Rachel, being barren, delivereth her handmaid to Jacob; she beareth two sons. Lia ceasing to bear, giveth also her handmaid, and she beareth two more. Then Lia beareth other two sons and one daughter. Rachel beareth Joseph. Jacob, desirous to return home, is hired to stay for a certain part of the flock’s increase, whereby he becometh exceeding rich.
Rachel yet barren, deliuereth her handmaide to Iacob, Who beareth two sonnes. 9. Lia ceasing to beare geueth her handmaid also, and she beareth two more. 17. Then Lia beareth other two sonnes and one daughter. 22. Rachel beareth Ioseph. 25. Iacob desirous to returne home, is hyred to stay for a certaine part of the stockes increase. 43. Wherby he becometh exceeding rich.
1And Rachel seeing herself without children, envied her sister, and said to her husband: Give me children, otherwise I shall die.Ma Rachele veggendosi sterile, portava invidia alla sorella, e disse al suo marito: Dammi de' figli, altrimenti io morrò.AND Rachel seing she was vnfruitful, enuied her sister, and said to her husband: Geue me children, otherwise I shal dye.Cernens autem Rachel quod infecunda esset, invidit sorori suæ, et ait marito suo: Da mihi liberos, alioquin moriar. 2And Jacob being angry with her, answered: Am I as God, who hath deprived thee of the fruit of thy womb?Le rispose disgustato Giacobbe: Tengo io il luogo di Dio, il quale ti ha privata della fecondità?With whom Iacob being angrie answered: Am I as God, who hath depriued thee of the fruite of thy wombe?Cui iratus respondit Jacob: Num pro Deo ego sum, qui privavit te fructu ventris tui ? 3But she said: I have here my servant Bala: go in unto her, that she may bear upon my knees, and I may have children by her.Ed ella: Io ho, disse, la serva Bala: prendila, affinché la prole di lei io mi prenda sulle mie ginocchia, e di lei io abbia de' figli.But she said: I haue here my seruant Bala: Companie with her, that she may beare vpon my knees, and I may haue children of her.At illa: Habeo, inquit, famulam Balam: ingredere ad illam, ut pariat super genua mea, et habeam ex illa filios. 4And she gave him Bala in marriage: who,E diede a lui Bala per moglie: la qualeAnd she gaue him Bala into mariage: who,Deditque illi Balam in conjugium: quæ, 5When her husband had gone in unto her, conceived and bore a son.Data a marito concepì, e partorì un figliuolo.when her husband had compained with her, conceaued and bare a sonne.ingresso ad se viro, concepit, et peperit filium. 6And Rachel said: The Lord hath judged for me, and hath heard my voice, giving me a son; and therefore she called his name Dan.E disse Rachele: il Signore ha giudicato in mio favore, e ha esaudita la mia voce, dandomi un figlio: e per questo chiamollo col nome di Dan.And Rachel said: Our Lord hath iudged for me, and hath heard my voice, geuing me a sonne. and therfore she called his name, Dan.Dixitque Rachel: Judicavit mihi Dominus, et exaudivit vocem meam, dans mihi filium, et idcirco appellavit nomen ejus Dan. 7And again Bala conceived, and bore another,E di nuovo Bala ingravidò, e partorinne un altro,And againe Bala conceauing bare an other,Rursumque Bala concipiens, peperit alterum, 8For whom Rachel said: God hath compared me with my sister, and I have prevailed: and she called him Nephthali.In proposito del quale disse Rachele: il Signore mi ha messa alle mani colla mia sorella, e io l'ho vinta; e chiamollo Nephtali.for whom Rachel said: God hath compared me with my sister, and I haue preuailed: and she called him Nepthali.pro quo ait Rachel: Comparavit me Deus cum sorore mea, et invalui: vocavitque eum Nephthali.
9Lia perceiving that she had left of bearing, gave Zelpha, her handmaid, to her husband.Veggendo Lia, come avea lasciato di far figliuoli, diede a suo marito la sua schiava Zelpha.Lia perceauing that she had left bearing, deliuered Zelpha her handmaid to her husband.Sentiens Lia quod parere desiisset, Zelpham ancillam suam marito tradidit. 10And when she had conceived, and brought forth a son,E avendo questa concepito, e partorito un figliuolo,Who conceauing and bringing forth a sonne,Qua post conceptum edente filium, 11She said: Happily. And therefore called his name Gad.Disse ella: Fortuna: e chiamollo perciò col nome di Gad.she said: Happely. And therfore called his name Gad.dixit: Feliciter, et idcirco vocavit nomen ejus Gad. 12Zelpha also bore another.Ne partorì Zelpha anche un altro.Zelpha also bare an other.Peperit quoque Zelpha alterum. 13And Lia said: This is for my happiness: for women will call me blessed. Therefore she called him Aser.E Lia disse: Questo è per mia beatitudine: perocché beata mi diranno le donne: per questo lo chiamò Aser.And Lia said: This is for my blessednes: for wemen wil cal me blessed. Therfore she called him, Aser.Dixitque Lia: Hoc pro beatitudine mea: beatam quippe me dicent mulieres: propterea appellavit eum Aser. 14And Ruben going out in the time of the wheat harvest into the field, found mandrakes: which he brought to his mother Lia. And Rachel said: Give me part of thy son’s mandrakes.Ma essendo Ruben andato alla campagna in tempo che mietevasi il grano, trovò delle mandragore, le quali egli portò a sua madre Lia. Ma Rachele disse: Fammi parte delle mandragore di tuo figlio.And Ruben going forth in the time of wheat haruest into the field, found mandragores: which he brought to his mother Lia. And Rachel said: Geue me part of thy sonnes mandragores.Egressus autem Ruben tempore messis triticeæ in agrum, reperit mandragoras, quas matri Liæ detulit. Dixitque Rachel: Da mihi partem de mandragoris filii tui. 15She answered: Dost thou think it a small matter, that thou hast taken my husband from me, unless thou take also my son’s mandrakes? Rachel said: He shall sleep with thee this night, for thy son’s mandrakes.Rispose quella: Ti sembra egli poco l'avermi rapito il consorte, se non mi togli anche le mandragore del mio figlio? Disse Rachele: Dorma egli questa notte con te in ricompensa delle mandragore di tuo figlio.She answered: Doest thou thinke it a smal matter, that thou hast taken my husband from me, vnlesse thou take also my sonnes mandragores? Rachel said: For thy sonnes mandragores let him sleepe with thee this night.Illa respondit: Parumne tibi videtur quod præripueris maritum mihi, nisi etiam mandragoras filii mei tuleris ? Ait Rachel: Dormiat tecum hac nocte pro mandragoris filii tui.
16And when Jacob returned at even from the field, Lia went out to meet him, and said: Thou shalt come in unto me, because I have hired thee for my son’s mandrakes. And he slept with her that night.E tornando alla sera Giacobbe dalla campagna, uscì incontro a lui Lia, e: Meco, disse, verrai: perché ti ho caparrato col prezzo delle mandragore del mio figliuolo. Ed egli si dormì con lei quella notte.And when Iacob returned at euen from the field, Lia went out to meete him, and said: Companie with me, because with wages I haue hired thee for my sonnes mandragores. And he slept with her that night.Redeuntique ad vesperam Jacob de agro, egressa est in occursum ejus Lia, et Ad me, inquit, intrabis: quia mercede conduxi te pro mandragoris filii mei. Dormivitque cum ea nocte illa. 17And God heard her prayers; and she conceived: and bore a fifth son:E il Signore esaudì le preghiere di lei: e concepì, e partorì il quinto figliuolo,And God heard her prayers: and she conceaued and bare the fifth sonne,Et exaudivit Deus preces ejus, concepitque et peperit filium quintum, 18And said: God hath given me a reward, because I gave my handmaid to my husband. And she called his name Issachar.E disse: Il Signore mi ha renduta mercede, perché diedi la mia schiava a mio marito: e gli diede il nome d'Issachar.and said: God hath geuen me a reward, because I gaue my handmaid to my husband. And she called his name Issachar.et ait: Dedit Deus mercedem mihi, quia dedi ancillam meam viro meo: appellavitque nomen ejus Issachar. 19And Lia conceived again, and bore the sixth son,E di bel nuovo Lia concepì, e partorì il sesto figliuolo,Againe Lia conceauing, bare the sixt sonne,Rursum Lia concipiens, peperit sextum filium, 20And said: God hath endowed me with a good dowry; this turn also my husband will be with me, because I have borne him six sons: and therefore she called his name Zabulon.E disse: Il Signore mi ha dotata di buona dote: anche questa volta si starà con me il mio marito per avergli io fatti sei figliuoli: e per questo chiamollo col nome di Zabulon.and said: God hath endowed me with a good dowrie: this turne also my husband wil be with me, for because I haue borne him six sonnes, and therfore she called his name, Zabulon.et ait: Dotavit me Deus dote bona: etiam hac vice mecum erit maritus meus, eo quod genuerim ei sex filios: et idcirco appellavit nomen ejus Zabulon. 21After whom she bore a daughter, named Dina.Dopo di questo partorì una figlia per nome Dina.After whom she bare a daughter, named Dina.Post quem peperit filiam, nomine Dinam. 22The Lord also remembering Rachel, heard her, and opened her womb.Ricordatosi il Signore anche di Rachele la esaudì, e la rendé feconda.Our Lord also remembring Rachel, heard her, and opened her wombe.Recordatus quoque Dominus Rachelis, exaudivit eam, et aperuit vulvam ejus.
23And she conceived, and bore a son, saying: God hath taken away my reproach.E concepì, e partorì un figliuolo, dicendo: Il Signore ha tolto il mio obbrobrio.Who conceaued, and bare a sonne, saying: God hath taken away my reproch.Quæ concepit, et peperit filium, dicens: Abstulit Deus opprobrium meum. 24And she called his name Joseph: saying: The Lord give me also another son.E chiamollo col nome di Giuseppe, dicendo: Il Signore diami ancora un altro figliuolo.And she called his name, Ioseph, saying: Our Lord adde to me an other sonne.Et vocavit nomen ejus Joseph, dicens: Addat mihi Dominus filium alterum. 25And when Joseph was born, Jacob said to his father-in-law: Send me away, that I may return into my country, and to my land.Ma nato che fu Giuseppe, disse Giacobbe al suo suocero: Dammi licenza, che io me ne torni alla patria, e nella mia terra.And when Ioseph was borne, Iacob said to his father in lawe: Dismisse me that I may returne into my countrie, and to my land.Nato autem Joseph, dixit Jacob socero suo: Dimitte me ut revertar in patriam, et ad terram meam. 26Give me my wives, and my children, for whom I have served thee, that I may depart: thou knowest the service that I have rendered thee.Dammi le mogli, e i miei figliuoli, per li quali sono stato a' tuoi servigi, affinché io me ne vada: tu sai qual sorte di servigio sia stato il mio.Geue me my wiues, and my children, for whom I haue serued thee, that I may depart: thou knowest the seruice that I haue serued thee.Da mihi uxores, et liberos meos, pro quibus servivi tibi, ut abeam: tu nosti servitutem qua servivi tibi. 27Laban said to him: Let me find favour in thy sight: I have learned, by experience, that God hath blessed me for thy sake.Disse a lui Laban: Possa io trovar grazia dinanzi a te: io ho conosciuto alla prova, che Dio mi ha benedetto per causa tua.Laban said to him: Let me finde grace in thy sight: I haue learned by experience, that God hath blessed me for thy sake:Ait illi Laban: Inveniam gratiam in conspectu tuo, experimento didici, quia benedixerit mihi Deus propter te: 28Appoint thy wages which I shall give thee.Determina tu la ricompensa, ch'io debba darti.appoint thee wages which I shal geue thee.constitue mercedem tuam quam dem tibi. 29But he answered: Thou knowest how I have served thee, and how great thy possession hath been in my hands.Ma quegli rispose: Tu sai in qual modo ti ho servito, e quanto sieno augumentati nelle mani mie i tuoi beni.But he answered: Thou knowest how I haue serued thee, and how great thy possession hath benne in my hands.At ille respondit: Tu nosti quomodo servierim tibi, et quanta in manibus meis fuerit possessio tua.
30Thou hadst but little before I came to thee, and now thou art become rich: and the Lord hath blessed thee at my coming. It is reasonable, therefore, that I should now provide also for my own house.Poco tu avevi prima ch'io venissi a te: ora sei divenuto ricco: e il Signore ti ha benedetto alla mia venuta. È adunque giusto, che io pensi una volta anche alla casa mia.Thou hadest a smal thing before I came to thee, and now thou art made rich: and our Lord hath blessed thee at my comming in. It is reason therfore that once I prouide also for mine owne house.Modicum habuisti antequam venirem ad te, et nunc dives effectus es: benedixitque tibi Dominus ad introitum meum. Justum est igitur ut aliquando provideam etiam domui meæ. 31And Laban said: What shall I give thee? But he said: I require nothing; but if thou wilt do what I demand, I will feed and keep thy sheep again.E Laban gli disse: Che ti darò io? Ma quegli replicò: Non voglio nulla ma se farai quello ch'io chiedo, pascerò di nuovo le tue pecore, e n'avrò cura,And Laban said: What shal I geue thee? But he said: I wil nothing: but if thou wilt doe that which I demande, I wil fede, and kepe thy sheepe again.Dixitque Laban: Quid tibi dabo ? At ille ait: Nihil volo: sed si feceris quod postulo, iterum pascam, et custodiam pecora tua. 32Go round through all thy flocks, and separate all the sheep of divers colours, and speckled; and all that is brown and spotted, and of divers colours, as well among the sheep as among the goats, shall be my wages.Raduna insieme tutti i tuoi greggi, e metti da parte tutte le pecore variegate, e macchiate di pelame: e tutto quello che verrà fosco, e macchiato, e vario tanto di pecore, che di capre, sarà la mia mercede.Goe round about al thy flockes, and separate al the shepe of diuers colours, of speckled flyse: and what soeuer shal be russet and spotted, and of diuers colours, aswel in the shepe, as in the goates, shal be my wages.Gyra omnes greges tuos, et separa cunctas oves varias, et sparso vellere; quodcumque furvum, et maculosum, variumque fuerit, tam in ovibus quam in capris, erit merces mea. 33And my justice shall answer for me tomorrow before thee, when the time of the bargain shall come; and all that is not of divers colours, and spotted, and brown, as well among the sheep as among the goats, shall accuse me of theft.E parlerà un dì a mio favore la mia fedeltà, allorché verrà il tempo concordato tra noi: e tutto quello che non sarà di vario colore, o macchiato, o fosco tanto di pecore, come di capre, mi dimostrerà reo di furto.And my iustice shal answer for me to morowe, before thee when the time of the bargaine shal come: and al that shal not be of diuers colours, and spotted, and russet, aswel in the shepe as in the goates, shal accuse me of theft.Respondebitque mihi cras justitia mea, quando placiti tempus advenerit coram te: et omnia quæ non fuerint varia, et maculosa, et furva, tam in ovibus quam in capris, furti me arguent.
34And Laban said: I like well what thou demandest.Disse Laban: Mi piace quello che domandi.And Laban said: I like wel that thou demandest.Dixitque Laban: Cratum habeo quod petis. 35And he separated the same day the she-goats, and the sheep, and the he-goats, and the rams of divers colours, and spotted; and all the flock of one colour, that is, of white and black fleece, he delivered into the hands of his sons.E quel giorno separò le capre, e le pecore, e i capri e i montoni di vario colore, e macchiati: e tutto il gregge di un sol colore, cioè di bianco, e nero pelame lo diede in governo de' suoi figliuoli.And he separated the same day the shee goates, and the shepe, and the he goates, and the rammes of diuers colours, and spotted: and al the flocke of one coloure, that is of white and blacke flyse, he deliuered in the hand of his sonnes.Et separavit in die illa capras, et oves, et hircos, et arietes varios, atque maculosos: cunctum autem gregem unicolorem, id est albi et nigri velleris, tradidit in manu filiorum suorum. 36And he set the space of three days journey betwixt himself and his son-in-law, who fed the rest of his flock.E pose una distanza di tre giorni di viaggio tra sé, e il genero, il quale pascolava il rimanente de' suoi greggi.And he put a space of three dayes iourney betwixt him and his sonne in lawe, who fed the rest of his flocke.Et posuit spatium itineris trium dierum inter se et generum, qui pascebat reliquos greges ejus. 37And Jacob took green rods of poplar, and of almond, and of plane-trees, and pilled them in part: so when the bark was taken off, in the parts that were pilled, there appeared whiteness: but the parts that were whole, remained green: and by this means the colour was divers.Prese adunque Giacobbe delle verghe di pioppo verdi, e di mandorlo, e di platano, e ne levò parte della corteccia, levata la quale, dove le verghe erano spogliate, spiccò il bianco: e dove non erano state toccate rimasero verdi: onde in tal guisa risultò vario colore.Iacob therfore taking grene roddes of the poplare, and of the almond, and of the plaine trees, in part pilled them: and when the barkes were taken of, in the parts that were pilled, there appeared whitnes: but the parts that were whole, remayned grene: and by this meanes the colour was made diuers.Tollens ergo Jacob virgas populeas virides, et amygdalinas, et ex platanis, ex parte decorticavit eas: detractisque corticibus, in his, quæ spoliata fuerant, candor apparuit: illa vero quæ integra fuerant, viridia permanserunt: atque in hunc modum color effectus est varius.
38And he put them in the troughs, where the water was poured out; that when the flocks should come to drink, they might have the rods before their eyes, and in the sight of them might conceive.E le pose ne' canali, dove gettavasi l'acqua, affinché venute a bere le pecore, avesser dinanzi agli occhi le verghe, e concepissero rimirandole.And he put them in the troughes, where the water was poured out: that when the flockes should come to drinke, they might haue the roddes before their eyes, and in the sight of them conceaue.Posuitque eas in canalibus, ubi effundebatur aqua: ut cum venissent greges ad bibendum, ante oculos haberent virgas, et in aspectu earum conciperent. 39And it came to pass, that in the very heat of coition, the sheep beheld the rods, and brought forth spotted, and of divers colours, and speckled.Ed avvenne, che le pecore in calore miravano le verghe, e figliavano agnelli con macchie, e pezzati, e sparsi di vario colore.And it came to passe that in the verie heate of the ramming, the shepe beheld the roddes, and brought forth spotted, and of diuers colours, and speckled.Factumque est ut in ipso calore coitus, oves intuerentur virgas, et parerent maculosa, et varia, et diverso colore respersa. 40And Jacob separated the flock, and put the rods in the troughs before the eyes of the rams; and all the white and the black were Laban’s, and the rest were Jacob’s, when the flocks were separated one from the other.E Giacobbe divise il gregge, e pose le verghe nei canali davanti agli occhi degli arieti: ed erano di Laban tutti i bianchi, e i neri: gli altri poi tutti di Giacobbe, avendo i greggi separati tra loro.And Iacob diuided the flocke, and put the roddes in the troughes before the eyes of the rammes: and al the white and the blacke were Labans: and the rest, Iacobs, when the flockes were separated one from the other.Divisitque gregem Jacob, et posuit virgas in canalibus ante oculos arietum: erant autem alba et nigra quæque, Laban; cetera vero, Jacob, separatis inter se gregibus. 41So when the ewes went first to ram, Jacob put the rods in the troughs of water before the eyes of the rams, and of the ewes, that they might conceive while they were looking upon them.Quando adunque alla primavera dovean concepire le pecore, mettea Giacobbe le verghe ne' canali dell'acqua dinanzi agli occhi dei montoni, e delle pecore, affinché queste concepissero in guardandole:Therfore when the ewes went to ramme, in the prime time, Iacob put the roddes in the troughes of water before the eyes of the rammes, and of the ewes, that in looking vpon them they might conceaue:Igitur quando primo tempore ascendebantur oves, ponebat Jacob virgas in canalibus aquarum ante oculos arietum et ovium, ut in earum contemplatione conciperent:
42But when the later coming was, and the last conceiving, he did not put them. And those that were lateward, became Laban’s; and they of the first time, Jacob’s.Al tempo poi, in cui le pecore concepiscono, e portano per la seconda volta, non metteva le verghe. E le pecore della seconda eran di Laban: quelle poi della prima figliatura erano di Giacobbe.but when the later comming was, and the last conceauing, he did not put them. And those that were late warde, became Labans: and they of the prime time, Iacobs.quando vero serotina admissura erat, et conceptus extremus, non ponebat eas. Factaque sunt ea quæ erant serotina, Laban: et quæ primi temporis, Jacob. 43And the man was enriched exceedingly, and he had many flocks, maid-servants and men-servants, camels and asses.E questi si fece ricco formisura, e fece acquisto di molti greggi, di serve, e servi, e di cammelli, e asini.And the man was enriched beyond measure, and he had manie flockes, wemen seruantes and men seruants, camels and asses.Ditatusque est homo ultra modum, et habuit greges multos, ancillas et servos, camelos et asinos.
30:1
Calmet
Envied, or desired to have children like her. Thus we may envy the virtues of the saints. (Calmet)
Menochius
Give me, etc. These words seem to indicate a degree of impatience, at which we need not be surprised, when we reflect, that Rachel had been educated among idolaters. (Menochius)
Calmet
Die of grief and shame. "I shall be considered as one dead." (Jun.[Junius?]) St. Chrysostom thinks she threatened to lay violent hands on herself, and through jealousy, spoke in a foolish manner. This passion is capable of the basest actions, (Haydock) and is almost unavoidable where polygamy reigns. (Calmet)
30:2
Menochius
Angry at the rash and apparently blasphemous demand of Rachel. (Menochius)
Tirinus
As God, pro Deo. Am I to work a miracle in opposition to God, who has made thee barren? To him thou oughtest to address thyself. The Hebrews justly observe, that God has reserved to himself the four keys of nature: 1. Of generation; 2. Of sustenance, Psalm 144:16; 3. Of rain, Deuteronomy 28:12; And, 4. Of the grave or resurrection, Ezechiel 37:12. (Tirinus)
30:3
Servant, like a maid of honour. Josephus says she was not a slave, no more than Zelpha.
Calmet
My knees, whom I may nurse with pleasure. It was an ancient custom to place the new-born infants upon the knees of some near relation, who gave them a name, and thus in a manner adopted them. (Chap. 50:22[23, in some Bibles]; Job 3:12; Psalm 21:11.) (Homer) (Calmet)
30:4
Marriage. The Manichees condemned Jacob for having four wives at once. But St. Augustine replied, it was not then unusual or forbidden. He took the two last only at the pressing instigation of Rachel and Lia, and that only for the sake of children. Lia herself was forced upon him. (contra Faust. 22:48.)
30:6
Haydock
Dan, means judgment. From the same root as Adonis; Adoni, my lord or judge, etc. Rachel's whole solicitude was for children. (Haydock)
30:8
Calmet
Compared me, etc. As Lia treacherously got my husband, so I have craftily surmounted the difficulties of barrenness; I have struggled earnestly, and have got the victory. Patal, means to act with cunning. (Psalm 17:27.) (Calmet)
Menochius
Nephtali, "a crafty wrestler." (Menochius)
30:11
Happily, fortunately.
Haydock
Gad, or Bonaventure. (Haydock) ---"Good-fortune," was acknowledge by the pagans for a divinity; (Isaias 65:11.) perhaps for the Sun, or Oromagdes, the Gad of Aram. He was opposed to the wicked Arimenes in the Chaldean theology, by Zoroaster, (Calmet) the inventor of the Two Principles. Whether Lia intended to attribute this child to the influence of the planet Jupiter, the Sun, or some other tool, we cannot determine. (Haydock)
Calmet
Her naming may be simply; Behold I am now a mother of a troop, or little army, Gad; and to which (Chap. 49:19.) Jacob evidently alludes. (Calmet)
30:13
Haydock
Aser: happy. My servant has now had as many sons as my sister (Menochius) and I have given them both names, indicating my great felicity and joy. (Haydock)
30:14
Haydock
Ruben, now perhaps about four years old, playing in the fields, in the latter harvest time, (Exodus 9:32) found mandrakes of an extraordinary beauty and flavour, (Canticle of Canticles 7:13.) whether they were flowers, lilies, jasmine, etc. as some translate; or rather, fruits of the mandrake tree, according to all the ancient versions; or of the citron, lemon, or orange tree, if we believe Calmet. Dudaim designates two breasts, or something lovely and protuberant. The ancients have spoken with admiration, and have attributed wonderful effects to the mandrakes, which, though controverted by moderns, might suffice to make Rachel greatly desire to have them; at least, if she believed they would contribute to remove her sterility, as Pliny, Natural History 25:15. Aristotle (de Gener. ii.) and other naturalists of eminence, have maintained they did. (Haydock)
Tirinus
The effect which she desired so much, was not, however, to be attributed to them, since she conceived only three years after, and that by the blessing of God. (Tirinus)
30:15
Haydock
From me. Lia was aware that Jacob's affection lay entirely towards Rachel; particularly now as she had ceased to bear children herself. (Haydock)
Calmet
This might, when it is my turn to have him. To prevent any jealousy, the husband visited his wives one after another, as was the case with Smerdis, the king of Persia. (Herodotus 3:79; Exodus 21:10.) (Calmet)
30:18
Calmet
Issachar, "the reward of the man, or husband." (Calmet)
Haydock
She might allude also to the reward she had obtained for her mandrakes. (Haydock)
30:20
Menochius
Zabulon, "dwelling or cohabiting." Zobad (which resembles the sound of Zobal) means to endow, (Calmet) to which she seems also to refer; as if her marriage was renewed, and God had given her more children for a dowry. (Menochius)
30:21
Dina, "judgment," like Dan. God hath done me justice. The Hebrews assert that Dina was married to holy Job. She was born the same year as Joseph, the 91st of Jacob. Lia brought forth seven children in seven years.
30:23
Year of the World 2259, Year before Christ 1745.
30:24
Haydock
Joseph. In imposing this name, Rachel looks both to the past and to the future; thanking God for taking away (asop) her reproach, and begging that He would add (isop or Joseph) the blessing of another son, as he really did, though it occasioned her death: so little do we know what we ask for! Joseph means one "adding or increasing," Genesis 49:22. (Haydock)
Du Hamel
He was born when the 14 years of service were over; being a most glorious figure of Jesus Christ, who came to redeem us from slavery. (Du Hamel)
30:28
Give thee. He wishes to engage him to continue in his service; being convinced, that a faithful and pious servant is a great treasure. Laban promises every thing, and performs little according to agreement. He never thinks of making Jacob any present for his extraordinary diligence.
30:31
Haydock
Nothing. I am willing to depart with my family towards my father. But if I must stay, these are my terms. (Haydock)
Salien
I require no certain wages, committing myself entirely to what Providence shall send. (Salien.)
30:32
Speckled; from those which are all of one colour. Those which should be of the former description must belong to Jacob, while all the black and the white should be Laban's.
Brown, or of a dull mixture of white and black.
Spotted, having large patches of either colour.
Menochius
Divers, little spots variegating the fleece. (Menochius)
Calmet
The original is extremely obscure. Jacob asks only for the worst; the speckled sheep and goats, also the black sheep and the white goats, ver. 35. (Bochart.) (Calmet)
30:33
Menochius
Of theft, if they be found in my possession. I am so well convinced that God will reward my justice, that, even contrary to what might naturally be expected, he will enable me to have plenty of spotted sheep and goats, though their mothers be all of one colour. It is not certain, that Jacob agreed to have the flocks parted till the end of the year. (Menochius)
30:35
Menochius
His sons. These continued to observe the conduct of Jacob, while Laban drove off all the flocks of divers colours to so great a distance, ver. 36, that there was no danger of the sheep under Jacob's care getting to them. Thus Laban first began to violate the agreement; and the angel of the Lord suggested to Jacob, the plan by which he was preserved from serving a cruel and avaricious man without wages, Genesis 31:12. (Menochius)
30:40
Haydock
All the white, etc. Notwithstanding Jacob's stratagem, some had lambs all of a colour. The force of fancy is very surprising on such occasions. Oppian, Aristotle, and others, recommend Jacob's plan as consonant to nature. (Haydock)
30:42
Calmet
Later-coming, in autumn, when the spring lambs were of an inferior value. These he was willing to abandon for the most part to Laban; and therefore did not use his rods. Pliny, Natural History 8:47; and Columella 8:3, agree, that the lambs which are produced in spring, do not thrive so well as those of autumn, at least in Italy, and in those countries where sheep lamb twice a year. Bis gravidae pecudes. (Virgil) (Calmet)
Tirinus
Many who have tried the same experiment as Jacob, have not experienced the same success; whence St. Chrysostom, and most of the Greek fathers, suppose that it was miraculous. (Tirinus)
30:1
Not properly 〈◊〉. but griefe & ••• •ul 〈◊〉. S. Aug. li 22. c 5•. cont. Faust.
30:4
Of pluralitie of wiues see pag. 62.
30:14
Holie Scripture (saith S. Augustin) would neuer h••e mentioned such womanlie desires, but to admonish vs to ••ke great misteries therin. li. 22 c. 56. •o•t. Faustum.
30:37
Iacob did iustly vse this meanes to recouer th•• which Laban withheld s•ō him being du• for the dowrie of his wiues, and recompence for his seruice. Rupert li. 7. c 39. in Gen.
30:1
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 6
Rachel cried to her husband, and said, Give me sons.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… If (Jacob) had not received the elder daughter, he would not soon have been the father of so many children; he would have dragged out a long period in childlessness, he would have mourned as his wife did. For she indeed had reason to mourn, as not having become a mother (
St Jerome † AD 420 The Letters of St. Jerome 22.21
… accordingly, to pass over instances of childlessness meant only to serve as types, those only were considered happy who could boast of children. It was for this reason that Abraham in his old age married Keturah; that Leah hired Jacob with her son’s mandrakes, and that fair Rachel—a type of the church—complained of the closing of her womb.
St Jerome † AD 420 Against Jovinianus 1.5
… We are informed that Rebekah went like a prophet to inquire of the Lord, and was told, “Two nations and two peoples are in thy womb,” that Jacob served for his wife, and that when Rachel, thinking it was in the power of her husband to give her children, said,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.54
… and it grieves that men run after that virtue which cares for their wants and weaknesses, instead of that which has a divine imperishable lesson to impart. This is what is meant when it is said, "Rachel envied her sister."
30:2
St Jerome † AD 420 Against Jovinianus 1.5
… We are informed that Rebekah went like a prophet to inquire of the Lord, and was told, “Two nations and two peoples are in thy womb,” that Jacob served for his wife, and that when Rachel, thinking it was in the power of her husband to give her children, said, “Give me children, or else I die,” he replied,
30:3
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.10
… for the son of the bond-woman shall not be heir with my son, even with Isaac." But those who peacefully love the lawful wife of their father, whose sons they are by lawful descent, are like the sons of Jacob, born indeed of handmaids, but yet receiving the same inheritance.
30:14
St Jerome † AD 420 The Letters of St. Jerome 22.21
… Now he who is weak is counted strong. But in those days the world was still unpeopled: accordingly, to pass over instances of childlessness meant only to serve as types, those only were considered happy who could boast of children. It was for this reason that Abraham in his old age married Keturah; that Leah hired Jacob with her son’s mandrakes,
30:15
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.57
… to this purpose Leah says to her sister, "Is it a small matter that thou hast taken my husband? and wouldest thou take away my son’s mandrakes also?"
30:16
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.58
… But the life of business must be forced upon them. This is clearly shown by Leah’s meeting Jacob when coming from the field, and laying hold of him, saying, "Thou shalt come in to me; for I have hired thee with my son’s mandrakes."
30:33
St Jerome † AD 420 The Letters of St. Jerome 55.1
… You ask me what is the meaning of the passage in the gospel according to Matthew, “take no thought for the morrow. Sufficient unto the day is the evil thereof.” In the holy scriptures “the morrow” signifies the time to come. Thus in Genesis Jacob says: “So shall my righteousness answer for me to-morrow.”
30:37
St Hippolytus † AD 235 The Refutation of All Heresies 5.12
But the Son derives shape from the Father after a mode ineffable, and unspeakable, and unchangeable; (that is,) in such a manner as Moses says that the colours of the conceived (kine) flowed from the rods
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… And none rolled away the stone save Israel, who is mind seeing God. But he both draws up the water and gives drink to the sheep of Rachel; that is, he reveals the hidden mystery, and gives living water to the flock of the Church. Add to this also the history of the three rods of Jacob
St Augustine of Hippo † AD 430 On the Holy Trinity 11.2
… Abundant instances might be adduced, but one is sufficient, taken from the most trustworthy books; viz . what Jacob did, that the sheep and goats might give birth to offspring of various colors, by placing variegated rods before them in the troughs of water for them to look at as they drank, at the time they had conceived.
30:41
St Augustine of Hippo † AD 430 On the Holy Trinity 3.8
15. Just as Jacob, again, was not the creator of the colors in the flocks, because he placed the various colored rods for the several mothers, as they drank, to look at in conceiving.
30:42
Origen † AD 254 Origen Against Celsus 4.43
… He ridicules, moreover, the acquisition of property made by Jacob while living with Laban, not understanding to what these words refer: “And those which had no spots were Laban’s, and those which were spotted were Jacob’s;”
30:43
Origen † AD 254 Origen Against Celsus 4.43
… He ridicules, moreover, the acquisition of property made by Jacob while living with Laban, not understanding to what these words refer: “And those which had no spots were Laban’s, and those which were spotted were Jacob’s;” and he says that “God presented his sons with asses, and sheep, and camels,”
30:1
1. SHE ENVIED HER SISTER. — Among brothers and sisters, if one is preferred or excels another, envy easily arises. Add that Rachel was not yet holy, indeed not yet faithful; for she still worshipped idols, as I shall say in chapter xxxi, verse 19. GIVE ME CHILDREN. — The Hebrews think that Rachel alludes to Rebecca and Isaac, Genesis chapter xxv, verse 21, as if to say: Do this, O Jacob, and obtain by your prayers that I may be fertile, just as your father obtained offspring for Rebecca your mother by praying, namely you and Esau.
30:2
2. AM I IN THE PLACE OF GOD? — Am I God, or do I function in the place and stead of God? as if to say: Do not ask offspring from me, but from God. Thus the Chaldean. Richard of St. Victor beautifully explains these handmaids symbolically in the book called Benjamin Minor: "He took," he says, "each one her handmaid, Leah took Zilpah, Rachel took Bilhah, that is affection took sensuality, reason took imagination. Sensuality obeys affection, imagination serves reason. And to such an extent is each of them known to be necessary to her mistress, that without them the whole world seems to be able to confer nothing upon them. For without imagination reason would know nothing, without sensuality affection would perceive nothing. Therefore imagination (as a handmaid) runs between the mistress and the servant, between reason and sense: and whatever it drew from without through the sense of the flesh, it represents within for the obedience of reason. But sensuality also strives, and is solicitous about frequent service, and she is always and everywhere ready for the obedience of her mistress Leah. She is the one who is accustomed to season and set before her the foods of carnal delights, and to invite to their use before the proper time, and to provoke beyond measure," etc. The Rabbis teach that God reserved four keys for himself. First, the key of rains, so that he might emit and pour them forth at his pleasure from his treasures, Deuteronomy xxviii, 12. Second, the key of life, that is of generation, as is evident in this place. Third, the key of sustenance to drive away hunger, Psalm cxlv, 16. Fourth, the key of tombs, that is of resurrection, Ezekiel xxxvii, 12.
30:3
3. THAT SHE MAY BEAR UPON MY KNEES, — that I may receive the son born from her, as my handmaid, as my own, as mothers are accustomed to place their sons upon their knees, Isaiah lxvi, 12. Hence it is clear that neither did Jacob sin by lust in taking handmaids as wives, nor did his wives sin in offering and giving them to him; but he did this from a desire for abundant offspring, which was the blessing of that time, promised to Abraham and his descendants. Therefore Jacob sought and received one wife, namely Rachel: but when Leah was substituted for her, he was forced to take her also: a third, namely his handmaid, Rachel here adds to him, as being barren, so that at least he might adopt sons from her; in the same way Leah adds a fourth to him, now ceasing to bear, verse 9. Thus St. Augustine.
30:6
6. THE LORD HATH JUDGED FOR ME, — that is to say, I with my sister was as it were engaged in a suit and contention: for I contended with her concerning offspring and fruitfulness, and hitherto, because I was barren, I was inferior to her, but now I have become superior, and God hath adjudged the cause to me, namely that I am no longer barren, but fruitful and prolific, and am held and celebrated equally as my sister. Whence she called the son Dan, that is judgment, or suit, namely, the suit was adjudged to me by God.
30:8
8. GOD HATH COMPARED ME WITH MY SISTER. — In Hebrew it is נפתורי אלהים נפתלתי naphtule Elohim niphtalti, which the Chaldean translator rendered, God hath compared me, and I am compared; the Septuagint, God hath taken me up, and I am compared. But if you translate it word for word, with wrestlings of God (that is, great and difficult things: for things which are great are said to be of God) I have wrestled cunningly, and have prevailed. It is a metaphor taken from wrestlers, who by the complication of limbs, now in this direction, now in that, one distorts the other, in order to overthrow and cast him down; which is a matter of cunning and craft rather than of strength and power. For the root patal signifies to distort, and that cunningly, as wrestlers are accustomed to do astutely and deceitfully: hence petil is called a twisted thread, and niphtal is called fraudulent and deceitful. Rachel therefore says: I with Leah contended as it were for fruitfulness and the glory of offspring, and have wrestled, and now I have cunningly overcome her who was no longer bearing, while I, being barren, ingeniously and astutely substituted my handmaid, fertile, in my place to my husband: hence she called the son Naphtali, as if you were to say, wrestling, contending, and that astutely and cunningly. Whence Josephus interprets Naphtali as artificial, that is crafty and cunning; but Oleaster renders it, involved, which comes to the same thing: for cunning persons are accustomed to involve and conceal their arts.
30:11
11. HAPPILY. — In Hebrew it is בגד bagad, which can be read and translated in two ways: First, separately בא גד ba gad, that is, a troop or army hath come, as if to say, I have now borne so many sons that I can draw up a line of battle from them: thus the Chaldean and Aquila. Second, conjointly, as the Hebrew codices commonly read: בגד begad, that is fortune, fortunately, happily. Thus the Septuagint and our Translator. Whence also Rabbi Solomon renders it, a good star hath come, or a good planet, as if to say, A more benign star hath shone upon me, and, as Seneca speaks, the gift of Fortune flowing upon me. Note: The Hebrew Gad properly signifies one girded, or prepared, namely a soldier or army: hence it signifies Mars, the god and presider over warfare; hence again it signifies fortune. For the Gentiles believed that Mars bestowed good fortune, victory and spoils upon soldiers: and thus for Gad, which is in Hebrew, our Translator, Pagninus and the Hebrews render fortune, in Isaiah 65, 11. Whence also the Arabs, as Aben Ezra testifies, call Gad God: just as the Cimbri and Germans called God God, from the Hebrew Gad, as it appears (although Goropius thinks God, as if goet, that is good, is so called): for they themselves were warlike; and therefore Mars and fortune they worshipped as Gad, that is Mars and fortune. Thus therefore Leah called this son Gad, that is good fortune, says Theodoret and St. Augustine, perhaps from the fact that in the house of Laban her father, a gentile and idolater, she had often seen Gad, that is fortune, named and perhaps worshipped. For many Gentiles worshipped fortune as God.
30:13
13. THIS FOR MY BLESSEDNESS. — For now I am blessed with a sixth son, now not only from me, but also from my handmaid Zelpha, equally as Rachel my sister from Bilhah, do I give offspring to my husband; and therefore by all I shall be proclaimed blessed with much offspring: hence she called the son Asher, that is blessed. To this the Blessed Virgin Mother of God alluded, when she sang: "All generations shall call me blessed." What the Poet sang concerning Livia, wife of Caesar Augustus, who was the mother of Drusus and Tiberius Caesar: Nor is any mother of parents more blessed than thine, Who through two births gave such great goods as thine; this applies far more truly to the one birth of the Blessed Virgin.
30:14
14. NOW REUBEN WENT OUT. — Reuben was then five years old: for all this offspring of twelve, except Benjamin, were born to Jacob from four wives, in the second period of seven years of servitude, namely seven years from the marriage of Rachel and Leah. For Joseph was born last at the end of this seven-year period, verse 25. Wherefore, since Leah in the first four years of this seven-year period bore four sons to Jacob, namely first Reuben, second Simeon, third Levi, fourth Judah, after whom she ceased to bear: it is necessary that Reuben was already five years old. For after these things Leah again in the sixth year bore Issachar, and in the seventh and last year of childbearing she bore Zebulun. MANDRAKES. — In Hebrew it is דודים dodim, that is, breasts, by which more recent interpreters understand lilies. But our translator rendered it far better and more truly as mandrakes; for mandrakes have the appearance of breasts. Second, they are fragrant and beautiful. Third, they bring on sleep; hence they are given to those who are to be cut by surgeons, so that they may not feel the pain of the incision. Fourth, by many they are said to have the power of a love charm, as Dioscorides and Theophrastus say. Fifth, they aid fertility: for they bring on menstruation, and thus they purge and prepare the womb for conception, as Aristotle says, book II On the Generation of Animals, and Epiphanius in the Philologus, chapter iv. You will say: Mandrake is extremely cold; therefore it harms conception. Thus St. Augustine, book XXII Against Faustus, chapter lvi, where he thinks that mandrakes were sought by Rachel, not for conception, but on account of the rarity of the fruit and the pleasantness of the odor. Levinus Lemnius responds, book On the Herbs of Holy Scripture, chapter 11, that mandrake, because it is extremely cold, causes sterility in cold regions and cold wombs; but in warm and torrid regions, such as Judaea and Mesopotamia, in which Jacob and Rachel dwelt, it produces fertility, because it tempers and moistens the heat and dryness of the womb. See more in Dioscorides, book VI, chapter vi, and Mattioli there. For these reasons therefore Rachel sought this mandrake, and bought it from Leah, but in vain and to no effect: for, as appears from what follows, she remained sterile for three more years, after which not by the mandrake, but by the power of God, whether natural or supernatural, she was made fertile, and bore Joseph. Tropologically, St. Cyril, book XI: Mandrake, he says, that is, by sleep and the death of the cross, Christ refreshed, healed and made fertile the Church. Again, fragrant mandrake is a symbol of good reputation, as St. Augustine says above; for this ought to be sought and procured by everyone. Philo says that mandrake roots extend under the earth, resembling a human corpse: hence by Pythagoras it is called anthropomorphic, by Columella semi-human, this root. Perhaps also in Rachel's time there were impostors similar to ours, who from the mandrake root (although Mattioli thinks they do this not from mandrake but from bryony), which has the appearance of human thighs and feet, cut out little figures, in which by inserting millet seed into very fine cuts, they make rootlets grow like human hairs, and these they soon sell, as if they themselves had been something animate under the earth, which they themselves extracted with danger of life from under the gallows, and which has rare and hidden virtues, for example of making a barren woman fertile; so that from this persuasion Rachel so greatly desired them.
30:16
16. THOU SHALT COME IN TO ME. — Jacob was accustomed for the sake of peace and equity to distribute the nights singly to each wife, and since this night was Rachel's, she herself cedes her right to Leah at the price of mandrakes: for at this price Leah appears to have bought from her sister, according to ancient custom, of which I spoke at chapter xxix, verse 18, her husband for this night. Thus St. Augustine. And from this she called the offspring Issachar, as if יש שכר ies sachar, that is, there is a reward, namely of my mandrakes, which I sold to Rachel, or rather the reward of my charity and liberality, by which I gave my handmaid to my husband, as Leah herself says. Add that properly and simply Issachar is the same as sachar, that is, reward. For the yod added and prefixed to proper names is usually formative of the name, as is evident in Ishmael, Isaac, Jacob, Jehovah, etc. Thus the Septuagint, St. Jerome, Josephus.
30:20
20. ZEBULUN. — Zebulun is the same as dwelling, or dwelling together, as if to say: On account of so many offspring of mine, he will love me, and my husband will dwell with me gladly and steadfastly.
30:23
23. MY REPROACH, — my sterility, which was then a reproach and disgrace.
30:24
24. MAY THE LORD ADD TO ME. — Rachel wishes a second son to be added to her; hence from this her vow and desire she calls her son Joseph; Joseph therefore is the same as adding, or increasing, as is evident at chapter xlix, verse 22. St. Cyril, book XI, has an allegory of these eleven names of the Patriarchs. For the allegory of this entire chapter, see St. Augustine, book XXII Against Faustus, chapters xlvi and following.
Allegory and Symbol of the Twelve Names Symbolically Richard of St. Victor, in his book On the Twelve Patriarchs, understands by them twelve pious affections and virtues of the soul. Hear him: « Fear, which is the beginning of wisdom, is the first offspring of the virtues. Whoever desires to have such a son must attend not only diligently but also frequently to the evils he has committed. From such consideration fear is born, namely that son who is rightly called Reuben, that is, son of vision. Wherefore when he is born, his mother rightly exclaims: God hath seen my humiliation; because then he truly begins to see and to be seen: to see God through the intuition of fear, to be seen by God through the regard of piety. » When the first son is born, the second follows, because great fear must necessarily be followed by sorrow. But a contrite and humbled heart God will not despise, but will hear it according to his kindness; and therefore such a son is called Simeon, that is, hearing. » But what consolation, I ask, can there be for the penitent and those truly mourning, except the one hope of pardon? This is that third of Jacob's sons, who is therefore called Levi, that is, added. The divine word names this son not as given, but as added, lest anyone presume of the hope of pardon before fear and worthy sorrow for penance. » But just as after fear growing daily, sorrow necessarily arose, so surely after hope born, love arises. This therefore is that son who is born in the fourth place, and is named Judah, that is, confessing, in Holy Scripture. Because what we love, we also praise with our mouth, and confess with our heart. » These are followed by Dan and Naphtali, sons from the handmaid Rachel; and because through the office of Dan we reprove, condemn, and chastise illicit thoughts, he is rightly called Dan, that is, judgment. Whence it is written: Dan shall judge his people. If therefore he keeps this people of his rightly, if he exercises his judgment diligently, it will come to pass that in the other tribes rarely shall be found what ought to be condemned. » But Naphtali brings before the eyes of the mind the image of eternal goods; and because he is accustomed to convert any known nature of visible things to spiritual understanding, he is rightly named Naphtali, that is, conversion. » Seeing therefore Leah her sister Rachel rejoicing in adopted offspring, she herself is provoked to give her handmaid to her husband; from whom Gad and Asher are born, namely the rigor of abstinence and the vigor of discipline. Gad therefore is born first, because it is first that we be temperate toward our own goods, afterwards also strong to endure the evils of others. Through Gad evils rising up within are repressed, through Asher evils rising up without are repelled, whence it is said: Gad being girded shall fight before him. » These are Gad and Asher, who exclude false joy and introduce true joy, and therefore after these are born succeeds Issachar, which is interpreted reward. For what other reward do we seek for so many and such great labors, except true joy? » After Issachar Zebulun is born, which is interpreted dwelling of strength; because through the tasting of internal joy, hatred of vices is generated, and the strength of true fortitude is acquired. This is Zebulun, who was accustomed to appease God's wrath by becoming angry, who by piously raging against the vices of men, sparing them as it were not at all, spares them better. » He then proves this by the example of Moses, Phinehas and Elijah. But how difficult it is to preserve all these offspring of Jacob, namely the virtues of the soul, without discretion! this may be conjectured from the fact « that without it we can neither acquire good things of the soul nor preserve those acquired. This therefore is that Joseph, who is born late indeed, but is loved by his father more than the others: who knows not only to grow with growing virtues, to advance with those advancing; but also to tend toward progress from the defect of his brothers, and to acquire the gains of prudence from the losses of others. Wherefore Joseph is rightly called by his father, that is, increase, and the son growing; him adore the sun, moon, and stars, that is, father, mother, and brothers, because all virtues honor discretion, as it were their mistress and ruler. » The band of brothers is closed by Benjamin, to his mother the true Benoni, that is, son of sorrow: because when he is born she herself ceases to be, on account of the anxiety of daily childbirth, and the immensity of pain in bringing forth. But what is the death of Rachel? nothing other than the defect of the mind in contemplation. Was not Rachel dead then, and had all sense of human reason failed in the Apostle, when he said: Whether in the body, or out of the body, I know not, God knoweth. Let no one therefore think he can penetrate to the clarity of that divine light by arguing, let no one believe he can comprehend by human reasoning. It is necessary that Rachel die, that ecstatic Benjamin be born. »
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25. NOW WHEN JOSEPH WAS BORN, JACOB SAID TO HIS FATHER-IN-LAW: SEND ME AWAY, — for I have now completed fourteen years of servitude, by which I bound myself to you for Rachel and Leah, cap. xxix, vers. 18 and 27. From this it is evident that Joseph was born at the end of the second seven-year period, namely after the fourteenth year had been completed of Jacob's coming and servitude in Mesopotamia, that is, in the house of Laban. For since Jacob had bound himself to Laban for 14 years of servitude, he could not ask for freedom and dismissal unless those years were completed; since therefore upon Joseph's birth here, he immediately asks for dismissal, it follows that 14 years had already been completed upon Joseph's birth; yet Jacob remained with Laban for another six years. For, as follows, he soon made a new covenant with Laban, namely that just as he had served for 14 years for Rachel and Leah, so thereafter he would serve him for a certain portion of the flock: and so upon Joseph's birth Jacob served Laban for another six years, that is in total 20 years, as is evident cap. xxxi, vers. 41. Again, Joseph was born in the 91st year of his father Jacob's life. This is evident from the fact that, when Jacob went down into Egypt and stood before Pharaoh in the 130th year of his life, Genesis xlvii, 9, then Joseph was 39 years old; for Joseph, when he was made prince of Egypt by Pharaoh, was 30 years old, Genesis cap. xli, vers. 46; from which time there immediately followed the seven years of abundance, predicted by Joseph; and then seven years of famine, in the second year of which Jacob went down into Egypt, cap. xlv, vers. 6 and following. Jacob therefore went down into Egypt in the 9th year from Joseph's rule, namely when Joseph was 39 years old, and Jacob was then 130 years old. Now subtract and take away 39 years of Joseph's life from 130 years of Jacob's life, and you will have the 91st year of Jacob's life, in which Joseph was born. From both what has been said and proven, it clearly follows that Jacob seized the blessing from Esau, and therefore fled into Mesopotamia, in the 77th year of his life (as I said cap. xxvii, at the beginning), for after 14 years of his coming and servitude in the house of Laban, namely in the 91st year, Joseph was born to him.
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27. BY EXPERIENCE I HAVE LEARNED, BECAUSE (THAT) GOD HATH BLESSED ME FOR THY SAKE, — as if to say: Thou art fortunate, and I on account of thee; thou hast brought thy good fortune with thee into my house. Note: Experience teaches that some men are fortunate, so that whatever they undertake turns out prosperously, indeed they even make houses and households fortunate in turn: whence they are called "of good foot," and by the Carthaginians "Namphaniones," as St. Augustine says, Epistle 44; others are unfortunate, so that almost all things turn out unhappily for them, even if they have been thought out and arranged most prudently by them. Hence in war and in choosing a commander of war, it is examined most carefully whether the one to be chosen is fortunate or unfortunate. Thus Alexander was fortunate in wars, who subdued the world in twelve years. Thus Polycrates, tyrant of the Samians, was fortunate. Thus Julius Caesar was fortunate, even when he undertook the greatest things with the utmost rashness, and so much did he trust in this fortune of his that he overcame all dangers; hence sailing from Macedonia to Brundisium in the most dangerous season of the year, when the ship's captain was afraid: "Do not," he said, "be afraid; thou carriest Caesar the fortunate." Thus in this age Charles V the Emperor was fortunate, and for this reason formidable to the Turks, so much so that soldiers under Charles, invincible, afterwards hired by Francis king of France, changed fortune with their prince, as Paul Jovius says. Thus Henry IV, king of France, was fortunate in obtaining and governing the kingdom, even unto death. Finally, Plutarch, in the book On the Fortune of the Romans, teaches that fortune equally with virtue advanced the Romans to so great a height of empire. You will ask, what is the cause of this disparity? The blind gentiles thought the cause to be fortune, a blind goddess, who not according to merit, but by chance, bestows happiness even on the impious and unworthy, but often unhappiness on the pious and worthy; the genethliacists attributed this to the fate of each man. Astrologers assign it to the stars and horoscope. The common people think these things happen by chance. For we set aside here human industry and prudence, which is often the cause of a happy outcome. But I say truly that God is the cause why these are fortunate, those unfortunate. For God is the lord of all, who dispenses to each their own as He wills. And so just as to this one He imparts genius, wealth, health, beauty, strength and other gifts of nature; but makes another stupid, poor, sickly, deformed, weak: so likewise by His special providence He makes this one fortunate, that one unfortunate; and He bends and tempers to this the secondary causes. This is what the Psalmist says, Ps. xxx, 26: "In Thy hands are my lots." And the Wise Man, Proverbs xvi, 33: "Lots are cast into the bosom, but they are tempered by the Lord." And Ecclesiasticus xxxiii, 11: The Lord "separated them (men) and changed their ways; of some He blessed, and exalted: and of some He sanctified, and drew to Himself: and of some He cursed, and humbled, as clay in the hand of the potter, to form it and dispose it: all his ways are according to his ordering." Although therefore these effects are often casual and fortuitous with respect to secondary causes, from which they are not foreseen, but happen beyond their mind and causality, as it were by accident and by chance: yet with respect to God they are not fortuitous, but foreseen, provided for and ordained in themselves. Whence St. Augustine, book I of the Retractations, chapter 1, thought the name of fortune should be rejected from a Christian's mouth, namely according to the sense of the gentiles: for otherwise God, as He is nature naturing (as it were to speak with some philosophers), so also is He fortune fortuning, namely He Himself is the author of all fortune, equally as of nature; whence from these events we gather and know that there is a mind presiding over all, governing all these things, that there is providence, that there is God. For how otherwise would some be constantly fortunate in all their affairs, others unfortunate, unless because God constantly bestows happiness on those, unhappiness on these? as Albert Hero rightly demonstrates, book IV On Providence, chapter vii. The reason why God makes men so unequal in this matter is, first, that He may show Himself to be the absolute Lord of all. Second, that there may be unequal ranks and outcomes of men in the universe: for this pertains to the variety and beauty of the whole. Third, that men may recognize God from these things, and seek them from no one but God. Whence God promised to the Jews, if they kept the law, this happiness in earthly goods, so that the rude people might be led to the law and worship of God by this hope: again, He made the Patriarchs happy, so that the Gentiles, attracted by the hope of this happiness, might recognize and worship the same God. Fourth, that those who are happy may use their happiness for the glory of God and the help of others: the unhappy may have in their unhappiness matter for virtue, modesty and patience. And for this reason God makes the greater part of men not wholly fortunate, nor wholly unfortunate, but in some things fortunate, in others unfortunate; and He weaves and tempers their life from happiness and unhappiness with admirable variety. Fifth, that the faithful, seeing the pious sometimes to be unhappy, the wicked happy, may know that all earthly things are indifferent, and may learn to despise this earthly happiness, and to aspire to the true, heavenly and eternal happiness, to which Christ leads us by word and example. For, as St. Augustine says, On True Religion, chapter x: "The whole life of Christ was a discipline of morals." For Christ taught that all the good things of the world, which He despised, are to be despised; all the evils, which He endured, are to be endured: so that happiness may be sought in neither, nor unhappiness feared in these. Note here, that although among Christians many good and pious men are naturally unhappy, yet all are happy, and shall be, supernaturally, because God through this unhappiness directs them to contempt of the world, to true wisdom, to the glory of patience and fortitude, and finally to eternal happiness. Thus therefore "all things, even adversities, work together unto good for those who love God"; and: "Blessed is the man who hath not walked in the counsel of the ungodly, etc. All things whatsoever he shall do shall be prospered." And therefore in pious and supernatural matters we experience that holy men, especially those who commit themselves wholly to God, and continually ask to be directed by Him, have in their works, beyond the merit of virtue and labor, for the most part happy success. Wherefore it is prudent counsel that we who are about to teach, to preach, to hear confessions, to convert souls, etc., join ourselves to God in all things, and pray that He Himself may direct our mind, hand, feet, and all our ways and acts, and let us say: "Look upon Thy servants, O Lord, and let the brightness of the Lord our God be upon us, and direct Thou the works of our hands upon us." Thus God directed and prospered Abraham, Isaac and Jacob here.
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30. AT MY COMING, — at my presence, namely on account of me, as the Chaldean renders it. See how great prosperity men of justice and holiness bring to the houses of their masters, even of the wicked.
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32. GYRA. — Gather thy sheep and goats into a circle, that we may together examine and separate the unicolored from the multicolored: whence the Hebrew is אעבור eebor, that is, I shall pass through, and I shall examine with thee all the flocks. SEPARATE ALL THE SHEEP. — Note, from this place to the end of the chapter the Hebrew is intricate and prolix, which therefore Our Author has concisely compressed, as it were in a compendium, rendering the sense rather than word for word. Whence note secondly, not two, as some wish, but only one covenant of Jacob with Laban is recounted here to the end of the chapter; for this is required by the connection of the covenant and the event, and by the very historical sequence of the whole chapter. The covenant therefore was this: that all the offspring of the sheep and goats of Laban, which Jacob was feeding by agreement, born thereafter, if they were unicolored, namely entirely white, or entirely black, should fall to Laban: but if they were born speckled and of various colors, or dark, that is, somewhat dark, namely partly white, partly black, should fall to Jacob. Thus St. Jerome, Lipomanus, Pererius. And for this reason Laban delivered to Jacob only the unicolored sheep and goats to feed, thinking that similar unicolored offspring would be born from them, and thus all would fall to him, to Jacob nothing or very little, and that only by chance and accidentally. The remaining sheep and goats of various colors he took away from Jacob and separated, and reserved for himself both those and all their offspring, whether born unicolored or multicolored. DARK, SPOTTED AND SPECKLED. — Dark is dusky or somewhat dark, in which whiteness is mixed with darkness, so that it appears partly white, partly black; "spotted," in Hebrew טלוא talu, is that which has large spots white or black; "speckled," or with scattered fleece, in Hebrew נקוד nakud, that is, dotted, is that which is distinguished and dotted with small spots white or black, as it were with points. BOTH IN SHEEP AND IN GOATS. — Some think from the Hebrew that Laban distinguished between sheep and goats in this way, so that in sheep only the purely white would fall to Laban, but the dark and speckled to Jacob; in goats however the speckled and spotted would be Jacob's, the dark and white Laban's. But the contrary is required by our Interpreter, namely that both in sheep and in goats the unicolored fell to Laban, the multicolored to Jacob; for the same was the reason for goats and sheep.
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33. AND MY JUSTICE SHALL ANSWER FOR ME TOMORROW, — that is to say, Nature works with thee in cattle, so that white are born from white, black from black; but with me my justice shall be, answering me, that is, rewarding me; since God, as I am certain, will regard my humility, and will reward and compensate my labor with just wages, which thou seekest to turn away from me by an unjust covenant, by bringing it about namely that from thy unicolored animals multicolored ones are born to me. Thus St. Jerome. So it is said in Isaiah LIX, 12: "Our sins have answered against us," that is to say, Our sins, when questioned as it were by God the judge, have confessed the truth, namely that we committed them, and thus have testified that we are guilty of punishment, and have condemned us to it; and therefore that has been inflicted upon us, and cries out that we are sinners; and in Hosea V, 5: "The pride of Israel shall answer (testify, cry out, accuse) in his face," that is, publicly, openly, fearing nothing from its author. Hence it is clear that both good and evil actions of men are witnesses of their holiness or wickedness, and openly speak their testimony before God the judge, indeed if they are enormous, they cry out to heaven. This therefore is the consolation of the just, this of the Martyr, so that with St. Lawrence he may say: "Thou hast tried me with fire, and iniquity hath not been found in me;" and hence is born an incredible joy and greatness of spirit, so that he despises and laughs at all grievous things and torments. Hear the spirit of our Martyr Ogilby, who in this year 1615 in Scotland first underwent death for the orthodox faith. When executioners had forced him to remain awake for eight whole days by continuously pricking him with styles, needles and pins, and threatened leg-breaking irons and the most bitter things, the athlete of Christ answered: "Excellent executioners, I count you all as nothing in this cause; act according to your heretical malice: I care not for you; I have asked no one, I shall ask no one, I have always despised; I can and will willingly suffer more for this cause than you together with all can inflict. Cease to object such things to me, thrust these upon demented women. These things inflame me, they do not dismay me: I laugh at these no otherwise than at the honking of so many geese." He said and did it, indeed he urged and forced from them the promise that they should inflict the torments they threatened. To those marveling he said: "I glory in the cause, and triumph in such punishment; we can do all things in him who strengthens us." TOMORROW, — in future time. WHEN THE TIME OF THE AGREEMENT SHALL HAVE COME, — when according to thy agreement and covenant at the end of the year the offspring are to be divided, so that the multicolored fall to me, the unicolored to thee. THEFT SHALL ACCUSE ME, — if namely thou shouldest find unicolored offspring, and others than multicolored, with me, in my own flock, contrary to the covenant made with thee, that is to say, I shall faithfully deliver the unicolored to thee, I shall keep the multicolored for myself, I shall not secretly steal or hide any of the unicolored.
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35. AND HE SEPARATED. — Some think from the words immediately following that this is another and second covenant of Laban with Jacob: for when he saw that the first covenant had turned out successfully for Jacob, and all the offspring born were of diverse colors, for this reason they think he then changed the covenant, and wished the contrary, namely that the diverse-colored ones should fall to him, but the single-colored ones to Jacob. But this is not probable: for the context of the history itself indicates that here only the execution of the first covenant is being narrated. AND HE DELIVERED ALL THE FLOCK OF ONE COLOR INTO THE HANDS OF HIS SONS. — Abulensis, Lyra, Lipomanus and Cajetan think that here our text is faulty and should be corrected by adding the negation, not; as if Laban did not deliver single-colored ones, that is diverse-colored ones, to his sons to pasture, but the single-colored ones to Jacob, so that from these likewise single-colored ones, which ought to fall not to Jacob but to himself, might be born: for this is what the Hebrew seems to signify. But those are intricate, and can be translated in contrary ways, and therefore you may rightly translate them with our text thus: "all in which there was whiteness, and all black in the lambs (that is, all the single-colored lambs) he delivered into the hands of his sons." Secondly, Pererius excuses our Interpreter, saying that here there is a hysterologia, that is to say, Laban delivered to his sons the single-colored ones, not now, but after the birth of the sheep, which is narrated at the end of the chapter. But this too seems to be harsh and forced. I say therefore that Laban delivered the single-colored sheep to be pastured by his sons, with whom Jacob was indeed present and in charge. For Jacob in the preceding verse had entrusted to him his whole flock, to which he also added his own sons as shepherds and keepers by custom, lest Jacob by deceit contrary to the covenant should secretly remove the single-colored sheep: thus in the following chapter, verse 43, the same Laban calls Jacob's household his own. Laban therefore delivered to Jacob along with his other sons the single-colored sheep and goats, hoping that from them would likewise be born to him single-colored offspring: but the diverse-colored sheep he separated, and reserved for himself to be pastured with his servants, lest Jacob pasturing them should demand from the covenant all the diverse-colored offspring born from them, as it seemed. OF BLACK FLEECE. — The Hebrew חום chum here signifies black; for it is opposed to לבן laban, that is white. But in verse 32, chum signifies dark, or blackish, because it is joined with spotted and variegated.
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Verse 36. THE SPACE OF A JOURNEY OF THREE DAYS, — lest his diverse-colored sheep could be mixed either by sight or by copulation with the single-colored ones, which Jacob was pasturing, and thus diverse-colored offspring be born, which ought to fall not to him but to Jacob. Thus Lipomanus.
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37. JACOB THEREFORE TAKING RODS OF POPLAR TREES THAT WERE GREEN. — Note the industry and stratagem of Jacob, which he himself was taught by angels in dreams, as is gathered from the following chapter, verse 11, which he opposed to the violence and human prudence of Laban. You will say: Jacob by this art, as if by fraud, vitiated the contract made with Laban; and thus by deceit and unjustly he acquired the property of Laban. For the contract, that unicolored offspring would fall to Laban, and variegated ones to Jacob, from the common understanding of the contracting parties, was understood to concern those things which would be born such naturally and by chance, not however by art and fraud. I answer: It is true that this contract is commonly understood and ought to be understood thus, and therefore it was understood thus by Jacob and Laban. Jacob therefore used this stratagem under another title, namely first, under the title of compensation: for he himself was violently oppressed by Laban, a man avaricious and wicked, and could not otherwise extort the just reward of his labors except by this art; especially since Laban had done a grave injury to Jacob, substituting the deformed Leah, hateful to Jacob, for Rachel promised to him, and forcing Jacob to serve him seven other years for her. Then unjustly after the pact made with Jacob concerning the flocks, he separated, verse 35, the unicolored sheep from the variegated ones, giving only the unicolored ones to Jacob, from which naturally all unicolored offspring would be born to him and no variegated ones to Jacob. Jacob therefore, since he had no judge to whom he could have recourse, said the law to himself out of necessity, and recovered what was his by this art, so that he might obtain by this art the reward owed to him. Secondly, Jacob did this by the admonition of God (through an angel), as I said; therefore God gave him these cattle of Laban to be born by this art: just as God commanding the Hebrews to despoil Egypt, by this very act gave them the goods of the Egyptians, Exodus XII. You will ask, whether this art and stratagem was natural, or whether it had its effect from a supernatural cooperation of God? I answer, that it was natural; for in copulation the power of imagination is usually very great, because then the soul exerts all its force, so much so that some white mothers from the image and imagination of an Ethiopian have given birth to an Ethiopian. Hear Pliny, book VII, chapter XII: "The consideration of likenesses, he says, is in the mind, in which many things are believed to have power by chance, sight, hearing, memory, and images drawn in at the very moment of conception. Thought also, flying suddenly through the mind of either party, is believed to form a likeness, or to mix; and therefore there are more differences in man than in other animals, because the swiftness of thoughts, the quickness of mind, and the variety of genius imprint many-formed marks: whereas in other animals the minds are immobile, and similar to all, and to each in its own kind." Galen, in the book which he wrote On Theriac to Piso, relates that a certain woman, by the sight of a most beautiful picture, conceived a beautiful infant from a deformed husband, "by sight, he says, I think, nature transmitting the image." St. Jerome here in the Hebrew Tradition: "Quintilian, he says, in that controversy, in which a matron was accused of having given birth to an Ethiopian, argues in her defense, that this was the nature of conception, which we have mentioned. And it is found written in the books of Hippocrates, that there was a certain woman to be punished on suspicion of adultery, because she had given birth to a most beautiful infant, unlike to either parent and kind: unless the aforesaid physician had solved the question, admonishing them to inquire whether perhaps such a picture had been in that woman's chamber: which being found, the woman was freed from punishment and suspicion." St. Augustine relates the same thing here, Question XCIII, who also in book XVIII of the City of God, chapter V, writes that a demon did something similar in the Apis bull, which the Egyptians worshipped, by forming it; for it ought to have been similar to the former one that died, and to be marked with white spots. Isidore also, book XII of the Etymologies, chapter 1, near the end: "This same thing, he says, is said to happen in a herd of mares, that they place noble horses before the sight of those conceiving, so that they might conceive and create similar ones. For lovers of doves also place the most beautiful doves in the same places where they are accustomed to be, so that indeed, with sight seizing them, they might generate similar ones. Hence it is that some forbid pregnant women to look upon the most foul faces of animals, such as cynocephali and apes, lest by sight occurring to them, they might cause similar offspring to be born. For indeed the soul in the use of venery transmits forms intrinsic within, and, satisfied with their types, seizes their species into its own quality." While therefore these sheep of Jacob drank, and at the same time the males mounted the females, the direct appearance of the peeled rods of various colors lying in the waters, mixed with the reflected appearance, or shadow of the males mating in the waters, impressed upon the females a kind of variegated appearance, as if they saw their males beautifully variegated with green and white spots: whence by the force of imagination they impressed these same colors upon their offspring, which they were then conceiving. The males did the same thing, namely they impressed a similar force and variegated form upon their seed, from a similar appearance of the rods mixed with the shadow of the females, by vision and imagination. Thus St. Jerome, Augustine, Questions XCIII, Abulensis, and most excellently Francis Valesius in Sacred Philosophy cap. XI. Secondly, one might suspect that the rods of poplar, almond and plane tree, if placed in waters, possess some power for producing blackness and black spots; for Aristotle, lib. III History of Animals cap. XII, Ovid, lib. ult. Metamorphoses, Solinus and others attribute such a power to many waters. Finally, the holiness and prayers of Jacob greatly aided this matter; for the angels favoring Jacob applied the imagination of the sheep most vehemently, and incited it to this variegated imagination of the rods, as is gathered from the following chapter, verse 12. God also, willing to bless and enrich Jacob, through this imagination, by His special concurrence, powerfully and manifoldly impressed diverse colors upon the offspring in the very moment of their conception; whence St. Cyril, Chrysostom and Theodoret think that these things happened to Jacob not so much naturally as by the gift and providence of God, and Jacob himself confesses this in the following chapter, verses 7, 8, 9. You will say: Why were no offspring born green from the green rods? I answer, because in no quadruped is there that proportion and temperament of humors which is necessary for greenness: therefore in place of green color, a dark or dusky color was depicted in the offspring, says Tostatus, to which the shadow and blackness of the waters not a little helped, which shadowed and darkened the greenness, so that they appeared not green but dusky and dark. Tropologically, these variegated rods are Holy Scripture and the various examples of various Saints, which while we behold, we bring forth and produce offspring similar in virtues and heroic deeds. Thus St. Ambrose, lib. II On Jacob, cap. IV and VI; Gregory, lib. XXI Moral. cap. I. FROM PART. — For part of the rod, clothed with its bark, appeared green, but part stripped and laid bare appeared white.
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39. AS IN THE VERY HEAT, — because imagination is especially excited, vigorous and operative in heat. Hence the Physicists teach that the brain requires, first, dryness, for wit: for a dry soul is most wise; secondly, moisture, for memory: for moisture easily receives the impressed appearance; whence youths, because they have a moist brain, easily learn anything and commit it to memory; thirdly, heat for imagination, whence we experience in studies, with head and body warm, that the conceptions of imagination are vigorous and flowing; but with head cold, these same are blunted, torpid and dulled. On the contrary, prudence and sound judgment consist in coldness, as Aristotle teaches, sect. 14, prob. 8, and for this reason the elderly are strong in prudence and judgment.
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41. AT THE FIRST TIME. — Just as in Lombardy, so also in Mesopotamia and Syria, sheep give birth twice a year: or certainly some conceived in spring, some in autumn. The first time therefore is the spring season, the late season is the autumnal. Jacob therefore in spring, when both the air and animals are vigorous, placed the variegated rods, so that variegated offspring would be born to him, and these, because they were spring-born, were better, more abundant and more robust; but in autumn he did not place them: whence then single-colored offspring, and these weaker, were born to Laban; for Jacob granted him this part, both lest Laban suspect fraud and discover the art; and from his own fairness and humanity. Valesius joins both these breedings, as well the first as the late, into the same day. But far better and more truly St. Jerome and the other Latins, as well as the Hebrews, divide and distribute them into spring and autumn.
Machine translation from the Latin, not reviewed.
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v. 4 « Cernens autem Rachel, quod infoecunda esset , invidit sorori suae et ait marito suo : Da mihi liberos , alioquin moriar » « praetristitia » (Bonfr.). Certe non illud agitur (Ps. Ion., Targ. Hier.), ut Iacob precibus a Deo liberos impetret, secus ira et responsum Iacob v. 2 essent plane praepostera (Per.).
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v. 2 « Cui iratus respondit Jacob : Num pro Deo ego sum, qui privavit te fructu ventris tui? » Expressio *22N m'n5w nnn non potest verti uti 50,19 « Deo subsum », sed « loco Dei » seu « pro Deo sum » : Num Dei aequalis seu Deus ego sum, qui possim tibi illud concedere, quo Deus te privavit?
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v. 3 « At illa : Habeo, inquit, famulam Balam : ingredere ad illam , ut pariat super genua mea et habeam ez illa filios »; « ut pariat filium, quem habeam ut meum, quem super genua mea reponam, ut faciunt matres » (Lamy). Id quandoque non erat nisi signum specialis affectus, cf. 50,92 (23); quandoque vero erat signum adoptionis cuiusdam, maxime ubi de ancilla ageretur, quae cum prole ad dominam pertineret.
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v. & « Ded?tque ?lli Balam in. coniugium , quae »
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v. 5 « zngresso ad se viro concepit et peperit filium ».
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v. 6 « Dixitque Rachel : T 52: m3 ^nnwN By nb5ns: mus 5n»: Solus Syr. duas priores voces omittit. Primam vocem non plene scribebat Sam. ; quare aliqui non nomen, sed verbum cum suffixo interpretati sunt. Ita Vulg. tertiam vocem ignorans, et LXX eidem copulam praefigens : cuvavteA&6szó pou 6 (cb «at auvaveotpa27]v x. t. À. Presse Hebraeo videtur adhaesisse Aq. (sed cf. Field) cuvav£otosliv p.e 6 0coc ovvavacvpoor]v. Comparandi significatio verbo nequaquam competit, uti neque habitandi (Itala), sed contorquendi atque hinc sensu translato pervertendi. Quam recentiores aliqui adstruunt pugnandi significationem, coniugationi niphal neque Prov. 8,8 vindicat, ubi vox parallele cum vpy adhibetur, neque Iob 5,13, ubi opponitur B» 2n. Utrum eandem e nostro textu derivare fas sit, non liquet. Sat commode verti potest : Contorsionibus Dei, i. e. vchementissimis, contorquebar cum sorore mea et invalui. Vel ita : Contorsiones Dei! Et explicatur exclamatio : Contorquebar cum sorore mea, i. e. sicut soror mea, et invalui. Contorsiones illas aut intellige dolores partus, quos in Bala patiebatur Rachel; vel commodius cum Ios. machinationes, artes, quibus suffecta in suum locum Bala foecunditatem demum assecuta est Rachel : 9iX 16 &vttcey vaoaoÜat zpoc tijv évcexvlav tijc GogA gie. Dum nomina à Rachele filiis Balae imposita litem spirant, nomina a Lia filiis Zelphae tributa tripudium habent.
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v. 9 « Sentiens Lia, quod parere desiisset, Zelpham ancillam suam marito tradidit ».
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v. 10 « Qua post conceptum edente filium », v. 11 « dixit » Lia : « Feliciter. Et idcirco vocavit nomen eius Gad ».
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v. 19 « Peperit quoque Zelpha alterum »,
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v. 13 « dixitque Lia : Hoc pro beatitudine mea , beatam quippe me dicent mulieres. Propterea appellavit eum Aser ». Keri 33 N3 Targumim vertere venit felicitas, Syr. venit felicitas mea; Aq. 7jA0ev eüGtov(a, LXX Veneta Tjxet otTpátcupx , comparantes 14 cum "1173, ef. 49,19. Sed omnino praeferendum, vel ob sequens **NUN2, khetib 132, quod LXX vertit iv 19yr et alia lectione cóx07 72x. Sensus est : feliciter, pro felicitate mea, mihi hic eventus faustus est. — Item **UN2 vertendum pro beatitudine mea, et hinc Ios. ipsum nomen interpretatur gaxaptoi/s, beatificator. Beata autem dicetur Lia et Rachele beatior, quia post quatuor, quos ipsa procrearat, filios duos genuit mediante Zelpha. Narratur iam aliorum duorum Liae filiorum partus, cui ipsa Rachel ansam dedit.
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v. 1& « Egressus autem Ruben », qui tum « admodum puer » (Per.) esset, « tempore messis triticeae in agrum », — Targ. mense Sivan, i. e. ab Aprili ad Maium, quo tempore reapse habetur messis triticea (cf. ad Iud. 15,1) — « reperit mandragoras, quas matri Liae detulit ». Mandragoram reddidere versiones, atque inde a. Wetzstein (in F. Delitzsch : Commentar zum Hohenliede p. ^39 sqq.) interpretantur mandragoram, quae autumnalis audit quaeque Maio et lunio (Cant. 7,14) e floribus purpureis poma generaít coloris viridis ad luteum vergentis atque acris odoris, quae certe habent vim soporiferam, et quibus tribuebatur atque tribuitur vis ad venerem excitandam et conceptum facilitandum. Eam ceteroquin vim scriptura h. 1. non affirmat, licet eam populari errore supposuerit Rachel. Quare subdole, ut aliquae sibi mandragorae concedantur, rogat : sed Lia dolum animadvertens asperius respondit. « Dzztque Rachel : Da mihi partem de mandragoris filii tui ».
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v. 15 « Illa respondit : Parumne tibi videtur, quod praeripueris maritum mihi, nisi etiam mandragoras filii mei tuleris? » Notat Ca?., in Hebr. bis esse verbum 4uleris, quod minus sapiat iniuriam , quam praeripueris. Lia prior nupserat Iacobo, licet iniquam adhibuisset artem : hinc et sequentes Rachelis nuptias (Ca/m.), et Iacobi in Rachelem ardentiorem affectum, et artem suffectae illius toro Balae (Bonfr.) suam veluti iniuriam existimabat. « Az Rachel : Dormiat tecum hac nocte pro man- . dragoris filii tui ». Hebr. effatum inchoat éoniunctione 125, quam perperam LXX reddit oby oüvog.
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v. 16 « Hedeuntique ad vesperam Jacob de agro, egressa est in occursum eius Lia et : Ad me, inquit , intrabis, quia mercede conduzi te pro mandragoris filii mei. Dormivitque cum ea nocte illa ». Suas singulae attributas habebant uxores noctes (Aug. c. Faust. XXII. 49; M. 42. 430), certe Lia et Rachel.
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v. 17 « Et exaudit Deus, [preces eius] ». Precum ante nulla habebatur mentio : ergo, aiunt. Kn., Dillm., alius haec auctor eloquitur, dum alter auctor (Kn.) effectum non precibus sed mandragoris adscribebat. Nugae hae sunt : precum ante non requirebatur mentio, cum eae perspici queant e secuta exaudilione. Imo neque preces necessario sunt, supponendae : audivit Deus verba v. 16, quibus desiderium prolis sat clare exprimebatur, et exaudivit hoc desiderium. « Concepitque et peperit filium quintum »,
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v. 18 « et ait : Dedit Deus mercedem mihi, quia dedi ancillam meam viro meo ». En, rursum ait Dzllm., hic merces data affirmatur pro concessa ancilla, v. 16 pro concessis mandragoris : ergo diversi auctores. Uterque versus ludit in voce *2V, at non agit de re eadem: v. 16 tractat de mercede a Lia, v. 18 de mercede Liae data. « Appellavitqué nomen eius Issachar », 8 &ovt juo005 (LXX). 2w'v* scribunt Masor., adhibentes puncta alicuius keri perpetui 2w, i. e. mercedo acquiritur, 16v Ex. pto000 vevóuevov (Ios.). Sed kethib etiam punctari potest vu — 20 NU, mercedem fert; seu 120 v, adest merces, ecce merces (cf. Ier. 31, 16; 2 Par. 15,7). IIUMMELAUER. — IN GENESIM. — 31
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v. 19 « Rursum Lia concipiens peperit seztum. filium »
30:20
v. 90 « et ait : Dotavit me Deus dote bona : [etiam] hac vice » tandem « mecum erit maritus meus, eo quod genuertm ei sez filios. Et idcirco appellavit nomen, etus Zabulon ». Verbum 5233 hoc solo loco occurrit, sed nomen oY23 habitatio 3 Reg. 8,13; 2 Par. 6,2; Ps. 48 (49), 15; Is. 63,15; Hab. 3,11. Porro vorba habitandi etiam secus accusativo construuntur, uti **3 Ps. 5,6 (5), aU* Gen. 4,20 (Ges.). Ergo solido fundamento nititur versio habitabit mecum (Aq. Vulg. Targ.). E contra LXX aipetut pe, quod Hesych. explicat moot(xotéoav ge fjyXosrat et Hier. « diliget me »; idemque exprimit Ios. 7jveyopaapévov cbvola vij zpoc abtzv. At, quomodo hae duae significationes eidem verbo conveniant, non satis appar et. Del. monet verbo apud Assyros significationem competere attollere, e qua derivari possint et domus, sc. aliquid in altum sublatum, erectum, et honorare. Ceterum, quomodocumque vocem explices, sensus versus indubius est et affinis 29,34 : Lia exspectat se post tot filios genitos a marito magis quam antea, imo fortasse magis quam Rachelem, cultum atque dilectum iri. — Verba dono donavit me Deus idem exprimunt, atque v. 18 : « Dedit Deus mercedem mihi ». Etiam nomen Zabulon non solum a radice 033 derivatur, sed simul alludit ad 323* *3133 : est autem ea allusio tantum seu assonantia, non nominis explicatio. Quare errat Dillm. duas nominis explicationes subodoratus, unam a B et alteram & C petitam.
30:21
v. 21 « Post quem peperit filiam nomine Dinam ». Ea recensetur propter cap. 3^ : alias filias habuisse Iacobum collige ex 46,7 et ex 37,35 (secundum Hebr.).
30:22
v. 99 « Recordatus quoque Domnus Rachelis , exaudivit eam et aperuit vulvam etus ». Verba Recordatus etc., quod apud exaudivit videantur abundare (!), DilIm. adscribit A; exaudivit eam tribuit. B; et aperuit etc. assignat C : et haec vocatur critica textus expositio.
30:23
v. 23 « Quae concepit et peperit filum dicens : Abstulit Deus opprobrium meum » , Sc. sterilitatem (Chrys.); cf. 16,4.
30:24
v. 2& « Et vocavit nomen eius Ioseph dicens : Addat mihi Dominus filium alterum ». Videbat iam Caím. nomen loseph respicere utrumque verbum "7px (aóstulzt) et »b* (addat) , quamvis etymologice nonnisi ad hoc alterum revocari queat. Hinc recentiores statuere, duas h. l. tradi nominis derivationes & diversis auctoribus petitas. Id gratuito statuitur. Quinam sensus magis obvii fingi possunt in mente matris dudum sterilis, quam gaudium de opprobrio a5/ato et desiderium fili a/terius? Utrumque convenienter exprimi potuit nomine Ioseph, utrumque una mater eodem expressit. Si nomine Zabulon et matris speratus Aonor derivatione et|donum divinitus acceptum allusione exprimi potuit, non est cur negemus Ioseph primitus esse selectum ut monumentum et opprobrii ablati et speratae alterius prolis. Arg. — Exiguam paciscenti mercedem Iacobo annuit Laban , simul generum vel eius parte fraudare nisus. Varia enim pecora omnia et agnos nigros, quae in gregum divisione lacob obventura essent, longissimo itinere removet, qua et praesenti mercede Iacob careat et futurae detrimentum patiatur. Fraudi Iacob alia fraude obviatur, qua e pecoribus etiam non variis plurima gignantur sibique obtingant va-
30:25
v. 95 « Nato autem loseph dixit Iacob socero suo : Dimitte me, ut revertar in patriam » — Hebr. in locum meum, cf. 29,292.26 — « et ad terram meam ».
30:26
v. 96 « Da mihi uxores et liberos meos, pro quibus servoivi tibi , ut abeam. Tu nost servitutem , qua servivi ttbi ». Haec acta sunt 31,41 extremo altero servitii septennio, quo vertente Lia et Rachel e Labani potestate dilabebantur et iam plene ad Iacobum pertinebant, ut jam huic fas esset cum illis et liberis, quocunque luberet , secedere. v. 27 « Ait zu/It Laban : Inveniam gratiam ?n conspectu tuo ». Hebr. Si inveni gratiam etc. , e& supple : « fac, quod dicam » (Caz.), seu : « mane apud me » (Sa). « Experimento didici ; quia benedizerit mihi Deus propter te ». « Uri superstitiosam et reprobatam augurandi artem fere semper in scriptura denotat. Novies in sacris libris occurrit, et semper noster augurandi verbo et nomine augurii exponit, nisi 1 Reg. 20, 33, ubi accipere omen seu ominari, et h. 1., ubi experimento discere reddidit » (Malv.). Cum ergo prior ille sit nativus vocis sensus et Laban etiam alias superstitioni indulsisse deprehendatur, nulla est ratio, cur non cum LXI, Ps. Ion. et Targ. Hier. ille idem sensus retineatur (Theodoret., Proc.). Neque permittunt lexica, ut cum Vulg. Chald. Syr. is sensus detorqueatur ad significationem ezperiendi : « tamquam ífelix augurium agnovi » (Caí.); « tam certo id experimento compertum habeo, acsi illud vaticinio et augurio aut divinatione didicissem » (Malv.). Neque dicas, non augurio sed experimento didicisse Laban, Deum Sibi propter Iacob benedixisse. Benedictionem utique oculis conspiciebat : at eam propter Iacob esse concessam , id augurio vir superstitiosus comperisse sibi videbatur.
30:28
v. 98« Constitue mercedem tuam, quam dem tibi » pro servitio in posterum continuando. Vulg. LXX omittunt initio versus Y2N"1, quod reapse abundat et facile irrepere potuit. Versus intime praecedenti connectiiur : servierat pro uxoribus Iacob, servitium producturo ulterior mer- . ces constituatur oportet. Prior v. 29 pars utique repetitio est extremi v. 26, et v. 31 repetit v. 98. Si tamen advertas, et aliquid prolixioris dictionis a s. textu nequaquam excludi et textum quandoque ab amanuensibus confundi, perspieies haud constare duorum h. l. auctorum consutas legi narrationes.
30:29
v. 29 « A4 /le respondit : Tw nosti, quomodo servierim tibi , et quanta in manibus meis fuerit possessio tua » seu pecora tua (LXX), nam possessionem pecorum vox hebraea sonat.
30:30
v. 30 « Modicum habuisti, antequam venirem ad te, et nunc dives effectus es ». Hebr. : Quia modicum , habuisti etc., crevit &n multitudinem. « Benediritque tibi Dominus ad introitum meum. |lIustum est igitur] , ut aliquando provideam etiam domui meae ».
30:31
v. 34 « Dixitque Laban : Quid tibi dabo? At ille ait : Nihzl volo; sed si P do quod postulo, iterum pascam et custodiam pecora tua ». Hebr. : Nihil mihi dabis, si feceri. is mihi verbum hoc, quod modo explicabo : terum etc; De sequenti narratione ait ier. : « Multum apud Septuaginta interpreies confusus est sensus, et usque in praesentem diem nullum potui invenire nostrorum, qui ad liquidum, quid in hoc loco diceretur, exponeret ». De ipsa vero Hieronymi translatione monet Cai. : « Scito, prudens lector, quod universa haec pars textus usque ad finem capituli paraphrasis est potius, quam textus ». Et Bonfr. : « Nota vero, ab hoc versu usque ad finem cap. nostram versionem in multis non respondere Hebraeo vel versioni Septuaginta, ut nonnullis suspicio sit, Hieronymum non tam simplicis interpretis quam paraphrastae officio functum esse; nisi dicamus, textum Hebraeum, quo usus Hieronymus, diversum fuisse ab eo, quem modo habemus; quamquam et hoc asserere difficile sit, cum in Quaest. Hebr. totum contextum iuxta textum hebr., quem habemus modo, prosequatur ». Exeunte tandem saeculo proxime elapso fatetur Calm. : « Textus huius et subsequentium sensus implexus est adeo, ut interpretum hucusque sedulitatem vicerit ». Neque tamen ideo assentiri possumus Pel., duas hic narrationes consutas deprehendi. Non omnes tandem s. textus obscuritates suturis illustrari possunt: satius erit cum Zillm. affirmare, in quibusdam textum hebr. esse corruptum. Ceterum narrati eventus indoles, non obstantibus textuum discrepantiis et obscuritatibus, facile et indubie colligitur et lucem praefert ipsi textui per singula elucidando. Igitur Iacob eam mercedis rationem suggerit, quae ni natura coerceretur, longe maius Labano lucrum, et minus Iacobo concederet, quare Laban v. 34 libenter assentitur. Ea tamen ratio Iacobi arte in summum ipsius lucrum et Labani detrimentum cedit.
30:32
v. 39 « Gyra omnes greges tuos, et separa cunctas oves varias et sparso vellere ; et quodcunque furvum et maculosum variumque fuerit, tam £n ovibus quam in capris , erit merces mea ». Pro LXX Vulg. "ay, quod versionem suppetit aut cercu? separans aut circutens separa ; reliqui legunt *2yN, czrcutbo separans. Priori lectioni id favere videtur, v. 35 reapse Laban circumire, non Jacob. Altera lectio fere supponit Labani fraudem, qui, antequam Iacob uti convenerat circumiret , cireumiverit ipse et omnia, quae [acobi futura essent, trium dierum iünere abduxerit et in deserto veluti celaverit. Hanc alteram lectonem esse praeferendam, docet v. 33. Hebr. ia habet : Circuibo omnes greges tuos hodie, separans inde omne pecus varium et maculatum , et omne pecus nigrum. inter agnos , et maculatum et. varium inter capras. Haec erit merces mea. Adverte, in Syria oves esse plerasque albas, pauciores esse aut varias aut nigras; capras vero vix non onines esse fulvas, paucas tantum varias; nulla nos adigi ratione, ut supponamus, capram albam Angorensem in Syriam tum iam fuisse introductam. Cf. Kn. Ergo Iacob sibi pro mercede vindicat pecora coloris non communis ideoque numero, ni natura coerceatur, pauciora; idque enuntiat expressione omne pecus varium et.maculatum. Tamen ea expressio, si presse sumatur, non complectitur ea omnia, quae Iacob sibi vindicat, certe non agnos nigros. Quare lacob prius universale dictum per süas partes explicat : enter agnos , omne pecus varium et maculatum, ut modo dicebatur, e£ omne pecus nigrum ; inter capras, omne pecus maculatum et varium , e secus nihil.
30:33
v. 33 « Hespondebitque mihi cras zustitia mea, quando placiti tempus advenerit coram te : [et] omnia, quae non fuerint varia et maculosa et furva, tam ?n ovibus quam in capris, furti me arguent ». Licet à nay Ex. 20,16; Num. 35,30; Deut. 19,18; 1 Reg. 12,3; 2 Reg. 1,16; 1s. 59,12; Os. 5,5 propter contextum significationem induat testimonium ferre contra , kamen sensus hic contrarius non videtur voci necessario competere neque h. l. quadrat. Quodsi enim Iacob supponatur furti esse convictus, quomodo tum eius iustitia, quae reapse non exsistit, testimonium ferre potest contra illum? aut supponamus in voce 2ust?tia ironiam aliquam violentam et plane intolerabilem! Ergo cum Vat. dicamus, mZAi h. 1. idem esse atque « pro me ». — Pro 125 *35v 5y san? Vulg. legebat 1325 Yw02 ny wan 2 : ?w2 erat mendum, sed ny certe melius est quam 5y. Sensus est : Testificabitur cras pro me iustitia mea, quando venerit tempus mercedis meae coram te. Eandem porro ideam alio modo eoque negativo exprimit altera versus pars : quando venerit tempus mercedis meae coram te, omne quod non est varium et maculatum, sed fulvum ?n capris, et (varium et maculatum et) nzgrum in agnis , furtum hoc mecum seu, uti recte interpretantur Ps. fon. et Targ. Hier., « furtum istud, si fuerit mecum » ; furti arguar (Vulg.) seu convincar, si apud me post gregum separationem in die mercedis effectam reperiatur aut agnus albus aut capra fulva. Cf. Lap. Iam ex his colligas, v. 32 genuinam esse lectionem ^3y5: solum enim, si ipse Iacob v. 32 supponatur greges dividere, potest divisionem recte factam suae tustitiae adscribere et, si quid minus recte factum deprehendatur, f"rti accusari. | | Superest tamen non levis difficultas : v. 32 sq. obvio sensu intellecti exprimunt pactum pro ea ipsa die (v. 39 Aod?e) et pro sequenti (v. 33 cras) initum, dum sequenti narratione docemur pactum fuisse perpetuum et post singula pariendi tempora, quoad Iacob apud Laban permaneret, eandem pecorum divisionem iterandam fuisse.. Quare interpretes post Sa, Per. 3rr2 sensu latiore accepere « futuro tempore ». At licet 211 et 32 seorsim scripta latiori sensu de tempore praesenti et futuro quandoque usurpentur, dure ita exponuntur, ubi se immediate uti v. 32 sq. excipiunt et invicem opponuntur ; cf. etiam v. 35 eo ?pso die. Neque pactum Iacob inter et Laban evadit sufficienter clarum et distinctum, si v. 32 de prima et v. 33 de sequentibus pecorum divisionibus interpretere. Quare praeplacet opinio Wel/h. (XXI. &29 sq.) et . Dillm., textum esse mancum et ante vel post v. 33 totam aliquam sententiam excidisse. v. 39h « Dixitque Laban : Gratum habeo, quod petis ». Pactum, uti proponebatur, Labano favebat; aequo minorem Iacobo mercedem dare sollicitabatur. Annuit homo avarus, at simul arte vel potius fraude pactum magis etiam in suum lucrum detorquere, generum parte mercedis privare nititur. Verba pacti illud habebant, ut ea ipsa die (hodie) ac sane vesperam versus, quo tempore greges omnes ad puteos cogebantur, divisio pecorum fieret ab ipso Iacob. Laban eadem die (eo tpso d?e) neque vespera exspectata cito circuit greges nondum in unum coactos, et varia pecora omnia et agnos nigros a gregibus eliminat, et longissimo itinere removendos curat, quo et Iacobum effugiant neque cum reliquo grege unicolore misceantur. Ubi reliqui greges ad lacobum convenere, nihil quod separaret reperit, sola iustitiae testificatione ditatus est. Ita duplex viro damnum infligitur. Privatur mercede die crastzna accipienda universa. Sequentium temporum mercedes extenuantur : etenim, cum ex unicolorium cum maculatis commistione pecora nasci consueverint ut plurimum unicoloria, oves sc. albae et caprae nigrae, ubi unicoloria essent omnia, necesse erat ut maculata nascerentur nonnisi paucissima.
30:35
v. 35 « Et separavit in die illa » — subiectum esse Laban, colligas e v. 36 — « capras et oves et hircos et arietes varios atque maculosos; cunctum autem gregem unicolorem , 7. e. albi et nigri velleris, tradidit in manu filiorum suorum ». Versio haec a textu plurimum discordat. Hebr. : Et separavit in dte illa hircos varios et maculatos, et omnes capras varias et maculatas , omne in quo erat album — i. e. « macula alba » (Targumim) — et omne nigrum in agnis , et tradidit in manu filiorum suorum. Viri pingitur avaritia, qui tam hircos quam capras, utrumque sexum perattente lustraverit, et agnos non illos solos separaverit, qui omnino essent nigri, sed in quibus macula deprehenderetur vel maior vel minima. Quaeres, cur maculae describantur tamquam album quid in nigro, cum aeque describi potuerint tamquam nigrum in albo. Dici fortasse potest, id quod oculis omnino exquisierit Laban, fuisse colorem nigrum, cum quae alba essent omnino ipse non separaverit; eum illi colorem fuisse omnino praecipuum, alterum potius accessorium; ideo maculata efferri ut nigra habentia aliquid albi.
30:36
v. 836 « Et posuit spatium ztineris trium dierum inter se et generum, qui pascebat reliquos greges eius ». Quid faceret pauperculus contra hominem praepotentem , astutum? Haud iuvandus querelis siluit et artem arte elusit contra iniustum minime iniqua. v. 9*Í « Tollens ergo lacob vtrgas populeas » — seu potius styraceas (LXX, cf. Del.) — « virides et amygdalinas et ex platanis , ex parte decorticavit eas; detractisque corticibus, in his, quae spoliata fuerant, candor apparuit; illa vero, quae integra fuerant, viridia permanserunt; atque in hunc modum color effectus est varius ». Longe simplicius Hebr. : et decorticavit in eis decorticationes albas, denudans album quod erat zn virgis.
30:38
v. 38 « Posuttque eas in canalibus, ubi effundebatur aqua ». — Recte advertit Ca?. a"nn mnpva dici « appositive » ad n'07122 (cf. Ex. 2,16), patet quippe e24,20 utriusque vocabuli unam esse significationem. Fortasse alterutrum serius h. I. in textum irrepsit, quando alterum iam abierat in desuetudinem — « «t cum venissent greges ad bibendum, ante oculos haberent virgas et in adspectu earum conctperent ». Hebr. priorem sententiae partem ita continuat: quo veniebant greges ad bibendum, ex opposito gregum et calefiebant, dum veniebant ad potandum. llud ex opposito gregum pendet a verbo posutt : LXX volens, uti crediderim , explicare connexuit cum immediate praecedentibus quo ventebant greges ad bibendum ex opposito virgarum. naonm, scriptum pro naonm, intelligi potest coordinatum verbo 1xan; ubi tamen difficultatem facit interiectum Na n225, quod pendere diximus a ax". Ergo commodius construes absolute : calefiebant autem, dum irent ad bibendum, i. e. « coibant » (Ca. : cf. LXX &vucofisoc); hoc maxime tempore coibant.
30:39
v. 39 « Factumque est, ut in ?pso calore - coztus oves ?ntuerentur virgas, et parerent maculosa et varia et diverso colore respersa ». Concinnius Hebr. : et calefiebant, i. e. coibant, greges versus virgas, et pepererunt maculosa et varia. Rem sibi ita explicat Hier. : « Observabat ergo lacob et tempore, quo ascendebantur pecora et post ealorem diei ad potandum avida pergebant, discolores virgas ponebat in canalibus et, admissis arietibus et hircis, in potandi aviditate oves et capras faciebat ascendi, ut ex duplici desiderio, dum avide bibunt et ascenduntur a maribus, tales foetus conciperent, quales umbras arietum et hircorum desuper ascendentium in aquarum speculo contemplabantur. Ex virgis enim in canalibus positis varius erat etiam imaginum color ». Sane hoc fere modo res concipi potest.
30:40
v. 40 « Divisitque gregem Iacob, et posuit virgas in canalibus ante oculos arietum; erant autem alba et nigra quaeque Laban, cetera vero lacob, separatis inter se gregibus ». Longe aliter Hebr. : Et oves separavit Iacob, et posuit facies pecudum versus maculata, et omne nigrum ?n pecudibus Laban; et posuit sibi greges seorsum, et non posuit eas super pecudes Laban. Verte : Et oves separavit lacob, et constituit primum agmen pecudum omnes maculatas et nigras de ovibus Laban (alterum vero agmen albas), et coegit illas in greges seorsim, separatos ab ovibus Laban (i. e. albis). De solis ovibus explicite agitur, vel quod lector facile censeatur dicta esse applicaturus'ad capras, vel quod e textu ceteroquin haud intacto aliqua sententia exciderit. Agitur autem evidenter de d?visione aliqua gregis (cf. v. 35) a Iacob facta secundum colorem : seorsim ponuntur oves variae et nigrae, e pacto v. 32 Iacobi futurae, seorsim albae ad Labanum pertenturae, neque misceri permittuntur. Idem fecerat Laban, ut et albae a variis segregatae nonnisi albas parerent, dum variae etiam cum variis aliquas albas pariturae sperarentur. Idem specie tenus facit Iacob, simulat se rei ad Labanum spectantis sollicitum administratorem, omnem querelarum aditum praecludit : simul tamen arte dolosum decipit, cum appositis virgis pro lubitu efficere queat, ut tam ex albis quam ex variis variae nascantur numero plurimae. | 120 qNY2 en 521 py. 5x qNyn 035 qnm api! vn e'av2m. LXX Vulg. Chald. Syr. TN3U 35 vertere coram pecudibus : sed deberet scribi 325. Expressio tantum verti potest facies pecudum vel primum agmen pecudum, cf. Ioel 2, 20. Vox ON commode verti nequit, sed est etiam lectionis perquam incertae. Sam. LXX Vulg. legebant ON, aries; sed nullus est sensus. Targumim legebant 92, quo aptissimus exsurgit sensus : posuit primum agmen omnes pecudes varias omnesque nigras. Cur has pecudes suas in primo agmine collocavit Iacob? Fortasse , quia ipse tamquam pastor primarius agmen ducebat et viam monstrabat : illas secum habens securior erat a Íraudibus Laban. Utrum post Tp? (vel Tp2 ?) cum LXX Syr. primitus in textu fuerit Not , parum refert.
30:42
ea, quae erant serotina, Laban; et quae primi temporis, Iacob ». Aliter Hebr. : Et factum est, in omni coitu pecudum robustarum posuit Iacob virgas ante oculos pecudum $n canalibus , ut coirent in. adspectu virgarum; quando vero debiles pecudes , non ponebat. Et fuere debzlia Laban, robusta autem lacob. Altero igitur artificio usus est Iacob; cum sc. non auderet efficere, ut omnes partus in suae mercedis partem cederent, ne fraudem causatus Laban pactum revocaret, illud effecit, ut non solum numero longe plures, sed iidem etiam robustiores ideoque praestantiores sibi obvenirent. Robusta quippe animalia robustam edere consuevere prolem; secus debilia.
30:43
v. 43 « D:tatusque est homo ultra modum, et habuit greges multos, ancillas et servos ,.camelos et astnos ». Up utique significationem habet firmare, noy a legendi ad deficiendi (cf. Thren. 2, 19) significationem descendit : ergo sat bene LXX v. 42 donp« — ézlonuz, vilia — insignia. Séd perperam v. 41 év yxotpi AapO&vovta et £vexs. Porro Targ. Syr. Symm. Aq. Vulg. narrata contulere cum opinione, animalia robustiora iam aestate, debiliora autumno coire, atque hinc prolem hieme editam robustiorem esse verna: Putabant igitur, Iacobum aestivo, non autumnali tempore virgas adhibuisse. Verum, licet haec explanatio fortasse admitti potest, non tamen debet. Potuit etiam Iacob loco segregare robusta a debilibus, illis forte primum et adhibitis virgis ad aquas productis, his postea aut alio loco et sine virgis. Árg. — lacob Labani invidia et fraudibus , ac magis etiam explicito Dei mandato permotus, discessum e Syria meditatur; cui laetae assentuntur uxores. — Alium totius capitis auctorem subodorantur, quod 30,277 sqq. narratae sint Iacobi artes, quibus se ditaret, Labanum spoliaret, earum autem 31,7-12 nulla fiat mentio. Fortasse noluit filiabus enarrare, quomodo earum patrem deceperit; neque id fecisset ad finem, quem eas alloquens intendebat. Praeterea, quando aliquid narratione retractatur, sermo persaepe est concisior neque singula quaeque repetit. | Cap. XXXI v.4 » Postquam autem audivit verba. filiorum Laban dicentium : Tulit Iacob omnia , quae fuerunt patris nostri, et de illius facultate ditatus factus est inclitus »;
30:6
DAN. - 1. Fifth son of Jacob and first of Bilhah, Rachel's maidservant (Gen. 30:6; 35:25). At his birth Rachel, playing on the term dan "he judged," exclaims: "The Lord has vindicated me." The Bible narrates nothing else about him. His descendants (Gen. 46:23) were the Hushim. …
30:8
His name is interpreted in Gen. 30:8 as "contest," an allusion to the sorrow of Rachel, who for a long time was barren in comparison with her sister Leah; from the root pṭlmiṭhī' al), Septuagint Νεφθελ[ε]ι[μ]. …
30:10
… Gad «Fortune»). - Son of Jacob and of Zilpah, Leah's maidservant (Gen. 30:10, 11), and ancestor of the tribe of the same name. …
30:13
Gen. 30:13 explains his name with Leah's words: "In my happiness, yes, the women call me happy!" He had four sons: Imnah, Ishvah, Ishvi and Beriah, besides his daughter Serah (Gen. 46:17; 1 Chron. …
30:14
… Rachel, who seeks a remedy against sterility in mandrakes (Gen. 30:14 ff.), does not intend to perform a magical rite (cf. J. Chaine, Le livre de la Genèse, Paris 1949, p. 327 f.).
Of R. as a boy, the episode of the mandrakes is recalled, which sharpened the jealousy between Leah and Rachel (ibid. 30:14 ff.). …
30:18
The name is explained by the mother: "The Lord has given me my reward" (šāhār), which presupposes the biblical spelling of the qēthibh (Gen. 30:18; cf. v. 16). With the sons Thola, Phua, Iasub and Semran (Gen. 46:13; Num. 26:23; I Chron. 7:1), I. went down with Jacob into Egypt, where the descendants of his sons multiplied so …
30:20
… Of Z. as a person very little is said; he was the sixth son of Leah (Gen. 30:20; 35:23), and he was the father of Sered, Elon and Jahleel (ibid. 46:15).
30:21
… DĪNĀH). - Daughter of the patriarch Jacob, born to him by Leah (Gen. 30:21) while he was in Mesopotamia. …
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.