Jacob purgeth his family from idols: goeth by God’s commandment to Bethel, and there buildeth an altar. God appearing again to Jacob blesseth him, and changeth his name into Israel. Rachel dieth in childbirth. Isaac also dieth.
Iacob purging his whole familie of idols, goeth by Gods commandment into Bethel, 7. There buildeth an Altar. 8. Debora dieth. 9. God appearing againe to Iacob blesseth him, and changeth his name into Israel. 16. Rachel bearing Beniamin dieth, and is buried in Bethleem, 22. Ruben lyeth with Bala. 23. Israels twelue sonnes are recited. 28. Isaac dieth at the age of 180. yeares. and his sonnes Esau and Iacob burie him.
1In the mean time God said to Jacob: Arise and go up to Bethel, and dwell there, and make there an altar to God, who appeared to thee when thou didst flee from Esau, thy brother.Frattanto il Signore disse a Giacobbe: Sorgi, e va' in Bethel, e ivi fermati, e fa' un altare a Dio, il quale ti apparve allorché fuggivi Esaù tuo fratello.IN THE meane time God spake to Iacob: Arise, and goe vp to Bethel, and dwel there, and make an altar to God that appeared to thee when thou diddest flie from Esau thy brother.Interea locutus est Deus ad Jacob: Surge, et ascende Bethel, et habita ibi, facque altare Deo qui apparuit tibi quando fugiebas Esau fratrem tuum. 2And Jacob having called together all his household, said: Cast away the strange gods that are among you, and be cleansed, and change your garments.E Giacobbe, raunata tutta la sua famiglia, disse: Gettate via gli dei stranieri, che avete tra voi, e mondatevi, e cangiate le vostre vesti.And Iacob hauing called together al his house, said: Cast away the strange goddes that are among you, and be clensed and change your garments.Jacob vero convocata omni domo sua, ait: Abjicite deos alienos qui in medio vestri sunt, et mundamini, ac mutate vestimenta vestra. 3Arise, and let us go up to Bethel, that we may make there an altar to God; who heard me in the day of my affliction, and accompained me in my journey.Venite, e andiamo a Bethel per far ivi un altare a Dio: il quale mi esaudì nel giorno di mia tribolazione, e mi accompagnò nel mio viaggio.Arise, and let vs goe vp into Bethel, that we may make there an altar vnto God: who heard me in the day of my tribulation, and accompained me in my iourney.Surgite, et ascendamus in Bethel, ut faciamus ibi altare Deo: qui exaudivit me in die tribulationis meæ, et socius fuit itineris mei. 4So they gave him all the strange gods they had, and the earrings which were in their ears: and he buried them under the turpentine tree, that is behind the city of Sichem.Diedero pertanto a lui tutti gli dei stranieri che aveano, e gli orecchini, che quegli avevano alle orecchie: ed egli li sotterrò sotto il terebinto, che è di là dalla città di Sichem.They gaue to him therfore al the strange goddes that they had, and the earelets which were in their eares: but he buried them vnder the terebinth,that is behind the citie of Sichem.Dederunt ergo ei omnes deos alienos quos habebant, et inaures quæ erant in auribus eorum: at ille infodit ea subter terebinthum, quæ est post urbem Sichem. 5And when they were departed, the terror of God fell upon all the cities round about, and they durst not pursue after them as they went away.E partiti ch'ei furono, il terrore di Dio invase tutte le città all'intorno, e non ardirono d'inseguirli, mentre si ritiravano.And when they were departed, the terror of God inuaded al the cities rounde about, and they durst not pursew them going away.Cumque profecti essent, terror Dei invasit omnes per circuitum civitates, et non sunt ausi persequi recedentes.
6And Jacob came to Luza, which is in the land of Chanaan, surnamed Bethel: he and all the people that were with him.Giacobbe adunque, egli, e tutta la sua gente con lui arrivò a Luza cognominata Bethel nella terra di Chanaan.And Iacob came to Luza, which is in the land of Chanaan, surnamed Bethel: he and al the people that was with him.Venit igitur Jacob Luzam, quæ est in terra Chanaan, cognomento Bethel: ipse et omnis populus cum eo. 7And he built there an altar, and called the name of that place, The house of God: for there God appeared to him when he fled from his brother.E ivi edificò l'altare, e a quel luogo pose il nome di Casa di Dio: perocché ivi apparve Dio a lui, quando fuggiva il fratel suo.And he builded there an altar, and called the name of that place, The house of God: for there God appeared to him when he fled from his brother.Ædificavitque ibi altare, et appellavit nomen loci illius, Domus Dei: ibi enim apparuit ei Deus cum fugeret fratrem suum. 8At the same time Debora, the nurse of Rebecca, died, and was buried at the foot of Bethel, under an oak, and the name of that place was called, The oak of weeping.Nello stesso tempo si morì Debora, balia di Rebecca, e fu sepolta appiè di Bethel sotto una quercia: e fu chiamato quel luogo la Quercia del pianto.The same time died Debora the nurse of Rebecca, and was buried at the foote of Bethel vnder an oke: and the name of that place was called, The oke of weeping.Eodem tempore mortua est Debora nutrix Rebeccæ, et sepulta est ad radices Bethel subter quercum: vocatumque est nomen loci illius, Quercus fletus. 9And God appeared again to Jacob, after he returned from Mesopotamia of Syria, and he blessed him,E Dio apparve a Giacobbe la seconda volta, dopo il suo ritorno dalla Mesopotamia della Siria, e lo benedisse,And God appeared again to Iacob after he returned from Mesopotamia of Siria, and he blessed him,Apparuit autem iterum Deus Jacob postquam reversus est de Mespotamia Syriæ, benedixitque ei 10Saying: Thou shalt not be called any more Jacob, but Israel shall be thy name. And he called him Israel.Dicendo: Tu non ti chiamerai più Giacobbe, ma il tuo nome sarà Israele. E chiamollo Israele.saying: Thou shalt not be called any more Iacob, but Israel shal be thy name. And he called him Israel,dicens: Non vocaberis ultra Jacob, sed Israël erit nomen tuum. Et appellavit eum Israël, 11And said to him: I am God almighty, increase thou and be multiplied. Nations and peoples of nations shall be from thee, and kings shall come out of thy loins.E soggiunsegli: Io il Dio onnipotente; cresci, moltiplica: tu sarai capo di nazioni, e di popoli, da te usciranno de' re.and said to him: I am God almightie, encrease thou and multiplie: Of thee shal be nations and peoples of nations, kinges shal come forth of thy loynes.dixitque ei: Ego Deus omnipotens: cresce, et multiplicare: gentes et populi nationum ex te erunt, reges de lumbis tuis egredientur,
12And the land which I gave to Abraham and Isaac, I will give to thee, and to thy seed after thee.E la terra, che io diedi ad Abramo, e ad Isacco, la darò a te, e alla tua stirpe dopo di te.And the land which I gaue to Abraham and Isaac, I wil geue to thee, and to thy seede after thee.terramque quam dedi Abraham et Isaac, dabo tibi et semini tuo post te. 13And he departed from him.E partissi da lui.And he departed from him.Et recessit ab eo. 14But he set up a monument of stone, in the place where God had spoken to him: pouring drink-offerings upon it, and pouring oil thereon:Ed egli eresse un monumento di pietra nel luogo, dove Dio gli avea parlato: facendovi sopra le libagioni, e versandovi dell'olio:But he erected a title of stone, in the place where God had spoken vnto him: offering vpon it liquide offeringes, and powring oile on it:Ille vero erexit titulum lapideum in loco quo locutus fuerat ei Deus: libans super eum libamina, et effundens oleum: 15And calling the name of that place Bethel.E pose a quel luogo il nome di Bethel.and calling the name of that place, Bethel.vocansque nomen loci illius Bethel. 16And going forth from thence, he came in the spring time to the land which leadeth to Ephrata: wherein when Rachel was in travail,E partitosi di colà andò nella primavera ad un luogo sulla strada di Ephrata: dove venendo i dolori di parto a Rachele,And being gone forth from thence, he came in the spring time to the land which leadeth to Ephrata: wherin when Rachel was in trauaile,Egressus autem inde, venit verno tempore ad terram quæ ducit Ephratam: in qua cum parturiret Rachel, 17By reason of her hard labour, she began to be in danger, and the midwife said to her: Fear not, for thou shalt have this son also.Essendo il parto difficile, cominciò ad essere in pericolo. E la levatrice le disse: Non temere; tu avrai ancora questo figliuolo.because of difficultie in her trauaile, she beganne to be in danger, and the midwife said vnto her: Feare not, for thou shalt haue also this a sonne.ob difficultatem partus periclitari cœpit. Dixitque ei obstetrix: Noli timere, quia et hunc habebis filium. 18And when her soul was departing for pain, and death was now at hand, she called the name of her son Benoni, that is, the son of my pain: but his father called him Benjamin, that is, the son of the right hand.E stando ella per rendere l'anima pel dolore, e già in braccio alla morte, pose al figlio suo il nome di Benoni, cioè figliuolo del mio dolore: ma il padre chiamollo Beniamin, cioè figlio della destra.And her soule departing for paine, and death now at hand, she called the name of her sonne Benoni, that is the sonne of my paine: but his father called him Beniamin, that is the sonne of the right hand.Egrediente autem anima præ dolore, et imminente jam morte, vocavit nomen filii sui Benomi, id est, Filius doloris mei: pater vero appellavit eum Benjamin, id est, Filius dextræ.
19So Rachel died, and was buried in the highway that leadeth to Ephrata, this is Bethlehem.Morì adunque Rachele, e fu sepolta sulla strada, che mena ad Ephrata, che è Bethlehem.Rachel therfore died, and was buried in the hye way that leadeth to Ephrata, this same is Bethleem.Mortua est ergo Rachel, et sepulta est in via quæ ducit Ephratam, hæc est Bethlehem. 20And Jacob erected a pillar over her sepulchre: this is the pillar of Rachel’s monument, to this day.E Giacobbe eresse sulla sepoltura di lei un monumento: Questo è il monumento di Rachele fino al dì d'oggi.And Iacob erected a title ouer her sepulchre: This is the litle of Rachels monument, vntil this present day.Erexitque Jacob titulum super sepulchrum ejus: hic est titulus monumenti Rachel, usque in præsentem diem. 21Departing thence, he pitched his tent beyond the Flock tower.Partitosi di là, piantò il padiglione di là della torre del gregge.Departing thence, he pitched his tent beyond the Flocke tower.Egressus inde, fixit tabernaculum trans Turrem gregis. 22And when he dwelt in that country, Ruben went, and slept with Bala the concubine of his father: which he was not ignorant of. Now the sons of Jacob were twelve.E mentre egli si stava in quel paese, Ruben andò, e dormì con Bala concubina di suo padre: e questi non lo ignorò. Or dodici erano i figliuoli di Giacobbe.And when he dwelt in that countrie: Ruben went, and slept with Bala his fathers concubine: which thing he was not ignorant of. And the sonnes of Iacob were twelue.Cumque habitaret in illa regione, abiit Ruben, et dormivit cum Bala concubina patris sui: quod illum minime latuit. Erant autem filii Jacob duodecim. 23The sons of Lia: Ruben the first born, and Simeon, and Levi, and Juda, and Issachar, and Zabulon.Figliuoli di Lia: primogenito Ruben, e Simeon, e Levi, e Giuda, e Issachar, e Zabulon.The sonnes of Lia: Ruben the first begotten, and Simeon, and Leui, and Iudas, and Issachar, and Zabulon.Filii Liæ: primogenitus Ruben, et Simeon, et Levi, et Judas, et Issachar, et Zabulon. 24The sons of Rachel: Joseph and Benjamin.Figliuoli di Rachele: Giuseppe e Beniamin.The sonnes of Rachel: Ioseph and Beniamin.Filii Rachel: Joseph et Benjamin. 25The sons of Bala, Rachel’s handmaid: Dan and Nephthali.Figliuoli di Bala, schiava di Rachele: Dan, e Nephtali.The sonnes of Bala Rachels handmaid: Dan and Nepthali.Filii Balæ ancillæ Rachelis: Dan et Nephthali. 26The sons of Zelpha, Lia’s handmaid: Gad and Aser: these are the sons of Jacob, that were born to him in Mesopotamia of Syria.Figliuoli di Zelpha, schiava di Lia: Gad, e Aser: questi sono i figliuoli di Giacobbe, che a lui nacquero nella Mesopotamia della Siria.The sonnes of Zelpha Lias handmaid: Gad and Aser: these are the sonnes of Iacob, that were borne to him in Mesopotamia of Siria.Filii Zelphæ ancillæ Liæ: Gad et Aser: hi sunt filii Jacob, qui nati sunt ei in Mesopotamia Syriæ.
27And he came to Isaac his father in Mambre, the city of Arbee, this is Hebron: wherein Abraham and Isaac sojourned.Andò poscia a trovar Isacco suo padre a Mambre, alla città di Arbee, che è Hebron, dove Abramo, e Isacco stettero pellegrini.He came also to Isaac his father in Mambre, the citie of Arbee, this is Hebron: wherin Abraham and Isaac soiourned.Venit etiam ad Isaac patrem suum in Mambre, civitatem Arbee, hæc est Hebron, in qua peregrinatus est Abraham et Isaac. 28And the days of Isaac were a hundred and eighty years.E tutti i giorni d'Isacco furono cento ottanta anni.And the dayes of Isaac were complete an hundred eyghtie yeares.Et completi sunt dies Isaac centum octoginta annorum. 29And being spent with age he died, and was gathered to his people, being old and full of days: and his sons Esau and Jacob buried him.E consumato d'età si morì, e vecchio, e pieno di giorni si riunì al suo popolo: e Giacobbe ed Esaù suoi figliuoli lo seppellirono.And spent With age he died, and was put to his people, being old and ful of dayes: and Esau and Iacob his sonnes buryed him.Consumptusque ætate mortuus est: et appositus est populo suo senex et plenus dierum: et sepelierunt eum Esau et Jacob filii sui.
35:1
Year of the World 2273.
Haydock
God dissipates Jacob's well-grounded fears, and sends him to perform his vow, Genesis 18:13.[xxviii. 13.?] (Haydock)
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Du Hamel
Strange gods, which his servants had reserved in the plundering of Sichem; perhaps he had also been informed of Rachel's theft. (Du Hamel)
Menochius
Garments; put on your cleanest and best attire, to testify the purity with which you ought to approach to the service of God. (Menochius)
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Menochius
And the ear-rings. Hebrew, hanezamim; such as had been consecrated to some idol, and adorned the ears of those false but gaudy deities. (Menochius)
Calmet
Men and women used them likewise, as phylacteries or talismans, to which many superstitious virtues were attributed. (St. Augustine, ep. 73[245?], ad Posid. 9, 3:in Gen.; Ezechiel 16:12; Proverbs xxv.; Exodus xxxv.; Judges viii.) (Calmet)
The turpentine tree; or "an oak tree," as the Hebrew haela means also. Septuagint adds, "and he destroyed them till this present day;" which seems intended to refute the story of their being found and adored by the Samaritans, or employed by Solomon when he built the temple. Jacob buried them privately. (Calmet) See Deuteronomy 7:5.
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Calmet
Terror of God. A panic fear, which the pagans thought was sent by Pan. (Calmet)
St. Augustine
God can easily make the most powerful flee before a few. (St. Augustine, q. 112.)
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Menochius
Debora. The Rabbin say she had been sent to urge Jacob's return. (Menochius)
Perhaps she was come to see him and the daughters of Laban, for whom she would naturally have a great regard, as she lived with Laban.
Haydock
Weeping. This shews the great respect they had for this good old servant. (Haydock)
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Israel. This name signifies one that prevaileth with God; (Challoner) and is more honourable and expressive than that of Jacob. God confirms what had been declared by his angel, Genesis 32:28.
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Worthington
And to, etc. And is often put by way of explanation. Chanaan was possessed by all the twelve sons of Jacob. Those of the handmaids are not excluded, as Ismael had been. (Worthington)
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Set up either a fresh altar, or restored the stone which he had formerly used for sacrifice. (St. Augustine q. 116.)
Drink, wine.
Calmet
Oil. Theophrastus, speaking of a man addicted to superstition, says, "he adores every anointed stone." (Calmet)
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Year of the World 2274, Year before Christ 1730.
Haydock
Spring. Hebrew, cibrath. Septuagint leave it untranslated, Chalratha, though they render it horse-race, (Ver. 19.) and join both together, Genesis 48:7. The word occurs again, 4 Kings 5:19; and St. Jerome translates it the spring, or the finest time of the earth. Others suppose it signifies the high road, (Ver. 19.) or horse-course, or a mile, etc. as if the place, where Rachel died, and not the season of the year, were designated. Calmet concludes, she died about the distance of an acre (sillon, furrow or ridge) from Ephrata. But there seems to be no reason why we should recede from the Vulgate. (Haydock)
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Du Hamel
That is. These etymologies are given by St. Jerome. (Du Hamel)
Haydock
Right hand, (jemini) as he is often styled in Scripture. Jamin has the same meaning; though it may also signify of the south, with respect to Bethel and Sichem; or of days and old age, Genesis 44:20, 1[21?]. (Calmet) Jacob chooses to give his son a more auspicious name; as the other would have reminded him too sensibly of his loss. (Haydock)
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Calmet
A pillar; or sepulchral monument, about 500 paces north of Bethlehem, (Haydock) which was called Ephrata afterwards, from Caleb's wife. (Calmet)
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Tirinus
Tower. Hebrew, Heder, about a mile to the east of Bethlehem, where the angels appeared to announce the birth of Christ. St. Helen built a temple there in honour of the angels. (Tirinus)
Calmet
Shepherds had such places to keep watch. (Calmet)
There was a tower of this name near Jerusalem. (Micheas 4:8; St. Jerome, q. His.)
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Challoner
The concubine. She was his lawful wife; but according to the style of the Hebrews, is called concubine, because of her servile extraction. (Challoner)
Menochius
Ignorant of; and therefore, to mark his displeasure, he deprived him of the birth-right, Genesis 49:4. Jacob approached no more to Bala, as David had no farther commerce with the wives whom Absalom had defiled, 2 Kings 16:22. (Menochius)
Kennicott
The Septuagint add, and it appeared evil in his sight; an omission which the Hebrew editions seem to acknowledge, by leaving a vacant space. (Kennicott)
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Haydock
All frequently means the greatest part. (Haydock)
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Year of the World 2275, Year before Christ 1729.
35:29
Year of the World 2288.
Spent. He lived 42 years, after he had blessed Jacob.
His people, in the bosom of Abraham, in limbo.
Calmet
Full of days, quite satisfied. Cedat uti conviva satur. (Horace, Sat. 1:1.) He was one of the brightest figures of Jesus Christ, on account of his miraculous birth, name, willingness to be sacrificed, marriage with a woman sought at a great distance, etc. (Calmet)
Haydock
Esau, who had always shewn a great regard for his father, joins his brother in rendering to him the last rites of burial. (Haydock)
Menochius
Rebecca was probably dead. (Menochius)
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Israel.... This name signifieth one that prevaileth with God.
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The concubine.... She was his lawful wife; but, according to the style of the Hebrews, is called concubine, because of her servile extraction.
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2. Cast avvay the strange goddes] Iacob preparing to performe his vow Clensing from sinne is the first office of the seruants of God. of building a house & altar to God, first extirpateth al Idolatrie from amongst his people; and then by Sacrifice appeaseth Gods wrath prouoked how soeuer and specially by Simeon and Leui killing the Sichemites. Duly considering that what people or person desireth Gods protection & blessings, must first be pure in Religion, and clensed from sinnes: Quia e• nulla no•ebit aduersitas, si nulla e• dominetur iniquitas: because no aduersitie shal hurt him, if no iniquitie haue dominion ouer him. orat. fer. 6. post cineres.
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An execrable tree
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God (when it pleaseth him) maketh the weake stronger then the mightie; and few more terrible then manie. S. Chrisost. ho. 59. S. Aug. q. 112. in Gen.
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10. Called him Israel.] As the Patriarch now performeth his vow to God: The name ISRAEL signifieth special prerogatiues in the Patriarch Iacob. so God fulfilleth his promise, geuing him a new name. For Iacob a supplanter, signifying too smal force & praise for such a champion, God therfore honored him with the name of Israel. That is, One that seeth and contemplateth God, as most ancient writers expound it. Also A prince, or valient vvith God, as S. Hierom sheweth Tradit. Heb. For Isra in Hebrew signifieth To dominier, or rule ouer, and El signifieth God. And so this name geuen to him testifieth that he, by Gods gift and grace, was valient euen against an Angel representing God, much more against men, and other aduersaries. Others interprete it, The right one of God. as witnesseth the same S. Hierom both here, and in his commentaries in 44. Isaie. Al do importe a great excellencie in this Patriarch. And the successe of things confirmeth the same. Particularly in that not onlie some one of his sonnes (as in the issue of Abraham and Isaac, the rest being excluded) but his whole progenie of twelue sonnes, making twelue Tribes, were participant of the peculiar blessings, in their ofspring possessing Al his twelue sonnes in their posteritie were heires of the promised land. the promised land, and excedingly increasing became the most principal nation in the world, the selected people of God, called by the name and title Of the children of Israel. Of whom not only Moyses, but al the old Testament most specially treateth, and of whom and in whom the promised Messias, the Redemer of mankind should be borne.
The name of supplanter not sufficiently expressing his valure he is also called Israel. See the Annotation.
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Concordance Math. 2.
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For this fact Ruben was excluded from the chiefe dignitie among his bretheren. Gen. 49.
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.7
In Genesis: “And God said unto Jacob, Arise, and go up to the place of Bethel, and dwell there; and make there an altar to that God who appeared unto thee when thou fleddest from the face of thy brother Esau.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.30
… At a later time God spoke to him thus: And God said unto Jacob, Arise, go up to the place Bethel, and dwell there, and make there an altar unto God, that appeared unto thee when thou fleddest from the face of thy brother
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.20
… The Patriarch’s words, The house of God and the gate of heaven , shew us the scene of His vision; and then, after a long account of what he did, the narrative proceeds thus: And God said unto Jacob, Arise, and go up to the place Bethel, and dwell there: and make there a Sacrifice unto God, that appeared unto thee when thou fleddest from the face of Esau
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St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 7
… The Evangelist pointed out a circumstance which might have given rise to some scandal, namely, that Mary was not known by her husband until she was delivered, and he did so that we might be the more certain that she from whom Joseph refrained while there was room to doubt the import of the vision was not known after her delivery.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.8
… But according to history, Jacob returning from Laban his father-in-law with all his kindred, hid the idols in Sichima
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St Justin Martyr † AD 165 Dialogue with Trypho 58
… And Deborah, Rebekah’s nurse, died, and was buried beneath Bethel under an oak: and Jacob called the name of it The Oak of Sorrow. And God appeared again to Jacob in Luz, when he came out from Mesopotamia in Syria, and He blessed him. And God said to him, Thy name shall be no more called Jacob, but Israel shall be thy name.’
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St Justin Martyr † AD 165 Dialogue with Trypho 60
… And when the Lord saw that he is turning aside to behold, the Lord called to him out of the bush.’ In the same manner, therefore, in which the Scripture calls Him who appeared to Jacob in the dream an Angel, then [says] that the same Angel who appeared in the dream spoke to him,
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Tertullian † AD 220 The Five Books Against Marcion 5.9
… Now they say that this Psalm was a chant in honour of Hezekiah, because “he went up to the house of the Lord,” and God turned back and removed his enemies. Therefore, (as they further hold,) those other words, “Before the morning star did I beget thee from the womb,”
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St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.3
… yes, the man kept hold of Him whom he had conquered. And said to Him, “I will not let Thee go, except Thou bless me.” When the conqueror was blessed by the Conquered, Christ was figured. So then that Angel, who is understood to be the Lord Jesus, saith to Jacob, “Thou shalt not be any more called Jacob, but Israel shall thy name be,”
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St Jerome † AD 420 The Letters of St. Jerome 66.3
… Finding by several miscarriages that her womb was not barren, she could not give up all hope of having children and had to allow her own reluctance to give way to the eagerness of her mother-in-law and the chagrin of her husband. Thus she suffered much as Rachel suffered,
St Jerome † AD 420 Against Jovinianus 1.19
… and when, after wrestling with the angel at the brook Jabbok, he began to limp, because the great muscle of his thigh was withered, he at once gained the name of Israel.
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St John Chrysostom † AD 407 Homilies on Philemon 2
… For it is manifest that we are most inflamed with affection for those children, who have been born to us in dangers which we have escaped, as when the Scripture saith, “Woe, Barochabel!” and again when Rachel names Benjamin, “the son of my sorrow.” (
St Jerome † AD 420 The Letters of St. Jerome 108.10
… (Here it was that she gave birth to her son destined to be not what his dying mother called him, Benoni, that is the “Son of my pangs” but as his father in the spirit prophetically named him Benjamin, that is “the Son of the right hand).”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.20
… and His goings forth are front the beginning, from the days of eternity . But assuredly as to the places, thou being an inhabitant of Jerusalem, knowest also beforehand what is written in the hundred and thirty-first psalm. Lo! we heard of it at Ephrathah, we found it in the plains of the wood . For a few years ago the place was woody
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 9
But what, it may be said, hath Rachel to do with Bethlehem? For it saith, “Rachel weeping for her children.” And what hath Rama to do with Rachel? Rachel was the mother of Benjamin, and on his death, they buried her in the horse-course that was near this place.
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St Jerome † AD 420 The Letters of St. Jerome 108.10
After this Paula went a short distance down the hill to the tower of Edar,
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St Irenaeus of Lyons † AD 202 Against Heresies 1.18.4
4. As to the Duodecad, in connection with which the mystery of the passion of the defect occurred, from which passion they maintain that all things visible were framed, they assert that is to be found strikingly and manifestly everywhere [in Scripture]. For they declare that the twelve sons of Jacob,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.3
… And again he came in against Joseph through his master’s wife, but Joseph was acquainted with his craftiness and would not afford him a hearing. Through a woman he fought with Samson, until he took away his Nazariteship. Reuben was the first-born of all his brethren, and through his father’s wife,
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1. MEANWHILE. — While Jacob, sad and anxious, fears and awaits the attack of the Chanaanites on account of the slaughter of the Sichimites, God soon removes this fear from him, and comforts and strengthens him. Thus St. Chrysostom.
AND MAKE AN ALTAR, — from the stone which thou didst anoint, and didst set up for a title, chapter xxviii, verse 18.
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2. CAST AWAY STRANGE GODS. — Strictly speaking, there are no strange gods: for God alone is truly the God of the faithful; they are called strange gods, however, that is, other than the true God; or rather, as the Hebrew has it, elohe nechar, that is, gods of strangers, whom namely the aliens worship, namely the Gentiles, idolaters and pagans. Hence it is clear that there were idols and idolaters in the family of Jacob. And what wonder? For he had dwelt in the house of Laban the idolater for 20 years, from which he had taken away wives and servants, whence also Rachel fleeing had stolen the idols of her father, chapter xxxi, verse 19; perhaps also from the recent spoil of the Sichimites, the idols of those people had been taken away by Jacob's servants, as Procopius wishes. Now for nine years from his departure from Haran, Jacob had dwelt, or rather had wandered in Chanaan, and had not had the leisure and opportunity to purge his family from idols and idolatry: he now seizes this opportunity from fear of the Chanaanites, by which all were struck down on account of the slaughter committed in Sichim: for fear teaches men to acknowledge God and to flee to him. Let magistrates and preachers learn here from Jacob to seize the occasion in public disaster, calamity and fear through pious laws and exhortations to purge the Commonwealth and people from their vices, so that by this fear and calamity they may be freed by God.
BE CLEANSED, AND CHANGE YOUR GARMENTS, — for your clothes. Put on sackcloth, or haircloth as a sign of penance. Second and better, that is to say, For common and soiled garments, put on clean and festive ones, so that by these you may profess the cleanliness and newness of your soul, and prepare and dispose yourselves for the impending sacrifice and feast, so that you may approach it in clean and decent attire: as the faithful now do on Sundays and feast days. For this is what the Septuagint signifies by be cleansed. This clean and new garment was therefore a symbol of penance, repentance and religion, by which they protested that, having cast aside idols, they wished to worship one God, and to begin a new and pious life in the worship of the one God. Thus in Exodus xix, 10, God commands that the Hebrews, about to receive the law on Sinai at Pentecost, exchange their common garment for a clean and festive one.
See the tropology in Rupert and St. Chrysostom, homily 59, where he teaches by the example of Jacob that parents ought rather to labor to educate their children piously than to gather riches for them. "For why," he says, "do you heap up these burdens of thorns for yourself, and do you not perceive that you are leaving material for wickedness to your sons? Do you not know that the Lord has greater care for your child? Do you not know that youth of itself is inclined to ruin, and when it has received an abundance of riches, it rushes much more into evil? Just as fire, when it finds fuel, rises up with stronger flames, so also when the material of money falls upon a young man, it kindles such a furnace that it causes the entire soul of the youth to burn with incontinence and intemperance."
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3. He was the companion of my journey, — and guide and companion of the way: guide in the going to Haran, and guide in the return to Chanaan.
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HE BURIED. — First broken in pieces, or melted, as Moses did, Exodus xxxii, 20, and Ezechias IV Kings xviii, 4. Jacob could have converted the material, namely gold, silver, bronze, to another use, even a sacred one (although Abulensis denies this); but he was unwilling, lest any vestige of idolatry should remain, and so that he might generate an abhorrence of it in his own people, and so that all might learn to abominate idols as if they were accursed things.
Under the terebinth. — The Hebrew ela signifies both an oak and a terebinth. Andreas Masius in Joshua, last chapter, verse 26, thinks this is the ela, that is an oak or terebinth, More, that is illustrious, under which Abraham first erected an altar to God, Genesis xii, 6, and near which Abimelech was consecrated king, Judges ix, 6; and therefore under it, as if sacred from the time of the fathers and ancestors, Jacob buried his idols. This ela was therefore at Sichem, preserved by the religion of the fathers for many years, and indeed consecrated. For Joshua also near it made a covenant between God and the people, Joshua, last chapter, verse 26.
4. EARRINGS, — with which idols, like men, were adorned in the ears. Whence Augustine secondly calls them phylacteries of the gods. The same is taught by St. Chrysostom, homily 35 in Genesis, Lyran and both Glosses. Somewhat differently Gaspar Sanchez in Isaiah, chapter xliv, number 20; for he thinks these earrings were not of the idols themselves, but hung from the ears of servants, but had carved upon them the images or signs of the idols which they had formerly worshipped, and therefore were buried by Jacob along with the idols. For thus the Gentiles carried the images of their gods in rings, bracelets, gems or plates hanging from the neck, whence Pythagoras later forbade this, as also Clement of Alexandria, book III of the Paedagogus, chapter xi. Thus Hosea, chapter ii, says: "Let her put away her adulteries from between her breasts," because between the breasts, and above the heart, she wore a plate or boss, in which adulteries, that is idols, were engraved. On the contrary, the bridegroom commands the bride, Song of Songs viii: "Put me as a seal upon thy heart, as a seal upon thy arm," namely so that the bride may seal her heart and arm with the image of her bridegroom, engraved namely on the tablet of the heart, or in the bracelets of the arms. Hence pious Jews carried the law of God and the insignia of their profession in rings, bosses and torques, according to that in Proverbs vii: "Bind them upon thy fingers, write them upon the tablets of thy heart."
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5. The terror of God fell upon all. — God sent this sacred and as it were panic terror upon the Chanaanites, lest they dare to attack Jacob departing from Sichem and as if fleeing, and avenge the slaughter of the Sichimites. See, says St. Chrysostom, what the fear of Isaac and Jacob merits, by which he himself feared God, namely that in turn God makes him terrible to all. "For when God is well disposed toward us, all terrible things are removed from our midst. Just as he gave confidence to the just, so he gave fear to them," so that although they were many and gathered together, they did not dare to attack a few and weak men. The faithful often experience this same protection of God in their journeys, when they fall upon robbers or brigands.
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6. All the people, — his large and populous family.
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7. HE CALLED THE NAME OF THAT PLACE, THE HOUSE OF GOD. — This place was previously called Bethel by Jacob, chapter xxviii, verse 29; therefore in this place he repeats and confirms the name given by himself, and at the same time communicates it to the altar recently built there by him. Therefore he called the altar, and inscribed upon it a Hebrew name, as it were a title, el bethel, that is God strong Bethel, that is an altar dedicated to God Bethel, or to God, who dwells in Bethel, as it were in his house, and who appeared to me there as it were most strong, and with his strength fortified me against Esau, the Shechemites, and all enemies and terrors. See the words in chapter xxviii, verse 19.
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8. Deborah. — She was the nurse of Rebecca, the mother of Jacob, who came with her from Haran into Chanaan to Isaac. The Hebrews relate that this Deborah was sent by Rebecca into Haran, so that she might recall Jacob from there, and on the journey, while she was returning with Jacob, she died, as is here stated.
AT THE ROOTS OF BETHEL. — Therefore Bethel was situated on a mountain.
The oak of weeping, — because Jacob with his people wept there for the death of Deborah.
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9. AND GOD APPEARED AGAIN TO JACOB. — A little before he had appeared to him, commanding him to go to Bethel; now when he has arrived at Bethel, he appears to him again there. Thus the Septuagint. "This is the third appearance," says Cardinal Hugo, "by which the Lord appeared to Jacob. For first he appeared to him fleeing from Esau, leaning upon a ladder. Second, returning from Mesopotamia in wrestling. Third, here in Bethel. In which is signified the threefold appearance of Christ. For he appears to those sleeping in contemplation: and he appears to those wrestling in tribulation: he appears finally to those living in eternal blessing. Concerning the first St. Bernard says: Christ wishes to be seen, not to see; as it were a strenuous leader, he wishes the face of his devoted soldier to be lifted up to his wounds: his own he will not feel, while the soldier of Christ beholds the wounds of Christ. This is to see Christ leaning upon a ladder, whence the Apostle says, Hebrews chapter xii: Looking unto Jesus the author and finisher of faith, who for the joy set before him endured the cross, despising the shame. Concerning the second the same St. Bernard says: The beloved endured you; do you endure the beloved. Let not your sins overcome him, let not his scourges overcome you either, and you will obtain the blessing. Concerning the third it is said in I Corinthians xiii: We see now through a mirror in an enigma, but then face to face; and Psalm xvi: I shall be satisfied when thy glory shall appear.
And he blessed him, — calling him Israel, giving him new promises, new courage, new strength, new gifts of grace.
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10. THOU SHALT BE CALLED NO MORE JACOB, BUT ISRAEL. — You will ask, why is the name Israel given again to Jacob here? Cajetan answers that the name Israel is repeated here in another sense, on account of a new benefit promised to Jacob here, namely that his descendants would be Israel, that is princes with God, as Aquila, Symmachus and Theodotion translated it, namely that they would have and retain their kingdom and dominion so long as they remained Israel, that is, so long as God ruled over them; as if to say, Thou shalt be called "Israel," that is, God shall rule: for I promise thee and thy descendants that, so long as they permit me to rule in their hearts through true faith, religion and piety, so long shall they be Israel, that is, princes with God, because they shall obtain their dominion, principality and kingdom from God; but when they cast off the dominion of God from themselves, and are unwilling to be subject to God, then likewise they shall lose their earthly principality and kingdom. But from the very words themselves it is clear that the name Israel is given to Jacob here not in another sense, but in the same sense in which it was given to him in chapter xxxii, verse 28, and thus the Interpreters teach throughout; and although some think that there that name is only promised, but here it is actually given to Jacob, yet it is more true that it was given there, but here it is repeated and confirmed on account of a new reason and cause. I say therefore, just as in chapter xxxii Jacob, anxious on account of Esau, so here anxious on account of the Shechemites and Canaanites, lest they avenge the slaughter of his people and invade him, is comforted by God, lest he fear, and becomes and is called Israel, that is ruling over Esau and through God over the Shechemites and all his enemies. Again he is called Israel, as if he were to be lord of the whole land, namely of Canaan, father of nations and kings, as appears in verses 11 and 12; and according to this the former exposition of Cajetan can be admitted. Whence what he says: Thou shalt be called no more Jacob, the sense is, as if to say, Henceforth thou shalt not be merely Jacob, that is supplanting Esau, but Israel, that is ruling over God and through God over all and prevailing, so that thou shouldest rather be called Israel than Jacob. In like manner on account of this new second vision and appearance of God, he imposes the same name on Jacob a second time, and calls him Bethel, that is the house of God. Whence the Abulensian believes that he obtained those two names, Jacob and Israel, from his strength and victories, namely a wrestler and one seeing God: for like another Hercules he wrestled with many labors, with the threats of his brother, with the ingratitude of Laban: again with fear of his brother, with an angel all night, with the seditions of his children among the Shechemites, with the death of Joseph inflicted, as he thought, by a most evil beast, with the bitterness of famine, with sorrow on account of Benjamin taken for sustenance, to say nothing of other things. Truly Jacob, a true wrestler; but nevertheless truly Israel, truly one seeing God: for he saw God, or an angel, seven times. First, when he appeared to him in a ladder, Genesis xxviii. Second, in Mesopotamia, when he showed him the offspring of the flocks, Genesis xxx. Third, when God commanded him to depart from Mesopotamia, Genesis chapter xxxi. Fourth, when he saw the camps of angels prepared for his defense, Genesis xxxii. Fifth, when he experienced him wrestling under the form of a man. Sixth, when after the slaughter of the Shechemites God commanded him to go to Bethel, and to sacrifice there, Genesis xxxv. Seventh, when he again imposed on him the name Israel, Genesis xxxv. But such visions were joined with special favors of grace, by which God most excellently tempered the bitternesses mixed with his labors: and so it came to pass that the same man Jacob and Israel, as it were a certain balance of God's wrestlings and visions, was, says Ferdinand., Vision 2.
Third, St. Thomas, Lyra and the Abulensian: Jacob, they say, is here called Israel: because God here exalted Jacob, so that he who hitherto as Jacob, that is a supplanter, had lived an active and struggling life, fighting against enemies and vices, now lives a contemplative life, and is Israel, that is one seeing God, or reigning with God, or strong with God, so that nothing can draw him away from God and the contemplation of God, and he becomes from that invincible, and the victor over all enemies both visible and invisible. This sense is true and pious, but tropological.
Fourth, St. Augustine, Questions CXIV: Jacob, he says, that is a supplanter, signifies the struggles and labors of the present life: but Israel, that is one seeing God, signifies the reward of future blessedness and the vision of God. But this likewise is symbolic and anagogical.
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11. I am God Almighty, — who what I promise, I am able to perform, and I do perform: in Hebrew it is Shaddai, concerning which I spoke at chapter xvii, verse 1, meaning as it were: To you, O Jacob, I present myself as Shaddai, that is, bearing a breast, so that from it you may suck increase and multiplication: grow therefore, and multiply. God repeats here the promises which we heard at chapters xxviii, xxxi and xxxii, lest on account of the slaughter of the Shechemites perpetrated by his sons, Jacob should think that God had revoked them, especially the three, concerning which doubt could arise. For first, it grieved Jacob that he himself with his people were few, and yet had so many adversaries; against this he hears: "Grow and multiply: nations and peoples of nations shall be from you." Second, it grieved him that his sons had made him hateful to his neighbors; against this it is said to him: "Kings shall come forth from your loins:" you shall not therefore be hateful, nor despised. Third, he feared lest his neighbors gathered together should drive him from the land; against this he hears: "This land I will give to you." Truly therefore Jacob could say: "According to the multitude of my sorrows in my heart, your consolations have given joy to my soul." See therefore that all things are subject to the just, so that they themselves also may be subject to God.
NATIONS AND PEOPLES OF NATIONS SHALL BE FROM YOU. — For twelve tribes to be sown forth from you shall so grow that they shall be equal to many nations and peoples.
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12. TO YOU AND TO YOUR SEED. — And it is exegetical, and signifies that is; for not to Jacob, but to his seed, that is, to his posterity, did God deliver Canaan under Joshua.
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14. HE ERECTED A MONUMENT, — which at the same time was a monument, that is, a memorial of this appearance and divine promise, and at the same time was an altar; whence upon it Jacob sacrifices and pours libations, that is, pours out in honor of God libations, namely several measures of wine.
POURING OUT OIL, — for the consecration of the altar. See what is said at chapter xxviii, verse 18.
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16. In the spring season. — In Hebrew it is kibrat, which R. Menachem takes by metathesis, so that it is the same as ke rah, that is, as much, meaning as it were: When much and great distance remained to Ephrath. Second, R. Solomon wishes kibrat to be the name of a measure, and to signify a mile, or a league, meaning as it were: When a league remained to Ephrath. Third, most excellently our author derives kibrat from bara, that is, to feed, or to bring forth grain (for from this bar is called far, or grain), and caph servile, which signifies according to, or beside, meaning as it were: Beside the time when the earth brings forth and produces food and crops, which St. Jerome sometimes calls the time of verdure, sometimes the spring season, sometimes the chosen time, deriving kibrat, not from bara, but from bur, which signifies to choose.
Moses notes that at the death of Rachel it was the spring season, so as to indicate that on account of the warmer breeze of spring, it was not permitted to Jacob to carry Rachel's body, lest it should putrefy, to Hebron, so that she might be buried there in the sepulcher of Abraham and Sarah.
The Hebrews hand down that Rachel died in the thirty-sixth year of her age; but because Rachel was of marriageable age when Jacob first came to her at the well in Haran, and Jacob remained in Haran for twenty years, and after his return from Haran, he dwelt with her for ten years up to this point in Canaan: hence it is clear that Rachel at death was nearly fifty years old.
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18. Benjamin. — Rachel dying called her son Benoni, that is, son of sorrow; but his father Jacob called him Benjamin, and this after his mother's death, so as to show that he bore her loss with equanimity, and so as to stir up this son and his brothers to the same, by this hope and name, that he would be Benjamin, that is, son of the right hand, that is, fortunate and strong, although he was born in his father's old age: for the right hand is a symbol of strength and good fortune. Thus the Hebrews call a woman or man of the right hand or of virtue, one who is vigorous, keen and strong.
It was the opinion of the ancients that offspring would be fortunate, which had come forth into the light from an exhausted mother, and such was Scipio Africanus, and Julius Caesar, the first of the Caesars, whom some wish to be named Caesar from the cutting of his mother's womb (although others derive it from caesaries, others from elsewhere): such was also Benjamin.
How strong the descendants of Benjamin were is evident from the war which they alone waged against all the other tribes, Judges xx, 46.
Second, he was called Benjamin, that is, son of the right hand, because he was most dear to his father: for parents especially love the youngest, whom they have begotten last and in their old age, and place them between their knees, or at their right hand.
Benjamin was born in the one hundred and seventh year of Jacob; he was therefore sixteen years younger than Joseph: for Joseph was born in the ninety-first year of Jacob, and consequently in the same year in which Benjamin was born, Joseph was sold, namely in the sixteenth year of his age, concerning which again verse 28.
Allegorically, Rachel is the Synagogue, Benjamin is Christ and the Apostles, and especially St. Paul sprung from Benjamin, as Cyril says: for this Christian and Apostle made so, the mother Synagogue envied and grieved; but the heavenly Father made him Benjamin, so that namely he might most powerfully subdue all enemies to himself, and so that dying he might sit at his right hand in the heavens. Thus Rupert.
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19. THE WAY THAT LEADS (from the metropolis of Jerusalem) TO EPHRATA, THIS IS BETHLEHEM. — This city was first called Ephrata, from Ephrata the wife of Caleb, I Paralipomenon ii, 24, whom the Hebrews think was Mary the sister of Moses, but falsely. This city was afterwards called Bethlehem, that is the house of bread, from the fertility which was there, after the famine which occurred in the time of Elimelech, as is related in the book of Ruth, as Lyra says. Similarly Ephrata in Hebrew signifies fertile, fruitful, from the root para, that is it bore fruit; for this place is indeed fertile.
Just as Rachel bore Benjamin, so the Blessed Virgin bore Christ in Bethlehem, because Christ is the bread and the delights of men and angels. Christ, I say, as her Benoni, that is a man of sorrows, she bore in the utmost lowliness and poverty; whom therefore the heavenly Father made his Benjamin. Thus St. Jerome, who for this reason migrated with St. Paula to Bethlehem. Hear him in the Epitaph of St. Paula: "She swore," he says, "that Paula saw with the eyes of faith in Bethlehem the infant wrapped in swaddling clothes, crying in the manger the Lord, the Magi adoring, the star shining brightly above the virgin mother, the diligent nurse, the shepherds coming by night, and mingling tears with joy she spoke: Hail, Bethlehem house of bread, in which was born that bread which came down from heaven. Hail, Ephrata, most fertile region, whose fertility is God. Behold we have heard of it in Ephrata, we have found it in the fields of the wood, this is my rest, because it is the country of the Lord: here will I dwell, because the Saviour hath chosen it."
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20. AND JACOB SET UP A TITLE. — Brochard relates that this title, or monument of Rachel, was a very elegant pyramid, in whose base were arranged twelve very large stones, according to the number of the twelve sons of Israel. See here a very ancient custom of erecting titles and epitaphs, in memory of the deceased, near sepulchres, among which the first which we find in Scripture is this one of Rachel. Thus Simon Maccabaeus erected a magnificent monument over the sepulchre of his father and brothers, I Maccabees xiii, 30. St. Jerome writes that he was accustomed to pray at the mausoleum of King David, epistle to Marcella; concerning which St. Peter also says: "And his sepulchre is with us," Acts ii, 29.
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21. BEYOND THE TOWER OF THE FLOCK. — The Hebrews think this place to be Jerusalem and Sion, or the place of the temple, from the fact that Jerusalem is called by Micheas, cap. iv, vers. 8, the tower of the flock. But Micheas calls it thus by a trope, enigmatically and parabolically: for the tower Eder, that is of the flock, is distant only a thousand paces from Bethlehem; Jerusalem truly is distant from Bethlehem six thousand paces. The tower therefore of the flock is a place most abounding in pastures, where accordingly there was an abundance of flocks, situated between Hebron and Bethlehem, where also Jacob fed his flock. Thus St. Jerome in the Epitaph of St. Paula, Eucherius, Rupert. Whence St. Jerome, Tostatus, Adrichomius and others think that near this tower the angel appeared to the shepherds, watching over their flock, and announced to them the birth of Christ. Hence also St. Helena, mother of Constantine the Great, built a notable church near this tower, under the name of the Holy Angels.
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22. Ruben slept with Bala. — Hence the father Jacob despoiled Ruben of his birthright, and cursed him as he was dying, Genesis xlix, 4. But Bala afterwards Jacob abandoned, nor did he touch her again, as being polluted by this incest: just as David abstained from the concubines whom Absalom had defiled, II Kings xvi, 22. This was the sixth cross and affliction of Jacob: the fifth indeed was the death of Rachel, vers. 19.
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26. WHO WERE BORN TO HIM IN MESOPOTAMIA. — Namely eleven were born in Haran, but one Benjamin is excepted: for he was born in Chanaan, near Bethlehem. Thus St. Augustine, Questions CXVII. Less correctly therefore St. Cyril, Chrysostom, Procopius from this place think Benjamin to have been conceived in Haran, but born in Chanaan: for Benjamin was born ten years after the departure of Jacob from Haran and the dwelling in Chanaan. Moses here enumerates the descendants of Israel, as it were the elect seed, so that he may set them against the descendants of Esau, as it were the rejected, whom he enumerates in the following chapter.
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27. THE CITY OF ARBEE, — in Cariath-arbe, or Hebron, as he dwelt, so likewise he died and was buried Isaac. Tropologically St. Ambrose to Irenaeus, On the Immolation of Egypt: "Let us follow," he says, "the ways of St. Jacob, that we may arrive at those passions, at those struggles, let us arrive at patience" (he alludes to the mother of Jacob Rebecca, which name he himself interprets as patience) "the mother of the faithful, and to the father Isaac, that is capable of joy, abounding in gladness; for where there is patience, there is gladness," as if to say. Just as Rebecca and Isaac are joined together, so patience and gladness are united, so that gladness as a faithful husband patience, as a wife, never forsakes.
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Third, Jacob outlived his father Isaac by 27 years: for Isaac died when Jacob was in the 120th year of his life. Jacob, however, died in the 147th year of his life. Incidentally, observe here the climacteric years of Jacob's life, namely 77 of exile in Haran, 84 of his marriage with Rachel and Leah, 91 of the birth of Joseph, and 147 of his death. For all these years are septenary, or seventh, which physicians say bring great change to a man, as they indeed brought to Jacob here. Jacob, fleeing Esau, went into Mesopotamia in the 77th year of his age. He remained there 20 years; thence he returned to Canaan in the 97th year of his age. There he sojourned for ten years, and that separately from his father Isaac, because each was rich and had an abundance of flocks, for which the pastures of one and the same place would not have sufficed; nevertheless Jacob visited his father from time to time, both in person and through servants, messengers and letters. After 10 years, namely in the 107th year of Jacob's age, in which year Rachel died and Benjamin was born, Jacob came to Hebron, to his father Isaac now failing with age, to dwell with him permanently: he remained with his father 13 years, after which Isaac dies at the age of 180 years, which was Jacob's 120th year, Joseph's 26th.
Again in the same year in which Rachel died, in the same year in which Benjamin was born, which was Jacob's 107th year, Joseph in the 16th year of his age was sold by his brothers and carried off into Egypt. Therefore, when Isaac died, in the 180th year of his age, Joseph in Egypt was in the 13th year of his servitude, at the age of 29, which was the year 527 from the flood, 2228 from the creation of the world. There is therefore here a hysterologia: for the death of Isaac is placed here, which in the order of time should have been placed after the sale of Joseph, at the end of chapter XL of Genesis. Thus Abulensis, Pererius and others.
Verse 28. THE DAYS OF ISAAC WERE COMPLETED, ONE HUNDRED AND EIGHTY YEARS.
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Verse 29. And consumed with age, his natural heat failing and his radical moisture drying up, which nourishes and preserves natural heat, as the flame of a lamp is nourished by oil. He was gathered to his people, to the fathers in limbo. See what is said in chapter XXV, verse 8. Isaac lived 180 years; we live 60 or 70. Men complain that life is short, because all live for others, few for themselves: the cause is that they live as if they were always going to live. Let them at least consider that saying of Seneca: Time of life either is, or was, or will be; what we do is brief; what we are about to do is uncertain; what we have done is certain. Why then do we not give ourselves wholly to those things which are immense and eternal, turning away from this small and perishable passage of time? What place, what fate awaits your soul after life, where God, or rather nature, will place you after death?
Machine translation from the Latin, not reviewed.
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v. 1 « [Jnterea] locutus est Deus ad Jacob : Surge et ascende Bethel et habita ibi, facque » ibi « altare Deo », — hic et v. 3 scribitur nomen 5x — « qui apparuit tibi, quando fugiebas Esau fratrem tuum ». At non imparati ad locum sanctum accedunt : « intus et foris mundati ite » (Chrys.).
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v. 2 « Iacob vero, convocata omni domo sua » et omnibus, qui cum 1pso erant, « ait : Abiicite deos alienos , qui in medio vestri sunt », idola Rachel (31,19; Chrys.), 1dola Sichemitarum (Ps. Ion. et Targ. Hier.), alia, « et mundamini ac mutate vestimenta vestra ». 42337 "now i. e. dii (terrae) alienae, uti 3231 n Gen. 17, 12. ?7 alienigena, designare potest per se vel veri nominis idola, vel verum Deum eiusque angelos secundum aliarum gentium ritus et superstitiones cultos et repraesentatos. Mundamini (cf. Ex. 19, 14) certe non internam munditiem (Bonfr.), sed corporis ablutionem (Per.) significat. Assumuntur vestes aliae, mundae, lecliores : « Vestium nitore puritatem declarate » (Chrys.).
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qui ezaudivit. me in. die tribulationis meae, et socius futt ttineris mei ». Cf. 28,15 sqq.
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v. & « Dederunt ergo ei omnes deos alienos , quos habebant » in manibus suits, « et inaures, quae erant in. auribus eorum », quas Ps. Ion. et Targ. Hier. supponunt deorum speciem esse imitatas; contextus docet pertinuisse ad superstitionem. « At :/le infodit ea subter terebinthum, quae est post urbem, Sichem »; de qua diximus ad Iud. 9,6. Sub eadem arbore Iosue 24,26, postquam populum ad abiiciendos deos alienos cohortatus est, erexit lapidem in testimonium. | Iacob, licet gentium circum incolentium 35,30 indignationem vereretur, tamen ubi Dei accepit mandatum , omnia agit sine trepidatione. Simul eius familia v. 6 creverat in populum, non tam ob adiunctas sibi Sichemitarum uxores et parvulos (Del.), nam horum magna sine dubio pars divendita est, sed ob gregum atque hinc servorum emptitiorum seu conductorum numerum. Fidenter agentem Deus protegit — (Chrys.).
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v. 5 « Cumque profecti essent » seu verius proficiscerentur, « lerror Dei », « ingens et a Deo missus » (Menoch.), « invasit omnes per circuitum civitates , et non sunt ausi persequi recedentes ». « Hac ralione securum praestitit servum suum Deus, cum maxime sibi suisque timeret » (Bonfr.).
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v. 6 « Venit igitur Iacob Luzam, quae est in terra Chanaan, cognomento Bethel, ipse et omnis populus cum eo ». Uti 33,18 effertur, patriarcham non iam trans Iordanem, sed in ipsa terra promissa versatum esse. Urbs uti 28,19 nomine et veteri et recenti designatur. Sane verba non fuere scripta, quo tempore Israelitae dudum Chanaanitiden obtinebant et nomen Luza penitus obsoleverat ; revocant nos ad tempus, quo Hebraeis diu in Aegypto versatis nomina a patriarchis imposita in Chanaanitide in desuetudinem abierant, in sola Hebraeorum traditione supervixerant, et quo narrator sacer in votis habebat, quae Chanaanitidis loca locis a patriarchis consecratis responderent , accurate aequales edocere.
35:7
v. 7 « Aedi?ficavitque tbi al- (rare et appellavit nomen loci illius Domus Dei », seu verius El Bethel. 18,19 appellavit locum universim Bethel, nunc locum altaris vocat El Bethel : altare nomine aliquo divino appellatur, quo sc. nomine Deus ad illud altare esset invocandus. « Ib? enim apparuit ei Deus, cum fugeret fratrem suum ». Verba referuntur ad apparitionem 98,19 sq. Si cum Hebr. Chald. legas *531, voce a5 intelligendus erit non solus Deus, sed Deus et angeli (Cai.). Tamen Sam. legit n523, et consentiunt LXX Vulg. Syr. —
35:8
v. 8 « [Eodem tempore] mortua est Debora nutriz Rebeccae » (25,59), « et sepulta est ad radices Bethel Subter quercum; vocatumque est nomen loci illius Quercus Fletus », 223 vw, ubi Sam. 22; Syr. videtur legisse n5N, uti v. 4. « Vides, quomodo semper ab eventibus nominet loca, ut perpetua servetur memoria » (Chrys.). Cum Debora cum ipsa Rebecca Mesopotamia excesserit, errat Chrys. eam supponens nunc tandem cum lacob indidem excessisse, ut post tot annos dilectam sibi Rebeccam in Chanaanitide inviseret. E contra Cai. censet, mortua hoc fere tempore Rebecca, Deboram lacobo obviam venisse, quod mallet cum eius uxoribus Aramaeis potius, quam cum Chananaeis uxoribus Esau degere. Rebeccam, quo tempore lacob nondum Hebronem redierat, supremum diem obiisse, utique colligo e tacita in s. narratione eius morte. Aabbini aliqui censent, Deboram secundum condicta 27, 45 « et adducam te inde huc » a Rebecca missam esse ad revocandum ex Haran lacob. Sed erat ea fere aetate provectior, quam. ut ad tale officium cireummitteretur (cf. Per.). Potius cum Ponfr. fateamur, nos rei rationem ignorare. Ceterum adverte, nihil esse in textu, quo affirmetur Debora mortua esse brevi post Iacobi in Bethel adventum.
35:9
v. 9 « Apparuit autem iterum Deus Iacob , postquam reversus est de Mesopotamia Syriae, benedixitque ei ». lam LXX putarunt haec facta esse Luzae , et hinc Chrys. - « Sicut tunc », ait, « visus est abeunti, ita nunc redeunti apparet in eodem loco et confirmat priores promissiones ». At licet inter alias etiam promissiones 298,11 sqq. confirmentur, tamen lectio LXX sufficienti auctoritate destituitur, et vox TY nonnisi mediate ad 28,11, immediate vero ad 35,1 refertur (Kn.); idque etiam si supponas (De/Im.) vocem insertam esse a redactore. Redactor enim omnia haec documenta, quaecunque ea tandem fuisse supponantur, prae oculis habebat vocemque sane retulit proxime ad eum eventum, qui proximus in contextu reperiebatur.
35:10
v. 10 « Dicens : Non vocaberis ultra lacob », — Hebr. anacolutho sententiam orditur : Nomen tuum lacob , non vocabitur ultra nomen tuum lacob — « sed Israel erit nomen tuum ». Censebat Hzer. cap. 32 nomen imponendum praedici, hic tandem imponi. At cum verba utrobique sint plane eadem, interpretes post Rup. censent, nomen prius impositum h. l. « repetitione confirmari »; et rationem affert Bon/fr., animum fuisse addendum lacobo, uti prius propter timorem Esau, ita nunc propter timorem Chananaeorum. « Et appellavit eum Israel »,
35:11
v. 11 « dixitque ei : Ego Deus omnipotens » , € bx; verbis iisdem 17,1 Deus alloquebatur Abraham. « Cresce et multiplicare : gentes » — ia Vulg. LXX; sed reliqui singularem habent ut commode vertas : gens, imo congregati populorum. Vel tribus coneipe ut totidem populos, vel populum Israel propter innumerabilem multitudinem (13,16) congregationem populorum appella — « et populi nationum ez te erunt, reges de lumbis tuis egredientur ». Cf. 17,6.
35:12
16. — v. 19 « Terramque, quam dedi Abraham » (19,1; 171,8) « et Isaac » (17,19. 21), « dabo tibi et semini tuo post te ».
35:13
v. 13 « Et recessit ab eo »; omnino uti 17,92 (et ascendit ab eo Deus), habentque reliqui verba, quae etiam sunt in v. 15 : in loco, ubi locutus erat cum ipso. In sequente narratione semper nomen /acob scribitur, exceptis textibus his, qui nomen Zsrael habent : 35, 21. 22 (bis); 37, 3, 13; 43, 6. 8. 11; 45, 98; 46, 1. 2. 30; 47, 29. 31; 48, 2. 8. 1O (bis). 13. 21; 49, 24; 50, 2. Lectiones sunt certae, licet Vulg. pluries, uti etiam alias, nomen proprium supprimat. Recentiores facti sufficientem rationem demonstrare non valent. Si textus ipsos perpendas, reperies nomen Zsrael usurpari : 35, 21 sq., ubi Ruben primogeniturae honorem incesto foedat; 37, 3, ubi Israel in Ioseph praedilectio commemoratur; 43, 6. 8. 11, ubi de altero Rachelis filio Beniamin in Aegyptum dimittendo agitur; 45, 28 et 46, 1 sq., ubi nuntium de Iosephi vita accipit Iacob; 46, 30, ubi Ioseph patri occurrit ; 47, 29- 31, ubi Iacob moriturus Ioseph accersit; 48, 2. 8. 10. 13. 21, ubi Iacob filiis Ioseph benedicit; 49, 24, ubi Iacob de ipso loseph gloriosa vaticinatur; 50, 2, ubi Ioseph patrem honorifice sepeliendum curat. Ut breviter dicam : Iacob filiis Liae et concubinarum est dumtaxat Iacob, filiis Rachel et imprimis Josepho est Israel. Haec distinctio vix aevo mosaico in textum introduci potuit, quo tempore de principatu tribus Iuda minime ambigebatur. Crediderim eius originem repetendam esse ex illo tempore, quo Hebraei tam superstite quam demortuo Iacob in Aegypto prospere agebant, quoque domus Ioseph omnino principem dignitatis inter illos locum obtinebat. Ipse Iacob filios Rachel, et imprimis Iosephum, multo plus quam reliquos filios adamaverat et, post Rubeni incestum, fortasse sperabat se primogeniturae iura Iosepho posse tribuere. Hinc fratrum in Iosephum invidia. Adverte porro, Generationes lacob cap. 37-50 nihil aliud enarrare, nisi Zosephi gloriosa fata et Judae ignominiam. Et tamen Iacob, ubi divino spiritu afflatus est, facere non potuit, quin 49, 10 Iudae sceptrum et nasciturum messiam attribueret. Diu post, quando decem tribus duce tribu Ioseph sceptro Iuda se subduxere, vocaverunt regnum suum regnum Zsrael.
35:14
v. 18 « Ille vero erexit titulum lapideum in loco, quo locutus fuerat ei Deus, libans super eum libamina et effundens oleum »,
35:15
v. 15 « vocansque nomen loci illius Bethel ». llla [;bamina interpretatur Ps. Ion. fuisse vini et aquae; alii censent unum idemque esse cum sequente olei infusione. Comparatione cum 28,18 sq. facta quaeritur, utrum Iacob bis titulum adhibita libatione erexerit, bis locum nomine Bethel appellaverit. Aben Ezra, Vat. verba construunt plusquamperfecto. Lamy suggerit fieri potuisse, « ut vel temporum iniuria vel incolarum depraedatione prius altare dirutum fuerit aut saltem ita disiectum, ut renovari debuerit ». Reapse, Iacob bis vocatus est Israel (Sa), potuit et loco illi bis imponi nomen Bethel; et, si in una ecclesia plura reperiuntur altaria, non est cur lacob non erexerit duos in uno loco titulos. Sunt loca, non in Palaestina quidem, ubi integri circuli lapidum erectorum conspiciuntur. Certe loci appellatio v. 15 non est eadem atque v. 7 : v. 15 totus locus vocatur Bethel, v. 7 solum altare vocatur El Bethel (Ca?.), quod nomen supponit nomen loci Bethel jam antea exstitisse ( Del.). Arg. — Mors Rachel silentio praeteriri non poterat, cum quod fuerit uxor lacobo prae aliis carior, tum quod moriens in lucem ediderit filium duodecimum Beniamin. Unde nato Beniamin subiicitur v. 23-26 completus filiorum elenchus. Prius tamen v. 21 sq. incestus Ruben; qui ipse etiam prope Bethlehem obtigerat, narratur.
35:16
v. 16 « Egressus autem inde » — « non continuo, nam Deus praeceperat, ut moraretur in Bethel » (Proc.) — « venit verno tempore ad terram, quae ducit Ephratham ». n*22 videtur Hier. derivasse a ^^i vertitque « electo terrae tempore » (4 Reg. 5,19), quod h. l. et 48,7. interpretatus est de « verno tempore ». At 1*2» significat Jongitudo, Chald. x31» iugerum , Syr. vertit parasangam, LXX 35,19 et 48,7 ixxó3poyog, Àq. 925 : vox aliquam distantiae mensuram significat, quam accuratius definire haud valemus. Verte : Cum abessent adhuc Kibrathae distantia ab Ephratha, peperit Rachel. « In qua cum parturiret Rachel » , v. 1"1 « ob difficultatem partus periclitari coepit. Dixitque ei obstetriz : Noli timere », bono animo esto, « quia et hunc habebis filium » , non filiam.
35:18
v. 18 « Egrediente autem anima [prae dolore et] imminente iam morte , vocavit nomen filii sut Benoni, [1. e. Filius doloris mei]; pater vero appellavit eum Beniamin, [1. e. Filius dezterae| », aut eo ipso tempore, aut post mortuam coniugem. Nomina vere explicat Vulg. : mater doloribus oppressa vocavit filium doloris exitialis causam et fructum; pater in summo dolore nativitate filii ad spem erectus, vocavit filium dexterae seu, quod dexterum apud orientales idem sonaret quod faustum, filium felicitatis efficiendae causam. Quem sensum ipsa nominum oppositio inculcat : stulte, neglecto dilectae uxoris exitiali dolore, vocasset natum Iacob « filium meridiei » (De/.).
35:19
v. 19 « Mortua est ergo Rachel et sepulta est in via, quae ducit Ephratham , haec est Bethlehem ». De situ sepulcri diximus ad 1 Reg. 10,9 sqq.
35:20
v. 20 « Erezitque lacob titulum super sepulcrum eius : hic est titulus monumenti Rachel usque in praesentem diem ». v. 91 « Egressus inde » Israel, « fixit tabernaculum trans Turrem gregis » , Turrem Eder secus ignotam, ad quam alludi Mich. 4,8 gratuito affirmant aliqui. Videtur ea turris fuisse inter Bethlehem et Hebron (v. 27). Fortasse ibi Iacob greges reliquit, dum patrem salutatum properaret; quo absente Ruben nactus est occasionem incestus committendi. LXX versum transferunt in locum
35:21
v. 16 ita : Egressus inde , fixit tabernaculum trans Turrem Eder. Et factum est, quando appropinquabat... Ephratham etc. Obest primum ratio critica, dein contextus. Nam singulas, quas recenset, itineris stationes narrator connectit cum aliquo eventu maioris momenti, et singulos eventus cum aliqua statione. Atqui seeundum LXX nullus eventus cum illa turri connectitur, cum sepulerum Rachel hic et alibi semper sola vicinitate Bethlehem definiatur.
35:22
v. 22 « Cumque habitaret » Israel « in illa regione , abiit Ruben et dormivit cum Bala concubina patris sui, quod illum » Israel « minime latuit ». Antequam lacobi ad patrem reditus narretur, brevis subnectitur filiorum elenchus, ubi vox Rubeno affixa primogenitus quodammodo supplet ei, quam aliqui notavere, v. 22 abruptae brevitati (Hebr. : et audivit Israel) : divinat lector, eum filium iure primogeniturae fore privandum, qui patris torum maculaverit. « Erant autem filii Iacob duodecim ». Producuntur iam cum suis quaeque filiis uxores, eo ordine quo Iacobo nupserunt.
35:23
v. 23 « Filii Liae : primogenitus Ruben, et Simeon et Levi et Iudas et Issachar et Zabulon ».
35:24
v. 9& « Filii Rachel : loseph et Beniamin ».
35:25
v. 25 « Filii Balae ancillae Rachelis : Dan et Nephtali ».
35:26
v. 26 « Filii Zelphae ancillae Liae : Gad et Aser. Hi sunt fil Iacob, qui nati sunt ei in Mesopotamia Syriae ». Beniamin in Mesopotamia neque natus neque conceptus erat, sed nominantur omnes a maiori parte » (70st.). « Quia omnes excepto Beniamin nati fuerant in Padan Aram et exceptionem manifestaverat, ideo sciens Moyses sermonem suum intelligi subintellecta hac exceptione dixit , enumeratis omnibus filiis : qui nati sunt in Padan Aram » (Cazi.). Vel dicas cum Del., Beniamin natum esse in reditu e Padan Aram, atque ita cum reliquis ei regioni adscribi. Cf. Aug. Quaest. in Hept.
35:27
v. 97 « Venit etiam ad Isaac patrem suum in. Mambre, ciwitatem Arbee, haec est Hebron, in qua peregrinatus est Abraham et Isaac ». Cf. 23,19. Sequentes duo versus omnino imitantur, quae 25,7 sq. de morte et sepultura Abrahae dicebantur.
35:28
v. 28 « Et completi sunt dies Isaac centum octoginta annorum », quo tempore ipse Iacob erat centum viginti annorum (cf. 25,26).
35:29
v. 29 « Consumptusque [aetate] mortuus est et appositus est populo suo senez et plenus dierum, et sepelierunt eum Esau et lacob, filii sui ». Nullius gentis alienae Generationes tanta, quanta Edomitarum, cura Genesis explicat. Ubi conferas 1 Par. 1,35-54. Adscribuntur autem documenta varia, suis singula inscriptionibus ornata, nulla invicem sutura confusa. Plura diximus in Introd. p. 37 sqq. quae h. 1. non lubet repetere.
35:1
Bethel (Hebrew Bēth-'Ēl = "House of God")
… Jacob again stopped at B. on his return from Mesopotamia and there prescribed a religious purification for his household (Gen. 35, 1-8). Later the name of B. was extended also to the ancient Canaanite city of Luz or Luza (= "the almond trees"), situated in the immediate vicinity. …
Luzah (Hebrew Láz "Almond", Septuagint Ἀουζά)
… Probably on this occasion the name of L. was changed to that of Bethel (cf. Gen. 35:1-15), famous in the history of Israel.
35:2
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).
35:3
… The latter is listed by Gen. 10:7 together with the Sabeans among the descendants of Cush (Ethiopians) beyond the Red Sea; on another occasion it is mentioned together with the Midianites (Gen. 35:3), whose territory lay to the north of the Hijaz.
35:8
Debbora (Heb. Dēbhōrāh «bee»; LXX Δεββόρζ; Vulg. Debora)
Two other biblical women of the same name are: D. (Septuagint: Δεβόρρχ) nurse of Rebecca, who follows the wife of Isaac into Canaan sharing her fortunes (Gen. 24:59; cf. 35:8); D. (Septuagint: Δεββωρδ) paternal grandmother of Tobit (Tob. …
… in a cave or in loculi, often family ones, and this desire for cohabitation after death finds its realization in the successive Jewish cemeteries, cut into rocky walls, but also artificial ones (cf. for Abraham and Sarah: Gen. 23, 4-20; for Deborah: ibid. 35, 8; for Jacob, ibid. 49, 29-30; for Moses: Deut. 34, 6; for Joshua: Ios. 24, 30-33; for David: I Reg. 2, 10; for Solomon: ibid. 11, 43; etc.). …
35:11
… In composition with 'El ('Elōhim) or with Jahweh there appear especially the terms 'elōh = 'Most High' (Gen. 14:18-20, 22; Ps. 46:3; 77:56) and Saadaj (Gen. 17:1; 28:3; 35:11; etc.), usually translated 'Omnipotent', but whose etymological meaning is much disputed. …
35:14
… Yahweh" Mal. 1:7, 12; Ez. 41:22). The first mentioned is that of Noah, Gen. 8:20; Abraham erects altars at Shechem, near Bethel, at Mamre, on Moriah, Gen. 12:7 ff.; 13:18; 22:9; Isaac at Beersheba, Gen. 26:25; Jacob at Bethel, Gen. 28:18; 35:14; Moses at Rephidim, with twelve masšebāth, at the foot of Sinai (Ex. 17:15; 24:4). The primitive form seems to have been a rocky block or a heap of unhewn stones; then the Mosaic …
… For this reason, from antiquity it was used in sacred worship, as in the consecration of altars, vessels and places (Gen. 28, 18; 35, 14; Ex. 30, 24 ff.; 40, 9 ff.), of priests (ibid. 29, 7 ff.; Lev. 8, 11), of kings (I Reg. 10, 1; 16, 13); in sacrifices and in the oblations of first-fruits (Lev. 2, 1 ff.; …
35:16
… Rachel, dying, when giving birth to him near Ephrath (Bethlehem), had called him Ben-oni "son of my sorrow." Jacob changed this name of sadness into that of B., "son of the right hand," which is an omen of happiness ("right hand": strength, prosperity; Gen. 35:16-18). He was his father's favorite, especially after the loss of Joseph, carried off as a slave into Egypt. …
EPHRATAH. - Appellation of Bethlehem (v.), which after the time of el-'Amarna (15th century B.C.) was part of the territory of E. with Kiriath-jearim and Beth-gader and was colonized by the Ephrathite clan, whence it was named E. In Gen. 35:16 and Ruth 4:11 it is called simply E.; in Gen. 35:19 and 48:7: "E. which is Bethlehem." In Mic. 5:2 (cf. Mt. 2:6) the birthplace of the Messiah is called Bethlehem of E.
35:19
In the Bible B. is named for the first time in connection with the death of Rachel (Gen. 35, 19; 48, 7), but even here it is a question of Ephrata whose identification with B. is considered by many to be a gloss. …
EPHRATAH. - Appellation of Bethlehem (v.), which after the time of el-'Amarna (15th century B.C.) was part of the territory of E. with Kiriath-jearim and Beth-gader and was colonized by the Ephrathite clan, whence it was named E. In Gen. 35:16 and Ruth 4:11 it is called simply E.; in Gen. 35:19 and 48:7: "E. which is Bethlehem." In Mic. 5:2 (cf. Mt. 2:6) the birthplace of the Messiah is called Bethlehem of E.
… R. dies giving birth to her second-born, Benjamin (v.), during the journey between Bethel and Ephrath, that is, in the vicinity of Ramah (cf. 1 Sam. 10, 2; Jer. 31, 15) and not at Bethlehem, as the current text has it following a very ancient gloss (Gen. 35, 19). This gloss, together with the tradition of a tomb near Bethlehem, led the Evangelist to apply to the massacre of the Innocents the poignant verse of Jeremiah (Mt. 2, 18). Angelo Penna
35:20
… 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. …
35:22
The law against consanguineous marriages explains the horror of incestuous relations (cf. Gen. 19:30-37; 35:22; 49:4; Lev. 20:11 ff.; Deut. 27:20, 22 f.; Ex. 22:11). The holiness of marriage, with evident allusion to the primitive monogamous form, stands out from the constant use in the …
Simeon (Heb. Šim'ôn; Gr. Symzōn)
SIMEON (Heb. Šim'ôn; Gr. Symzōn). - Second son of Jacob (v.) and Leah (Gen. 29:33; 35:22; 48:5), from whom one of the tribes of Israel took its name. …
35:23
… Of Z. as a person very little is said; he was the sixth son of Leah (Gen. 30:20; 35:23), and he was the father of Sered, Elon and Jahleel (ibid. 46:15).
35:25
DAN. - 1. Fifth son of Jacob and first of Bilhah, Rachel's maidservant (Gen. 30:6; 35:25). At his birth Rachel, playing on the term dan "he judged," exclaims: "The Lord has vindicated me." The Bible narrates nothing else about him. His descendants (Gen. 46:23) were the Hushim. …
35:27
Hebron (Hebrew: Hebrōn «Union, league»; Septuagint: Χέβρων)
… St. Jerome (Onomasticon, 84, 10) had instead seen in the name an allusion to the four patriarchs buried in H. The name H. is already mentioned in Gen. 23:2; 35:27, and in Josh. 20:7. At present it is called el-Halil ("the friend," understood of God) because of the appellation given to Abraham already in antiquity, as in Jubilees, 19:9.
I. died in Hebron at the age of 180 years, and was buried by his two sons Esau and Jacob in his father's tomb, in the cave of Machpelah near Mamre (Gen. 35, 27 ff.; cf. 49, 31). The most important event in the life of I. is the sacrifice
… The phrase that M. is "opposite" Hebron (ibid. 25:9; 49:30) and the designation "M. civitatem Arbe" (ibid. 35:27) led some to believe that M. was located at Hebron; however, tradition has always placed it further north.
… Philistines (Gen. 26:6-11). She suggested and directed her beloved Jacob to obtain his father's blessing by stealth, and then, removing him from Esau's anger, sent him to Haran to Laban his brother (ibid. 27). She probably did not see Jacob's return (cf. ibid. 35:27); she was buried at Hebron in the family tomb (ibid. 49:31).
35:28
… Francesco of Assisi (Venturi, V, p. 139, fig. 113). At Nola in the basilica of S. Felice there was also depicted the episode of the Philistines who stop up the wells of water for I. (St. Paulinus, Carm. 27, vv. 618-619). Finally the death and burial of I. (Gen. 35:28-29) are depicted in the Genesis of Vienna (fol. 14, 27), (W. von Hartel and Wickhoff, Die Wiener Genesis, Vienna 1895, fol. 14, 27). Enrico Josi
35:29
… At their death all men descend to the f. (Gen. 37:35; 42:38; 44:29, 31; Num. 16:30, 33; etc.) where they "are gathered to their fathers" (Gen. 25:8, 17; 35:29; 49:29, 33). All the dead are under the dominion of the f. (Os. 13:14; Ps. 15:10; 48:16; 88:49; Prov. 5:5; 23:14), which lies beneath the ocean (Job 26:5) and swallows all without …
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.