Jacob’s departure: he is pursued and overtaken by Laban. They make a covenant.
Iacob by Gods commandment parteth secretly with al he hath towards his father. 21. Laban pursueth him. 26. expostulating why he went in secrete maner. 30. especially chargeth him with stelling his goddes. 31. Iacob excuseth himselfe, not knowing that Rachel had taken a way the Idols. 34. and she deludeth his diligent searching for them. 36. Then Iacob expostulateth with Laban for this vnkindnes. 43. Finally they make a league and depart •ch to his owne countrie.
1But after that he had heard the words of the sons of Laban, saying: Jacob hath taken away all that was our father’s, and being enriched by his substance is become great.Ma dopo che ebbe udite le parole dei figliuoli di Laban, che dicevano: Giacobbe ha usurpato tutto quello che era di nostro padre, e dei beni di lui si è fatto ricco signore:AFTER he heard the wordes of Labans sonnes saying: Iacob hath taken al that was our fathers, and being enriched of his substance, is become great:Postquam autem audivit verba filiorum Laban dicentium: Tulit Jacob omnia quæ fuerunt patris nostri, et de illius facultate ditatus, factus est inclytus: 2And perceiving also, that Laban’s countenance was not towards him as yesterday and the other day.Osservò ancora, che Laban non lo guardava collo stesso occhio, che per lo passato,and perceauing also Labans countenance, that it was not towards him as yesterday and the other day,animadvertit quoque faciem Laban, quod non esset erga se sicut heri et nudiustertius, 3Especially the Lord saying to him: Return into the land of thy fathers and to thy kindred, and I will be with thee.Dicendogli di più il Signore: Torna alla terra de' padri tuoi, e a' tuoi parenti, e io sarò teco.especially our Lord saying to him: Returne into the land of thy fathers, and to thy kinred, and I wil be with thee.maxime dicente sibi Domino: Revertere in terram patrum tuorum, et ad generationem tuam, eroque tecum. 4He sent, and called Rachel and Lia into the field, where he fed the flocks,Fece venire Rachele e Lia al campo, dove ei pasceva i greggi,He sent, and called Rachel and Lia into the field, where he fed the flockes,Misit, et vocavit Rachel et Liam in agrum, ubi pascebat greges, 5And said to them: I see your father’s countenance is not towards me as yesterday and the other day: but the God of my father hath been with me.E disse loro: Io veggo, che il padre vostro non mi guarda collo stesso occhio, che per lo passato: ma il Dio di mio padre è stato con me.and said to them: I see your fathers countenance that it is not towards me as yesterday and the other day: and the God of my father hath bene with me.dixitque eis: Video faciem patris vestri quod non sit erga me sicut heri et nudiustertius: Deus autem patris mei fuit mecum. 6And you know that I have served your father to the uttermost of my power.E voi sapete, come con tutto il mio potere ho servito al padre vostro.And your selues knowe that I haue serued your father to the vttermost of my power.Et ipsæ nostis quod totis viribus meis servierim patri vestro.
7Yea your father hath also overreached me, and hath changed my wages ten times: and yet God hath not suffered him to hurt me.Ma il padre vostro mi gabbò, e ha mutato dieci volte la mia mercede: e con tutto questo Dio non ha permesso, ch'ei mi facesse del male.Yea your father also hath circum••ented me, and hath changed my wages tenne times: and yet God hath not suffred him to hurt me.Sed et pater vester circumvenit me et mutavit mercedem meam decem vicibus: et tamen non dimisit eum Deus ut noceret mihi. 8If at any time, he said: The speckled shall be thy wages: all the sheep brought forth speckled: but when he said on the contrary: Thou shalt take all the white one for thy wages: all the flocks brought forth white ones.Se una volta disse: Quelli di color vario saranno la tua mercede, le pecore figliavano tutte agnelli chiazzati: quando per lo contrario egli disse: Tu prenderai per tuo salario tutti i bianchi, tutti i greggi figliavano agnelli bianchi.If at any time he said: They of diuers colours shal be thy wages: al the ••••pe brought forth young of diuers colours, but when he said contrarie: Thou shalt take al the white ones for thy wages: al the flockes brought forth white onesSi quando dixit: Variæ erunt mercedes tuæ: pariebant omnes oves varios fœtus; quando vero e contrario, ait: Alba quæque accipies pro mercede: omnes greges alba pepererunt. 9And God hath taken your father’s substance, and given it to me.E Dio ha prese le facoltà del padre vostro, e le ha date a me.And God 〈…〉 taken your fathers substance, and geuen it to me.Tulitque Deus substantiam patris vestri, et dedit mihi. 10For after the time came of the ewes conceiving, I lifted up my eyes, and saw in my sleep, that the males which leaped upon the females were of divers colours, and spotted, and speckled.Imperocché quando fu venuto il tempo, in cui le pecore dovean concepire, io alzai gli occhi miei, e vidi dormendo i maschi pezzati, e macchiati, e di colori diversi, i quali coprivano le femmine.For after the time came of the ewes conceauing I lifted vp mine eyes, and sawe in my sleepe the males ascending vpon the females of diuers colours, and the spotted, and the speckled.Postquam enim conceptus ovium tempus advenerat, levavi oculos meos, et vidi in somnis ascendentes mares super feminas, varios et maculosos, et diversorum colorum. 11And the angel of God said to me in my sleep: Jacob. And I answered: Here I am.E l'Angelo di Dio mi disse in sogno: Giacobbe? E io risposi: Eccomi qui.And the angel of God said to me in sleepe: Iacob? And I answered: Here I am.Dixitque angelus Dei ad me in somnis: Jacob ? Et ego respondi: Adsum.
12And he said: Lift up thy eyes, and see that all the males leaping upon the females, are of divers colours, spotted and speckled. For I have seen all that Laban hath done to thee.Ed egli disse: Alza gli occhi tuoi, e mira i maschi tutti, che cuopron le femmine, pezzati, e macchiati, e di vario colore: perocché io ho veduto tutto quello che ha fatto a te Laban.Who said: Lyft vp thine eyes, and see al the males ascending vpon the females, them of diuers colours, the spotted and the speckled. For I haue seene al things that Laban hath done to thee.Qui ait: Leva oculos tuos, et vide universos masculos ascendentes super feminas, varios, maculosos, atque respersos. Vidi enim omnia quæ fecit tibi Laban. 13I am the God of Bethel, where thou didst anoint the stone, and make a vow to me. Now therefore arise, and go out of this land, and return into thy native country.Io sono il Dio di Bethel, dove tu ungesti la pietra, e facesti a me il voto. Adesso adunque levati, e parti da questa terra per tornare alla terra dove sei nato.I am the God of Bathel, where thou didest annointe the stone, and didest vowe the vowe vnto me. Now therfore arise, and goe out of this land, returning into the land of thy natiuitie.Ego sum Deus Bethel, ubi unxisti lapidem, et votum vovisti mihi. Nunc ergo surge, et egredere de terra hac, revertens in terram nativitatis tuæ. 14And Rachel and Lia answered: Have we any thing left among the goods and inheritance of our father’s house?Rachele e Lia risposero: Riman egli forse qualche cosa per noi delle facoltà, e dell'eredità della casa di nostro padre?And Rachel and Lia answered: Haue we any thing left in the goods, and heritage of our fathers house?Responderuntque Rachel et Lia: Numquid habemus residui quidquam in facultatibus et hæreditate domus patris nostri ? 15Hath he not counted us as strangers, and sold us, and eaten up the price of us?Non ci ha egli riguardate come straniere, e ci ha vendute, e ha mangiato il prezzo, che di noi ha ritratto?Hath he not reputed vs as strangers, and sould vs, and eaten vp the price of vs?nonne quasi alienas reputavit nos, et vendidit, comeditque pretium nostrum ? 16But God hath taken our father’s riches, and delivered them to us, and to our children: wherefore, do all that God hath commanded thee.Ma Dio ha prese le ricchezze di nostro padre, e le ha date a noi, e a' nostri figliuoli: fa' adunque tutto quello che Dio ti ha comandato.But God hath taken our fathers riches, and deliuered them to vs, and to our children: wherfore do al things, that God hath commanded thee.Sed Deus tulit opes patris nostri, et eas tradidit nobis, ac filiis nostris: unde omnia quæ præcepit tibi Deus, fac.
17Then Jacob rose up, and having set his children and wives upon camels, went his way.Si ammannì adunque Giacobbe, e messi i figliuoli, e le mogli sopra i cammelli, se ne partì.Iacob therfore rose vp, and setting his children, and wiues vpon camels, went his way.Surrexit itaque Jacob, et impositis liberis ac conjugibus suis super camelos, abiit. 18And he took all his substance, and flocks, and whatsoever he had gotten in Mesopotamia, and went forward to Isaac, his father, to the land of Chanaan.E prese tutto il suo, e i greggi, e tutto quello che avea guadagnato nella Mesopotamia, incamminandosi verso suo padre Isacco alla terra di Chanaan.And he tooke al his substance, and flockes, and whatsoeuer he had gotten in Mesopotamia, and went forward to Isaac his father into the land of Chanaan.Tulitque omnem substantiam suam, et greges, et quidquid in Mesopotamia acquisierat, pergens ad Isaac patrem suum in terram Chanaan. 19At that time Laban was gone to shear his sheep, and Rachel stole away her father’s idols.Laban in quel tempo era andato a tosare le pecore, e Rachele rubò gl'idoli di suo padre.At that time Laban was gone to sheare his sheepe, and Rachel stole the idols of her father.Eo tempore ierat Laban ad tondendas oves, et Rachel furata est idola patris sui. 20And Jacob would not confess to his father-in-law that he was flying away.E Giacobbe non volle accusare a Laban la sua fuga.And Iacob would not confesse to his father in lawe that he fled.Noluitque Jacob confiteri socero suo quod fugeret. 21And when he was gone, together with all that belonged to him, and having passed the river, was going on towards mount Galaad,E partito ch'ei fu con tutto quello che a lui apparteneva, mentre passato il fiume (Eufrate) si avanzava verso il monte Galaad,And when he was gone as wel him selfe as al things that were his right, and hauing passed the riuer was marching on to Mount Galaad,Cumque abiisset tam ipse quam omnia quæ juris sui erant, et amne transmisso pergeret contra montem Galaad, 22It was told Laban on the third day, that Jacob fled.Fu portato avviso a Laban il terzo giorno, che Giacobbe fuggiva.it was told Laban the third day that Iacob fled.nuntiatum est Laban die tertio quod fugeret Jacob. 23And he took his brethren with him, and pursued after him seven days; and overtook him in the mount of Galaad.Ed egli, presi seco i suoi fratelli, lo seguitò per sette giorni, e lo raggiunse sul monte di Galaad.Who, taking his brethren vnto him, pursued him seuen dayes: and he ouertoke him in the Mount Galaad.Qui, assumptis fratribus suis, persecutus est eum diebus septem: et comprehendit eum in monte Galaad.
24And he saw in a dream God, saying to him: Take heed thou speak not any thing harshly against Jacob.E vide in sogno Dio, che gli disse: Guardati dal dire una torta parola contro Giacobbe.And he saw in his sleepe God saying vnto him: Take hede thou speake not roughly anie thing against Iacob.Viditque in somnis dicentem sibi Deum: Cave ne quidquam aspere loquaris contra Jacob. 25Now Jacob had pitched his tent in the mountain: and when he, with his brethren, had overtaken him, he pitched his tent in the same mount of Galaad.E Giacobbe avea già teso il suo padiglione sul monte: e sopraggiunto Laban co' suoi fratelli, la sua tenda piantò sullo stesso monte di Galaad.And Iacob had now pitched his tent in the mountaine: and when he with his brethren had ouertaken him, he pitched his tent in the same Mount Galaad.Jamque Jacob extenderat in monte tabernaculum: cumque ille consecutus fuisset eum cum fratribus suis, in eodem monte Galaad fixit tentorium. 26And he said to Jacob: Why hast thou done thus, to carry away, without my knowledge, my daughters as captives taken with the sword?E disse a Giacobbe: Per qual motivo hai operato in tal guisa, menando via le mie figlie senza mia saputa, come prigioniere di guerra?And he said to Iacob: Why didest thou so, that vnwitting to me thou wouldest carie away my daughters as captiues with the sword?Et dixit ad Jacob: Quare ita egisti, ut clam me abigeres filias meas quasi captivas gladio ? 27Why wouldst thou run away privately, and not acquaint me, that I might have brought thee on the way with joy, and with songs, and with timbrels, and with harps?Perché hai tu voluto fuggire senza ch'io lo sapessi, e non anzi avvertirmi, affinché ti accompagnassi con festa, e cantici, e timpani, e cetre?Why wouldest thou flee without my knowledge, and not tel me, that I might haue brought thee on the way with ioy, and songues, and timbrels, and eithernes?cur ignorante me fugere voluisti, nec indicare mihi, ut prosequerer te cum gaudio, et canticis, et tympanis, et citharis ? 28Thou hast not suffered me to kiss my sons and daughters; thou hast done foolishly; and now indeed,Non mi hai permesso di dare un bacio a' miei figliuoli, e alle mie figlie: ti sei portato da stolto: e certamente adessoThou hast not suffred me to kisse my sonnes and daughters: thou hast donne foolishly now also in dede,Non es passus ut oscularer filios meos et filias: stulte operatus es: et nunc quidem 29It is in my power to return thee evil; but the God of your father said to me yesterday: Take heed thou speak not any thing harshly against Jacob.È in poter mio farti pagar il fio. Ma il Dio del padre vostro ieri mi disse: Guardati dal parlare con asprezza contro Giacobbe.my hand is able to requite thee euil: but the God of your father said vnto me yesterday: Take hede thou speake not any thing against Iacob roughly.valet manus mea reddere tibi malum: sed Deus patris vestri heri dixit mihi: Cave ne loquaris contra Jacob quidquam durius.
30Suppose thou didst desire to go to thy friends, and hadst a longing after thy father’s house: why hast thou stolen away my gods?Tu desideravi di andartene a trovare i tuoi, e ti stimolava il desiderio della casa paterna, ti si conceda: perché mi hai rubati i miei dei?Suppose, thou diddest desire to goe to thy freinds, and hadest a longing to thy fathers house: why didest thou steale my goods?Esto, ad tuos ire cupiebas, et desiderio erat tibi domus patris tui: cur furatus es deos meos ? 31Jacob answered: That I departed unknown to thee, it was for fear lest thou wouldst take away thy daughters by force.Rispose Giacobbe: Quanto all'essere partito senza tua saputa, io temei, che non mi togliessi per forza le tue figlie.Iacob answered: In that I departed vnwitting to thee, I feared lest thou wouldest take away thy daughters by force.Respondit Jacob: Quod inscio te profectus sum, timui ne violenter auferres filias tuas. 32But, whereas, thou chargest me with theft: with whomsoever thou shalt find thy gods, let him be slain before our brethren. Search, and if thou find any of thy things with me, take them away. Now when he said this, he knew not that Rachel had stolen the idols.Quanto poi al furto, di cui mi riconvieni; chiunque sia colui, presso del quale ritroverai i tuoi dei, sia messo a morte alla presenza de' tuoi fratelli: fa' le tue ricerche: tutto quello che troverai di tuo presso di me, prendilo pure. Dicendo questo, egli ignorava, che Rachele avesse rubato gl'idoli.But wheras thou chargest me with theft: with whom soeuer thou shalt find thy goddes, let him be slaine before our brethen. search, what soeuer of thy things thou shalt finde with me, and take away. Saying this, he knew not that Rachel had stollen the idols.Quod autem furti me arguis: apud quemcumque inveneris deos tuos, necetur coram fratribus nostris: scrutare, quidquid tuorum apud me inveneris, et aufer. Hæc dicens, ignorabat quod Rachel furata esset idola. 33So Laban went into the tent of Jacob, and of Lia, and of both the handmaids, and found them not. And when he was entered into Rachel’s tent,Entrato adunque Laban nella tenda di Giacobbe e di Lia, e dell'una e dell'altra schiava, niente trovò. Ma entrando egli nella tenda di Rachele,Laban therfore hauing gone into the tent of Iacob, and of Lia, and of both the hand-maides, found them not. And when he was entred into Rachels tent,Ingressus itaque Laban tabernaculum Jacob, et Liæ, et utriusque famulæ, non invenit. Cumque intrasset tentorium Rachelis, 34She, in haste, hid the idols under the camel’s furniture, and sat upon them: and when he had searched all the tent, and found nothing,Nascose ella con fretta gl'idoli sotto il basto di un cammello, e vi si pose sopra a sedere: e rifrustando egli tutta la tenda senza trovarli,she in hast hid the idols vnder the camels litter, and satte therupon: and when he had sought al the tent, and found nothing,illa festinans abscondit idola subter stramenta cameli, et sedit desuper: scrutantique omne tentorium, et nihil invenienti, 35She said: Let not my lord be angry that I cannot rise up before thee, because it has now happened to me according to the custom of women. So his careful search was in vain.Ella disse: Non prenda in mala parte il signor mio, se io non posso alzarmi alla tua presenza: perocché ho adesso il solito incomodo delle donne: così fu delusa l'ansietà del cercatore.she said: Let not my lord be angrie that I can not rise vp before thee, because according to the custome of wemen it is now chanced to me. so his carefulnes in seeking was deluded.ait: Ne irascatur dominus meus quod coram te assurgere nequeo: quia juxta consuetudinem feminarum nunc accidit mihi: sic delusa sollicitudo quærentis est.
36And Jacob being angry, said in a chiding manner: For what fault of mine, and for what offence on my part hast thou so hotly pursued me,E Giacobbe sdegnato disse con agre rampogne: Per qual mia colpa, o per qual mio peccato mi hai tenuto dietro con tanto calore,And Iacob being angrie said in chiding maner: For what fault of myne, and for what offence of my part hast thou so chaffed after me,Tumensque Jacob, cum jurgio ait: Quam ob culpam meam, et ob quod peccatum meum sic exarsisti post me, 37And searched all my household stuff? What hast thou found of all the substance of thy house? lay it here before my brethren, and thy brethren, and let them judge between me and thee.E hai rifrustato tutta la mia suppellettile? Che hai tu trovato di roba della tua casa? ponla qui alla presenza de' fratelli miei, e de' tuoi fratelli, ed ei sieno giudici tra me, e te.and searched al my houshould stuffe? What hast thou found of al the sabstance of thy house? lay it here before my brethren, and thy brethren, and let them iudge betwen me & thee.et scrutatus es omnem supellectilem meam ? quid invenisti de cuncta substantia domus tuæ ? pone hic coram fratribus meis, et fratribus tuis, et judicent inter me et te. 38Have I, therefore, been with thee twenty years? thy ewes and goats were not barren, the rams of thy flocks I did not eat:Stetti io per questo venti anni teco? Le tue pecore, e le tue capre non furono sterili; io non mangiai gli arieti del tuo gregge:Haue I therfore bene with thee twentie yeares? thy ewes and goates were not barren, the wethers of thy flocke I did not eate:Idcirco viginti annis fui tecum ? oves tuæ et capræ steriles non fuerunt, arietes gregis tui non comedi: 39Neither did I shew thee that which the beast had torn; I made good all the damage: whatsoever was lost by theft, thou didst exact it of me:Né io ti facea vedere quelle che avea rapito una fiera; io pagava tutto il danno: tu esigevi da me tutto quel che era rubato:neyther that which the beast had caught did I shew to thee, I made good al the damage: whatsoeuer perished by theft, thou didest exact it of me:nec captum a bestia ostendi tibi, ego damnum omne reddebam: quidquid furto peribat, a me exigebas: 40Day and night was I parched with heat, and with frost, and sleep departed from my eyes.Dì, e notte io era arso dal caldo, e dal gelo, e fuggiva il sonno dagli occhi miei.day and night was I parched with heate, and with frost, and sleepe did flye from myne eyes.die noctuque æstu urebar, et gelu, fugiebatque somnus ab oculis meis.
41And in this manner have I served thee in thy house twenty years, fourteen for thy daughters, and six for thy flocks: thou hast changed also my wages ten times.E in tal guisa a te servii per venti anni in tua casa, quattordici per le figliuole, e sei pe' tuoi greggi: tu pur cangiasti la mia mercede per dieci volte.And in this sorte haue I serued thee in thy house twentie yeares, fourtene for thy daughters, and six for thy flockes: thou hast changed also my wages tenne times.Sicque per viginti annos in domo tua servivi tibi, quatuordecim pro filiabus, et sex pro gregibus tuis: immutasti quoque mercedem meam decem vicibus. 42Unless the God of my father, Abraham, and the fear of Isaac, had stood by me, peradventure now thou hadst sent me away naked: God beheld my affliction and the labour of my hands, and rebuked thee yesterday.Se Il Dio del padre mio Abramo, e colui, che è temuto da Isacco, non mi avesse assistito, mi avresti forse adesso rimandato ignudo: Dio ha mirato la mia afflizione, e la fatica delle mie mani, e ieri ti sgridò.Vnles the God of my father Abraham, and the feare of Isaac had holpe me, peraduenture now thou h••••st sent me away naked: God beheld my affliction and the laboure of my hands, and rebuked thee yesterday.Nisi Deus patris mei Abraham, et timor Isaac affuisset mihi, forsitan modo nudum me demisisses: afflictionem meam et laborem manuum mearum respexit Deus, et arguit te heri. 43Laban answered him: The daughters are mine, and the children, and thy flocks, and all things that thou seest are mine: what can I do to my children, and grandchildren?Rispose a lui Laban: Le mie figliuole, e i figliuoli, e greggi tuoi, e quanto tu vedi, son cosa mia: che posso io fare contro de' figli, o sia nipoti miei?Laban answered him: The daughters are mine and the children, and thy flockes, and al things that thou seest are mine: what can I do to my daughters, and nephews?Respondit ei Laban: Filiæ meæ et filii, et greges tui, et omnia quæ cernis, mea sunt: quid possum facere filiis et nepotibus meis ? 44Come, therefore, let us enter into a league; that it may be for a testimony between me and thee.Vieni adunque, e contraiamo alleanza, la quale serva di testimonianza tra me e te.Come therfore, let vs enter in league: that it may be for a testimonie betwen me and thee.Veni ergo, et ineamus fœdus, ut sit in testimonium inter me et te. 45And Jacob took a stone, and set it up for a title.Prese adunque Giacobbe una pietra, e la eresse in monumento:Iacob therfore tooke a stone, and erected it for a title:Tulit itaque Jacob lapidem, et erexit illum in titulum:
46And he said to his brethren: Bring hither stones. And they, gathering stones together, made a heap, and they ate upon it.E disse a' suoi fratelli: Portate pietre. E quelli, raunatele, ne fecero un monticello, sopra del quale mangiarono.and he said to his brethren: Being hither stones. Who gethering them 〈…〉 made a heape, and they did eate vpon it:dixitque fratribus suis: Afferte lapides. Qui congregantes fecerunt tumulum, comederuntque super eum: 47And Laban called it, The witness heap; and Jacob, The hillock of testimony: each of them according to the propriety of his language.E Laban chiamollo il Monticello del testimone, e Giacobbe il Monticello della testimonianza, ciascheduno secondo la proprietà del suo linguaggio.Which Laban called The witnesse heape: and Iacob called The hillock of testimonie, either of them according to the proprietie of his language.quem vocavit Laban Tumulum testis: et Jacob, Acervum testimonii, uterque juxta proprietatem linguæ suæ. 48And Laban said: This heap shall be a witness between me and thee this day, and therefore the name thereof was called Galaad, that is, The witness heap.E Laban disse: Questo monticello sarà oggi testimone tra me e te; e per questo fu dato a quel monticello il nome di Galaad, cioè Monticello del testimone.And Laban said: This heape shal be a witnes betwen me and thee this day, and therfore the name therof was called Galaad, that is, The witnes heape.Dixitque Laban: Tumulus iste erit testis inter me et te hodie, et idcirco appellatum est nomen ejus Galaad, id est, Tumulus testis. 49The Lord behold and judge between us, when we shall be gone one from the other.Il Signore ponga mente, e sia giudice tra di noi, quando ci sarem dipartiti l'uno dall'altro.Our Lord behold and iudge betwen vs when we shal be departed one from the other,Intueatur et judicet Dominus inter nos quando recesserimus a nobis, 50If thou afflict my daughters, and if thou bring in other wives over them: none is witness of our speech but God, who is present and beholdeth.Se tu farai oltraggio alle mie figliuole, e se oltre di esse prenderai altre mogli: nissuno è testimone delle nostre parole eccetto Dio, il qual presente ci mira.if thou shalt afflict my daughters, and if thou bring in other wiues ouer them: none is witnes of our talke but God, who is present and beholdeth.si afflixeris filias meas, et si introduxeris alias uxores super eas: nullus sermonis nostri testis est absque Deo, qui præsens respicit. 51And he said again to Jacob: Behold this heap, and the stone which I have set up between me and thee,E di poi disse a Giacobbe: Ecco il monticello, e la pietra, che io ho eretta tra me e te,And he said againe to Iacob: Behold this heape, and the stone which I haue erected betwen me and thee,Dixitque rursus ad Jacob: En tumulus hic, et lapis quem erexi inter me et te, 52Shall be a witness: this heap, I say, and the stone, be they for a testimony, if either I shall pass beyond it going towards thee, or thou shalt pass beyond it thinking harm to me.Sarà testimone: questo monticello, io dico, e questa pietra rendan testimonianza, se io l'oltrepasserò istradandomi verso di te, o se tu l'oltrepasserai con intenzione cattiva contro di me.shal be a witnes: this heape, I say, and the stone be they for a testimonie, if either I shal passe beyond it going towards thee, or thou shalt passe beyond it, thinking harme to me.testis erit: tumulus, inquam, iste et lapis sint in testimonium, si aut ego transiero illum pergens ad te, aut tu præterieris, malum mihi cogitans.
53The God of Abraham, and the God of Nachor, the God of their father, judge between us. And Jacob swore by the fear of his father Isaac:Il Dio d'Abramo, e il Dio di Nachor, il Dio del padre loro sia giudice tra di noi. Giurò adunque Giacobbe per lui, che Isacco suo padre temeva:The God of Abraham, and the God of Nachor iudge betwen vs, the God of their father. Iacob therfore sware by the feare of his father Isaac:Deus Abraham, et Deus Nachor, judicet inter nos, Deus patris eorum. Juravit ergo Jacob per timorem patris sui Isaac: 54And after he had offered sacrifices in the mountain, he called his brethren to eat bread. And when they had eaten, they lodged there:E immolate sul monte le vittime, invitò i suoi fratelli a mangiare del pane. E quelli mangiato che l'ebbero, ivi si fermarono.and after he had offred victimes in the mountaine, he called his brethren to eate bread. Who when they had eaten, lodged there:immolatisque victimis in monte, vocavit fratres suos ut ederent panem. Qui cum comedissent, manserunt ibi: 55But Laban arose in the night, and kissed his sons and daughters, and blessed them: and returned to his place.Quindi Laban alzatosi, che era ancor notte, baciò i figliuoli, e le figlie sue, e li benedisse, e tornossene a casa sua.but Laban arising in the night, kissed his sonnes, and daughters, and blessed them: and returned vnto his place.Laban vero de nocte consurgens, osculatus est filios, et filias suas, et benedixit illis: reversusque est in locum suum.
31:1
Haydock
After that six years were expired, and calumnies and ill-will attended Jacob in Laban's family, God ordered him to retire, ver. 3. (Haydock)
31:4
Year of the World 2265, Year before Christ 1739.
31:7
Ten times. Very often, or perhaps this exact number of times, ver. 41.
31:8
Menochius
All, or the far greatest part, so that I was exceedingly enriched. (Menochius)
Calmet
The Septuagint here agrees with the Vulgate. But the Hebrew and other versions, instead of white ones, read of divers colours, or ring-streaked, which takes away the intended opposition. (Calmet)
31:12
Are of divers colours. Their fancy was strongly impressed with these various colours, in consequence of the pilled rods, which they beheld: and which Jacob was directed by the angel to place in the troughs.
Haydock
I have seen with displeasure, the injustice of Laban; (Haydock) and therefore, I, the Lord of all things, authorise thee to act in this manner. By this vision, the justice of Jacob would appear; and the authority for removing, given in a second vision, would suffice to induce the two principal wives of Jacob to give their consent to leave their father's house, and to begin a long journey. During the last six years, Providence had given no increase of family, that the little children might be no impediment to the removal. (Haydock)
31:15
Menochius
Eaten up. Laban kept for himself the dowry paid by Jacob for his wives, though he ought to have allotted it to them, with the addition of something more, in proportion to his immense wealth. (Menochius)
31:18
Kennicott
Gotten. Hebrew expresses over again, the cattle of his getting, etc., which is omitted in one manuscript, as well as in the Septuagint, Syriac, and Arabic versions, though yet used in the Samaritan copy. (Kennicott)
Salien
To Isaac, who was still living, though he had apprehended death was at hand 20 years before. He continued to live other 20 years after. (Salien)
Menochius
Jacob spent about 10 years at Sichem and at Bethel, before he went to dwell with Isaac. (Menochius)
31:19
Challoner
Her father's idols. By this it appears, that Laban was an idolater: and some of the fathers are of opinion, that Rachel stole away these idols, to withdraw him from idolatry, by removing the occasion of his sin. (Challoner)
Tirinus
Others think she was herself infected with this superstition, till Jacob entirely banished it from his family in Chanaan, Genesis 35:2. (Tirinus)
Haydock
The Hebrew Teraphim, is translated images by the Protestants in this place, though it certainly denotes idols. But Osee 3:4, they leave it untranslated, lest they should be forced to allow that images pertain to religious service, as well as sacrifice, etc., which are mentioned together, (Worthington) though they now indeed leave images in the same verse of Osee for what the Vulgate renders altar. These teraphims are consequently taken in a good as well as in a bad sense. They were, perhaps, made of rich metal, and taken by Rachel and Lia to indemnify them for the want of a dowry. This, however, was wrong, and done without the participation of their husband. (Haydock)
31:20
Menochius
Away. Hebrew, "Jacob stole the heart of Laban," concealing his flight from him. (Menochius)
31:21
The river Euphrates.
Menochius
Galaad, as it was called afterwards, ver. 48. (Menochius)
31:22
Third day. He was gone to shear his sheep, distant three days' journey.
31:24
Haydock
Speak not. Laban did not comply exactly, but he used no violence. (Haydock)
31:32
Calmet
Slain. Homer says, "the father judges his children and wives;" and thus Jacob pronounces sentence. The Rabbins pretend it had its effect soon after in the death of Rachel, Genesis 35:18. (Calmet)
31:35
Calmet
Vain. For who would imagine, that a woman should treat in this manner the objects of her father's adoration? (Calmet)
Haydock
It would hence appear, that she did not herself adore them, unless fear overcame her religion. (Haydock)
31:36
Menochius
Angry. He was extremely quiet. But patience abused, turns to fury. (Menochius)
31:39
Haydock
Exact it. Laban acted in opposition both to custom and to justice, (Calmet) while Jacob forebore to claim what he might have done, agreeably to both. (Haydock)
31:42
Calmet
The fear of Isaac; or of that God, whom Isaac fears, on account of the danger to which he is exposed of losing his friendship; a thing which, Abraham being now departed in peace, has not to dread. (Calmet)
31:43
Menochius
Are mine, or proceed from me originally; so that if I were to injure them, I should disregard the dictates of nature. (Menochius)
31:47
Testimony. Hebrew makes Laban give this etymology, Jegar-saha-dutha; while Galaad means the hill or the witness. The Syrian language had now begun to deviate some little from the Hebrew of Jacob.
Calmet
Each, etc. This is added by the Vulgate. (Calmet)
31:49
Calmet
Behold. Hebrew, "and Mitspah," or "Hammitspah," the watch-tower, whence God will see us. (Calmet)
31:50
Busbeque
Over them. A wise precaution, which the rich Turks still observe when they give their daughters in marriage. (Busbeque, ep. 3.)
31:51
Kennicott
I have, etc. One Samaritan copy reads very properly, "thou hast set up," (yarithi), ver. 45. (Kennicott).
31:53
Calmet
God of Nachor. Hebrew uses Elohim, which is often applied to idols, such as Nachor worshipped along with the true God. (Calmet)
Menochius
Jacob swears by the one only God, whom his father revered. (Menochius)
Haydock
The God of their father, is omitted in the Septuagint and is deemed an interpolation by Kennicott. The Samaritan reads again the God of Abraham. (Haydock)
31:19
31:13
Annointing of Altars, and free vowes are gratful 〈…〉es to God. See. chap. 28.
31:19
19. Idols.] Images of false goddes (as these were) are most properly Images of false goddes are idols. Some images are neither religious nor supersticious. Some are religious. called idols. And so the hebrew word Teraphim is here rightly translated idols. which in other places signifieth other things As The statua which Michol put in Dauids bed, couering the head therof with a hearie goates 1. Reg. 19. skinne, to deceiue Saules seriants who sought Dauids death, is called Teraphim, and may there be translated a statua, image, or similitude, but not an idol. Againe. Osee the Prophet fortelling the lamentable state of the Israelites, sayeth, they shal be long without King, prince, sacrifice, altar, ephod, and 〈…〉. 3. Teraphim, which last word in the Protestants English Bibles remaineth vntranslated VVhere if they had translated Images. (as here they doe) it would proue, that some images pertaine to true religion, the want wherof is lamented among other principal things.
These idol. Rachel stole from her father, to withdraw him from idolatrie. Rachel tooke away her fathers Idols, for h•• good. as S. Basil (in lib. Prouerb.) S. Gregorie Nazianzen. (orat. de Pascha•e) and Theodoret (q. 89. in Gen.) expound it And in this, saith Theodoret, she was a right figure of the Catholique Church, which depriueth idolaters of their idols. It is probable also by her base vsing of them, that she held them not for goddes, when she put them vnder the camels litter. and sate vpon them. Finally that she reserued them, and did not cast them away. nor burne, nor burie them, argueth that they were perhaps of precious mettal, or other She kept them in recompēce of wrongs. matter, which she might turne to profite: and that lawfully in part of recompence, that she and her sister, had no other dowrie, but rather were sold to•acob. VVho also had suffered much iniurie at their fathers handes.
31:20
Ter〈…〉
31:36
〈…〉 sinned 〈…〉. Psal. 4.
31:2
St Irenaeus of Lyons † AD 202 Against Heresies 1.15.4
… The Greeks confess that they first received sixteen letters from Cadmus, and that but recently, as compared with the beginning, [the vast antiquity of which is implied] in the common proverb: “Yesterday and before;”
31:5
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 67
… and from his bodily movements could be perceived the condition of his soul, as it is written, ‘When the heart is merry the countenance is cheerful, but when it is sorrowful it is cast down .’ Thus Jacob recognised the counsel Laban had in his heart, and said to his wives, ‘The countenance of your father is not as it was yesterday and the day before
31:7
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… and none other than God did he himself beseech, saying, ‘Rescue me from the hand of my brother Esau, for I fear him
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… But it was in his mind to design evil against him? True, but even this was for his good, that he might thereupon return to his own country; for if he had been in good circumstances, he would not have so longed for home. But he defrauded him of his hire? Aye, but he got more by the means. (
31:10
St Justin Martyr † AD 165 Dialogue with Trypho 58
… For I have seen what Laban doeth unto thee. I am the God who appeared to thee in Bethel, where thou anointedst a pillar and vowedst a vow unto Me. Now therefore arise, and get thee out of this land, and depart to the land of thy birth, and I shall be with thee.’
Origen † AD 254 A Letter from Origen to Africanus 1
… for I have seen all that Laban doeth unto thee. I am God, who appeared unto thee in the place of God, where thou anointedst to Me there a pillar, and vowedst a vow there to Me: now arise, get thee out from this land, and return unto the land of thy kindred.”
31:11
St Irenaeus of Lyons † AD 202 Against Heresies 4.10
… at one time, indeed, speaking with Abraham, when about to eat with him; at another time with Noah, giving to him the dimensions [of the ark]; at another; inquiring after Adam; at another, bringing down judgment upon the Sodomites; and again, when He becomes visible,
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 19
… for I have seen all that Laban hath done to thee. I am God, who appeared to thee in the place of God, where thou anointedst for me there the standing stone, and there vowedst a vow unto me: now therefore arise, and go forth from this land, and go unto the land of thy nativity, and I will be with thee.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.18.4
4. And there is also a work of his On Emigration, and one On the life of a Wise Man made perfect in Righteousness, or On unwritten Laws; and still further the work On Giants or On the Immutability of God, and a first, second, third, fourth and fifth book On the proposition, that Dreams according to Moses are sent by God.
31:13
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.6
… For now I know that thou fearest thy God, and hast not spared thy son, thy beloved son, for my sake.” Also in the same place, to Jacob: “And the Angel of the Lord spake unto me in dreams, I am God, whom thou sawest in the place of God where thou anointedst me a pillar of stone, and vowedst to me a vow.”
31:15
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… Again, had not (Laban) defrauded him of his hire, he would not have longed to see his own country; the higher points ( φιλοσοφία ) of the man’s character would not have come to light, (his wives) would not have become more closely attached to him. For see what they say: “With devouring hath he devoured us and our money.” (
31:19
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
XXI. If you are a Rachel or a Leah, a patriarchal and great soul, steal whatever idols of your father you can find;
31:27
Origen † AD 254 Origen's Commentary on Matthew 14.1
… But the wicked Laban was not acquainted with the word symphony in his saying to Jacob, “And if thou hadst told me I would have sent thee away with mirth and with music and with drums and a harp.”
31:29
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 42
And what did Jacob? Was he not injured by Laban, and suffered evil? Which then was the stronger? he that had gotten the other into his hands, and durst not touch him, but was afraid and trembling;
31:32
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.49
… For the voice of true liberty is heard, when thou canst say: “The prince of this world shall come, and shall find no part in me.” Therefore, if thou art sure that he will find nothing in thee, when he comes to search through thee, thou wilt say, as the patriarch Jacob did to Laban: “Know now if there is aught of thine with me.”
31:36
St John Chrysostom † AD 407 Homilies on First Corinthians 33
… What then? After that the torch of love had set him on fire, see how it made this plain and home-keeping man strong to endure and fond of toil. And of this hear not what I say, but what the patriarch himself saith: how finding fault with his kinsman, his words are, “These twenty years am I with thee.” (
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 16
… Tell me what shall thy wages be.” And so, when, at the end of twenty years, without the knowledge of his father-in-law and accompanied by his wives and sons he was returning to his country, on Laban overtaking him in the mountain of Gilead and failing to find the idols which Rachel hid among the baggage, Jacob answered and said to Laban,
31:38
Aphrahat † AD 346 Aphrahat: Select Demonstrations 10.1
… For Jacob said to Laban:— Lo! twenty years am I with thee. Thy sheep and thy flocks I have not robbed and the males of thy sheep I have not eaten. That which was broken I did not bring unto thee, but thou required it at my hands! In the daytime the heat devoured me and the cold by night.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.49
… thy ewes and thy she goats have not been barren. The rams of thy flock have I not eaten, nor shewn unto thee that which had been seized by a beast. I made good every loss; whatever had been lost by theft, from me didst thou require it. By day and night I was consumed by drought and frost; sleep fled from mine eyes (
31:39
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 75
… our preservation of the ancient and apostolic teaching, which has been brought to you by hoary wisdom and nurtured by virtue’s hardy toil. I beseech you therefore to take greater care of the flock, to preserve it unharmed for the Shepherd, and boldly to utter the famous words of the patriarch “that which was born of beasts I offered not unto Thee.”
31:40
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… but it may rather be said now, that even after one has come out of it, people in general have seen nothing of it: for in their eyes it is not war, but like those shepherds in Ezekiel, we slay and devour. ( Ezek. xxxiv. 2 .) Which of us has it in his power to show that he has taken as much care for the flocks of Christ, as Jacob did for Laban’s? (
St Jerome † AD 420 The Letters of St. Jerome 22.40
… Think of all that Jacob bore for Rachel, the wife who had been promised to him. “Jacob,” the Scripture says, “served seven years for Rachel. And they seemed unto him but a few days for the love he had to her.” Afterwards he himself tells us what he had to undergo. “In the day the drought consumed me and the frost by night.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 78
… Let us remember too the words of the patriarch Jacob; “In the day the drought consumed me and the frost by night and my sleep departed from my eyes. The rams of thy flock I have not eaten. That which was born of beasts I brought not unto thee. I bare the loss of it. Of my hand didst thou require it, whether stolen by day or stolen by night.”
31:41
St Irenaeus of Lyons † AD 202 Against Heresies 5.33.3
… For not only did not the nations in this life serve this Jacob; but even after he had received the blessing, he himself going forth [from his home], served his uncle Laban the Syrian for twenty years;
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.5
… Who will deny that Isaac was blessed, who did not see in his old age, and yet gave blessings with his benediction? Was not Jacob blessed who, leaving his father’s house, endured exile as a shepherd for pay,
St Jerome † AD 420 Against Jovinianus 1.22
… shew me then in the same way that Joshua the son of Nun had either wife or children, and if you can do so, I will confess that I am beaten. He certainly received the fairest spot in the division of the land of Judah, and died, not in the twenties , which are ever unlucky in Scripture—by them are reckoned the years of
31:42
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
Would you learn how much prayers have profited? consider, I pray, Cornelius, Tabitha. ( Acts x. 3 and ix. 36 .) Hear also Jacob saying to Laban, “Except the Fear of my father had been with me, surely thou hadst now sent me away empty.” (
31:44
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.5
… together against Thee have they disposed a testament” ( ver. 5 ): as though they could be the stronger. In fact, “a testament” is a name given in the Scriptures not only to that which is of no avail till the death of the testators, but every covenant and decree they used to call a testament. For Laban and Jacob made a testament,
31:45
St John Chrysostom † AD 407 Homilies on 1 Timothy 16
But who are the elect Angels? It is because there are some not elect. As Jacob calls to witness God and the heap (
31:46
St Jerome † AD 420 Against Jovinianus 1.19
… But when he wished to enter the holy land, he raised on Mount Galeed
31:47
St Basil the Great † AD 379 De Spiritu Sancto 13
… “The heaven was astonished at this, and was horribly afraid, because my people committed two evils.” And so the apostle, knowing the angels to be set over men as tutors and guardians, calls them to witness. Moreover, Joshua, the son of Nun, even set up a stone as witness of his words (already a heap somewhere had been called a witness by Jacob),
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.24
… Hence it is well said by the prophet, They have ripped up the women with child of Gilead, that they might enlarge their border ( Amos i. 13 ). For Gilead is by interpretation a heap of witness (
31:53
St Augustine of Hippo † AD 430 Letters of St. Augustin 46
… but if you have found anything better or more to the purpose in Scripture, be so good as let me know. For example, when Laban said to Jacob, “The God of Abraham and the God of Nahor judge betwixt us,”
31:1
1. HE TOOK. — In Hebrew לקח lacach, that is, he received, he stole. It is a calumny: for Jacob accuses Laban of theft out of envy, and calls a just reward and wealth given to him by God a theft.
31:3
3. AND I WILL BE WITH THEE. — "What can be lacking to him," says St. Ambrose, "to whom the fullness of all things is present," nay an ocean, namely God?
31:7
7. HE CHANGED MY WAGES TEN TIMES. — "Ten," that is, many, so that a definite number is put for an indefinite one; for the number ten signifies multitude and perfection. Thus Origen, Eusebius, Diodorus and Procopius. Thus rich men often deal with the poor, so that they neither keep covenants nor promises, except insofar as it serves their own interest; hence Terence: "I know," he says, "those words of yours: I will, I will not, I will not, I will: what was just now ratified becomes void." Secondly, properly and precisely, Laban changed Jacob's covenant and wages ten times; for Jacob himself reproaches Laban with this in verse 41. For, as appears from verse 41, Jacob served Laban for 20 years, namely 14 years for both wives, and 6 years for flocks and sheep; but sheep gave birth twice a year, and each time by the covenant, through God's singular providence, Jacob was enriched. Seeing this, Laban each time rescinded and changed the covenant, so in five years he changed the covenant ten times; hence in the sixth year, wearied by this changing, Jacob fled. The Septuagint, for ten times, translates deka amnon, ten lambs, that is, ten times when lambs were born, as some say; thus Virgil says: After some time seeing my kingdoms I shall marvel at the ears of grain: by ears of grain signifying harvests, by harvests signifying years. Thus St. Augustine, Questions XCV. But it is more truly the case that the Septuagint is corrupted here, and for deka amnon, it should be restored as deka mnon, that is, ten minas or mines; for the Septuagint seems to have wished to retain the Hebrew monim and to explain it through minas. Thus the Eugubine edition, meaning: Ten, that is many, minas of gold, your father defrauded me of much value, by changing and inverting my wages. Tropologically, Laban is the world; he afflicts Jacob, that is, the faithful, whom he had previously loved and advanced in hope of his own advantage; because he sees himself afterwards frustrated in that hope.
31:8
8. In Hebrew עקדים, sheep whose whole body is speckled, seem to be opposed to נקדים, namely sheep whose legs, or rather the ankles of the feet only, were speckled.
31:12
12. BEHOLD ALL THE MALES SPECKLED. — By this vision and symbol the angel signified to Jacob that diverse-colored offspring would be born to him, and at the same time, as it appears, taught him the manner of doing this through peeled rods, although Scripture does not express this here, being content with the narration of the whole matter, which it gave in the preceding chapter. FOR I HAVE SEEN ALL THINGS THAT LABAN HATH DONE TO THEE. — "Here we learn," says St. Chrysostom, homily 57, "that when injury is done to us, and we have been meek, mild and patient, we enjoy greater and more abundant divine aid. Let us not therefore resist those who press us and wish to calumniate us; but let us bear it generously, knowing that the Lord of all will not despise us, provided we acknowledge his benevolence. For vengeance is mine, and I will repay, says he."
31:13
13. GOD OF BETHEL, — who appeared to thee leaning upon the ladder in Bethel, chapter XXVIII. AND THOU DIDST VOW A VOW. — God remembers Jacob's vow, to signify that it was pleasing to him, and that he blessed Jacob and enriched him on account of it; and to make him mindful of prosecuting and fulfilling his vow.
31:14
14. DO WE HAVE? — Has not our father made us as disinherited? First, in that he gave us to thee as wives without dowry. Secondly, in that he usurped for himself the price of us, namely the price by which thou didst purchase us as wives, that is, the labor of 14 years of thy servitude, so that he seems to have sold us like a slave-dealer rather than to have placed us in marriage with a dowry assigned, as a father.
31:17
17. HAVING PUT THE CHILDREN. — For they were tender; for the eldest Reuben was 13 years old, the youngest Joseph was six years old. Tropologically, learn hence that when envy arises, it ought to be avoided by the just: for it is better for him to depart without strife than to remain with quarreling, says Ambrose, book II On Jacob, chapter v. Again, God here permits his own to be harassed by adversities, calumnies, exiles, so that they may long for the heavenly homeland, says Rupert: for the evils that press us here compel us to go to God.
31:18
31:19
19. SHE STOLE THE IDOLS. — You will ask why Rachel did this? Aben Ezra responds first that she stole her father's idols so that the father, by consulting them or by divining through their inspection, could not know by which way Jacob with his people had gone and fled, so that he could not pursue them. Second, St. Basil, at the beginning of Proverbs; Nazianzen, oration 2 On the Pascha; Theodoret and Pererius think that she did this to remove the occasion of idolatry from her father. Third, more probably St. Chrysostom, homily 57, Gennadius, Rupert, Cajetan and Oleaster think that she took the idols not so much of her father as her own, as household gods, with her, because she was devoted to them and hoped for a prosperous journey and all good from them; for her father Laban and his house, and consequently Rachel as well, worshipped idols along with the true God, after the manner of their nation, as is clear from chapter xxxv, verse 2, where Jacob finally abolished these idols. Fourth, Rachel stole these idols because they were precious, namely made of gold: thus she stole gold, that is, she took it secretly; but justly, as her dowry, and as a reward owed to her husband. Thus Pererius. IDOLS. — In Hebrew it is תרפים theraphim, which signifies human statues, or those having human form, as is clear from I Kings xix, 13; hence Aquila translated it, morphomata, that is, figurations; the Chaldean translated it, images. Second, the name theraphim has been appropriated by usage to those statues which gave responses through the work of demons, as is clear from Judges xviii, 18; whence interpreters everywhere translate idols. Thus the Septuagint, our Vulgate and others, indeed even Calvin himself. Therefore Calvin speaks ineptly: Theraphim, he says, are images, such as the Papists have: for the Papists do not have and worship images as idols, or as gods, as Laban had and worshipped these theraphim, as is clear from verse 30. On Theraphim I shall say more at Judges xviii.
31:20
20. AND HE WOULD NOT CONFESS. — In Hebrew it is, Jacob stole the heart of Laban: heart, that is, the riches which were as the heart of Laban, which he loved as his own heart, as Lipomanus says. But I say it is a Hebraism: "Jacob stole the heart of Laban," that is, without Laban's knowledge and ignorance, he fled secretly and stealthily, as if he had taken away Laban's heart, that is, his knowledge and consciousness. Whence the Chaldean translated it, he hid; the Septuagint, he concealed. Thus Seneca in the Agamemnon says: Brother, I shall steal your face with a garment, I shall steal, that is, I shall hide. Cajetan adds that Laban had determined in his heart not to allow Jacob to take away from Haran the riches which he had acquired there. Whence in verse 42 Jacob says to him: "Perhaps thou wouldst have sent me away naked;" and because Jacob, departing thence secretly, made this counsel of Laban void, hence it is said that he stole his heart, in which that counsel lay hidden, and carried it away secretly with him: it is a metonymy.
31:21
21. THE RIVER HAVING BEEN CROSSED, — the Euphrates, which surrounds Haran and Mesopotamia: Jacob did this not by miracle, as the Jews pretend, but by an ordinary ship.
31:23
23. IN THE MOUNT OF GALAAD, — which afterwards in verse 48 is called Galaad: it is a prolepsis; concerning Galaad see Adrichomius in the Holy Land.
31:25
25. BRETHREN, — with a strong hand of kinsmen, servants and citizens.
31:26
26. LABAN SAID TO JACOB: WHY HAST THOU DONE THIS? — See here again in the words of Laban the cunning of the world. For first, although he knew that his own treachery had given Jacob just cause to flee, yet he dissembles this, and casts all blame upon the just man, and when he ought to beg pardon for his fault and reconcile himself with the just man, he instead accuses him. Thus the world hides its own sins and casts all blame upon the pious. Thus Achab accuses Elias of troubling Israel, when the impious king himself was the cause of evils through his own sins. Secondly, Laban pretends to be a friend, when he was an adversary: "That I might bring thee on thy way, saith he, with joy and with songs," etc. Thus the world speaks one way and thinks another: woe to the double-hearted! Thirdly, he betrays his own impiety and folly, when he says: "Why hast thou stolen my gods?" It is impiety that he worships idols; it is folly that he calls them gods, which cannot guard themselves from thieves. Fourthly, he says: "Thou hast done foolishly;" thus to the world whatever the pious do seems foolish; the just man did not act foolishly in recovering his native land when oppressed, but the world acts foolishly in despising the heavenly homeland. Fifthly, it is arrogance that he says: "It is in the power of my hand to do you hurt;" thus the world always presumes upon its power, when it knows it can do nothing against God. "His arrogance, saith Isaias, cap. XVI, is more than his strength." Finally, however, willing or not, he is forced to confess the truth, namely that he is forbidden and restrained by the Lord. Whence St. Chrysostom, hom. 57, shows by many examples how much God has care for Jacob and other just men, so that He not only tames fierce men, but even wild beasts themselves, and makes them gentle, that they may not harm them: "For the hand of God, saith he, is more powerful than all; it fortifies us on every side and makes us unconquerable. Which thing was also declared in this just man. For he who wished to seize Jacob with such force and take vengeance upon him for his flight, not only speaks nothing harsh against him, but as a father gently addresses his son, saying: What hast thou done? Why hast thou departed secretly? See what a change, see how he who raged like a beast imitates the gentleness of sheep." THOU HAST STOLEN AWAY UNAWARES. — In Hebrew again it is, "thou hast stolen my heart," concerning which I have spoken at verse 20. AS CAPTIVES TAKEN WITH THE SWORD, — as taken in war and therefore kept, or as slaves.
31:28
28. MY SONS, — grandsons from the daughters.
31:32
32. SEARCH WHATEVER OF THINE (of thy things) THOU SHALT FIND WITH ME, AND TAKE IT. — Mystically St. Ambrose, lib. II De Jacob, cap. v: "Laban came to him, saith he, that is, whitewashed, namely Satan (for Satan also transforms himself into an angel of light), and began to demand his things from him. Jacob answered: I have nothing of thine. Search whether thou recognizest anything of thy vices and crimes; I have taken away nothing of thy frauds with me, I have no partnership in thy deceits: I have fled from all thy things as from contagion. And Laban searched, and found nothing of his. How blessed is the man in whom the enemy found nothing that he could call his own, in whom the devil found nothing that he could recognize as his! This seemed impossible in man, but he bore the type of Him who said in the Gospel: The prince of this world cometh, and in me he shall find nothing. For nothing is whatever belongs to the devil, which can have no perpetuity and substance."
31:34
34. UNDER THE STRAW, — under the saddles. The camel saddles, by which she was accustomed to be carried, and which had been placed in his tent during the night, Rachel sat upon, as upon some seat or more comfortable bed. For these saddles are usually furnished with cushions and other furnishings. Moreover, the statues of the household gods were small (conf. Virgil, Aeneid II, 716), whence they could easily be hidden in such a camel saddle.
31:35
35. ACCORDING TO THE CUSTOM OF WOMEN. — as if to say, I am suffering from the flow of menstruation, therefore I cannot rise up because of weakness.
31:36
36. SWELLING, — with anger and just indignation of Jacob, who was otherwise most gentle: for patience wounded becomes fury.
31:39
39. NOR SHOWN TO THEE TAKEN BY A BEAST. — It is a law of shepherding that if a flock is killed by wild beasts without the fault of the shepherd, the shepherd is freed from liability when some remaining part is shown to the owner; for any thing perishes to its own master, unless the fault of the keeper intervenes. But the harsh and unjust Laban did not observe this law, for he wished Jacob to make good not only fault but also misfortune. This is indeed what Jacob objects to him, saying: "Whatever perished by theft, thou didst exact from me." Otherwise a shepherd by the law of shepherding is bound to snatch a sheep from a wolf, bear, etc., if it is seized, and to protect the sheep if he can: but if he neglects this, he is bound to restore the seized sheep. Thus David, tending sheep, killed a lion and a bear attacking them, I Kings XVII, 34. Much more will God require from shepherds who have care of souls, if by their negligence they allow them to be snatched by the demon and driven to ruin, as Ezekiel teaches in chapter III, verse 17, and throughout chapter XXXIV. The same judgment applies to princes and magistrates, who ought to protect the safety, bodies and fortunes of their subjects. It is therefore their duty to watch constantly for the protection and custody of their own. "The care of the prince watches," says Seneca, "for the safety of individuals." Such was Caesar, of whom the same Seneca, in the book On the Brevity of Life, says: "His diligence," he says, "defends the homes of all, his labor their leisure, his industry their pleasures, his occupation their rest." Plato also wishes princes to be such, in book VII of the Laws.
31:40
40. I WAS BURNED BY HEAT AND FROST. — Some read urebar badly: for just as heat, so also cold burns, that is, stings, torments, dries up, and, as the Hebrew has it, אכלני achalani, that is, ate me and consumed me, harms. St. Jerome Magius assigns the physical cause, book I of Miscellanies, chapter XVII. Thus the Poet: "The mountain snows burned." And Tacitus, book XV of the Annals: "The limbs of many were burned by the force of cold." St. Basil, in the homily On the Forty Martyrs: "Burned entirely by cold," he says. And Ecclesiasticus speaking of the North Wind, chapter XLIII, 23: "It will burn," he says, "the desert, and will extinguish the green" ὡς πῦρ, that is, as fire. Hence also frost is named from burning through, because it burns through herbs and crops, as Festus says. How burning is the heat in the East by day, so violent and dangerous is the nocturnal cold, which is accustomed to arise before dawn with falling dew: which all testify who have made journeys into those regions. AND SLEEP FLED FROM ME. — It is the duty of a good shepherd to watch, and to keep vigil over the flock by night. How vigilant therefore ought the Bishop and pastor to be, who feeds the sheep of God! says St. Damasus in epistle 4. Jacob therefore is the archetype of a good steward, whom Aristotle thus depicts in the Economics: "It is fitting for the master to wake before the servant, and to go to bed later; nor should the house ever be unguarded, just as neither should a city, when necessary, neither by day nor by night; and to rise before dawn, which is most beneficial for health and for the care of the household, and for the study of philosophy." Thus also Cato in the book On Agriculture, chapter v, and Cicero, book II of Divination, give this precept to the steward: "Let him rise first from bed, let him go to bed last." Xenophon relates in the Economics that a certain barbarian, when asked what made a horse able and vigorous, answered: "The master's eye." Agesilaus, king of the Lacedaemonians, knew how to moderate sleep, and, as Xenophon says, used sleep not as a master but as a servant in his affairs. Thus the shepherds kept watch, to whom the nativity of Christ was first announced by an angel. Thus Paul says to Timothy: "But thou be vigilant, labor in all things." Thus the Gentiles compare a good shepherd to Argus, who was a shepherd entirely full of eyes, indeed full of eyes all around. Homer, in the Iliad, book II, sings that Jupiter, the God of gods, while gods and men slept, was sleepless, and thought of exalting Achilles. Thus of the true God sings David, Psalm CXXI: "Behold he shall not slumber, nor sleep, that keepeth Israel." The king of the Persians had a chamberlain, who in the morning, rousing the king, would say: "Rise, king, and care for those things which Mesoromasdes," thy God, wished thee to care for; Plutarch is witness in the book On the Doctrine of Princes. Rightly therefore Homer in the place cited: "Οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα, ᾧ λαοί τ᾽ ἐπιτετράφαται, καὶ τόσσα μέμηλε." If therefore "the life of mortals is vigilance," much more ought the life of Princes and Prelates to be vigilance. Thus St. Dominic kept vigil by night in prayer, and went about the cells and all the places of his Brethren. Surely cleanliness befits women, labor befits men. Wherefore Jacob is rightly established by St. Gregory, homily 15 on Ezekiel, as an example of labor, and he says that by this he merited victory in the struggle with the angel, chapter XXXII. "Is laborious fortitude," he says, "sought in order to be obtained? Let Jacob be brought to mind, who, after he knew how to serve a man strongly, was led also to that virtue, so that he could not be overcome by the wrestling angel."
31:41
41. TEN TIMES. — Josephus wishes that Laban violated the pact, and took away the better offspring already born, owed to Jacob by the pact; but he errs: for by this reasoning Jacob could not have become so rich. Better therefore do Origen, Eusebius and St. Jerome judge that Laban changed the pact ten times for the future, demanding for himself such as Jacob already had born, and saw coming to him.
31:42
42. UNLESS THE GOD OF MY FATHER ABRAHAM, AND THE FEAR OF ISAAC HAD BEEN WITH ME. — You will ask, what is the fear of Isaac? First, Aben Ezra and Cajetan answer that it is the fear and reverence by which Isaac feared, worshipped and revered God, that is to say, by the merit of the fear, that is, the piety, reverence and devotion of Isaac, by which indeed he supplicated God on behalf of his son Jacob, was delivered from Laban, and Jacob prospered. This fear of the Saints is therefore an act of religion and reverence, and arises from the love of God; indeed it is an act of charity, sometimes commanded, sometimes elicited; for because the Saints love God supremely, hence they supremely fear to offend him, and supremely worship and revere him. Second, others think this fear was the reverence with which Jacob regarded his father Isaac, and feared and revered him: for by this reverence and piety toward his father Isaac, Jacob merited with God that he be delivered and protected by him. Third and genuinely, God, who was the God of Abraham, is called the fear of Isaac, that is to say, the God whom Abraham worshipped, and whom Isaac feared and revered as the supreme Divinity and supreme Majesty. Thus Isaiah, chapter VIII, verse 13, calls God the terror and dread of Israel, whom namely the Israelites worshipped and revered with fear and dread. This fear therefore is taken metonymically for the object of fear, namely for God. Thus the Gentiles called Jupiter the fear of men, whom namely men fear as witness, judge and avenger, "whose oath they fear, and to deceive his divinity." Thus indeed Jacob, verse 53, swore by the fear of his father Isaac, just as Laban by the God of Abraham and the God of Nachor. Thus God in the Psalms is called my hope, my patience, that is, in whom I hope, on account of whom I suffer. So Theodoret, the Chaldean and St. Augustine. ARGUED WITH YOU YESTERDAY, — when he appeared to you, warning that you should say or do nothing more grievous to me, verse 29.
31:43
43. WHAT CAN I, — that is to say, paternal piety and love do not permit that I harm my daughters and grandsons: thus the Hebrew has it; our Interpreter however translated it, sons and grandsons, where "and" means "that is": for Laban calls his grandsons sons, from the fact that a little before he said to Jacob: "Thy sons and thy flocks, and all that thou seest, are mine," because namely they descend from me, as from a grandfather and first possessor.
31:44
44. THAT IT MAY BE A TESTIMONY, — a monument of the covenant made between us.
31:45
45. FOR A TITLE, — for a sign and monument: concerning the title see what is said chapter XXVIII, 18.
31:46
46. A HEAP, — a long and wide and level mound: for on it as on a table they dined.
31:47
47. WHICH LABAN CALLED THE HEAP OF WITNESS: AND JACOB, THE HEAP OF TESTIMONY, EACH ACCORDING TO THE PROPERTY OF HIS OWN LANGUAGE. — Jacob and Laban imposed the same name on this heap as to its meaning and thing, but different as to the word and language: for Laban the Syrian called it in Syriac יגר שהדותא iegar sahaduta, that is, a heap or mound of testimony: Jacob however the Hebrew called it in Hebrew גלעד galed, that is, a heap of witness; for gal means heap, ed means witness. Now in the thing a heap of testimony is the same as a heap or mound of witness: for a stone cannot otherwise be a witness than if it be set up and placed in testimony of some thing; perhaps also through the carelessness of scribes the names are here transposed, so that in place of testimony witness is placed, and conversely; for properly and precisely Laban called this heap, iegar sahaduta, that is, a heap of testimony: Jacob however called it galed, that is, a heap or mound of witness. Because therefore this heap was erected in testimony of the covenant made between Jacob and Laban, hence it was called galed, that is, a heap of witness, and from this the whole mountain, city and region was called Gilead, or Gileadite.
31:48
48. ITS NAME WAS CALLED GILEAD, THAT IS, A HEAP OF WITNESS. — In the Hebrew there is only Gilead, but our Interpreter explains the Hebrew name Gilead, adding, "that is, a heap of witness." The Hebrew texts add, vemitspha, that is, and a watchtower, because Laban said (Laban): "Let God watch and behold and judge between us." Two names therefore were imposed on this heap, first, galed, that is, a heap of witness; second, mitspha, that is, a watchtower, or, as the Septuagint translates, ἡ ὅρασις, that is, a vision, that is to say, Laban: Henceforth I shall not be able to watch and behold you and yours, O Jacob: for I shall depart and be separated from you; therefore fear God, who is the watcher of this covenant and oath of ours, that he may judge and avenge, if either of us violates it, namely "A watcher stands above, Who beholds us all our days, And observes our deeds, From the first light to evening." This is our mitspha.
31:51
51. THE STONE WHICH I HAVE SET UP, — on one part of the heap already mentioned, which faced Mesopotamia, Laban set up his stone; on the other part, which faced Canaan, Jacob set up another stone, his own: so that these two stones might be as it were columns and boundaries, which neither was permitted to cross to harm the other.
31:53
53. THE GOD OF ABRAHAM, AND THE GOD OF NACHOR SHALL JUDGE BETWEEN US, AND THE GOD OF THEIR FATHER,—namely the God of Thare, who was the father of Abraham and Nachor. Note: Laban, while worshipping the true God of Abraham, also worshipped the idols of his father Nachor: hence he also adds the gods of their common ancestor, namely Thare, as if they were paternal and hereditary gods to both. For Thare in Chaldea with Abraham worshipped the true God, but in Haran with Nachor he worshipped idols, as I said in chapter XI, at the end: but Jacob rejects these, and swears only by the fear of Isaac, that is, by the God whom Isaac and Abraham feared and worshipped. See what is said at verse 42. Note: Just as it was permitted to Jacob to exact an oath from Laban, so it is permitted to any faithful person to exact, indeed even to demand in necessity an oath from an infidel, even if he knows the infidel will swear by false gods: just as in necessity it is permitted to ask a loan from one whom you know will not give it except with the agreement of usury. For just as here he only demands a loan, but merely permits and tolerates usury: so also he only demands an oath, but merely permits and tolerates that it be done by false gods, and that for a just cause, namely necessity.
31:54
54. AND VICTIMS BEING IMMOLATED,—peace offerings being offered for peace, reconciliation and the covenant made with Laban his father-in-law, whence God might preserve, confirm and perpetuate it for him. 55. In the night, at early morning. He prepared a feast. By these victims therefore Jacob gave thanks to God for the peace made, and at the same time asked that God would preserve, confirm and perpetuate it. Into his place, into Haran.
Machine translation from the Latin, not reviewed.
31:2
v. 9 « animadvertit quoque faciem Laban, quod non esset erga se sicut heri et nudzustertius » propter invidiam (Chrys.);
31:3
v. 3 « [maxime] dicente sibi Domno : Revertere ?n lerram patrum tuorum et ad generationem tuam » (cf. 19,1), «eroque tecum » : v. lk « misit et vocavit Rachel » , quae ideo primo loco recensetur, quia fuerat « voluntaria sine fraude in uxorem accepta » (Menoch.), « et Liam in agrum, ubi pascebat greges ». « Indicantur hic tres causae, quae Iacob permoverunt ad reditum : una murmuratio filiorum Laban, altera Labani offensio, tertia divina monitio » (Bonfr.). v. 2 nequaquam idem edicit atque v. 1; et plane arbitrarie Dillm. v. 1 et 3 assignat C, v. 2 et & B.
31:5
v. 5 « Dixitque eis : Video faciem patris vestri, quod non stt erga me sicut heri et nudtusterttus. Deus autem patris mei fuit mecum ». Ultimum incisum intimius iunge sequentibus : Immerito mihi irascitur pater vester, nam et ego fideliter ei servivi et Deus, foecunditate tributa gregibus, ostendit se me probatum habere et mecum esse.
31:6
v. 6 « Etpsae nostis, quod totis viribus meis servierim patri vestro ». Porro suggerit, sibi potius rationem fuisse, cur de Laban conquereretur :
31:7
v. 7 « Sed et pater vester circumvenit me et mutavit mercedem meam decem » , « i. e. multis » (Sa; et cf. Num. 15,22; Iob 19,3), « vicibus; et (amen non dimisit eum Deus, ut noceret mihi ». Quam protectionem explicat
31:8
v. 8: « S? quando dizit : Variae » oves « erunt mercedes tuae, pariebant omnes oves varios foetus; quando vero e contrario ait : Alba quaeque accipies pro mercede , omnes greges alba pepererunt ». | Planus sensus Vulg. LXX. Tamen Tp (cf. 30, 35. 39) nequaquam significat. alba, sed genus aliquod maculatorum, probabilius virgata. Quare Calm. suggerit mendum in textu. Cai., Bonfr. censent, Labanum postmodum pactum restrinxisse et modo hoc, modo illud maeulatorum genus Iacobo permisisse : at tum sane nihil efficiebat Iacob appositis vel remotis virgis decorticatis. Adverte assonantiam vocum "p et Tp: ob quam solam earum alteram crediderim esse selectam, non vero quod factum 30, 32 sqq. narratum adamussim exprimat. Sensus est : Quidquid Laban Iacobo pro mercede assignavisset, idipsum greges pariebant.
31:9
v. 9 « Tulitque Deus substantiam patris vestri et dedit mihi » , secundum 30,37 sqq. narrata. Certe non iudicabat Iacob iniuste adhibitas esse virgas. Imo iam affert divinam eius artis approbationem
31:10
v. 10 : « Postquam |enim| conceptus ovium tempus advenerat, levavi oculos meos et vidi in somnis ascendentes mares super feminas, varios et maculosos et diversorum colorum ». avia adiectivum antehac non adhibitum, quod fere sonat grandinatum. Visionem hane conqueritur Bonfr. & nemine fuisse satis explicatam. Et Ca. quidem putat narrari « olim visa », Bonfr. « hanc visionem contigisse, priusquam [acob cum Labano prima vice conveniret ». Nihil in textu est, cur visionem tam diu ante reliqua eodem capite narrata obtigisse pronuntiemus, neque quidquam ea hypothesis ad textum elucidandum confert. Menoch., Calm. non tanto, sed tamen aliquo intervallo visionem a reliquis narratis separant: censent sc. eam obtigisse, quo fere tempore 30,31 Iacob cum Laban de mercede agebat, et per eam Deum docu?sse Jacobum artem adhibendarum virgarum. Quaeres merito, quomodo ea visione illud doctrinae inculcari potuerit. Respondet Bonfr. : « Satis noverat Iacob naturaliter ex albis albos, e maculosis maculosos foetus progigni; hic itaque docetur, quomodo ex albis maculosos foetus possit exprimere, parentes sc. quodammodo efficiendo maculosos et reddendo similes foetibus, quos producere volebat; non quidem re ipsa tales efficiendo, sed medio phantasmate et forti imaginatione atque adeo ratione sympathiae animae cum corpore, virtute ac energia quasi maculosos reddendo (!), cum idem praestet assimilatio illa interior seu vehemens imaginatio , quod praestat similitudo quae est a parte rei ». Haec sane sunt perquam ingeniosa : fatendum tamen, nihil horum Iacobum visione doceri, omnia commentatoris christiani esse inventa. Sensus maxime obvius expressionis 1NY51 Om nya is est, visionem obtigisse, quo supremo ante Iacobi ad uxores alloquium tempore pecora coivissent; idque confirmant ultima v. 12 verba, quibus docemur praecessisse iniurias a Laban Iacobo illatas. — Iam ipsam visionem aggrediamur. Adiectiva varios etc. vefert Malv. ad « foetus nascentes », ut conspexerit Iacob e maribus et feminis albis nascentes foetus varios : sed reapse de foetibus nihil habet textus. Ergo melius adiectivum masc. referes ad mares, melius etiam ad mares et feminas : Jacob vidit animalia coeuntia, quae omnia erant maculata. Sensum visionis sequentia produnt verba.
31:11
v. 11 « Dixitque angelus Dei ad me in somnis : lacob. Et ego respondi : Adsum ».
31:12
v. 19 « Qui ait : Leva oculos tuos et vide universos masculos ascendentes super feminas, varios, maculosos atque respersos. Vidt entm omnia , quae fecit tibi Laban ». Deus, volens Iacob suáe protectionis certum facere, primum 1n visione exhibet eius gregem varium et maculatum universum, quo eius adhibitam artem, qua a soceri se avaritia defenderat approbat et culpa vacare significat; iubet bono animo esse nec ullo angi metu. !
31:13
v. 13 « Ego sum Deus Bethel » seu, ut vere Chald. explicat, qui tbt apparuit in. Bethel (28,48 sqq.), « ubt unzisti lapidem et votum vovisti mthi. Nunc ergo surge et egredere de terra hac, revertens in terram nativitatis tuae ».
31:14
v. 1& « Hesponderuntque Rachel et Lia : Numquid habemus residui quidquam in facultatibus et. haereditate domus patris nostri? » « Nos quasi exhaeredes fecit » (Menoch.). « Filiis suis dedit omnia sua ». (Ephr.).
31:15
v. 15 « Nonne quasi alienas reputavit nos , et vendidit » nos, « comeditque pretium nostrum ? » Pretium nactus est laborem Iacob, dotem attribuit nullam, quasi ancillas vendidit.
31:16
v. 16 « Sed Deus tulit opes patris nostri , et eas tradidit nobis ac filiis nostris ». Hebr. : Profecto opes tulit Deus de patre nostro, ad nos pertinent et ad. filios nostros. Non obligamur hie perseverare -ob opes nostras, in quas ei aliquod ius competat. Hae filiae avaritiam patris imitatae praeter opes vix quidquam attendunt. « Unde omnia, -quae praecepit tibi Deus , fac ».
31:17
v. 1l « Surrexit itaque Iacob et impositis liberis ac coniugibus suis super camelos [abiit] ».
31:18
v. 18 « Tulitque omnem substantiam suam et greges, et quidquid in. Mesopotama acquisierat, [pergens] ad Isaac patrem suum in terram Chanaan». Hebr. : Et minatus est omnes greges suos et omnem substantiam suam, quam acquisierat, greges acquisitionis suae, quos acquisierat in Padan Aram etc. Nihil Labani abstulit (Bonfr.), omnia sua. Monet Menoch. sat lente processisse, in Sichem et Bethel resedisse atque ita decennium itineri impendisse. Arg. — Laban fugientem Iacob in monte Galaad consecutus, sed a Deo ut benigne cum illo ageret monitus, teraphim quaesitis nec inventis, quae furto abstulerat Rachel, pacem et amicitiam cum genero solemni iuramento confirmat. — Quae neoterici proferunt, ut textum variis auctoribus adscribant, et nullius sunt momenti et alibi iam discussa. Sane, quod 31,13 respiciat 28,20 sqq., neque diversum neque eundem arguit auctorem, cum unus auctor ab altero narrata nosse potuerit. Quoad somnium v. 10. 24 cf. 28,19; quoad Aramaei v. 20. 24 (hebr.) nomen cf. 25,20; quoad n5 v. 371 significatione « hic » adhibitum cf. 292,5. 325 v. 26 (cf. 20,5) facile potuit corruptione oriri ex 25 et, si genuinum sit, nihil probat. Tandem archaismus pnx* "r3 v. 42. 53 tribuitur elohistae secundo , qui eiusmodi delectari supponitur. Sed, cur sit "n5 archaismus, quod habetur in Ex. et apud Iob, Is., Esth., Par.? n32, cum praeter v. 7. &1 nullibi legatur, nullius sane scriptoris prae alio proprium dici potest. Alia aliqua suis locis attingemus.
31:19
v. 19 « Eo tempore ierat Laban ad tondendas oves, et Rachel furata est idola patris sui », non tam ut ea ipsa consuleret (los.), sed ne pater iis consultis de Iacobi fuga et itinere edoceretur (Aóen Esra). Teraphim, genus quoddam penatum, uopoópera (Aq.) « i. e. figurae vel imagines » (Hier.), zoxo. (los.), imagines a» (Syr. Targ.), utique humanam formam prae se ferentia (1 Reg. 19,13; et cf. Knabenbauer ad Os. 3,&), superstitionis potius quam idololatriae instrumenta. Cf. etiam Iud. 17,5; Ez. 291,21; Zach. 10,9 et recole, quae diximus ad 30,27.
31:20
v. 20 « Noluitque Iacob confiteri socero suo, quod fugerat ».
31:21
v. 94 « Cumque abiisset tam ipse quam omnia, quae wuris sui erant, et amne » Euphrate (Chald.) « transmisso pergeret contra montem Galaad » , per prolepsin ita appellatum (Hzer.) :
31:22
v. 22 « nuntiatum est Laban die tertio, quod fugeret lacob ».
31:23
v. 93 « Qui assumptis fratribus suis persecutus est eum diebus septem , et comprehendit » seu assecutus est « eum in monte Galaad ». los. dicens « post diem unum » nuntium fugae accepisse Laban, non necessario contradicit textui statuenti « diem tertium », sed eum probabilius non completum. Hebr. : Persecutus est eum, iter septem dierum,i. e. persequentium iter septiduum insumpsit, non Iacobi, qui saltem die aut triduo ante fuerat profectus. Hinc infert Calm., Iacobum decem diebus cum gregibus et parvulis (cf. 33, 13 sq.) iter confecisse 640 circiter kilom. ab Haran ad Galaad : at id est omnino impossibile neque in textu asseritur. Nota, auctorem s. non agere chronologum, sed simplici stilo acta e traditione accepta referre. Die tertio, sive pleno sive non pleno, nuntius ad Laban a[fertur. Colligit is fratres suos, i. e. praeter servos et filios, qui soli filii dicerentur aut pueri, certe aliquos veri nominis fratres (24, 53) vel etiam cognatos (22, 20 sqq.). Iam si ipsi Labani servi et greges tanta spatia occuparent, ut tridui itinere (30, 36) aliqui [separarentur inter se, supponere fas erit fratres etiam longius ab illo incoluisse. Ad hos missi nuntii et remissi, statutus dies et locus, quo convenirent, locus inquam non Haran, sed propius versus flumen. Quot dies his rebus sint insumpti , et consequenter quot dies Iacob fuerit in itinere, penitus ignoramus. At, inquies, Laban rem egit quam citissime poterat. Respondeo, nullam ei festinationis fuisse rationem. Norat, quos Iacob secum haberet servos, neque ullos procul naecturum esse socios. Norat, tanto fore viribus exhaustiorem, quanto longius itinere esset progressus; tantoque item securiorem. At cur tandem tantopere festinavit Laban, ut septiduo longissimum iter conficeret? Videtur Laban fuisse vir astutus quidem, at in consiliis incertus, lentus, vacillans : primum ad fratres misit, cum eis consilia init; postea veritus, ne praeda ob itinerum distantias e manibus dilaberetur, summa festinatione insecutus est, incautos oppressurus, ni Deus v. 24 prohibuisset. . At, num Laban tandem iter ab Haran ad Galaad septiduo confecit? Negant, id vel a citissimis camelis effici potuisse. Unde Lamy nihil aliud textu affirmari iudicat , quam Laban, ubi tandem generum insequi coepit, septidui itinere ab illo distitisse; non edici, quot dies aut Laban aut Iacob itineri insumpserint. Equidem non video, camelos istud praestare non potuisse. Teste Diodoro XIX. 37 citissimi cameli 1500 stadia seu 274 kilom. unico die percurrebant. Teste Strabone XV. 724 iidem undecim diebus iter confecere, quod secus viginti vel triginta dies insumpsisset. Cf. C. Ritter : Die Erdkunde. Arabien II. 639 sqq., Berlin 1847. Lectissimi proregis Aegyptii dromedarii horis septuaginta duabus iter a Port Said Hierosolymam , circiter 320 kilom., confecere. Cf. G. Ebers : Durch Gosen zum Sinai, Leipzig 1872, p. 108. Commode ergo potuere lecti cameli septiduo conficere iter fere 640 kilom. ab Haran ad Galaad. Quae si tibi responsio non arrideat, aut antiquissimum in voce DaW suppone mendum, aut eum numerum, uti ternarium v. 22, indeterminate adhiberi affirmes.
31:24
v. 9 « Viditque in somnis » noctu (cf. 20,8) » dicentem sibi Deum : Cave, ne quidquam aspere loquaris contra lacob ». Hebr. : ne loquaris ad Iacob a bono usque ad malum ; « neque bonum, neque malum, i. e. nihil omnino » (Mar.), et cf. 25,50; 14,23. Sed utique sensus est, ut nzhil loquatur in:mco. animo : ergo recte Vulg. aspere, LXX vovqp&. Loqui non est hic 1dem (Ca?.) atque facere, licet abstenturus a verbo muko magis abstenturus exspectetur ab actu.
31:25
v. 25 « Iamque lacob extenderat in monte tabernaculum; cumque tlle consecutus fuisset eum cum fratribus suzs , n eodem monte Galaad fixit tentorium ». Hebr. : Et Laban assecutus est lacob; et Iacob fixerat tabernaculum suum in monte, Laban autem fixit fratres suos in monte Galaad. Textus nonnihil claudicat. Expressio fixit fratres suos est dura. Desideratur nomen montis priore loco. Potuit nomen excidere, quin cum Dillm. cogamur pronuntiare illud à redactore esse suppressum. Non omnia in scriptis tribuenda sunt redactoribus : sunt menda, lacunae.
31:26
v. 96 « Et dixit ad Iacob : Quare ita egisti, ut clam me abigeres filias meas quasi captivas gladio », « quasi bello captas » (Bonfr.) , quibus nulla valedicendi suis conceditur venia?
31:27
v. 297 « Cur ignorante me fugere voluisti nec indicare mihi, ut prosequerer te cum gaudio et canticis et tympanis et cytharis? » Cf. quae diximus ad 1 Reg. 18,6. Paulum differt Hebr., et prior v. 27 pars fere repetit v. 26 et accipi potestutialiaeiusdem textus v. 26 lectio : cur ea assignanda sit C ( Di/Im.), reapse nulla cernitur neque ulla profertur ratio. Eiusmodi mutationes in textus irrepere consuevere etiam post primam eorum « compositionem ». Ceterum LXX primum v. 27 membrum praecedenti versui inserit; melius reliquis x51 vertit e£ sí : et si. indicasses mihi, prosecutus essem te etc.
31:28
v. 98 « Non es passus ut oscularer filios meos », « nepotes ex filiabus » (Menoch.), « et filias. Stulte operatus es : et nunc quidem »
31:29
v. 99 « valet manus mea reddere tibi malum ». Pto nny aliqui codices hebraei ^ny1, quod Vwlg. transponit, LXX iterat. Expressio *' 5x5 v* habetur Mich. 2,1; Prov. 3,9* et cf. Deut. 28,32; 2 Esdr. 5,5. Quam recteinterpretantur Vulg. LXX : habet fortitudinem manus mea , seu verbotenus est secundum robur manus meae. Textus laudati evincunt, perperam a Calm. suggeri ^n pro 5u5. « Sed Deus patris vestri » — i. e. tui et tuorum; sed Sam. LXX patris tui — « heri » seu verius « proxima nocte » (Ca?.) « dizit mihi : Cave , ne loquaris contra Iacob quidquam durius ».
31:30
v. 90 « Esto, ad tuos ire cupiebas et desiderio erat tibi domus pairis tui - cur furatus es deos meos? » Nune tandem ad illud devenit Laban , quod post auditam Dei comminationem unum urgere intendebat. Hebr. : Et nunc profectus es; de facto conqueri nihil iuvat potestque illud fortasse patriae desiderio excusari (Kn.), quia desiderio tenebaris domus patris tui : at cur etc.?
31:31
v. 34 « Respondit Iacob : [Quod inscio te profectus sum], timui ne violenter auferres filias tuas ». Primum excusat factum, quod Laban se neglecturum praetenderat, quo se nulla indigere indulgentia declaret. Dein furti crimen indignanter repudiat
31:32
v. 32 : «(Quod autem furti me arguts|, apud quemcunque inveneris deos tuos, necetur coram fratribus nostris », sane fratribus iis (Tos/.), quos v. 25 secum adduxerat Laban, quosque etiam lacob latiori sensu suos vocare potuit fratres. Potes vero etiam iungere cum 7arg. : Coram fratribus scrutare. « Domesticum illud furtum rei tanti momenti mortem promerebatur », inquit Cam. Ceterum tanto maiorem suggessit poenam Iacob, quanto firmius persuasam habebat suam suorumque innocentiam. « Serutare, quidquid [tuorum| apud me inveneris, et aufer. Haec dicens ignorabat, quod Rachel furata esset idola ».
31:33
v. 33 « Ingressus itaque Laban tabernaculum lacob et Liae et utriusque famulae non invenit. Cumque » ezisset de tentorio Liae et « intrasset tentorrum Rachelis »,
31:34
v. 3 « 2l[a festinans abscondit idola subter stramenta cameli et sedit desuper ».. Aliqua in eo contradictio apparet, quod Laban e tentorio Liae dicatur immediate transgressus esse primum in tentoria famularum, illico in tentorium Rachel; quam contradictionem LXX eliminare studuit mutato textu. Adnotat Caí., primum ordine non ingressus, sed dignitatis recenseri ea tabernacula, quae Laban frustra perquisierit; dein ordine historico referri Laban e tentorio Liae in illud Rachelis esse transgressus, quod sane Iacobi et Liae tabernaculis proprius accedebat quam tabernacula famularum. Poteris etiam concedere, post editam Genesin scribam aliquem tentorii famularum in textu mentionem desiderasse et supplevisse. Ita simul explicabis, quod exeusationem quidem vix requirit (cf. 20, 17) , 'm2N adhibitum pro nnnwv (cf. 29, 29 sqq.). — *2 secus ovem designat, sed cum Oran sellam (Chald. Syr. N'a*3y est cameli sella parvum habens tentorium, cui insident mulieres). Hae sellae erant et sunt valde molles, et sane conficiebantur velleribus ovium; unde petitum nomen. « Serutantique omne tentorium et nihil invenientt »
31:35
v. 35 « ait : Ne irascatur dominus meus, quod coram te assurgere nequeo : quia tuxta consuetudinem feminarum nunc accidit mihi. Sic delusa sollicitudo quaerentis est ». Deluditur Laban a filia, quam ipse 29,23 deluserat. (Di/Im.). Mulier fluxum sanguinis menstruum passa sane iam tum (ef. Lev. 15,19) impura habebatur, cuius attactu Laban fuisset foedandus.
31:36
v. 36 « Tumensque Iacob cum iurgio ait : Quam ob culpam meam et ob quod peccatum meum sic exarsisii post me », i. e. ita ardenter me insecutus es (cf. 1 Reg. 17,53),
31:37
v. 37 « et scrutatus es omnem suppellectilem meam? Quid invenisti de cuncta substantia domus (uae », à me tibi subtractum? « Pone hic coram fratribus meis », « quos tecum adduxisti » (Menoch.), iisdemque igitur « et fratribus tuis, et tudicent inter me et te ». Crescit Iacobi animus, ubi omnia prospere cedere animadvertit (Kn.) : exaggerat institutae inquisitionis iniustitiam. Ad aliud inde argumentum progreditur : cum tam inani suspicione comparat servitium a se praestitum diuturnum, durum nullaque digna mercede remuneratum.
31:38
v. 38 « Idczrco viginti annis f" tecum? Oves tuae et caprae steriles non. fuerunt ». Aliqui vertunt « non abortitae sunt. Ex culpa siquidem pastoris abortus saepe accidit » (Cat.). « Arietes .gregis tui non comedi », animalia lectissima, « ut solent mercenarii, qui se, non gregem pascunt » (Menoch.).
31:39
v. 39 « Nec captum a bestia ostendt tibi » , pecudem a fera laniatam non intuli ad te (Hebr., et cf. Ex. 292,19. 30; Lev. 7,94) : « ego damnum omne reddebam : quidquid furto peribat, a me exigebas ». Hebr. : de manu mea requirebas eam, furta diurna et furta nocturna. Quod certe erat iniustum (Menoch.) , cf. Ex. 22,19 sq. (11 sq.).
31:40
v. 40 « Die noctuque aestu urebar et gelu, fugiebatque somnus aboculis meis » « prae sollicitudine » (Menoch.), cum ferae nocturnae gregibus insidiarentur..v.
31:41
&4 « Sicque per viginti annos in domo tua servivi tibi » (cf. ad 29,91), « quatuordecim pro filiabus et sex pro gregibus tuis; immutasti quoque mercedem meam decem vicibus » (cf. v. T), quo me spoliares pretio laboris. Quin imo post tale servitium vacuum Iacobum dimisissetf, nisi, quod ex eius iam verbis v. 29 didicit Iacob (Chrys.), Deus speciali providentia praecavisset.
31:42
v. &2 « Nisi Deus patris mei Abraham et timor Isaac affuisset mihi, forsitan modo nudum me dimisisses. Afflictionem meam et laborem manuum mearum respexit Deus et arquit te heri » nocte. Timor Isaac v. 42 idem significet oportet, atque v. 53 (et cf. Is. 8, 13 et Bonfr.). Ergo non intelligitur « reverentia, quam vel Laban gerebat erga Isaac adhuc viventem, nolens eum gravius offendere in Iacob; vel quam Isaac ipse gerebat erga patrem suum Abraham; vel denique reverentia Isaac, qua quisque eum merito reveretur ut virum sanctum et Dei amicum » (Est.); sed cum Targ., Theodoret, etc. intelligendus est is, quem timebat Isaac. Est appellatio aliqua perantiqua Dei. Laban « Deum, a quo fuerat increpatus, timebat; fingit tamen se caritate suorum parcere , quasi dicat : Non patitur natura me meis nocumentum inferre » (Menoch.).
31:43
v. &3 « Respond?t ei Laban : Filiae meae et filii, et greges tui et omnia, quae cernis , mea sunt ». Falso ad hane sententiae partem LXX trahit sequens *n2351. « Quid possum facere filiis et nepotibus meis »? Te puniens illos puniam : ergo non tam tibi quam illis favorem praestabo. Heór..: filiabus autem meis istis vel filiis earum, quos genuerunt, quid faciam hodie?
31:44
v. && « Veni ergo et ineamus foedus , ut sit in, testimonium nter me et te ». Foedus initur ad componendas priores lites et instaurandam amicitiam.: lacob v. 50 amanter tractabit Labani filias neque in illis patris ulciscetur iniurias; neuter v. 52 alteri malum machinabitur. Cf. 21,23 sqq. ; 26,28 Quid erit in testimonium? Non n2, inquit Dillim., nomen fem. (sed haec ratio reapse est infirma), non ipsa ineundi foederis actio, quae cum brevi tempore absolvatur, non potest ullius rei permanens esse testimonium. Respondeo, in testimonium fore ipsum foedus 1^3 concrete spectatum , qua includit etiam monumentum externum et permanens, « tumulum » illum v. 48. 52. Nulla textus emendatione opus est. v. h5 « Tulit itaque Iacob lapidem et erexit illum £n titulum », cf. 28,18; v. h6 « dixitque fratribus suis : Afferte lapides. Qui congregantes fecerunt tumulum comederuntque super eum ». v. 51 dicitur Laban erexisse titulum et tumulum : sc. tam Laban quam Iacob id praestitere : non est necessarium, cum Ca:. supponere tumulum medium inter duos titulos. Similiter fratres h. 1. imprimis intelligendi sunt ii, quos suos fratres v. 23 adduxerat Laban. Ceterum neque Astruc displicet opinio, subiectum primitus ex v. 44 intelligendum fuisse Laban, vocemque Jacoó postmodum in v. 45 irrepsisse, putante aliquo posteriore Iudaeo primas eius foederis iciendi partes omnino patriarchae Iacob concedi oportere. Ita reapse plane fluit narratio : Laban v. 4 foedus suggerit, Laban v. 45 titulum erigit, v. 46 fratres appellat, v. VÍ primus monumento nomen imponit, v. 48 eius significationem explicat, v. 50 foederis conditionem proponit, v. 51 rursus monumentum a se erectum esse proclamat. — Erexit autem titulum sane in loco alto lateque patenti, quare apta est vox no" neque alium, quod volebat Kn., prodit auctorem eo, qui 28,18. 92 scribebat mv (Dillm.).
31:47
v. 1 « Quem vocavit Laban Tumulum Testis » , NDvinv Ww, non nnvmv 3 (Sam.), « et lacob. Acervum Testimonii », 3» 3, « [uterque tuxta proprietatem linguae suae| ». Laban « antiquam linguam parentum provinciae, in qua habitabat, sermone mutaverat » (Hier.), sc. sermone aramaeo. Versum condemnat Wellh. tamquam « glossam et superfluae eruditionis specimen » : exiguam eruditionis laudem habet is, qui duas voces aramaicas ex usitatissimis callet.
31:48
v. 48 « Dixitque Laban : Tumulus iste erit testis inter me et te hodie, et idcirco appellatum est » — w^p h. 1. verte 1mpersonale propter v. 47, non enim Laban nomen Galaad imposuit — « nomen eius Galaad |i. e. Tumulus Testis| ».
31:49
v. &9 « Intueatur et ?udicet Dominus inter nos, quando recesserimus a nobis ». rentem tantum affinitatem prae se ferat cum nomine i159y'2n v. 49 explicando, ubi etiam Sam. legit '13y1311 contra reliquos omnes, dum rectius Targumim et nomen et verbum ex una radice N2D, uti Hebr. ex una radico ;712Y repetunt. Ceterum v. 48 lectio LYX eundem substantialiter atque reliqui textus sensum exprimit. — At sensum v. 49 Vulg. penitus pervertit, qui hic est : et Maspha, quia dizit : consideret Deus inter me et. inter te, quando recesserimus ab invicem. Perspexit iam Cai, tertium hic nomen eiusdem loci adscribi, cuius v. 47 nomen hebr. et aram. tradebatur. Et nota, hic haberi n" ny (LXX nnbux), dum v. 50 ad idem exprimendum scribatur AN" pnoN. Unde merito censet Houb., v. 49 esse glossam e margine in textum translatam. Sc. idem locus, qui a Iacob Galaad est appellatus, postmodum Maspha audiit estque fortasse idem, qui recensetur 1 Mach. 5, 35. Igitur nomen recentius et notius aliquis margini adscripsit, eius quoque originem e verbis Iacob v. 50 repetens et, quo eam evidentiorem redderet, pro r1N*] substituens ty*. Quam si admittas explicationem valde probabilem, perspicies auctorem recentiorem scripsisse TW, antiquiorem DON. Nunc tandem conditionem proponit Laban, cuius obtinendae causa foedus suggesserat, sc. filiabus providere cupit. Qua conditione v. 52 pacem paciscitur. Dill/m. putat Labanum praeiisse Iacobo in pronuntiandis singulis iuramenti verbis.
31:50
v. 50 « S? afflixeris filias meas et si introduzeris alias uxores super eas, nullus sermonis nostri testis est absque Deo, qui praesens respicit ». Masor. : Non est homo nobiscum, sed videt Deus, testis inter me et te. LXX : non est quisquam nobiscum videns, sed Deus testis inter me et te. A&, quomodo nullus homo testis adesse dicitur, tot adstantibus « fratribus »? Intellige de futuro tempore (Ca2.) , et intimius copula sequentibus : etsi nullus adfuturus sit testis, quem ego in iudicium aliquod humanum producere valeam, at certe videbit Deus — et laesi iuramenti ultionem reposcet (cf. Mar.). Queritur Di/lm. modo Deum modo tumulum testem invocari : Iacob non erat prope tumulum istum perpetuo habitaturus, non ibidem filias Laban amice aut dure tractaturus, cuius facti alius quam tumulus requirebatur testis. Tumulus unice testis est foederis propetumulum sanciti.
31:51
v. 51 « Dixitque rursus ad Iacob : En tumulus hic et lapis, quem erexi, nter me et te »,
31:52
v. 52 « testis erit; tumulus , inquam, iste et lapis sint in testimonium, si aut ego transiero illum pergens ad te, aut tu praeterieris malum mihi cogitans ».
31:53
v. 53 « Deus Abraham et Deus Nachor », patris Laban 11,27, « 2udicet inter nos, Deus patris eorum » , sc. Thare (Ca?.), qui pater exstitit tam Abrahae quam Nachor. « Iuravit ergo Iacob per timorem pairis sut Isaac », cf. v. 49. Hebr. Chald. Syr. *YQ52U*, ubi poteris cum Cai. dicere, Laban a suspicione idololatriae non esse plane immunem. Adverte etiam, alia formula iurare Iacob, non ea quam Laban suggesserat. Sam. LXX Vulg. —*5w^. — Pro gmm'aN aliqui codices, mendose utique, D2*2N; alii cum Sam. D'mawN; Syr. *3n"aN; alii codices cum LXX vocem ignorant. Cum Houb. Qn'3N wow interpolatum censemus. Prius QY3N *n9N in aliquo codice defiguratum erat in Di'àN "ON, hoc alterius codicis margini adscriptum tandem in textum irrepsit.
31:54
v. 55 « Immolatisque victimis in monte, vocavit fratres suos, ut ederent panem ». Epulo pactum confirmatur, cf. 26,30. Laban, citissimo itinere lacobum insecutus, pecora secum non adduxerat : solus Iacob immolat et socerum cum sociis invitat. « Qui cum comedissent, manserunt ibi ».
31:55
v. 58 « Laban vero de nocte consurgens osculatus est filios et filias suas, et benedixit illis , reversusque est in locum suum ».
31:11
as a divine messenger (of Yahweh or of Elohim) and at the same time speaks and acts as God. He makes promises like Yahweh himself (Gen. 16:10-13; 21:17-19; 22:11-17), identifies himself with God (Gen. 31:11-13; 48:15-16; Ex. 3:2-4, 10 [Act. 7:31-35]; Iud. 2:1-4; 6:11-24; 13:6-23; Zach. 3:1-6). At the end of the "covenant code", Yahweh promises "his angel" who will lead Israel (Ex. …
31:13
… Furthermore, monotheism is already found in the patriarchal times in a very clear manner (Gen. 18:25; 24:3; Deut. 4:35; 39; 6:4). Today less insistence is placed on the various local designations (such as "God of Bethel" in Gen. 31:13 etc.), exploited as signs of a supposed polytheism; they are only the memory of ancient sanctuaries or of particular portentous events. …
JACOB - God commands J. to depart (Gen. 31, 13). Mosaic in the nave of St. Mary Major (5th century) - Rome.
31:19
A.'s family, born in Ur (v.), was idolatrous (Josh. 24, 2; Judg. 5, 7-9; cf. Gen. 31, 19, 35), and some descendants of Terah bear in their names traces of the moon god Sin, whose cult had its central seat at Ur. Terah, who belonged to the semi-nomadic Semitic tribes settled …
Micah (Hebrew Mikhāh, abbreviation of Mikhāyāh « Who [is] like Yahweh? »)
… To imitate the Mosaic prescriptions, M. made himself an ephod (v.), but also tērāphim or statuettes of household gods (cf. Gen. 31:19) forbidden by the Law, and he established a cult which in his intention was not to have any idolatrous purpose. …
In Gen. 31:19, 34, 35 the t. are secretly carried off by Rachel, at the moment of departing with Jacob from Laban's house: they must have been objects of small dimensions, because easily hidden: …
Thare (Heb. Térah, Septuagint Θάξα, Θάξα)
… Traces of paganism are also found later among the Terahites who remained in Chaldea (Gen. 31:19; 35:2).
31:20
… The inhabitant of the place is called an "Aramean" (Gen. 25:20; 28:5; 31:20, 24).
The etymology of 'E. is uncertain: "the mighty one," from 'ôl, or 'il "he was mighty," or from 'Allâh "he was strong" (cf. Gen. 31, 20; Deut. 28, 32). According to H. Bauer, just as the Arabic lunum ("he") indicates Allâh, so the proto-Semitic 'il ("that one there") would have become the name of the Supreme Being …
… If one wished to make a hypothesis about the spoken language of the E. at that time, one could think of Aramaic (perhaps a hint in Deut. 26, 5 "a wandering Aramean was my ancestor": thus must the Israelite say when offering the firstfruits to the Lord; cf. also Gen. 31, 20. 24. 47) or of Amorite (an eastern Canaanite dialect, known especially from the texts of Mari [v.]). …
31:21
With the simple name of G. there is sometimes designated either 1) 'Aǧlūn (Num. 32:39-40; Deut. 3:15; Josh. 17:6) or the Belqā (Num. 32:1; Josh. 13:25). The "mountain of G.", in which the last conversation between Jacob and Laban took place (Gen. 31:21-25) is the whole of Transjordan, and not only the mountainous zone between es-Salṭ and the Jabbok, still today called Gabel Gel'ad.
31:43
… As a seal of the covenant L. invoked the "God of Abraham and the God of Nachor," while Jacob responded by swearing by "Him who was held in reverence by Isaac" his father (Gen. 31:43-54). While Jacob invokes only the God of Abraham and Isaac, that is, the one true God, L. also names the God of Nachor: this suggests that he, like his ancestor Nachor (cf. Ios. 24:2), …
31:44
Maspha (Heb. Mīspāh "Watchtower")
1. Given by Abraham to a heap of stones, north of the river Jabbok (= ez-Zerqā) at the time of the separation from Laban (Gen. 31:44-54).
31:45
… In the Bible it is commemorative of a divine benefit (Gen. 28, 18, 22; 31, 13; 35, 14), or of a covenant (between Jacob and Laban: Gen. 31, 45, 51 f.; of the covenant of Sinai: Ex. 24, 4); it is a symbol of the worship of the true God (Is. 19, 19). As a funerary stele (II Sam. 18, 18; Gen. 35, 20), it is still in use today among Muslims. …
31:47
of an inscription have come to light from the excavations of Arslan Tash, which seem to represent the oldest document in Aramaic so far possessed and which is dated back to the 9th century B.C. - b) Some biblical texts: Gen. 31:47 (two words); Jer. 10:11; Ezra 4:8-6:18; 7:22-26; Dan. 2:4-7:28. - c) The papyri, inscriptions and ostraca of Egypt (5th and 4th centuries B.C.), especially from Elephantine (v.). - …
… Thus, for example, in the Vulgate, Gen. 31, 47 ff. Jerome added, to explain how the heap of stones erected by Laban and Jacob had been called by different words: "uterque iuxta proprietatem linguae suae," and Jos. 3, 16b, to explain …
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.