacobbe giunse nella terra d'oriente.IACOB therfore going on his iourney, came into the East countrie.Profectus ergo Jacob venit in terram orientalem. 2And he saw a well in the field, and three flocks of sheep lying by it: for the beasts were watered out of it, and the mouth thereof was closed with a great stone.E vide in un campo un pozzo, e presso a questo tre greggi di pecore sdraiate: perocché a questo si abbeveravano le pecore, e la sua bocca era chiusa con una gran pietra.And he sawe a wel in the field, and three flockes of sheepe lying beside it: for of it the beasts were watered, and the mouth therof was closed with a great stone.Et vidit puteum in agro, tres quoque greges ovium accubantes juxta eum: nam ex illo adaquabantur pecora, et os ejus grandi lapide claudebatur. 3And the custom was, when all the sheep were gathered together, to roll away the stone, and after the sheep were watered, to put it on the mouth of the well again.Ed era usanza, che raunate tutte le pecore ribaltavan la pietra, e ristorati i greggi la rimettevano sopra la bocca del pozzo.And the maner was when al the sheepe were geathered togeather they did rowle of the stone, and after the sheepe were refreshed they put it on the mouth of the wel againe.Morisque erat ut cunctis ovibus congregatis devolverent lapidem, et refectis gregibus rursum super os putei ponerent. 4And he said to the shepherds: Brethren, whence are you? They answered: Of Haran.Ed egli disse a' pastori: Fratelli, donde siete? Ed ei risposero: Di Haran.And he said to the sheperds: Brethren, Whence are you? Who answered: Of Haran.Dixitque ad pastores: Fratres, unde estis ? Qui responderunt: De Haran. 5And he asked them, saying: Know you Laban, the son of Nachor? They said: We know him.E interrogolli: Conoscete voi forse Laban, figliuolo di Nachor? Dissero: Lo conosciamo.And he asked them, saying: Know you Laban the sonne of Nachor? They said: We do knowe him.Quos interrogans, Numquid, ait, nostis Laban filium Nachor ? Dixerunt: Novimus. 6He said: Is he in health? He is in health, say they: and behold, Rachel, his daughter, cometh with his flock.È egli sano? disse egli. Risposero: È sano: ed ecco Rachele sua figlia, che vien col suo gregge.Is he in health? quoth he: He is in health, say they: And behold Rachel his daughter cometh with his flocke.Sanusne est ? inquit. Valet, inquiunt: et ecce Rachel filia ejus venit cum grege suo.
7And Jacob said: There is yet much day remaining, neither is it time to bring the flocks into the folds again: first give the sheep drink, and so lead them back to feed.E Giacobbe disse: Rimane ancor molto del giorno, e non è tempo di ricondurre i greggi all'ovile: date prima da bere alle pecore, e poscia riconducetele al pascolo.And Iacob said: There is yet much day remaining, neither is it time to bring the flockes into the foulds againe: first geue the sheep drinke, and so bring them backe to feede.Dixitque Jacob: Adhuc multum diei superest, nec est tempus ut reducantur ad caulas greges: date ante potum ovibus, et sic eas ad pastum reducite. 8They answered: We cannot, till all the cattle be gathered together, and we remove the stone from the well’s mouth, that we may water the flocks.Risposer quelli: Nol possiam fare, fino a tanto che sien radunate tutte le pecore, e tolta dalla bocca del pozzo la pietra, si abbeverino tutti i greggi.Who answered: We can not, til al the cattel be gethered together: and we remoue the stone from the wels mouth, that we may water the flocks.Qui responderunt: Non possumus, donec omnia pecora congregentur, et amoveamus lapidem de ore putei, ut adaquemus greges. 9They were yet speaking, and behold Rachel came with her father’s sheep; for she fed the flock.Non avean finito di parlare, quand'ecco che Rachele veniva colle pecore di suo padre: perocché ella pasceva il gregge.They were yet speaking, and behold Rachel came with her fathers sheepe: for the fed the flocke.Adhuc loquebantur, et ecce Rachel veniebat cum ovibus patris sui: nam gregem ipsa pascebat. 10And when Jacob saw her, and knew her to be his cousin german, and that they were the sheep of Laban, his uncle: he removed the stone wherewith the well was closed.E avendola veduta Giacobbe, e sapendo ch'ella era sua cugina germana, e che le pecore erano di Laban suo zio, tolse la pietra, colla quale chiudevasi il pozzo.whom when Iacob had seene, and knew her to be his cosen germaine, and that they were the sheepe of Laban his vncle: he remoued the stone, wherwith the wel was closed.Quam cum vidisset Jacob, et sciret consobrinam suam, ovesque Laban avunculi sui, amovit lapidem quo puteus claudebatur. 11And having watered the flock, he kissed her: and lifting up his voice wept.E fatto bere il suo gregge, la baciò: e alzata la voce pianse,And hauing watered the flocke, he kissed her: and lifting vp his voice wept,Et adaquato grege, osculatus est eam: et elevata voce flevit, 12And he told her that he was her father’s brother, and the son of Rebecca: but she went in haste and told her father.E le accennò, come era fratello del padre suo, e figliuol di Rebecca: ed ella andò in fretta a recarne nuova a suo padre.and he told her that he was her fathers brother, and the sonne of Rebecca: but she in hast went and told her father.et indicavit ei quod frater esset patris sui, et filius Rebeccæ: at illa festinans nuntiavit patri suo.
13Who, when he heard that Jacob his sister’s son was come, ran forth to meet him: and embracing him, and heartily kissing him, brought him into his house. And when he had heard the causes of his journey,Il quale avendo udito esser venuto Giacobbe, figliuolo di sua sorella, gli corse incontro: e abbracciatolo, e baciatolo, e ribaciatolo lo condusse a casa sua. E udite le ragioni dei suo viaggio,Who when he heard that Iacob his sisters sonne was come, he ranne forth to mete him: and embracing him, and hartely kissing him, brought him into his house. And when he had heard the causes of his iourney,Qui cum audisset venisse Jacob filium sororis suæ, cucurrit obviam ei: complexusque eum, et in oscula ruens, duxit in domum suam. Auditis autem causis itineris, 14He answered: Thou art my bone and my flesh. And after the days of one month were expired,Rispose: Tu sei osso mio, e mia carne. E passato che fu un mese,he answered: Thou art my bone and my flesh. And after the dayes of one moneth were expired,respondit: Os meum es, et caro mea. Et postquam impleti sunt dies mensis unius, 15He said to him: Because thou art my brother, shalt thou serve me without wages? Tell me what wages thou wilt have.Gli disse: Forse perché tu sei mio fratello, servirai a me gratuitamente? dimmi quel che tu vuoi.he said to him: because thou art my brother, shalt thou serue me gratis? Tel me what wages wilt thou take.dixit ei: Num quia frater meus es, gratis servies mihi ? dic quid mercedis accipias. 16Now he had two daughters, the name of the elder was Lia; and the younger was called Rachel.Or egli avea due figliuole: la maggiore chiamavasi Lia; la minore Rachele.He had in dede two daughters, the name of the elder was Lia: and the younger was called Rachel.Habebat vero duas filias: nomen majoris Lia, minor vero appellabatur Rachel. 17But Lia was blear-eyed: Rachel was well favoured, and of a beautiful countenance.Ma Lia avea gli occhi cisposi: Rachele era bella di volto, e avvenente.But Lia was bleare eyed: Rachel wel fauored, and of a bewtiful countenance.Sed Lia lippis erat oculis: Rachel decora facie, et venusto aspectu. 18And Jacob being in love with her, said: I will serve thee seven years for Rachel, thy younger daughter.E a questa portando amore Giacobbe disse: Ti servirò per Rachele tua figlia minore per sette anni.Whom Iacob louing, said: I wil serue thee for Rachel thy younger daughter, seauen yeares.Quam diligens Jacob, ait: Serviam tibi pro Rachel filia tua minore, septem annis.
19Laban answered: It is better that I give her to thee than to another man; stay with me.Rispose Laban: È meglio, ch'io la dia a te, che ad altro uomo: statti con me.Laban answered: It is better that I geue her to thee then to an other man, tary with me.Respondit Laban: Melius est ut tibi eam dem quam alteri viro: mane apud me. 20So Jacob served seven years for Rachel: and they seemed but a few days, because of the greatness of his love.Servì adunque Giacobbe per Rachele sette anni: e pochi gli parver quei giorni pel grande amore.Iacob therfore serued for Rachel seuen yeares: and they semed a few dayes because of the greatnes of his loue.Servivit ergo Jacob pro Rachel septem annis: et videbantur illi pauci dies præ amoris magnitudine. 21And he said to Laban: Give me my wife; for now the time is fulfilled, that I may go in unto her.E disse a Laban: Dammi la mia moglie: perocché è compiuto già il tempo di sposarla.And he said to Laban: geue me my wife: because now the time is complete, that I may companie with her.Dixitque ad Laban: Da mihi uxorem meam: quia jam tempus impletum est, ut ingrediar ad illam. 22And he, having invited a great number of his friends to the feast, made the marriage.E quegli, fatto invito di una gran turba di amici al convito, fece le nozze.Who hauing bid a great number of his freinds to the feast, made the mariage.Qui vocatis multis amicorum turbis ad convivium, fecit nuptias. 23And at night he brought in Lia, his daughter, to him,E la sera condusse a lui la sua figliuola Lia,And at night he brought in Lia his daughter to him,Et vespere Liam filiam suam introduxit ad eum, 24Giving his daughter a handmaid, named Zelpha. Now when Jacob had gone in to her according to custom, when morning was come he saw it was Lia.Dando alla figliuola una serva chiamata Zelpha. Ed essendo Giacobbe andato a stare con lei secondo il costume, allorché venne il giorno, conobbe ch'ella era Lia.geuing his daughter a handmaid, named Zelpha. With whom when Iacob had compained after the maner, when morning was come he saw Lia:dans ancillam filiæ, Zelpham nomine. Ad quam cum ex more Jacob fuisset ingressus, facto mane vidit Liam: 25And he said to his father-in-law: What is it that thou didst mean to do? did not I serve thee for Rachel? why hast thou deceived me?E disse al suo suocero: Che è quello che tu ti sei indotto a fare? non ti ho io servito per Rachele? perché mi hai tu gabbato?and he said to his father in lawe: What is it that thou didest meane to doe? did not I serue thee for Rachel? why hast thou deceiued me?et dixit ad socerum suum: Quid est quod facere voluisti ? nonne pro Rachel servivi tibi ? quare imposuisti mihi ?
26Laban answered: It is not the custom in this place, to give the younger in marriage first.Rispose Laban: Non è usanza nel nostro paese, che le figliuole minori sien le prime a maritarsi.Laban answered: It is not the custome in this place, that we bestowe the younger in mariage first.Respondit Laban: Non est in loco nostro consuetudinis, ut minores ante tradamus ad nuptias. 27Make up the week of days of this match: and I will give thee her also, for the service that thou shalt render me other seven years.Compisci la settimana di questo sposalizio; e ti darò anche l'altra pella servitù, che mi presterai per altri sette anni.Make vp the weeke of dayes of this match: and I wil geue the this same also, for the worke that thou shalt serue me other seauen yeares.Imple hebdomadam dierum hujus copulæ: et hanc quoque dabo tibi pro opere quo serviturus es mihi septem annis aliis. 28He yielded to his pleasure: and after the week was past, he married Rachel:Si accomodò alla proposta: e passata quella settimana, prese per moglie Rachele;He yelded to his pleasure: and after the weeke was past, he maried Rachel to wife:Acquievit placito: et hebdomada transacta, Rachel duxit uxorem: 29To whom her father gave Bala, for her servant.A cui il padre avea data per serva Balam.to whom her father had deliuered Bala for to be her seruant.cui pater servam Balam tradiderat. 30And having at length obtained the marriage he wished for, he preferred the love of the latter before the former, and served with him other seven years.E giunto finalmente al possesso delle nozze bramate, l'amore della seconda fu in lui più forte, che quel della prima, servendo in casa di Laban per altri sette anni.And hauing at length obteined the mariage that he wished, he preferred the loue of the later before the former, seruing with him other seauen yeares.Tandemque potitus optatis nuptiis, amorem sequentis priori prætulit, serviens apud eum septem annis aliis. 31And the Lord seeing that he despised Lia, opened her womb, but her sister remained barren.Ma il Signore veggendo, com'ei disprezzava Lia, la rendette feconda, rimanendo sterile la sorella.And our Lord seing that he despised Lia, opned her wombe, her sister remaining barren.Videns autem Dominus quod despiceret Liam, aperuit vulvam ejus, sorore sterili permanente. 32And she conceived and bore a son, and called his name Ruben, saying: The Lord saw my affliction: now my husband will love me.Ed ella partorì il figliuolo, che avea conceputo, e posegli nome Ruben, dicendo: Il Signore ha veduta la mia umiliazione; adesso il mio marito mi amerà.Who conceaued and bare a sonne, and called his name Ruben, saying: Our Lord saw mine affliction: now my husband wil loue me.Quæ conceptum genuit filium, vocavitque nomen ejus Ruben, dicens: Vidit Dominus humilitatem meam: nunc amabit me vir meus.
33And again she conceived and bore a son, and said: Because the Lord heard that I was despised, he hath given this also to me: and she called his name Simeon.E di bel nuovo concepì, e partorì un figliuolo, e disse: Perché il Signore intese, come io era dispregiata, mi ha dato anche questo figliuolo: e diedegli il nome di Simeon.And againe she conceaued and bare a sonne, and said: For because our Lord heard that I was contemned, he hath geuen this also to me: and she called his name Simeon.Rursumque concepit et peperit filium, et ait: Quoniam audivit me Dominus haberi contemptui, dedit etiam istum mihi; vocavitque nomen ejus Simeon. 34And she conceived the third time, and bore another son, and said: Now also my husband will be joined to me, because I have borne him three sons: and therefore she called his name Levi.E concepì la terza volta, e partorì un altro figliuolo, e disse: Adesso sarà ben unito con me il mio marito, dacché gli ho fatti tre figliuoli: e perciò chiamollo col nome di Levi.And she conceaued the third time, and bare an other sonne: and said: Now also my husband wil be ioyned to me, for because I haue borne him three sonnes: and therfore she called his name, Leui.Concepitque tertio, et genuit alium filium: dixitque: Nunc quoque copulabitur mihi maritus meus: eo quod pepererim ei tres filios: et idcirco appellavit nomen ejus Levi. 35The fourth time she conceived and bore a son, and said: Now will I praise the Lord: and for this she called him Juda. And she left bearing.Concepì per la quarta volta, e partorì un figliuolo, e disse: Adesso io darò laude al Signore: e perciò chiamollo Giuda; e cessò da fare figliuoli.The fourth time she conceaued and bare a sonne, and said: Now wil I conffesse to our Lord. And for this she called him Iuda: And she left bearing.Quarto concepit, et peperit filium, et ait: Modo confitebor Domino, et ob hoc vocavit eum Judam: cessavitque parere.
29:1
Year of the World 2245.
Haydock
East. Mesopotamia, where Laban dwelt. (Haydock)
29:2
Calmet
Stone. Not of such an immoderate size, but that Jacob could remove it. In that country water was scarce, and preserved with care. (Calmet)
29:3
Haydock
Sheep. Instead of this, Kennicott would read shepherds; as also ver. 2. and 8. In which last, the Samaritan, Arabic and Septuagint agree with him; as the two former do likewise in this third verse. (Haydock)
29:4
29:5
29:6
Du Hamel
Health. Hebrew, "in peace;" by which name all good things are designated. (Du Hamel)
29:7
Menochius
To feed. He shews his knowledge of pastoral affairs, and his concern for them. (Menochius)
29:9
Haydock
She. Hebrew He, ipsa. Eva is put for Eia, the letters being similar, Genesis 3:15. (Haydock)
Calmet
Other copies agree with the Vulgate and the Septuagint (Calmet)
29:10
29:11
Haydock
Kissed her, according to the custom of the country, (Chap. 24:26,) having told her who he was. He was not so young, that she could suspect him guilty of an unbecoming levity, being above 77 years old, Genesis 27:1. (Haydock)
Menochius
In that age of simplicity, beautiful maids might converse with shepherds, without suspicion or danger. (Menochius)
Calmet
Wept, through tenderness, and perhaps on account of his present inability to make her a suitable present. (Calmet)
29:12
Brother, or nephew. The name of brother, in Scripture, almost corresponds with the Consanguineus of the Latins, or our relation.
29:14
Calmet
My flesh, entitled to my utmost protection and friendship. (Calmet)
29:17
Onkelos
Blear-eyed. Hebrew, racoth. Watery and tender, unable to look steadfastly at any object, but at the same time very beautiful. (Onkelos; etc.)
Calmet
The beauty of Rachel was perfect; not confined to one part. These two sisters represented the synagogue and the Church of Christ. Lia, though married first, never gains the entire affection of her husband. (Calmet)
29:20
Year of the World 2252, Year before Christ 1752.
Calmet
For Rachel. It was then the custom to buy or to pay a dowry for a wife. (Chap. 34:12; Osee 3:2.) Herodotus says, 1:196, that the Babylonians sold their beautiful women as high as possible, and gave part of the price to help off the more deformed. The Turks do the like. (Calmet)
Tirinus
A few, etc. So highly did he esteem Rachel, that he thought he had obtained her for just nothing, though delays naturally seem long to lovers. (Tirinus)
Haydock
Calmet supposes that he was married to her the second month after he arrived at Haran; and on this account, easily explains his words, as love made all labour tolerable, and even easy, in the enjoyment of the beautiful Rachel. Usher also places the birth of Ruben in the first year of Jacob's service, A. 2246[the year of the world 2246]. But Salien and the context decide, that he waited full seven years, and then obtained Lia, by fraud, of Laban; and seven days after, Rachel. (Haydock)
Du Hamel
He was then 84 years old! (Du Hamel)
29:21
Haydock
Go in, etc. To consummate my marriage; (Menochius) as the time is expired. (Haydock)
29:22
Haydock
Friends. Hebrew, Septuagint and Chaldean say, "all the men of that place." He was rich, and, though very greedy, could not well avoid conforming to the custom of making a splendid entertainment on such a joyful occasion. (Haydock)
29:24
A handmaid, by way of dowry, as he did afterwards to Rachel. Both sisters considered it so small, as to say they had nothing, Genesis 31:14.
Menochius
Lia, who committed a great sin of adultery, though she was more excusable than Laban; inasmuch as she obeyed his order. (Menochius)
Haydock
Jacob might justly have refused to marry her; and then what a dishonour would have been entailed upon her for life! In consequence of this imposition, the legitimacy of Ruben's conception was rendered doubtful. We may suppose, that shame hindered Lia from opening her mouth; so that Jacob had no means of discovering the cheat till day-break, having gone into the nuptial chamber after it was dark, according to custom, and the woman being also covered with a veil, Tobias 8:1. Hence Jacob was guilty of no fault, as his mistake was involuntary. (Haydock)
Haydock
He afterwards consented to marry her, (Calmet) probably on the second day of the feast. (Haydock)
29:26
Menochius
Custom. This appears to be a false pretext: for all the people saw that Rachel was adorned like the intended bride, (Haydock) and were invited to her wedding. (Menochius)
29:28
Week. Seven days; not years, as Josephus would have it. The nuptial feast lasted a week, Judges 14:15.
29:30
Calmet
Latter. Jacob is the figure of Jesus Christ; who rejected the synagogue, and treated his Church, gathered from all nations, with the utmost affection. (Calmet)
St. Gregory
Lia means "painful or labourious;" and Rachel a sheep; denoting, that a quiet contemplative life must be united with an active one; and that the Church must suffer here, and be crowned in heaven. (Haydock) (St. Gregory, Mor. 6:28.)
29:31
29:32
Year of the World 2253, Year before Christ 1751.
Haydock
Ruben. "See the son, or the son of vision;" alluding perhaps, distantly, to ver. 24, He saw Lia. (Haydock)
29:33
Year of the World 2254.
Despised, or the hated wife, Deuteronomy 21:15.
Simeon, "hearing or obedient."
29:34
Year of the World 2256.
Levi, "adhesion or union." My husband will now stick to me.
29:35
Calmet
Juda, "praise or confession." (Calmet)
Haydock
Left bearing for a time. (Haydock)
Tirinus
In the imposition of these names, Lia testified her gratitude to God. (Tirinus)
29:11
S. Augustin. (q. 87. in Gen) cōmendeth familiar kissing of kinsfolke and frendes as a laudable custome in some countries. It is no where more ciuil & modest then in England.
29:15
VVithout ••• ges?
29:23
Laban greeously offended, neither could Lia be excused, but Iacob was innocent, in this fact.
29:27
After seuen daies he had Rachel who was his first spouse. S. Hierom Tradit Heb. S. Aug. q. 89. in Gen.
29:10
St Jerome † AD 420 The Letters of St. Jerome 69.6
… It is Abraham and Isaac who dig wells, the Philistines who try to prevent them. Beersheba too, the city of the oath, and [Gihon], the scene of Solomon’s coronation, derive their names from springs. It is beside a well that Eliezer finds Rebekah. Rachel too is a drawer of water and wins a kiss thereby
29:11
St Ambrose of Milan † AD 397 Concerning Virgins 3.3
10. Was it a small sign of modesty that when Rebecca came to wed Isaac, and saw her bridegroom, she took a veil, that she might not be seen before they were united? Certainly the fair virgin feared not for her beauty, but for her modesty. What of Rachel, how she, when Jacob’s kiss had been taken,
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 16
… Jacob, the son of Isaac and Rebecca, when in fear of his brother’s treachery he had gone to Mesopotamia, drew nigh and rolled away the stone from the mouth of the well, and watered the flocks of Laban, his mother’s brother.
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.2
… 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. Read the Scripture, and thou wilt find that uncle and sister’s son are called brothers.
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St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 16
… “And Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father’s brother, and that he was Rebekah’s son.” Here is an example of the rule already referred to, by which a nephew is called a brother. And again,
29:17
St Jerome † AD 420 The Letters of St. Jerome 123.13
… Besides, if we are to deal with symbols and types of things to come, we must judge of them not by our own opinions but in the light of the apostle’s explanations. Hagar and Sarah, or Sinai and Zion, are typical of the two testaments. Leah who was tender-eyed and Rachel whom Jacob loved
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.52
… And on this account she is described as fair and well-formed. This is the beloved of every pious student, and for this he serves the grace of God, by which our sins, though like scarlet, are made white as snow. For Laban means making white; and we read that Jacob served Laban for Rachel.
29:20
St John Chrysostom † AD 407 Homilies on First Corinthians 33
… a thing which is wont to be most vexing, when one receives opprobrious treatment from one’s friends? In no wise. And the cause was his love, which made the time, though long, appear short. “For they were,” saith he, (
St Jerome † AD 420 The Letters of St. Jerome 22.40
40. Love finds nothing hard; no task is difficult to the eager. Think of all that Jacob bore for Rachel, the wife who had been promised to him. “Jacob,” the Scripture says, “served seven years for Rachel. And they seemed unto him but a few days for the love he had to her.”
29:21
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.31
… Let us abhor those also who say that the Saviour’s birth was of husband and wife; who have dared to say that He was the child of Joseph and Mary, because it is written, And he took unto him his wife . For let us remember Jacob who before he received Rachel, said to Laban, Give me my wife
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… 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 ( Gen. xxviii. 12 .) But, you will say, he was a slave in a foreign land? Yes, but he arrives among his own kindred, and receives a bride, and appears worthy to his father-in-law. (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.6
… “And they laded,” it is said, “both the ships.” The two ships figured the One Church, but made out of two peoples, joined together in Christ, though coming from different parts. Of this too the two wives, who had one husband Jacob, Leah and Rachel, are a figure.
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St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.52
… A man would desire, if it were possible, to obtain at once the joys of lovely and perfect wisdom, without the endurance of toil in action and suffering; but this is impossible in mortal life. This seems to be meant, when it is said to Jacob: "It is not the custom in our country to marry the younger before the elder."
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St Ambrose of Milan † AD 397 Concerning Widows 15
… And so the holy patriarch has taught us, how highly we ought to esteem a first marriage, since he himself esteemed his first betrothal so highly. Take care, then, my daughter, lest you be both unable to hold fast the grace of marriage, and also increase your own troubles.
29:32
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… So, too, Pharez was so named by his nurse from the incident at his birth , yet no one on that account, like Eunomius, displayed any jealousy of his assuming an authority above that of God. Moreover the mothers of the patriarchs gave them their names, as Reuben, and Simeon, and Levi
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1. HE LIFTED UP HIS FEET THEREFORE. — In Hebrew, he lifted up his feet, that is to say, Jacob, strengthened by the vision of God's ladder and by his vow, was aroused and eager, and journeyed to Haran, not doubting that God, according to the promises made to him, would be both his guide on the way and his restorer. Josephus here and elsewhere sometimes does not relate sacred history with sufficient fidelity; for he says that Jacob had many companions on the journey, when Jacob himself asserts that he completed this journey relying not on companions, but on his staff alone, Gen. XXXII, 10. INTO THE LAND OF THE EAST, — into Mesopotamia, which is to the east of Palestine.
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3. IT WAS THE CUSTOM. — The reason for closing this well was the scarcity of water in those places, says Abulensis, and lest anyone should contaminate or foul the water; therefore the shepherds with their flocks, coming together to it, would remove the great stone by which it was closed, and thus they would water the flocks together, and soon after rolling the stone back again, they would stop up the mouth of the well.
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4. BRETHREN, — companions, friends: as a shepherd addresses shepherds.
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9. BEHOLD RACHEL. — Note the modesty and simplicity of that ancient age: behold Rachel, a fair and wealthy maiden of marriageable age, dwells among the shepherds without danger to her chastity and without evil suspicion, and tends the sheep (for Rachel in Hebrew means sheep).
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10. AND HE KNEW, — from the words of the shepherds, vers. 6. HE REMOVED THE STONE. — What many shepherds together could not do, Jacob alone accomplishes; whence it appears that he was of great natural strength, which he himself increased by continual temperance and chastity. Jacob did this out of love for Rachel, his cousin and future wife.
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11. HE KISSED HER. — This was a kiss of friendship, by which brothers and kinsmen are accustomed to greet one another when departing or returning, and to salute or bid farewell with a kiss. Thus St. Augustine, Quaest. LXXXVII. HE WEPT, — as kinsmen are accustomed to weep with joy when they meet kinsmen whom they love dearly and whom they have not seen for a long time. The Hebrews and Lyran think that Jacob wept because he did not have gold and silver to offer to Rachel: for they say that Eliphaz, son of Esau, had despoiled Jacob of these, who, being hostile to Jacob on account of the birthright taken from his father, pursued him on the journey and seized him. But these are Jewish fables.
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12. THAT HE WAS BROTHER OF HIS FATHER. — "Brother," that is, grandson; for Jacob was the son of Rebecca, who was the sister of Laban, who was the father of Rachel. Laban therefore was the uncle of Jacob, and consequently Jacob was the grandson of Laban through his sister: and Rachel and Jacob were cousins. AND WHEN HE HAD HEARD THE CAUSES OF HIS JOURNEY. — The Hebrew has, and Jacob told Laban all these words, namely, how he himself, fleeing his brother Esau, was sent by his parents to Laban, that he might seek a wife from him, and how he came upon Rachel at the well.
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14. THOU ART MY BONE AND MY FLESH, — thou art my grandson and my kinsman. See cap. II, vers. 23. Since thou hast fled to me, as to thy uncle, both for protection and for marriage, I can deny nothing to thee, as my grandson: put away fear therefore, O grandson! remain with me, that thou mayest be secure, and choose a wife from my family, my house shall be thy house. Some think that Laban by this phrase referred to what most ancient philosophers taught, namely, that bones are generated from the male seed in the embryo, but the flesh itself is formed from the maternal matter surrounding the male seed. AFTER A MONTH WAS PASSED, — after a month had elapsed, during which Jacob had served Laban for nothing: for Jacob did not wish to live idle in his uncle's house and eat bread for nothing; therefore he immediately set himself to domestic work and the care of the sheep. Whence Laban soon placed him in charge of all the sheep, says Josephus.
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15. BROTHER, — kinsman.
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17. HIS EYES WERE WEAK. — In Hebrew it is, the eyes of Leah were raccot, that is, tender, weak and infirm, as the Septuagint translates it. The Chaldean therefore wrongly interprets tender as elegant, as if Leah were beautiful and elegant in her eyes alone, and Rachel in her whole face. Secondly, others add an aleph, and for raccot, read aruchot, that is, long, as if Leah had long, and therefore deformed eyes; but these alter and corrupt the text, adding a letter. Thirdly, others think that Leah suffered from weakness of the eyes properly so called: this indeed seems to be what our Interpreter wishes to mean. Fourth and best, the weakness of Leah's eyes appears to have been merely a debility, softness and tenderness of the eyes, by which it comes about that they cannot be fixed long upon something, but are rolling and prone to tears, so that the pupils seem to swim as it were in their sockets; for this is what the Hebrew raccot signifies. Tropologically St. Gregory, in the first part of the Pastoral, chapter XI: He is weak-eyed, he says, whose eye, that is, the keenness of his intellect, is obscured by moisture, that is, by affections and earthly works. Note, although in seeking a wife virtue and morals are to be looked to first, yet secondarily beauty can be looked to in a wife, both so that conjugal love and desire may rest in her, lest it turn to others; and so that from a beautiful woman more vigorous and more beautiful offspring may be born. Thus the Abulensian. And this is what St. Thomas means, when he teaches that it is not lawful to take a wife for the sake of beauty, namely so that beauty alone should turn you from celibacy to marriage; but yet, granted that you wish to take a wife, it is lawful to choose a beautiful one before an ugly one, and this for the sake of more pleasant cohabitation and more constant love.
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18. I WILL SERVE THEE. — Note: Jacob by this service, so long and hard, after the ancient custom, purchased for himself both Leah and Rachel as wives. For it was the custom among the Greeks, Romans and Hebrews that men purchased wives for themselves by giving a price. Thus David purchased Michal for a hundred foreskins of the Philistines, I Kings XVIII, 25, and II Kings III, 14. Concerning this purchase of wives I shall say more at Exodus IV, 25.
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20. THEY SEEMED TO HIM BUT A FEW DAYS BECAUSE OF THE GREATNESS OF HIS LOVE. — You will say: Love is impatient of delay, and esteems few days as many. I answer that this is true effectively, not appreciatively: for as to affection and desire of possessing Rachel, the days of servitude seemed to Jacob to be many; but appreciatively, that is, for so great a thing, the price of this servitude seemed to him small, and the days of so long labor seemed to him to be few and small, that is, his labor seemed to him to be small, compared with so great a reward. Days therefore here are put for the labor of those days, by metonymy. Thus St. Jerome and St. Augustine.
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22. HE MADE A FEAST, — a nuptial banquet. For this is the Hebrew mishte. From that time therefore feasts were celebrated at weddings, but by the pious with fear of God, as appears from Tobias, chapter IX. Athenaeus gives the reason, book V: "By customs and laws," he says, "it is ordained that a feast be made at weddings: both that we may worship the nuptial gods, and that it may serve as a testimony," namely to the guests, that the nuptials please the bride and groom; but these feasts gradually grew into great luxury and abuse, as St. Chrysostom shows at length here.
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24. IN THE MORNING HE SAW LEAH. — Leah sinned by obeying her father; for she consented to fornication, indeed to adultery and incest: for she knew that Jacob was not hers, but her sister Rachel's husband. But Laban sinned more gravely, who by his authority and counsel induced her to the crime. Jacob is excused by ignorance, by which in good faith he thought it was Rachel, not Leah.
Symbolically, Richard of St. Victor, in the book On the Twelve Patriarchs, explains these things thus: "How indeed Leah is substituted while Rachel is hoped for, those easily recognize who have learned this not so much by hearing as by experience, how often it happens. For what else do we call the chamber of Sacred Scripture but Rachel's chamber: in which we do not doubt that divine wisdom lies hidden under the decent veil of allegories? In such a chamber Rachel is sought as often as in the reading of Scripture spiritual understanding is sought. But as long as we are still not sufficient to penetrate to sublime things, for a long time Rachel, eagerly and diligently sought, we have not yet found: we therefore begin to groan, to sigh, not only to lament our blindness, but also to blush; and then in Rachel's chamber, not Rachel herself, but Leah we have no doubt we have found. For as it is Rachel's to understand, to meditate, to contemplate: so truly it pertains to Leah to weep, to groan, to sigh."
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27. FULFILL THE WEEK OF DAYS OF THIS UNION,—by which you are joined to Leah in matrimony and marital affection: for the first union was adulterous, not marital. Therefore Laban wished that Jacob, having recognized the error, should take as wife Leah whom he had known; and Jacob did this, that he might consult the honor and dignity of Leah. The sense therefore is, as if Laban said: Let pass, O Jacob, seven days of this feast of Leah, during which her nuptials are celebrated according to custom: when these are completed, I will give you Rachel also, yet on this condition, that you serve me for her another seven years: for it would be shameful and disgraceful to Leah if, within the days of her nuptials, you should take her sister as a wife in addition. Hence it appears that a nuptial feast and banquet was customarily held for seven days at that time, as it is now held for three. The same is intimated in Judges XIV, 12.
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28. THE WEEK COMPLETED, RACHEL TAKEN AS WIFE.—Josephus therefore errs, when he asserts that Jacob took Rachel as wife after the second period of seven years of servitude, namely after fourteen years from Jacob's flight and arrival in Haran, during which he served Laban; for from this place and the following passages it is clear that Jacob took Rachel as wife after the completion of seven days from the marriage of Leah, and afterwards served for her another seven years. The same is evident from the contention of Rachel, barren, with Leah, fruitful and bearing children, verse 31. Thus St. Jerome, Augustine, Alcuin and others.
Tropologically, Rachel and Leah, sisters, signify the twofold life, namely the contemplative and the active. First, Leah must be led to, that is, the laborious one (for this is what Leah signifies in Hebrew) and blear-eyed: because the active life is intent upon earthly things and anxious and variously distracted; then Rachel, that is, a sheep, namely the rest of contemplation, which we ought to pursue with as great love as Jacob loved Rachel. See St. Gregory, book VI of the Morals, chapter XXVIII, and St. Augustine, book XXII Against Faustus, chapter LII. And St. Bernard, book On the Manner of Living Well to a Sister, chapter LIII: The active life, he says, serves God in the labors of this world, while it feeds the poor, receives them, clothes them, visits them, consoles them, buries them, and bestows upon them other works of mercy. And yet Leah is fruitful in sons, because many are active, and few are contemplative. Rachel truly, a sheep, or one who sees the beginning (as Rachel is said to be as it were raa chel, that is, saw the beginning) is interpreted, because the contemplative are simple and innocent like sheep, and alien from all tumult of the world, so that, adhering to divine contemplation alone, they may see him who says: I am the beginning, who also speak unto you. And a little before: So that now nothing pleases to do, but all the cares of the world being despised, the soul burns with desire to see the face of its Creator: so that now it knows how to bear with sorrow the weight of corruptible flesh, and with all desires wishes to be present at the hymn-singing choirs of angels, longs to be mingled with the heavenly citizens, to rejoice in eternal incorruption in the sight of God. And further below: As the active life is the sepulcher of worldly life, so the contemplative life is the monument of the active life. For ascending to it, they are buried in the quiet of contemplation. This Magdalene chose, and therefore it was said to her by Christ: Mary hath chosen the better part, which shall not be taken away from her. Therefore, as one dead from the love of the present life, separate yourself, as if buried in a monument, have no care for the world. And St. Thomas, II II, Question CLXXXII, article 1, teaches that Rachel, that is, contemplation, excels Leah, that is, action, and proves this by eight reasons. The first is, because the contemplative life befits man according to that which is best in him, that is, according to the intellect, and with respect to its own intelligible objects. The second, because it can be more continuous than the active. The third, because it brings more holy delight. For, as St. Augustine says, sermon 26 On the Words of the Lord: Martha was troubled, Mary feasted. The fourth, because in the contemplative life man is more self-sufficient, since he needs fewer things. The fifth, because the contemplative is loved for its own sake, the active is ordered to another end. The sixth, because it consists in quiet. The seventh, because the contemplative is occupied in divine things, the active in human things. The eighth, because it is according to that which is most proper to man, namely according to the intellect. It is therefore better to embrace the contemplative life, as far as obedience and charity permit, than to pursue the active. This is what St. Augustine taught, book XIX of the City of God, chapter XIX: Holy leisure seeks the love of truth: just business undertakes the necessity of charity; if no one imposes this burden, one must be free to perceive and contemplate truth. A blessed house, says St. Bernard, sermon 3 On the Assumption, and ever a blessed congregation, where Martha complains of Mary, that is, where the contemplation of divine things so prevails and dominates, that external action as it were complains of it. An unhappy congregation is that in which Mary complains of Martha: because no time is given to Mary, that is, to contemplation, the whole being spent on external things. Symbolically, Richard of St. Victor, book II On the Twelve Patriarchs, which is inscribed Benjamin Minor: Rachel, he says, is the study of wisdom, Leah the desire of justice; but we know that Jacob served seven years for Rachel, and the days seemed few to him because of the greatness of his love. Why are you amazed? According to the magnitude of her beauty was the magnitude of his love. For what is wisdom more sweetly possessed, more ardently loved? Its beauty surpasses all beauty, its sweetness exceeds all pleasantness. For it is more beautiful than the sun, and compared to the light above all the arrangement of the stars, it is found first. Hence it is to be asked why all the marriages of Leah are so greatly abhorred by those who sigh so much in the embrace of Rachel. Perfect justice commands to love enemies, to leave parents and all one's own things, to bear patiently the evils inflicted, to decline everywhere the glory offered. But what seems more foolish, what more laborious to the lovers of this world? Hence it is that Leah is believed to be blear-eyed and is reckoned laborious by them. Secondly, the same author below explains these two wives of Jacob in another symbolic way: To every rational spirit, that is Jacob, he says, a certain twofold power is given: one is reason, the other is affection: reason by which we discern, affection by which we love. These are the twin wives of the rational spirit, from which a noble offspring arises. From reason come spiritual senses; from this affection come ordered affections. It should be known therefore that affection truly begins to be Leah when it strives to compose itself according to the norm of justice; and reason is asserted without doubt to be Rachel when it is illuminated by the light of true wisdom. But who does not know how laborious that is, how pleasant this is? Surely not without great labor is the affection of the mind restricted from illicit to licit things, and rightly is such a wife called Leah, that is, laborious. But what is more pleasant than to raise the eye of the mind to the contemplation of supreme wisdom? To which when reason is expanded for contemplating, it is deservedly honored by the name of Rachel; for Rachel, seeing, is interpreted as a beginning. In like manner our Pineda, in book I on Solomon, chapter IV: Jacob and Rachel, he says, are symbols of the wise man and wisdom; hence just as Jacob loved Rachel, so Solomon loved wisdom: which he beautifully demonstrates and deduces through nineteen parallels.
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31. THAT HE DESPISED LEAH. — The Hebrew, Chaldean and Greek texts have that he hated Leah, that is, that he loved Leah less than Rachel, so that Jacob seemed to hate Leah in comparison with Rachel. This hatred therefore was not positive, but negative, namely a defect of love, arising from the fact that Leah was blear-eyed and deformed, and that she had substituted herself for Rachel to Jacob through deception. Similar Hebraisms and amplifications are found in Matthew X, 37; John XII, 25, and elsewhere. HE OPENED HER WOMB, — he made it fruitful by giving her offspring: on the contrary, to close or shut the womb is to make it barren. Note here how God distributes his gifts, so that he gives something to all, but not all things to any one. Thus to Rachel he gave beauty, but not fruitfulness: to Leah he denied beauty, but gave what is greater, namely fruitfulness, and that from her line, namely from Judah, Christ was born. Again note here that fruitfulness is a peculiar gift of God.
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32. REUBEN. — In Hebrew reuben, that is, see the son, whom namely God gave to me, looking upon me with the eyes of his mercy, when I was despised by my husband. This is indeed what Leah adds: The Lord saw my humility, Hebrew onii, that is, my abjection and affliction. The Blessed Virgin looked to this when singing: He regarded the humility (tapeinosin, that is, the littleness, vileness, abjection) of his handmaid; because he gave me a son, not Reuben, but Jesus Christ. She does not therefore praise the virtue of her humility: for this would have been pride; but she acknowledges and confesses her own vileness: which was in fact an act of humility, which God loves, regards and exalts. Hence: "The devil cultivates nothing worse than the humble and lover of God," says St. Anthony in Athanasius. The same man saw by vision the world full of snares of demons, and asked: "Who will escape them, Lord?" The Lord answered: "Humility." Let mothers note and imitate the piety and gratitude of Leah, who established a perpetual memorial of the benefit given to her by God, namely of offspring, in the name of the offspring itself, so that as often as she saw and named her offspring, so often she might remember and give thanks for the divine beneficence toward her; the same her offspring, when it came to the use of reason, would do. Thus Anna returned her Samuel to God and offered him, and called him Samuel, that is, asked for and obtained from God, I Kings I, 26. Thus the Blessed Virgin offered her son and called him Jesus. Thus the mother of St. Bernard offered him newly born and placed him on the altar of the temple. St. Elizabeth, daughter of the king of Hungary, was accustomed to do the same with each of her offspring newly born: and therefore all became pious and holy, as her Life relates. Thus the Blessed Virgin, St. John the Baptist, St. Gregory of Nazianzus, St. Dominic, St. Bonaventure, St. Bernardine, St. Nicholas of Tolentino, St. Elzear the Count, St. Francis of Paula and others, offered to God by their parents at birth, were illustrious in holiness and miracles.
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33. TO BE HELD IN CONTEMPT. — The Hebrew, Chaldean and Septuagint texts have that I am hated, that is less loved, as I said in verse 31. SIMEON. — "Simeon" is the same as hearing, or being heard, from the root shama, that is, he heard, he hearkened, namely God to my affliction and prayer.
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35. JUDAH. — "Judah" in Hebrew is the same as confession, or praise.
Chronology of the Years of Jacob Note here the sequence of Jacob's years: Jacob fleeing Esau came to Haran to Laban in the 77th year of his age, as I said in chapter XXVII; at the beginning after seven years in which he served Laban, he takes Leah and Rachel, namely in the 84th year of his age, then soon from the fertile Leah, in the first year from the marriage, as it appears, namely in Jacob's 85th year, Reuben is born to him, then Simeon in the 86th year, soon Levi in the 87th year, finally Judah in the 88th year. Where observe a remarkable example of chastity in Jacob, who lived unmarried until the 84th year of his age, and only then took a wife for the first time.
Allegorically: The Twelve Patriarchs as the Twelve Apostles Allegorically, the twelve Patriarchs were figures of the twelve Apostles. Second, Jacob had many sons, but not from one wife; so also Christ had many sons, but not from one people or region. Third, Jacob has wives, both free and handmaids, from whom he receives sons; so also Christ has true shepherds and hirelings: he tolerates both, so that they might generate sons for him. Fourth, Jacob's wives contended among themselves, which one would bear more sons to Jacob: so also shepherds eagerly strive to generate sons for Christ. Fifth, Bilhah and Zilpah bear sons to Jacob, but they themselves remain handmaids: so hirelings indeed preach good things to others, but they themselves remain hirelings, and often wicked. Sixth, Jacob admitted to his inheritance even those born from handmaids: and Christ receives all who are converted to him, whatever life may have preceded, John vi: All that the Father giveth to me shall come to me: and him that cometh to me, I will not cast out. And Matthew viii: Many shall come from the east, etc., and shall sit down with Abraham, etc. Seventh, Jacob had two wives, one beautiful, the other deformed: and Christ's spouse is indeed beautiful internally like Rachel, on account of grace and the gifts of the Holy Spirit, but externally deformed, on account of the cross and adversities. Eighth, the deformity did not harm Leah, but she was all the more fertile: so adversity profits the Church, and then especially does it bear fruit, when it is most pressed.
Machine translation from the Latin, not reviewed.
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v. 3 « Morisque erat, ut cunctis ovibus » — sed pro avviyn Sam. legit anyon, pastores -— « congregatis devolverent lapidem, et refectis gregibus rursum super os putei ponerent ».
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v. & « Dixitque ad pastores : Fratres , unde estis? Qui responderunt : De Haran ».
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v. 5 « Quos ?nterrogans : Numquid, ait, nostis Laban filium » —i. e. nepotem (Bonfr.) — « Nachor? Dixerunt : Novimus ».
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v. 6 « Sanusne est? inquit. Valet, inquiunt, et ecce Rachel filia eius venzt cum grege suo ». v. "1 « Dixit- Cur non Poterant? « Propter lapidis magnitudinem vires nostras superantem; vel ne videantur agere contra morem, non exspectatis aliis » (Malv.). Si illud, ergo sane gigas robore erat lacob, si is supponatur lapidem removisse solus. Potuit autem etiam inter pastores illos convenisse, propter frequentes de puteo rixas et ne quis alium defraudaret, praesertim ubi aquae fortasse non ita magna erat copia, ut ne quis adaquandi faceret initium, donec omnes adessent, utque qui primi adessent, primi etiam ad aquas accederent. Unde factum est, ut reliqui pastores valde mature adesse consueverint, gregibus aequo maturius a pascuis abductis; quod stulte factum non latuit prudentem pastorem Iacob. Rachel vero, quod a rudibus hominibus semper nonnisi ultima ad puteum accedere permitteretur, diutius cum grege in pascuis perseverabat, ceteris serius ad puteum accedebat. Iacob virginem sanguine iunctam defendendam suscepit: vir robustissimus cum esset, se Rachelis cognatum palam professus, neglectis pastoribus ad puteum accessit, lapidem nemine rogato vel adiuvante sustulit, gregem Rachelis ante alios admisit. Mirati sunt pastores rudes et in mulierem audaces virum insignis roboris atque intrepidum, neque illum cohibere ausi sunt. — Ceterum ex his colligas duo : primum, Labani greges non aeque sapienter ante quam post Iacobi adventum esse administratos; secundum, omnia circa Labanum avaritiam sapere, nescio quam. Fortasse etiam ipse antea reliquos pastores defraudare attentaverat.
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v. 9 « Adhuc loquebantur, et ecce Rachel ventebat cum ovibus patris sut, nam gregem psa pascebat ». Haec verba cum aliis, quae de pastoribus legimus, collata suggerunt pascere greges non fuisse generatim mulierum.
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v. 10 « Quam cum vidisset Iacob et sciret consobrinam suam , ovesque Laban avunculi sui, amovit lapidem quo puteus claudebatur »,
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v. 11 « et adaquato grege osculatus est eam », nam « propinqui propinquas osculabantur » (Menoch.), « et elevata voce flevit » « ex animi teneritudine et vehementi laetitia » (Menoch.). Hebr. urget eum haec omnia fecisse, intuitu imprimis Laban cognati sui : e£ sciret filiam Laban fratris matris suae , ovesque Laban | fratris matris suae , aceessit Iacob et amoto lapide ab ore putei adaquavit oves Laban fratris matris suae. Videtur eo tempore Iacob pietate actus esse potius erga matrem , quam erga. « futuram coniugem » (Menoch.). Tamen « insperato officio animum Rachelis devinciebat sibi, antequam innotesceret » (Malv.). Movet Caz. quaestionem, fuerintne omnia haec acta praecise eo, quo narrantur, ordine. Quaestio est parvi momenti, cum in rebus exiguis narrandis auctori etiam inspirato aliqua concedenda sit libertas. Nulla est ratio mutati ordinis affirmandi, dummodo advertas eo Iacobum adaquasse Rachelis gregem, quod eam cum ovibus primam ad puteum admiserit, ceteris pastoribus cohibitis; hinc Rachelis oves conferto agmine ad aquas accessere, dum lacob virginem osculo salutans se consanguineum esse professus est.
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v. 19 « Et indécavit ei, quod frater esset patris Sui et filius Rebeccae. At ila festinans nuntiavit patri suo ». LXX hic uti v. 13 addit omnia verba haec. Item v. 13 pro yov nu false legebat DZ nw.
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v. 18 « Quz cum audisset venisse Iacob, filium sororis suae, cucurrit obviam ei complexusque eum et in oscula ruens duxit in domum suam. Auditis autem causis itineris », — Hebr. omnibus verbis istis, non 1is solis (Kez/) quae v. 2-12 habentur, sed imprimis caus?s ?tineris, 1. e. is « quae sibi circa primogeniti iura cum fratre accidissent » (Rosenm.) — v. 1h « respondit : Os meum es et caro mea ». Non ea tan- " dem narratione (Kez]) consanguineum agnoscit, amplexu quippe et osculis v. 13 jam testatus erat se agnovisse. Crediderat affirmanti se esse consanguineum. Bene Ca?. : « ratio redditur susceptionzs lacob, sola consanguinitas »; bene item Bon/r. aliquid subintelligi censet, sc. conclusionem quae ex agnita consanguineitate sponte fluebat : « apud me mane » (Lop.). |
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« Et postquam impleti sunt dies mensis unzus »,
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v. 15 « dizit ei : Num, quia frater meus es , gratis servies mihi? » Laban cupit Iacobum, quem peritum expertus est pastorem, penes se retinere : at cognatum, cul etiam maior quam extraneo tribuenda esset merces, diutius gratis famulari permittere non poterat (Kn.). « Dic, quid mercedis accipias ».
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v. 16 « Habebat vero duas filias : nomen mazoris Lia, minor vero appellabatur Rachel ».
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v. 11 « Sed Lia lippis erat oculis, Rachel decora facie et venusto adspectu ». Putat Kn., eundem auctorem , qui v. 9-19 Rachelem descripserit, non potuisse h. l. de ea loqui, quasi nulla eius ante occurrerit mentio. At v. 9-12 Rachel non describebatur, lacob non venustate sed consanguineitate ad lacrimas provocabatur; describitur primum, ubi etiam soror describitur et de alterutra ducenda agitur. Vide, quae diximus initio capitis. v. 15. uti 31,7. 41 et secus solummodo Ruth 2, 12, merces scribitur r12U2, dum eadem 30,28. 32. 33; 31,8 dicitur 32V : an propter illos tres textus statuamus diversum aliquem auctorem, cuius deliciae fuerint forma n02»uUn prae 12V? Adverte cap. 31 duos ex ordine haberi versus 7 et 8 unius individuae orationis Iacob, quorum prior "23V habet, alter *2w. — v. 16. 18 voces no73 et nap distinguunt sorores maiorem et minorem : sed 27,15. 42 ille, quem dicunt iahvistam, iisdem vocibus filios distinguebat. — v. 17 Rachelis venustas describitur expressionibus ?NT! n2? (cf. 39,6; 41,18) et 1N'Y2 n»? (cf. 12,11), dum 24, 16 et 26,7 Rebecca dicitur 3N?2 n3TO. Ad pulchritudinem exprimendam 3*0 est vox generalior, T5* particularior : an illam igitur ignorabat elohisla secundus, hanc iahvista? — "1 tener per se cum Chald. de pulchritudine exponi posset : at « denotari hic vitium aliquod oculorum suadet oppositio, quae fit cum venustate Rachelis » (Lamy). Ergo melius LXX &ocvet;. Aq. Symm. &naAol i. e. delicati. Significatio lippus, quam cum Vulg. exprimit Ps. Ion., utique demonstrari nequit. Ipsos Hebraeos vocis sensum nonnisi obscurius perspexisse, colligas cum e Iosephi generali expressione xat tv Ógtw o)x sbrpenij, tum ex iis quae Levy affert ad voces N*1Y'Y et ya.
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v. 18 « Quam diligens Iacob ait : Serviam tibi pro Rachel filia tua minore septem annis ». « lacob hac servitute tam longa et dura more prisco emit sibi uxorem ; moris enim erat, ut viri dato pretio emerent sibi uxorem » (Lap.). Cf. 94,53.
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v. 19 « Respondit Laban : Melius est, ut tibi eam dem quam alteri viro », i. e. extraneo, « mane apud me ».
29:20
v. 20 « Servivit ergo lacob pro Rachel septem annis et videbantur illi pauci » (cf. 9'1,&&) « dies prae amoris magnitudine ».
29:21
v. 21 « Dixitque ad Laban : Da mihi uxorem meam , quia iam tempus impletum est, ut ingrediar ad illam ». Audacius ex uxoris vocabulo infert Per., uxorem esse factam initio septennii, sed usque ad septennii finem dilatum matrimonii usum : mulier, ubi primum uxor fiebat , sub viri potestate erat et cum ipso cohabitabat.
29:22
v. 22 « Quz vocatis multis amicorum turbis » — Hebr. omnibus viris loci — « ad convivium, fecit nuptias] »,
29:23
v. 23 « et vespere Liam filiam suam introduxit ad eum »,
29:24
v. 9& « dans ancillam filiae, Zelpham nomine ». Praegnantius Hebr. : et dedit Laban ei Zelpham ancillam, Liae filiae suae ancil- Jam, quo discatlector, utri filiarum attributa Zelpha : erat enim resscitu maxime necessaria. Cur fraudem vespere non senserit Iacob, causam assignat Jac. Edess. multam viri verecundiam, Jos. vinum et noctem. « Ad quam cum [ex more| Iacob fuisset ingressus, facto mane vidit Liam ».
29:25
v. 95 « Et dixit ad socerum suum : Quid est, quod facere [voluisti]? Nonne pro Rachel serotvi tibi? Quare imposuisti mihi? »
29:26
v. 96 « Respond:t Laban : Non est in loco nostro consuetudinis , ut minores ante » adultiores « tradamus ad nuptias ».
29:27
v. 91 « Imple hebdomadam |dterum] huius [copulae], et hanc quoque dabo tibi pro opere , quo serviturus es mzhi septem annis aliis ». Suadet ut prioris coniugii hebdomada (cf. Iud. 15,12) expleta, post septem dies nuptias celebret cum Rachele, pro ea serviturus postea alios septem annos : cf. v. 30 « et servivit cum eo rursum alios septem annos ». Fraudulenter sane egerat Laban volens filiae minus venustae de nuptiis providere. Deceptus est in primogenita Iacob, qui primogenitum fratrem deceperat. Iam Liam compellitur ducere, quacum rem habuerat; quam si repudiasset , et stupri infamia notasset omnemque obtinendae Rachelis spem abdicasset. Ergo sane ob duplices nuptias non est vituperandus Iacob : culpa omnis Labani fuit. Cf. Jac. Edess. ANT DN Q3 y nani nw? yav won, imple hebdomadam huius et dabo tibi etiam hanc. Vox nNN5 bis adhibita non tamen necessario ad eandem personam refertur, cum pronominum apud Hebraeos usus sit quadamtenus incertus. Ad unam Rachel retulit Ios. et, ut crediderim, etiam Chrys. : Imple iam alteram pro Rachel hebdomadam, qua absoluta Rachelem tibi tradam. Hoc sensu hebdomas utique intelligenda est annorum. Sed post Hier., qui idem sentit atque Syr., Ps. Ion., Targ. Hier., interpretes vix non omnes pronomen prius retulere ad Liam et hebdomadam intellexere dierum : Perfice, quod coepisti, nuptiarum cum Lia septiduum ; stuprum verte in coniugium ; ita Rachele potieris, pro qua septem alios annos servies (cf. Calm.). Nota, etiam v. 28. 30 discerni ab invicem hebdomadam septemque annorum servitium, ut haec neque v. 27 confundere fas sit. Celerum quaestionem dirimit annorum ratio. 30,95 post natum Ioseph petit Iacob a patruo dimitti. Postea permanere aliquamdiu inducitur mercedem e gregibus comparaturus. Permanet annos aliquos 31,7 sq., sc. sex, tandemque completis annis viginti (31,38. 41), quorum quatuordecim pro uxoribus, sex pro gregibus servierat, secedit. Ergo quartodecimo commorationis Iacob apud Laban anno natus est loseph, ergo ante annum quartumdecimum iam pepererat Lia filios sex et filiam unam 30,19 sqq.; sed Lia non peperit 29,31 ante initas Iacobi cum Rachele nuptias. Ergo hae nuptiae initio secundi septennii factae sunt et yav 29,27 sq. septiduum nuptiarum designat. Cf. Lamy. An Lia censenda erit sex annis filios sex et filiam saltem unam distinctis partubus edidisse?
29:28
v. 98 « Acquievit placito et, hebdomada transacta, Rachel duxit urorem ».
29:29
v. 29 « Cui pater servam Balam tradiderat ». Cf. Hebr. et
29:30
v. 9&. v. 30 « Tandemque potitus optatis nupttis amorem sequentis priori praetulit, serviens apud eum septem annis alüis ». Hebr. planius : et ingressus est etiam ad. Rachel, uti v. 24 ingressus fuerat ad Liam, el amavit etiam Rachelem plus quam Liam, servivitque etc. Alterum Q3, quod quidem LXX ignorat, affirmat Iacobum amavisse etiam Liam, licet Izachelem plus amaverit. Ubi Dillm. deprehendit contradictionem cum v. 31, ubi Iacob dicitur odisse Liam. At hoc odium erat relativum neque amore carebat : annon amaverit Iacob mulierém, quacum nuptiarum hebdomadam absolvit atque identidem, licet rarius, rem habebat?
29:31
v. 31 « Videns autem Dominus, quod despiceret Ltam , aperuit vulvam eius, sorore sterili permanente ».
Pericopen Dil/m. concedit iahvistae universim, ita tamen ut plura elohistae alteri reservet. Discerpendi textus, praeter nomina divina, ratio petitur ab explicationibus filiorum nominibus adscriptis, quarum elohista ille supponitur fuisse apprime studiosus. Tamen quae 30, 20". 94 nominum Zabulon et Ioseph adscribuntur explicationes alterae, eas lahvistae permittit. Post Penelopaeum tandem laborem fateri cogitur, « narrationis ordinem eft materiam in utroque fonte fuisse simillima, nominum derivationes, ubi diversae non recensentur (30, 26^. 94), apud B et C fere fuisse easdem et ab R modo hinc modo illine esse transsumptas ». Annon satius erat textum linquere intactum?
29:32
v. 39. « Quae conceptum genuit filium vocavitque nomen etus Ruben » — yawn, videte: filium vel ecce filius, gaudii est exclamatio — « dicens : Vidit », consideravit, respexit (cf. 16,11; Luc. 1,48) « Dominus humilitatem meam; nunc amabit me vir meus ».
29:33
v. 33 « Rursumque concepit et peperit filium, et ait : Quoniam audivit me Dominus haberi contemptui, dedit etiam istum mihi. Vocavitque nomen eius Simeon » ,l e. exauditio.
29:34
v. 3 « Concepitque tertio et genuit alium filtum, dixitque : Nunc quoque. copulabitur mihi maritus meus » , amore mihi adhaerebit, « eo quod pepererim ei tres filios; et idcirco appellavit » (Sam. nwhp) « nomen eius Levi » i. e. adhaesor.
29:35
v. 35 « Quarto concepit et peperit filum, et ait : Modo confitebor Domno. Et ob hoc vocavit eum Iudam » , Ios. sbyagwszlav. « Cessavitque parere », ergo uno saltem anno non peperit (Kn.), secus nulla cessatio. | Cap. XXX
29:1
… At the suggestion of his mother Rebecca (Gen. 27:46), Jacob goes to Mesopotamia to choose a woman from his own kin. Having reached "the land of the Easterners" (ibid. 29:1), near Haran (ibid. 29:4), Jacob meets R., daughter of Laban (v.), brother of Rebecca, and therefore his cousin.
29:4
… 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).
… At the suggestion of his mother Rebecca (Gen. 27:46), Jacob goes to Mesopotamia to choose a woman from his own kin. Having reached "the land of the Easterners" (ibid. 29:1), near Haran (ibid. 29:4), Jacob meets R., daughter of Laban (v.), brother of Rebecca, and therefore his cousin.
29:10
The meeting at the well, where the young woman used to lead her flock to water, is described idyllically (ibid. 29:10-12). Jacob, having asked for R. in marriage, since he could not offer a gift to his future father-in-law according to the marriage customs of the time, declares himself willing to serve …
29:15
BEATTY, CHESTER, papyri - Papyrus IV, Gen. 29, 15-27 (4th century), British Museum.
… But Laban, wishing first to settle his elder daughter Leah, substitutes her for R. at night, and Jacob is forced to remain another seven years in order to have his beloved R. as well (ibid. 29:15-18). While Jacob spends his seven years in Laban's house, Leah, set aside
29:16
In Sacred Scripture, Gen. 29, 16 ff. and Lk. 10, 38 ff. are given by the Fathers as basic texts (C. Buttler, op. cit., p. 135 ff.; P. Zanfrognini, Azione e contemplazione. …
29:22
… She was given by her father in marriage to Jacob, in place of Rachel, who was the chosen one and for whom he had served seven years, on the pretext that it was not the custom in the country to marry off the younger sister before the elder (Gen. 29:22-26). Jacob accepted her but after a week also obtained the hand of Rachel, by the license then in force (later abolished by Mosaic law, cf. Lev. 18:18), of marrying the sister of the first wife.
Although allusions to accessory or ceremonial elements are not lacking (cf. Gen. 29:22, 27; Ecclus. 14:10; Ps. 18:6; Is. 61:10; Jer. 7:34; 16:9; Cant. 3:11; I Mach. 9:37; Mt. 25:1 etc.), in the Bible only in Tob. 8:24 is there mention of a written document …
29:23
J. was born of Isaac and Rebecca (Gen. 25, 26; 29, 23 ff.). …
29:24
… Gen. 24:53; 34:12). The bride too brought a dowry, of which she retained ownership (ibid. 24:53; cf. code of Hammurabi, §§ 142, 149, 150, 156, 162, 163, 172, 173). If the dowry included a slave as the husband's concubine (cf. Gen. 16:3; 24:59, 61; 29:24, 29), the mistress retained her right over her (ibid. 16:6; cf. code of Hammurabi, §§ 144, 146, 147).
29:29
… Seeing herself barren, her mistress united her to Jacob "to have children through her." B. had two sons, to whom Rachel, receiving them, gave the names Dan and Naphtali (Gen. 29, 29; 30:3 ff.; 37:2; 46:25).
29:32
… Nevertheless the Lord favored her more than her sister, granting her numerous offspring before the latter could have a single son. Her first children were Reuben, Simeon, Levi and Judah (Gen. 29:32-35): the names given to them attest her piety and gratitude toward the Lord. …
RUBEN. - Firstborn of Jacob and of Leah his first wife (Gen. 29:32). In giving birth to him, the mother exclaimed: "God saw my affliction," and the name R. is connected by assonance with rā'ah bē'onjī "he saw affliction," but properly it means: "see …
29:33
Simeon (Heb. Šim'ôn; Gr. Symzōn)
SIMEON (Heb. Šim'ôn; Gr. Symzōn). - Second son of Jacob (v.) and Leah (Gen. 29:33; 35:22; 48:5), from whom one of the tribes of Israel took its name. …
29:34
In Gen. 29:34 the name is explained by the mother's phrase: "Now this time my husband will be joined (or attached) to me." L., with Simeon, carried out a fierce vengeance on the Shechemites, after …
29:35
JUDAS. - Fourth son of Jacob, born of Leah, called Jéhâdhâh "praise, acclaim" (Gen. 29:35; 49:8). He sought with Reuben to save Joseph (Gen. 37:26 ff.). …
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.