Abrahams seruant adiured and sent by him into Mesopotamia, to seke a wife for Isaac, 12. prayeth to God for a signe, findeth Rebecca, 34. and demanding her for this purpose, 50. with her parents, 58. and her owne consent, she goeth with him, 67. is maried to Isaac: who therby is comforted for the death of his mother.
1Now Abraham was old, and advanced in age; and the Lord had blessed him in all things.Ma Abramo era vecchio, e d'età avanzata: e il Signore lo avea benedetto in tutte le cose.AND Abraham was old, and of manie dayes: and our Lord had blessed him in al things.Erat autem Abraham senex, dierumque multorum: et Dominus in cunctis benedixerat ei. 2And he said to the elder servant of his house, who was ruler over all he had: Put thy hand under my thigh,E disse al più antico servo di casa sua, che avea il governo di tutto il suo: Metti la tua mano sotto la mia coscia:And he said to the elder seruant of his house, which was ruler ouer al that he had: Put thy hand vnder my thighe,Dixitque ad servum seniorem domus suæ, qui præerat omnibus quæ habebat: Pone manum tuam subter femur meum, 3That I may make thee swear by the Lord, the God of heaven and earth, that thou take not a wife for my son, of the daughters of the Chanaanites, among whom I dwell:Perché io vo', che tu giuri pel Signore Dio del cielo e della terra, che tu non darai in moglie al mio figliuolo nissuna delle figlie dei Chananei, tra' quali io abito.that I may adiure thee by our Lord, God of heauen and earth, that thou take not a wife for my sonne, of the daughters of the Cananites, among whom I dwel: but that thou goe vnto myneut adjurem te per Dominum Deum cæli et terræ, ut non accipias uxorem filio meo de filiabus Chananæorum, inter quos habito: 4But that thou go to my own country and kindred, and take a wife from thence for my son Isaac.Ma anderai nella terra de' miei parenti, e di là menerai una moglie al figliuolo mio Isacco.owne countrie and kindred, and thence take a wife for my sonne Isaac.sed ad terram et cognationem meam proficiscaris et inde accipias uxorem filio meo Isaac. 5The servant answered: If the woman will not come with me into this land, must I bring thy son back again to the place from whence thou camest out?Rispose il servo: Se la donna non vorrà venir meco in questo paese, debbo io forse ricondurre il tuo figliuolo al luogo, donde venisti tu?The seruant answered: If the woman wil not come with me into this land, whether must I bring thy sonne backe againe to the place, from whence thou didest come forth?Respondit servus: Si noluerit mulier venire mecum in terram hanc, numquid reducere debeo filium tuum ad locum, de quo egressus es ? 6And Abraham said: Beware thou never bring my son back again thither.E Abramo disse: Guardati dal ricondurre giammai colà il mio figliuolo.And Abraham said: Beware thou neuer bring my sonne backe againe thither.Dixitque Abraham: Cave nequando reducas filium meum illuc.
7The Lord God of heaven, who took me out of my father’s house, and out of my native country, who spoke to me, and swore to me, saying: To thy seed will I give this land: he will send his angel before thee, and thou shalt take from thence a wife for my son.Il Signore Dio del cielo, il quale mi trasse dalla casa del padre mio, e dalla terra, ove io nacqui, il quale mi parlò, e mi giurò, dicendo: Al seme tuo darò questa terra: egli manderà il suo Angelo innanzi a te, e tu menerai di là una moglie al figlio mio.Our Lord God of heauen, which tooke me out of my fathers house, and out of my natiue countrie, which spake to me, and sware to me, saying: To thy sede wil I geue this land: he shal send his angel before thee, and thou shalt take from thence a wife for my sonne:Dominus Deus cæli, qui tulit me de domo patris mei, et de terra nativitatis meæ, qui locutus est mihi, et juravit mihi, dicens: Semini tuo dabo terram hanc: ipse mittet angelum suum coram te, et accipies inde uxorem filio meo: 8But if the woman will not follow thee, thou shalt not be bound by the oath: only bring not my son back thither again.Se poi non volesse seguirti la donna, sarai sciolto dal giuramento; purché tu non riconduca il mio figliuolo colà.but if the woman wil not folow thee, thou shalt not be bound by the oath: only bring not my sonne thither againe.sin autem mulier noluerit sequi te, non teneberis juramento: filium meum tantum ne reducas illuc. 9The servant, therefore, put his hand under the thigh of Abraham, his lord, and swore to him upon his word.Pose adunque il servo la mano sotto la coscia d'Abramo suo padrone, e giurò a lui di fare quello che era stato detto.The seruant therfore put his hand vnder the thigh of Abraham his lord, and sware to him vpon this worde.Posuit ergo servus manum sub femore Abraham domini sui, et juravit illi super sermone hoc. 10And he took ten camels of his master’s herd, and departed, carrying something of all his goods with him, and he set forward and went on to Mesopotamia, to the city of Nachor.E prese dieci cammelli dalle mandre del suo padrone, e si partì, portando seco di tutti i beni di lui, e s'inviò a dirittura nella Mesopotamia alla città di Nachor.And he tooke tenne camels of his lords heard, and departed, of al his goods carying something with him, and setting forward went on into Mesopotamia to the citie of Nachor.Tulitque decem camelos de grege domini sui, et abiit, ex omnibus bonis ejus portans secum, profectusque perrexit in Mesopotamiam ad urbem Nachor.
11And when he had made the camels lie down without the town, near a well of water, in the evening, at the time when women are wont to come out to draw water, he said:E fatti posare i cammelli fuori della città vicino ad un pozzo d'acqua la sera, nel tempo in cui soglion le donne uscire ad attinger acqua, disse:And when he had made the camels lye downe without the towne beside a wel of water at euen, at the time when wemen are wont to come forth to drawe water, he said:Cumque camelos fecisset accumbere extra oppidum juxta puteum aquæ vespere, tempore quo solent mulieres egredi ad hauriendam aquam, dixit: 12O Lord, the God of my master, Abraham, meet me today, I beseech thee, and shew kindness to my master, Abraham.Signore Dio del mio signore Abramo, dammi, ti prego, quest'oggi felice incontro, e sii propizio al mio padrone Abramo.O Lord God of my lord Abraham, mete me to day, I beseech thee, and doe mercifully with my maister Abraham.Domine Deus domini mei Abraham, occurre, obsecro, mihi hodie, et fac misericordiam cum domino meo Abraham. 13Behold, I stand nigh the spring of water, and the daughters of the inhabitants of this city will come out to draw water:Ecco che io sto vicino a questa fontana di acqua, e le figlie degli abitanti di questa città usciranno ad attinger l'acqua.Behold I stand nigh to the fountaine of water, and the daughters of the inhabiters of this citie, wil come forth to drawe water.Ecce ego sto prope fontem aquæ, et filiæ habitatorum hujus civitatis egredientur ad hauriendam aquam. 14Now, therefore, the maid to whom I shall say: Let down thy pitcher that I may drink: and she shall answer, Drink, and I will give thy camels drink also: let it be the same whom thou hast provided for thy servant Isaac: and by this, I shall understand that thou hast shewn kindness to my master.La fanciulla adunque a cui io dirò: Porgi la tua idria, affinché io possa bere: e la quale mi risponderà: Bevi, e anzi abbevererò anche i tuoi cammelli: questa sarà quella che tu hai preparata ad Isacco tuo servo: e da questo comprenderò, che tu sei stato propizio al mio padrone.Therfore the maid, to whom I shal say: Bowe downe thy tankard that I may drinke: and she shal answere, Drinke, yea to thy camels also wil I geue drinke: she it is, whom thou hast prouided for thy seruant Isaac: and by this I shal vnderstand, that thou hast delt mercifully with my maister.Igitur puella, cui ego dixero: Inclina hydriam tuam ut bibam: et illa responderit: Bibe, quin et camelis tuis dabo potum: ipsa est quam præparasti servo tuo Isaac: et per hoc intelligam quod feceris misericordiam cum domino meo.
15He had not yet ended these words within himself, and behold Rebecca came out, the daughter of Bathuel, son of Melcha, wife to Nachor the brother of Abraham, having a pitcher on her shoulder:Non avea egli finito di dire dentro di se queste parole, quand'ecco uscì fuora Rebecca figliuola di Bathuele figliuolo di Melcha moglie di Nachor fratello di Abramo, la quale avea un'idria sulla spalla:Neyther had he yet ended these wordes within him selfe, & behold Rebecca came forth, the daughter of Bathuel, the sonne of Melcha wife to Nachor the brother of Abraham, hauing a tankard on her shoulder:Necdum intra se verba compleverat, et ecce Rebecca egrediebatur, filia Bathuel, filii Melchæ uxoris Nachor fratris Abraham, habens hydriam in scapula sua: 16An exceeding comely maid, and a most beautiful virgin, and not known to man: and she went down to the spring, and filled her pitcher, and was coming back.Fanciulla sommamente avvenente, e vergine bellissima, e non conosciuta da uomo: ella era venuta alla fontana, e avea empiuta l'idria, e se n'andava.a passing comely maide, & most beautiful virgin, & not knowen to man: and she was gone downe to the fountaine, and had filled her tankard, and came backe.puella decora nimis, virgoque pulcherrima, et incognita viro: descenderat autem ad fontem, et impleverat hydriam, ac revertebatur. 17And the servant ran to meet her, and said: Give me a little water to drink of thy pitcher.E il servo le andò incontro, e disse: Dammi un pocolino di acqua a bere della tua idria.And the seruant ranne to mete her, and said: Geue me a little water to drinke of thy tankard.Occurritque ei servus, et ait: Pauxillum aquæ mihi ad bibendum præbe de hydria tua. 18And she answered: Drink, my lord. And quickly she let down the pitcher upon her arm, and gave him drink.Ed ella rispose: Bevi, signor mio. E prestamente si prese l'idria sul suo braccio, e diegli da bere.Who answered: Drinke my lord. And quickly she let downe the tankard vpon her arme, and gaue him drinke.Quæ respondit: Bibe, domine mi: celeriterque deposuit hydriam super ulnam suam, et dedit ei potum. 19And when he had drunk, she said: I will draw water for thy camels also, till they all drink.E quando egli ebbe bevuto, ella soggiunse: Io attignerò pure acqua pe' tuoi cammelli, finché tutti abbian bevuto.And when he had druncke, she added: but for thy camels also I wil drawe water, til al doe drinke.Cumque ille bibisset, adjecit: Quin et camelis tuis hauriam aquam, donec cuncti bibant. 20And pouring out the pitcher into the troughs, she ran back to the well to draw water; and having drawn, she gave to all the camels.E versata l'idria ne' canali, corse di bel nuovo al pozzo ad attigner acqua: e attintala ne diede a tutti i cammelli.And powring out the tankard into the troughes, she ranne backe to the wel to drawe water: and being drawen gaue it to al the camels.Effundensque hydriam in canalibus, recurrit ad puteum ut hauriret aquam: et haustam omnibus camelis dedit.
21But he musing, beheld her with silence, desirous to know whether the Lord had made his journey prosperous or not.Ma egli si stava a contemplarla in silenzio, volendo sapere, se il Signore avesse, o no felicitato il suo viaggio.But he musing beheld her with silence, desirous to know whether our Lord had made his iourney prosperous, or not.Ipse autem contemplabatur eam tacitus, scire volens utrum prosperum iter suum fecisset Dominus, an non. 22And after that the camels had drunk, the man took out golden earrings, weighing two sicles; and as many bracelets, of ten sicles weight.E dopo che ebber bevuto i cammelli, egli tirò fuori due orecchini d'oro, che pesavano due sicli, e due braccialetti, che pesavano dieci sicli.And after that the camels had drunck, the man plucked forth golden earelettes, weying two sicles: and as manie braceletts of tenne sicles weight.Postquam autem biberunt cameli, protulit vir inaures aureas, appendentes siclos duos, et armillas totidem pondo siclorum decem. 23And he said to her: Whose daughter art thou? tell me: is there any place in thy father’s house to lodge?E dissele: Dimmi, di chi sei figliuola? v'ha egli luogo in casa del padre tuo da albergarvi?And he said to her: whose daughter art thou? shew me: is there anie place in thy fathers house to lodge?Dixitque ad eam: Cujus es filia ? indica mihi, est in domo patris tui locus ad manendum ? 24And she answered: I am the daughter of Bathuel, the son of Melcha, whom she bore to Nachor.Ella rispose: Sono figliuola di Bathuele, figliuolo di Melcha, partorito da questa a Nachor.Who answered: I am the daughter of Bathuel, the sonne of Melcha, whom she bare to Nachor.Quæ respondit: Filia sum Bathuelis, filii Melchæ, quem peperit ipsi Nachor. 25And she said, moreover, to him: We have good store of both straw and hay, and a large place to lodge in.E soggiunse: Di paglia e di fieno ne abbiam moltissimo in casa, e spazio grande da dare albergo.And she added, saying: Of strawe also and hay we haue good store, and a large place to lodge in.Et addidit, dicens: Palearum quoque et fœni plurimum est apud nos, et locus spatiosus ad manendum. 26The man bowed himself down, and adored the Lord,L'uomo allor s'inchinò, e adorò il Signore,The man bowed him selfe, and adored our Lord,Inclinavit se homo, et adoravit Dominum, 27Saying: Blessed be the Lord God of my master Abraham, who hath not taken away his mercy and truth from my master, and hath brought me the straight way into the house of my master’s brother.Dicendo: Benedetto il Signore Dio del padron mio Abramo, il quale non ha mancato di essere misericordioso, e verace col mio padrone, e per diritta via mi ha condotto alla casa del fratello del mio padrone.saying: Blessed be the Lord God of my lord Abraham, that hath not taken away his mercie & truth from my lord, and hath brought me the streight way into the house of my lords brother.dicens: Benedictus Dominus Deus domini mei Abraham, qui non abstulit misericordiam et veritatem suam a domino meo, et recto itinere me perduxit in domum fratris domini mei.
28Then the maid ran, and told in her mother’s house all that she had heard.Corse adunque la fanciulla, e raccontò a casa di sua madre tutte le cose, che aveva udite.The maide therfore ranne, and reported into her mothers house al things that she had heard.Cucurrit itaque puella, et nuntiavit in domum matris suæ omnia quæ audierat. 29And Rebecca had a brother, named Laban, who went out in haste to the man, to the well.Or Rebecca avea un fratello chiamato Laban, il quale andò in fretta a trovar l'uomo, dov'era la fontana.And Rebecca had a brother named Laban, who in al haist went forth to the man, where the fountaine was.Habebat autem Rebecca fratrem nomine Laban, qui festinus egressus est ad hominem, ubi erat fons. 30And when he had seen the earrings and bracelets in his sister’s hands, and had heard all that she related, saying, Thus and thus the man spoke to me: he came to the man who stood by the camels, and near to the spring of water,Conciossiaché egli avea veduti gli orecchini, e i braccialetti nelle mani di sua sorella, e avea udite le parole di lei, che riferiva: Quell'uomo mi ha detto queste cose: ed egli trovò l'uomo, che si stava presso a' cammelli, e vicino alla fontana.And when he had seene the eareletts and braceletts in his sisters hands, and had heard al her words reporting: These words spake the man vnto me: he came to the man which stoode beside the camels, and nighe to the fountaine of water:Cumque vidisset inaures et armillas in manibus sororis suæ, et audisset cuncta verba referentis: Hæc locutus est mihi homo: venit ad virum qui stabat juxta camelos, et prope fontem aquæ: 31And said to him: Come in, thou blessed of the Lord; why standest thou without? I have prepared the house, and a place for the camels.E dissegli: Vieni dentro, uom benedetto dal Signore: perché stai fuora? ho preparata la casa, e un luogo pei cammelli.and said to him: Come in, thou blessed of our Lord: Why standest thou without? I haue prepared the house, and a place for the camels.dixitque ad eum: Ingredere, benedicte Domini: cur foris stas ? præparavi domum, et locum camelis. 32And he brought him into his lodging; and he unharnessed the camels, and gave straw and hay, and water to wash his feet, and the feet of the men that were come with him.E lo introdusse nell'ospizio; e scaricò i cammelli, e diede loro la paglia, e il fieno, e portò acqua per lavare i piedi a lui, e agli uomini, che eran venuti con lui.And he brought him in into his lodging: and he vnharnessed the camels, and gaue strawe and hay, and water to wash his feet, and of the men that were come with him.Et introduxit eum in hospitium: ac destravit camelos, deditque paleas et fœnum, et aquam ad lavandos pedes ejus, et virorum qui venerant cum eo.
33And bread was set before him. But he said: I will not eat, till I tell my message. He answered him: Speak.E fugli posto davanti del pane. Ma egli disse: Non mangerò, fino a tanto che io non abbia esposta la mia ambasciata. Ed egli rispose: Parla.And bread was set before him. Who said: I wil not eate, til I speake my message. He answered him: Speake.Et appositus est in conspectu ejus panis. Qui ait: Non comedam, donec loquar sermones meos. Respondit ei: Loquere. 34And he said: I am the servant of Abraham:E quegli: Sono, disse, servo di Abramo:And he said: I am the seruant of Abraham:At ille: Servus, inquit, Abraham sum: 35And the Lord hath blessed my master wonderfully, and he is become great: and he hath given him sheep and oxen, silver and gold, men servants and women servants, camels and asses.E il Signore ha benedetto grandemente il mio padrone, e lo ha fatto grande: e gli ha dato pecore e bovi, argento, e oro, schiavi, e schiave, e cammelli, e asini.and our Lord hath blessed my lord wonderfully, and he is magnified: and he hath geuen him sheepe, and oxen, siluer and gold, men seruants and wemen seruants, camels, and asses.et Dominus benedixit domino meo valde, magnificatusque est: et dedit ei oves et boves, argentum et aurum, servos et ancillas, camelos et asinos. 36And Sara, my master’s wife, hath borne my master a son in her old age, and he hath given him all that he had.E Sara, moglie del mio padrone ha partorito in sua vecchiaia al mio padrone un figliuolo, cui egli ha dato tutto il suo.And Sara my lordes wife hath borne my lord a sonne in her old age, and he hath •euen him al things that he had.Et peperit Sara uxor domini mei filium domino meo in senectute sua, deditque illi omnia quæ habuerat. 37And my master made me swear, saying: Thou shalt not take a wife for my son of the Chanaanites, in whose land I dwell:E il mio padrone mi ha fatto giurare dicendo: Non prenderai moglie pel mio figlio nissuna delle figlie dei Chananei, nella terra de' quali io dimoro.And my lord adiured me saying: Thou shalt not take a wife for my sonne of the Chananites, in whose land I dwel:Et adjuravit me dominus meus, dicens: Non accipies uxorem filio meo de filiabus Chananæorum, in quorum terra habito: 38But thou shalt go to my father’s house, and shalt take a wife of my own kindred for my son:Ma anderai alla casa del padre mio, e della mia parentela prenderai moglie al mio figliuolo.but thou shalt goe to my fathers house, and of mine owne kinred shalt thou take a wife for my sonne:sed ad domum patris mei perges, et de cognatione mea accipies uxorem filio meo. 39But I answered my master: What if the woman will not come with me?Ed io risposi al mio padrone: E se la donna non vorrà venir meco?but I answered my Lord: What if the woman wil not come with me?Ego vero respondi domino meo: Quid si noluerit venire mecum mulier ?
40The Lord, said he, in whose sight I walk, will send his angel with thee, and will direct thy way: and thou shalt take a wife for my son of my own kindred, and of my father’s house.Il Signore, mi rispose egli, nel cospetto di cui io cammino, manderà l'Angelo suo con te, e prospererà il tuo viaggio: e prenderai al mio figlio una moglie di mia parentela e della casa del padre mio.Our Lord, saith he, in whose sight I walke, wil send his angel with thee, and wil direct thy way: and thou shalt take a wife for my sonne of myne owne kinred, and of my fathers house.Dominus, ait, in cujus conspectu ambulo, mittet angelum suum tecum, et diriget viam tuam: accipiesque uxorem filio meo de cognatione mea, et de domo patris mei. 41But thou shalt be clear from my curse, when thou shalt come to my kindred, if they will not give thee one.Sarai esente dalla mia maledizione, quando sarai arrivato a casa de' miei parenti, ed ei non vorranno dartela.Thou shalt be innocent from my curse, when thou shalt come to my kinne, and they wil not geue her thee.Innocens eris a maledictione mea, cum veneris ad propinquos meos, et non dederint tibi. 42And I came today to the well of water, and said: O Lord God of my master, Abraham, if thou hast prospered my way, wherein I now walk,Sono adunque quest'oggi arrivato alla fontana, e ho detto: Signore Dio del mio padrone Abramo, se tu mi hai indirizzato pella strada, in cui io ora cammino,I came therfore to day to the wel of water, and said: O Lord God of my lord Abraham, if thou hast directed my way, wherin I now walke,Veni ergo hodie ad fontem aquæ, et dixi: Domine Deus domini mei Abraham, si direxisti viam meam, in qua nunc ambulo, 43Behold, I stand by the well of water, and the virgin, that shall come out to draw water, who shall hear me say: Give me a little water to drink of thy pitcher:Ecco che io mi sto presso questa fontana d'acqua, e la fanciulla, che uscirà fuora ad attigner acqua, ed a cui dirò: Dammi un po' d'acqua da bere della tua idria:behold I stand besides the wel of water, and the virgin, that shal come forth to drawe water, when she shal heare me say: Geue me a litle water to drinke of thy tankard:ecce sto juxta fontem aquæ, et virgo, quæ egredietur ad hauriendam aquam, audierit a me: Da mihi pauxillum aquæ ad bibendum ex hydria tua: 44And shall say to me: Both drink thou, and I will also draw for thy camels: let the same be the woman, whom the Lord hath prepared for my master’s son.Ed ella mi dirà: Bevi pur tu; io ne attignerò anche pe' tuoi cammelli: questa è la donna destinata dal Signore al figliuolo del mio padrone.and she shal say to me: Drinke both thou and for thy camels I wil drawe also: that is the woman, which our Lord hath prepared for my maisters sonne.et dixerit mihi: Et tu bibe, et camelis tuis hauriam: ipsa est mulier, quam præparavit Dominus filio domini mei.
45And whilst I pondered these things secretly with myself, Rebecca appeared, coming with a pitcher, which she carried on her shoulder: and she went down to the well and drew water. And I said to her: Give me a little to drink.E mentre io queste cose ruminava in silenzio dentro di me, comparve Rebecca, che veniva portando la sua idria sopra la spalla: e scese alla fonte, e attinse l'acqua. E io le dissi: Dammi un pochettino da bere.And whilest I pondered these things secretly with my selfe, Rebecca appeared comming with a tankard, which she caried vpon her shoulder: and she went downe to the fountaine, & drew water. And I said to her: Geue me a litle to drinke.Dumque hæc tacitus mecum volverem, apparuit Rebecca veniens cum hydria, quam portabat in scapula: descenditque ad fontem, et hausit aquam. Et aio ad eam: Da mihi paululum bibere. 46And she speedily let down the pitcher from her shoulder, and said to me: Both drink thou, and to thy camels I will give drink. I drank, and she watered the camels.Ed ella tosto si tolse dall'omero l'idria, e mi disse: E bevi tu; e a' tuoi cammelli darò da bere. Io bevvi, ed ella abbeverò i cammelli.Who spedelie let downe the tankard from her shoulder, and said to me: Drinke both thou, and to thy camels I wil geue drinke. I dranke, and she watered the cammels.Quæ festinans deposuit hydriam de humero, et dixit mihi: Et tu bibe, et camelis tuis tribuam potum. Bibi, et adaquavit camelos. 47And I asked her, and said: Whose daughter art thou? And she answered: I am the daughter of Bathuel, the son of Nachor, whom Melcha bore to him. So I put earrings on her to adorn her face, and I put bracelets on her hands.E la interrogai, e dissi: Di chi sei tu figliuola? Ed ella rispose: Son figliuola di Bathuele, figliuolo di Nachor, e Melcha. Le diedi allora gli orecchini da attaccarseli per ornare il suo volto, e i braccialetti per le sue mani.And I asked her, and said: Whose daughter art thou? who answered: I am the daughter of Bathuel, the sonne of Nachor, whom Melcha bare him. I hoong therfore earelettes to adorne her face, and I put braceletts vpon her hands.Interrogavique eam, et dixi: Cujus es filia ? Quæ respondit: Filia Bathuelis sum, filii Nachor, quem peperit ei Melcha. Suspendi itaque inaures ad ornandam faciem ejus, et armillas posui in manibus ejus. 48And falling down, I adored the Lord, blessing the Lord God of my master, Abraham, who hath brought me the straight way to take the daughter of my master’s brother for his son.E mi chinai, e adorai il Signore, benedicendo il Signore Dio del mio padrone Abramo, il quale per diritta via mi ha condotto a prendere pel suo figliuolo la figlia del fratello del mio padrone.And prostrate I adored our Lord, blessing the Lord God of my lord Abraham, who hath brought me the straight way to take the daughter of my lords brother for his sonne.Pronusque adoravi Dominum, benedicens Domino Deo domini mei Abraham, qui perduxit me recto itinere, ut sumerem filiam fratris domini mei filio ejus.
49Wherefore, if you do according to mercy and truth with my master, tell me: but if it please you otherwise, tell me that also, that I may go to the right hand, or to the left.Per la qual cosa se voi vi portate con bontà e lealtà verso il mio padrone, ditemelo: che se pensate altrimenti, ditemi anche questo, affinché io a destra, o a sinistra mi volga.Wherfore if you doe according to mercie and truth with my lord, shew me: but if it please you otherwise, that also tel me, that I may goe to the right hand, or to the left.Quam ob rem si facitis misericordiam et veritatem cum domino meo, indicate mihi: sin autem aliud placet, et hoc dicite mihi, ut vadam ad dextram, sive ad sinistram. 50And Laban and Bathuel answered: The word hath proceeded from the Lord: we cannot speak any other thing to thee but his pleasure.Ma Laban, e Bathuel risposero: Il Signore ha parlato: non possiam dire a te fuori che quello che a lui piace.And Laban and Bathuel answered: From our Lord the word hath proceded: we can not speake any other thing with thee besides his pleasure.Responderuntque Laban et Bathuel: A Domino egressus est sermo: non possumus extra placitum ejus quidquam aliud loqui tecum. 51Behold, Rebecca is before thee, take her and go thy way, and let her be the wife of thy master’s son, as the Lord hath spoken.Ecco davanti a te Rebecca, prendila, e parti, ed ella sia moglie del figliuolo del tuo padrone, secondo la parola del Signore.Behold Rebecca is before thee, take her and goe thy waies, and let her be the wife of thy lords sonne, as our Lord hath spoken.En Rebecca coram te est, tolle eam, et proficiscere, et sit uxor filii domini tui, sicut locutus est Dominus. 52Which when Abraham’s servant heard, falling down to the ground, he adored the Lord.La qual cosa udita avendo il servo di Abramo, prostrato per terra adorò il Signore.Which when Abrahams seruant heard, falling downe he adored our Lord to the grounde.Quod cum audisset puer Abraham, procidens adoravit in terram Dominum. 53And bringing forth vessels of silver and gold, and garments, he gave them to Rebecca, for a present. He offered gifts also to her brothers, and to her mother.E tratti fuora vasi d'argento e d'oro, e vestimenti, li diede a Rebecca in donativo, e fece anche de' presenti a' fratelli di lei, e alla madre.And taking forth vessel of siluer, and gold, and garments, gaue them to Rebecca for a present. To her brothers also, and to her mother he offred giftes.Prolatisque vasis argenteis, et aureis, ac vestibus, dedit ea Rebecca pro munere: fratribus quoque ejus et matri dona obtulit.
54And a banquet was made, and they ate and drank together, and lodged there. And in the morning, the servant arose, and said: Let me depart, that I may go to my master.E cominciato il convito, stettero ivi mangiando e bevendo. La mattina levatosi il servo disse: Lasciatemi andare a ritrovare il mio padrone.A banket was made, and eating and drinking togeather they lodged there. And in the morning, the seruant arose, and said: Dismisse me, that I may goe to my lord.Inito convivio, vescentes pariter et bibentes manserunt ibi. Surgens autem mane, locutus est puer: Dimitte me, ut vadam ad dominum meum. 55And her brother and mother answered: Let the maid stay, at least, ten days with us, and afterwards she shall depart.Risposero i fratelli, e la madre: Rimanga la fanciulla almeno dieci giorni con noi, e poi partirà.And her brother, and mother answered: Let the maide tarie at the least tenne days with vs, and after she shal depart.Responderuntque fratres ejus et mater: Maneat puella saltem decem dies apud nos, et postea proficiscetur. 56Stay me not, said he, because the Lord hath prospered my way: send me away, that I may go to my master.Non vogliate, diss'egli, ritenermi, dappoiché il Signore ha prosperato il mio viaggio: lasciate, ch'io me ne vada al mio padrone.Stay me not, said he, because our Lord hath directed my way: dismisse me that I may goe on to my lord.Nolite, ait, me retinere, quia Dominus direxit viam meam: dimittite me ut pergam ad dominum meum. 57And they said: Let us call the maid, and ask her will.Ed ei dissero: Chiamiamo la fanciulla, e sentiamo qual sia il suo volere.And they said: Let vs cal the maid, and aske her wil.Et dixerunt: Vocemus puellam, et quæramus ipsius voluntatem. 58And they called her, and when she was come, they asked: Wilt thou go with this man? She said: I will go.Chiamata venne, e le domandarono: Vuoi tu andar con quest'uomo? Ed ella disse: Anderò;And being called, when she was come, they asked: Wilt thou goe with this man? who said: I wil goe.Cumque vocata venisset, sciscitati sunt: Vis ire cum homine isto ? Quæ ait: Vadam. 59So they sent her away, and her nurse, and Abraham’s servant, and his company.Lasciaron adunque, che ella partisse insieme colla sua balia, e il servo di Abramo, e i suoi compagni,They dismissed her therfore, and her nurce, and Abrahams seruant, and his companie,Dimiserunt ergo eam, et nutricem illius, servumque Abraham, et comites ejus, 60Wishing prosperity to their sister, and saying: Thou art our sister, mayst thou increase to thousands of thousands; and may thy seed possess the gates of their enemies.Facendo voti per la loro sorella, e dicendo: Sorella nostra, possi tu crescere in migliaia di generazioni, e i tuoi posteri s'impadroniscano delle porte de' suoi nemici.wishing prosperitie to their sister, and saying: Thou art our sister, encrease thou into thousand thousands, and thy seed possesse the gates of their enemiesimprecantes prospera sorori suæ, atque dicentes: Soror nostra es, crescas in mille millia, et possideat semen tuum portas inimicorum suorum.
61So Rebecca and her maids, being set upon camels, followed the man: who with speed returned to his master.Rebecca adunque, e le sue serve, salite su cammelli, andarono con quell'uomo: il quale con tutta celerità se ne tornava al suo padrone.Therfore Rebecca, and her maides being set vpon camels, folowed the man: who with speed returned vnto his lord; andIgitur Rebecca et puellæ illius, ascensis camelis, secutæ sunt virum: qui festinus revertebatur ad dominum suum. 62At the same time, Isaac was walking along the way to the well which is called Of the living and the seeing: for he dwelt in the south country:In quel tempo stesso Isacco passeggiava per la strada, che conduce al pozzo, che si noma di lui che vive e vede: imperocché egli abitava nella terra di mezzodì:the same time Isaac walked along the way, that leadeth to the wel of the Liuing and the seing, so called: for he dwelt in the south countrie;Eo autem tempore deambulabat Isaac per viam quæ ducit ad puteum, cujus nomen est Viventis et videntis: habitabat enim in terra australi: 63And he was gone forth to meditate in the field, the day being now well spent: and when he had lifted up his eyes, he saw camels coming afar off.Ed era uscito alla campagna per meditare sul far della sera: e alzati gli occhi, vide da lungi venir i cammelli.and he was gone forth to meditate in the field, the day nowe being wel spent: and when he had cast vp his eyes, he saw camels coming a farre of.et egressus fuerat ad meditandum in agro, inclinata jam die: cumque elevasset oculos, vidit camelos venientes procul. 64Rebecca also, when she saw Isaac, lighted off the camel,Rebecca eziandio, veduto Isacco, scese dal cammello,Rebecca also, when she saw Isaac, lighted of the camel,Rebecca quoque, conspecto Isaac, descendit de camelo, 65And said to the servant: Who is that man who cometh towards us along the field? And he said to her: That man is my master. But she quickly took her cloak, and covered herself.E disse al servo: Chi è quell'uomo, che viene pel campo incontro a noi? Ed egli disse: Quegli è il mio padrone. Ed ella tosto preso il velo si coprì.and said to the seruant: Who is that man which cometh towards vs along the field? And he said to her. The same is my lord. But she quickly taking her cloake, couered her selfe.et ait ad puerum: Quis est ille homo qui venit per agrum in occursum nobis ? Dixitque ei: Ipse est dominus meus. At illa tollens cito pallium, operuit se. 66And the servant told Isaac all that he had done.E il servo raccontò ad Isacco tutto quello che avea fatto.And the seruant told Isaac al things that he hed done.Servus autem cuncta, quæ gesserat, narravit Isaac.
67Who brought her into the tent of Sara his mother, and took her to wife: and he loved her so much, that it moderated the sorrow which was occasioned by his mother’s death.Ed egli menolla dentro il padiglione di Sara sua madre, e la prese per moglie: e l'amor che ebbe per lei fu tale, che temperò il dolore, che risentiva per la morte della madre.Who brought her into the tent of Sara his mother, and tooke her to wife: and he loued her so much, that it did moderate the sorrowe, which was chanced of his mothers death.Qui introduxit eam in tabernaculum Saræ matris suæ, et accepit eam uxorem: et in tantum dilexit eam, ut dolorem, qui ex morte matris ejus acciderat, temperaret.
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Year of the World 2148, Year before Christ 1856.
Haydock
Servant. Eliezer, or Damascus, whom he had once intended for his heir, Genesis 15:2. (Haydock)
Bonfrere
Under, etc. either to shew their subjection, (Sa.) or their faith in Christ, who should be born of Abraham, (St. Jerome, ep. 140) or to testify that their oath shall be no less binding than the covenant of circumcision. For this last reason, the Jews still observe the custom of sitting upon the hand of the person who takes an oath. (Menochius) See Genesis 47:29, where Jacob imitates the action of his grand-father. These two patriarchs, progenitors of Christ, are the only ones in Scripture whom we find practising it; whence St. Augustine and St. Ambrose conclude, that it had a reference to the mysterious birth of our Redeemer. (Bonfrere.)
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Menochius
Country. Haran, where Abraham had dwelt with Thare, etc. There Nachor's family still resided, and had more respect for the true God than the Chanaanites, (Haydock) though they gave way to some sort of idolatry. (Menochius)
Haydock
Hence Abraham was in hopes that a partner worthy of Isaac, might be found among his relations, better than among those devoted nations; and thus he has left an instruction to all parents, to be solicitous for the real welfare of their children; and to dissuade them earnestly from marrying with infidels; a thing which God forbade in the old law, as the Church still does in the new. (Haydock)
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Calmet
If the woman. Thus he shews his religious respect for an oath; and will not depend on his own explanation of the sense of it. (Calmet)
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Challoner
He will send his angel before thee. This shews that the Hebrews believed that God gave them guardian angels for their protection. (Challoner)
Calmet
Angel. A proof of the antiquity of our belief respecting angel guardians. (Calmet)
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Calmet
By this. He chose a mark which would manifest the kindness and humility of the maid, who would be a fit match for the pious Isaac. This was no vain observation. God heard his fervent prayer. (St. Chrysostom) (Calmet)
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Haydock
To know, though he was now almost convinced, that this obliging virgin was the person of whom he was in quest; and hence he proceeds to make her presents of great value. (Haydock)
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Haydock
Curse, which always attends the person who does not endeavour to comply with a lawful oath. (Haydock)
Menochius
The Hebrews commonly added in this sense, May God do these things to me, and still more, if I prove false. (Menochius)
Haydock
In this sense, Abraham's steward gives the meaning of his master, as he had hitherto repeated his very words at full length. This perfectly agrees with the style of the heroic ages; such as we find expressed in the poems of Homer, the most ancient work of any heathen author. The account which he gives of the noble simplicity of those ages, when the ladies went for water, and princes prepared the entertainments for their guests, cannot fail to strike us, when we compare the works of that admired author with the inspired writings. (Haydock)
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Haydock
Left, in quest of some other lady of my master's kindred; as some of Bathuel's brothers might also have children. He was the youngest. (Haydock)
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Menochius
Laban is placed before his father, having perhaps the administration of affairs in Bathuel's old age; and he had first introduced the stranger. (Menochius)
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Present. Thus ratifying what he had already done, (ver. 22,) and obtaining full consent, both of the virgin, and of her father and brother.
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Morning. He loses no time to afford comfort to his masters, and to give proof that he was not esteemed by them without reason.
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Challoner
Let us call the maid, and ask her will. Not as to her marriage, as she had already consented, but of her quitting her parents and going to her husband. (Challoner)
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I will go, without delay, being well convinced that the good steward was directed by God. Hence she was guilty of no imprudence or levity, in yielding herself up to the divine will, and consenting so readily to the proposed marriage.
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The well of Agar, not far from Bersabee.
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Haydock
To meditate on the obligations of the state on which he was about to enter, and on other pious subjects, free from noise and distraction. (Haydock)
Calmet
In profane authors, the word used by the Septuagint means to talk about trifles, etc. (Calmet)
Haydock
But the known piety of Isaac, and the authority of that version, forbid that we should take it here in that sense. (Haydock)
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24:67
Menochius
Mother's death, which happened about three years before. (Menochius)
Du Hamel
Isaac was now forty years old, and yet he does not pretend to take a wife for himself; leaving the choice to his good father, and to God. (Du Hamel)
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He will send his angel before thee.... This shows that the Hebrews believed that God gave them guardian angels for their protection.
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Let us call the maid, and ask her will.... Not as to her marriage, as she had already consented, but of her quitting her parents and going to her husband.
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In choosing a wife a vertuous stock and familie especially true faith and religion, are before al other things to be considered & preferred. S. Amb. li. 1. c. 9. de. Abrah. S. Chrisost. ho. 48. in Gen.
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14. The maide to vvhom I shal say] Obseruation of speaches called ominous, Ominous speaches sometimes supersticious. which are interpreted to signifie good or euil luck, are sometimes supersticious, & suggested by euil spirites, who now & then telling, or insinuating some truth, get credite, and so allure men to attend to such vaine, vncertaine, and vnlawful signes, as S. Augustin testifieth (li. 2. de Gen. ad lit. c. 17. & li. 12. c. 22.) Neuertheles such signes are sometimes lawfully obserued, & desired from Some times lawful. God, as the same Doctor disputeth (li. quest. super Gen q. 53) and S. Chrisostome teacheth more clerly (ho. 45. in Gen) likewise S. Theodoret (q. 73. in Gen) But whosoeuer wil not erre in particular cases, must folow either expresse Holie scripture and the Church are iudges of doubtful obseruations. Scripture, or the iudgement of the Church, which is alwayes directed Ioan. 14. by the spirite of truth. And touching this prayer of Abrahams seruant, and his desire of this determinate signe, to know the maide, whom God had prouided to be Isaachs wife, the fathers generally hold that it was religious, deuout, and discrete. For he being careful of his masters busines, and not trusting his owne iudgement, but relying vpon that Abraham had said, Our Lord shal send his Angel before thee, commended so weightie a cause to God by prayer, the Angel Eliezers prayer, for a particular signe, was lawful, deuout, and discrete. suggesting both to him to desire, and to the maide to performe (as the euent sheweth) such qualities and vertues in her, as were most agreable to the great charitie and hospitalitie dayly practised in Abrahams house, most conuenient and necessarie (as he discretly considered) for that familie, and good of manie. The like obseruations were approued in Gedeon, and Ionathas. And Iudic. 7. 1. Reg. 14 to pray for such signes in some case, or for manifest miracles is also approued by the Apostles example praying God To shevv by lote vvhich of the tvvo he had chosen to the Apostleship, in place of Iudas. And that he would extend his hand to Act. 1. &. 4. cures, & signes, & wonders, to be done by the name of his holie sonne IESVS.
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Her father hauing perhaps manie wiues and euerie one a seueral house she went to her mother house.
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As children ought not to mary without their parents good liking: so the parties owne consent is most necessarie. S. Amb. Epist. 43.
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Suach signifieth to speake consideratly with hart or mouth. Here S. Ambrose (li. 1. c. 1. de Isaac) and S. Aug. (q. 69. in Gen) vnderstand it of mental praye•
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san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
… they delayed not, nor asked the reason. Nay, one of them, the chief, was so admirable, that he was even entrusted with the marriage of the only-begotten child, and with a journey into a foreign country. (
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sant'Agostino d'Ippona † 430 d.C. City of God 16.33
… Now when a servant was sent to Mesopotamia by his father to fetch her, and when Abraham said to that servant, “Put thy hand under my thigh, and I will make thee swear by the Lord, the God of heaven, and the Lord of the earth, that thou shalt not take a wife unto my son Isaac of the daughters of the Canaanites,”
sant'Agostino d'Ippona † 430 d.C. On the Good of Marriage 22
… Therefore it was a far greater good than the chaste marriages of believers among us, which father Abraham knew in his own thigh, under which he bade his servant to put his hand, that he might take an oath concerning the wife, whom his son was to marry. For putting his hand under the thigh of a man, and swearing by the God of Heaven,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 12.41
… Hence the significance of the words "I am the God of Abraham, and Isaac, and Jacob." God fulfills His promise to their seed in blessing all nations. With a like significance, Abraham himself, when he made his servant swear, told him to put his hand under his thigh;
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 2.32
… and eternal life.” Supposing, then, that Abraham desired to see this equal divinity of the Son’s with the Father, without any precognition of His coming in the flesh—as certain philosophers sought Him, who knew nothing of His flesh—can that other act of Abraham, when he orders his servant to place his hand under his thigh, and to swear by the God of heaven,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 43.16
… But that the servant might apprehend what Abraham knew, that it was not offspring after the flesh he desired, nor anything of a carnal kind concerning his race that was referred to, he said to the servant whom he sent, “Put thy hand under my thigh, and swear by the God of heaven.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 45.11
… that is, that the Son of God was to come of the seed of Abraham, out of all the children of men; did not he, I say, cause his servant to swear unto him in this manner, saying, “Put thy hand under my thigh,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 73.1
… For what meaneth it, brethren (to mention but one thing), that Abraham sending his faithful servant to espouse a wife for his only son, maketh him swear to him, and in the oath saith to him, “Put thy hand under my thigh, and swear”?
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.71
… Isaac was promised even before his birth, Basil promised himself, and took for his spouse Rebekah, I mean the Church, not fetched from a distance by the mission of a servant,
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 23
… But let us see what he brought and espoused us with, what kind of nuptial gifts. Not gold, not silver, but the kingdom of heaven. Wherefore also he said, “We are ambassadors on behalf of Christ,” and beseeches them, when he was about to receive the Bride. What happened in Abraham’s case was a type of this. (
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sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.18
… for of the Lord Jesus the Apostle also said, “made of a woman,” yet there is no interruption hence to the order and connection of our Creed wherein we confess “that He was born of the Holy Ghost and the Virgin Mary.” For as a vir gin she conceived Him, as a virgin brought Him forth, and a virgin she continued; but all females they called “women,”
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sant'Agostino d'Ippona † 430 d.C. City of God 16.13
… But afterwards, when Abraham sent his servant to take a wife for his son Isaac, we find it thus written: “And the servant took ten camels of the camels of his lord, and of all the goods of his lord, with him; and arose, and went into Mesopotamia, into the city of Nahor.”
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san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… It is Abraham and Isaac who dig wells, the Philistines who try to prevent them. Beersheba too, the city of the oath, and [Gihon], the scene of Solomon’s coronation, derive their names from springs. It is beside a well that Eliezer finds Rebekah.
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san Basilio † 379 d.C. The Letters 235.3
… Is the term, “I shall be known of thee,” instead of, “I will reveal my essence”? “The Lord knoweth them that are his.” Does He know the essence of them that are His, but is ignorant of the essence of those who disobey Him? “Adam knew his wife.” Did he know her essence? It is said of Rebekah “She was a virgin, neither had any man known her,”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 1.18.3
… The arrangement also made by Sarah when, after ten years, she gave her handmaid Hagar to him, that by her he might have a son, showed the same thing. Moreover, the servant of Abraham who was sent to Rebekah, and presented her at the well with ten bracelets of gold, and her brethren who detained her for ten days;
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 12
… The riches of Abraham too were his domestics. What then? Did he not buy them? No, for to this very point the Scripture says, that the three hundred and eighteen were born in his house. ( Gen. xix. 14 .) He had also sheep and oxen. Whence then did he send gold to Rebekah? (
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sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.17
… but it “cometh of evil” on his part by whose infirmity you are compelled to swear. But no one learns, unless he has had experience, how difficult it is both to get rid of a habit of swearing, and never to do rashly what necessity sometimes compels him to do.
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san Girolamo † 420 d.C. Against Jovinianus 1.32
… Then again, Rebecca, on account of her extreme purity, and because she was a type of the Church which she represented in her own virginity, is described in Genesis as Almah , not Bethulah , as may clearly be proved from the words of Abraham’s servant, spoken by him in Mesopotamia:
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.21
But that you may learn more plainly that even a virgin is called in Holy Scripture a “damsel,” hear the Book of the Kings, speaking of Abishag the Shunamite, And the damsel was very fair
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sant'Ambrogio † 397 d.C. On the Holy Spirit 1.16
185. So Abraham gained God after he had dug the well. So Isaac, while walking by the well, received that wife
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Tertulliano † 220 d.C. On Prayer 22
… their age, through maturity; their flesh, through age; their spirit, through consciousness; their modesty, through the experience of the kiss their hope, through expectation; their mind through volition. And Rebecca is example enough for us, who, when her betrothed had been pointed out, veiled herself for marriage merely on recognition of him.
Tertulliano † 220 d.C. On the Veiling of Virgins 11
… but confessing what she had felt—namely, that she had been (already) wedded in spirit—denied herself to be a virgin by then and there veiling herself.
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sant'Ambrogio † 397 d.C. Concerning Virgins 3.3
10. Was it a small sign of modesty that when Rebecca came to wed Isaac, and saw her bridegroom, she took a veil,
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 12
“Remember,” he saith, “my bonds.” Marriage is a bond, a bond ordained of God, a harlot is a severing and a dissolving. It is permitted you to embellish marriage with other things, such as full tables, and apparel. I do not cut off these things, lest I should seem to be clownish to an extreme; and yet Rebecca was content with her veil only (
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sant'Ambrogio † 397 d.C. Concerning Widows 15
… “They shall be one flesh.” He said this not of a second marriage but of the first, for neither did Eve take a second husband, nor does holy Church recognize a second bridegroom. “For that is a great mystery in Christ and in the Church. Neither, again, did Isaac know another wife besides Rebecca,
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Erat Abraham 140 annorum, cum servum misit ut Rebeccam uxorem quaereret Isaaco; Isaac enim duxit Rebeccam anno aetatis suae 40 (ut patet cap. seq. vers. 20), qui fuit Abrahae 140: natus est enim Isaac anno Abrahae centesimo; aetas ergo Abrahae superat aetatem Isaaci centum annis. Ita S. Augustinus.
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Servum seniorem -- oeconomum suum Eliezer, de quo cap. xv, vers. 2. Pone manum tuam subter femur meum -- q. d. Me sedente pone sub coxa mea manum tuam, et hoc ritu ac caeremonia mihi jura, quod filio meo non accipies uxorem Chananaean. Ad litteram, hic fuit ritus jurantium per femur, quia femur causa et symbolum est generationis et vitae. Femur ergo tenendo, jurantes testabantur Deum vitae auctorem, in cujus manu est salus nostra, q. d. Si recte et vere juro, et juratum praesto, Deus mihi vitam longam et felicem, quae femore significatur, praestet; sin fallo et pejero, peream, neque particeps sim vitae, quae processit ex femore. Ita Martinus de Roa, lib. IV Singul. cap. IV. Putant Hebraei hanc caeremoniam ponendi manum sub femore, fuisse solemnem Judaeis in juramento, ob significationem et reverentiam sacramenti circumcisionis, quod in membro femori vicino celebrabatur. Verum hoc falsum esse videtur: nam soli Abraham et Jacob hac caeremonia suos adjurarunt; caeteri vero in Scriptura manu in altum (uti et modo fit) elevata jurasse leguntur. Nota ergo, per femur sive coxam, partes etiam genitales, quae inter femora sunt, tacite intelligi et comprehendi. Sic enim filii Jacob dicuntur egressi de femore, id est genitalibus ejus, Gen. XLVI, 26 et alibi. Hoc ergo symbolo et caeremonia ponendi manum sub femore, significat Abraham ex femore suo jam natum esse Isaac, et ex eodem per Isaac nascituram esse sobolem magnam, imo Christum, semen suum benedictum, sibi a Deo promissum. Ut ergo haec soboles, et Christus ex se per Isaac nascatur, hac de causa Isaaco hic fidelem quaerit uxorem, servumque suum, ut talem ei quaerat, per femur, quasi per sobolis originem; item per femur, id est, per Christum, utpote ex femore suo nasciturum, adjurat, id est obstringit et jurare compellit. Primus enim qui hac forma adjurationis est usus, fuit Abraham; eum deinde secutus est nepos Jacob cap. XLVII, vers. 29. Ita S. Hieronymus, Theodoretus, Augustinus, serm. 75; Ambrosius, lib. I De Abraham, cap. ultim.; Prosper, I part. Praedictionibus cap. vii, et S. Gregorius, qui sic ait: "Manum sub femore jubet ponere, quia per membrum illud descensura erat caro ejus, qui filius Abrahae esset ex humanitate, et Dominus ejus ex divinitate, quasi dicat: Tange filium meum, et jura per Deum meum. Unde non super femur, sed sub femore manum ponere jussit; quia inde erat ille descensurus, qui homo quidem, sed super homines veniret."
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Adjurem -- id est, juramento tuo te obstringam, jurare te faciam. Ita Hebraea. Cogit enim Abraham servum sibi hac caeremonia jurare. Unde de facto servus ei hoc ritu juravit, ut patet vers. 9. Non ergo adjurare hic significat per sacra obtestari aliquem, sed adigere eum ad juramentum, et juramento hoc eum obstringere ad aliquid promittendum, vel faciendum.
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Ut non accipias uxorem filio meo de filiabus Chananaorum (quia Chananaei impii erant et idololatrae), sed ad terram et cognationem meam proficiscaris -- non in Chaldaeam, sed in Mesopotamiam, puta in Haran, ad domum Nachor fratris mei, ut patet vers. 10; in Haran enim Abraham cum patre et tota cognatione migravit cap. XII, vers. 1. Licet enim domus Nachor more gentis, cum qua habitabat, idola coleret, ut patet cap. xxxi, vers. 30; tamen aliquid de unius Dei cultu norat et servabat, adeoque cum idolis simul Deum coeli colebat, ut patet hic vers. 31. Eratque haec domus bene morata, ut patet ex sequentibus. Tropologice, quam cavenda sint infidelium, haereticorum et impiorum connubia, vide apud S. Chrysostomum et Ambrosium, lib. I De Abraham, cap. ult.: "Saepe, ait Ambrosius, illecebra mulieris decepit etiam fortiores maritos, et a religione fecit discedere. Primum ergo in conjugio religio quaeritur. Disce ergo quid in uxore quaratur: non aurum, non argentum quaesivit Abraham, non possessiones, sed gratiam bonae indolis." Allegorice idem ibidem: "Uxor Isaac, puta Christi, hoc est Ecclesia, nisi in Mesopotamia? ibi duobus stipatur fluminibus, lavacro gratiae et fletu poenitentiae. Muniunt eam Tigris, hoc est prudentia; et Euphrates, hoc est justitia, et illuminatio fructuosa, a barbaris separans gentibus."
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"Reducas," id est, reducendum promittas, q. d. Si filia, quam in Haran quaeris, huc ad me et Isaacum venire nolit, sed velit eo Isaac venire ad se, ne consentias, nec promittas ei matrimonium filii mei; quia Deus ex Mesopotamia me et meos in perpetuum exire voluit, atque venire in terram hanc, quam mihi meisque promisit.
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Ecce prisci Hebraei credebant custodes Angelos hominibus a Deo dari, ut eos servent, ducant, doceant dirigantque. Simile est Tobiae cap. v, vers. 5. Censet Scaliger angelum dici a Persico angar, id est cursor, nuntius, mutato r in l, sicut pro Belial dicitur Beliar; sic enim et Hebraei a Persico Angar, epistolam latam a cursoribus, sive angaris, vocant iggeret quasi ingeret.
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Juravit se fideliter sermones et jussa Abrahae domini sui completurum.
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Ad Haran, in qua erat domus Nachor, distans a Bersabee, ubi tunc versabatur Abraham, itinere septem vel octo dierum. Ita Abulensis.
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Hebraice הקרה hacre, id est, fac mihi occurrat, scilicet id quod peto, puta talis filia, qualem Isaaco uxorem cupit Abraham. Septuaginta vertunt: Prosperum fac mihi occursum. Discant hic Christiani sibi suisque conjuges quaerere, non tam conciliatione hominum quam Dei; nec tam spectent opes, formam et genus, quam educationem et mores probos et commodos. Ita Pulcheria fratri suo Theodosio Imperatori Eudoxiam pauperem, sed bene eruditam et moratam uxorem curavit. Verum quia multi secus faciunt, hinc tam multa litigiosa et infelicia videmus matrimonia. Recte ergo ait Sapiens Proverb. cap. xix, 14: "Domus et divitiae dantur a parentibus; a Domino autem proprie uxor prudens." Ita Rebecca Isaaco, Ruth Booz, Sara Tobiae, uxores a Deo datae, pacificum, faecundum et felix habuere conjugium. Nam, ut ait Sapiens Proverb. xviii, 22: "Qui invenit mulierem bonam, invenit bonum, et hauriet jucunditatem a Domino." Bona enim strenuaque et prudens mulier, est rara avis in terris. "Virum de mille unum reperi, mulierem ex omnibus non inveni," inquit Salomon Eccles. cap. VII, vers. 29. Hinc Cato dixit mulierem esse malum necessarium. Vis scire quantum malum sit mala mulier, audi Eccli. cap. xxv, vers. 17: "Omnis malitia nequitia mulieris;" et vers. 22: "Non est caput nequius super caput colubri, et non est ira super iram mulieris: commorari leoni et draconi placebit, quam habitare cum muliere nequam;" et vers. 31: "Plaga cordis mulier nequam." Deus ergo fornicariis, adulteris aliisque impiis in poenam peccati dat malas uxores: quae plaga est maxima et continua: durat enim per totam vitam. E contrario, "mulieris bonae beatus vir. Mulier fortis oblectat virum, et annos vitae illius in pace implebit. Pars bona mulier bona; in parte bona timentium Deum dabitur viro pro factis bonis," Eccli. cap. xxvi, vers. 1, 2 et 3. Cujus rei exemplum memorabile extat apud Sophronium, vel potius Joannem Moscum in Prato spirit. cap. CCL, de Constantinopolitano quodam nobili, qui sua pauperibus distribuens, moriens filio suo Jesum Christum reliquit curatorem. Christus enim ob patris eleemosynas, filio divitem et probam curavit uxorem, cum qua sanctam et jucundam egit vitam. Vere ergo Siracides Eccli. xxvi, 16: "Gratia, inquit, mulieris sedulae delectabit virum suum, et ossa illius impinguabit; disciplina illius datum Dei est; gratia super gratiam, mulier sancta et pudorata; sicut sol oriens mundo in altissimis Dei, sic mulieris bonae species in ornamentum domus ejus."
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Petit hic servus a Deo certo signo a se designato, uxorem Isaaci futuram sibi demonstrari; ad hoc signum designandum motus est et instigatus a Deo; unde et illud adhibuit cum certa spe divinae providentiae, opis et directionis, juxta ea quae sciebat Deum Abrahae promisisse, et Abraham sibi, dicendo: "Deus mittet angelum suum coram te." Unde et signum hoc sibi exhiberi petit humili prece praemissa. Denique signum hoc esse a Deo, eventus qui secutus est tam prosper declaravit; alioqui enim hic servus temerario omine et divinatione tentasset Deum. Simile fuit omen Jonathae, quod ex Dei instinctu captavit ex verbis Philistinorum de iis invadendis, illudque sequens eos cecidit: "Si dixerint, ait, ascendite ad nos, ascendamus; quia tradidit eos Dominus in manibus nostris, hoc erit nobis signum," I Reg. xiv, 10. Sic Gedeon, ex somnio Madianitae, captavit omen victoriae, Judic. cap. vii, vers. 13. Simile fuit omen Clodovei, qui castra movens contra Gothos, munera misit Turonam ad S. Martinum legatis mandans: "Ingressuri templum, observate quae futuri eventus ex bello quod paramus, conjecturam possint praebere;" parent illi, et venientes ad templum, audiunt monachos illud Davidicum psallentes: "Praecinxisti me virtute ad bellum," captatoque omine felici, ad regem redeunt, omen nuntiant; quod eventus declaravit fuisse non vanum, sed divinum; testis est Fulgosius, lib. I, cap. III. E contrario, superstitiosum fuit omen Nabuchodonosoris, quod ipse, non Dei, sed suo, vel daemonis instinctu, captavit, cum dubitaret an Ammonitas, an Judaeos invadere deberet; capiens enim duas sagittas, uni inscripsit nomen Rabbath (quae erat Petra Arabiae, metropolis Ammonitarum), alteri nomen Jerusalem, eas deinde commiscuit; mox unam caece eduxit; cui inscriptum videns Jerusalem, statim contra eam perrexit. Ezech. XXI, 21. Simile omen fuit Philistinorum, qui ex vaccarum arcam Domini vehentium itinere et gressu conjecerunt, an plaga eis immissa a Deo, an casu obvenisset, I Regum vi, 7. Plura de omine sacro et licito, ac profano, illicito et superstitioso, vide apud Pererium hic. Nota: Hoc signum quod statuit hic servus, congruum fuit; erat enim signum bonae uxoris et indolis affabilis, hospitalis, providae et strenuae. Ita S. Chrysostomus, Theodoretus, Rupertus. Fontem -- puteum, ut patet vers. 11 et 20; sic enim in Scriptura fons et puteus idem sunt.
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Ea sit, quam praeparasti uxorem Isaaco, q. d. Quaeso, Domine, ut quam tu vis esse uxorem Isaaci, illa ipsa (eaque sola) haec faciat et dicat, quae ego hic postulo; ut ex his ejus factis dictisque cognoscam quod ipsa sit, et non alia.
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Nota hic speculum virginum in Rebecca: nam primo, non otiosa sedet ut pleraeque, sed laboriosa hydriam gestat, aquamque haurit; secundo, cum aquam hausit, revertitur, non diu moratur in publico; et licet servum Abrahae videret, non tamen curiose inspicit, vel alloquitur; tertio, cum servus ab ea petit potum, statim consistit, offert, benigne alloquitur, dominum vocat; plus offert quam ille petierat; non gravatur incognito servire, cum nostrae subinde tam morosae sint, ut vix alloqui homines dignentur, praesertim extraneos, quasi ii ad se nihil pertineant; quarto, quamvis audiret eum esse servum Abrahae, non tamen ipsa eum in domum introducit -- hoc enim virgini indecorum fuisset; accurrit, ac in domo matri nuntiat; quinto, non curiose inquirit cur servus hic advenerit, aut quid sibi velit: virgo enim non debet esse curiosa; sexto, obtemperat parentibus, cum videt eos consentire ut ad Isaac pergeret, tametsi durum esset ei relinquere parentes et patriam, nihil contradicit; septimo, non mollis est, sed virilis: camelum enim conscendit, et iter longum ingreditur; octavo, cum vidit Isaac, statim e camelo descendit, et se operuit: unde apparet ejus verecundia et reverentia erga sponsum.
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Admirans ejus non formam tantum, sed officiositatem, sedulitatem, beneficentiam, liberalitatem, atque explorans num per omnia ita se gereret, talisque esset, quae digna esset Isaaco, quaeque suis et Abrahae votis responderet.
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Nota: Hic servus utrique auri Rebeccae unam dedit inaurem, id est universim duas, ita ut quaeque appenderet dimidium siclum, sive drachmam unam, ut habent Septuaginta, Hebraea et Chaldaea, ac consequenter utraque simul appenderet siclum unum, sive drachmas duas. Dices: Quomodo ergo noster Interpres vertit siclos duos? Respondeo: Noster siclos minores, sive dimidiatos intelligit. Dimidium enim sicli vocatur subinde siclus, sicut regalis apud nos major est et minor sive dimidiatus; major enim est 10 stuferorum, minor 5 stuferorum. Vide dicta in fine libri De Ponderibus.
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Id est, Deus misericors fuit et verax erga herum meum Abraham: misericors in pollicendo, verax in praestando promissa; uti jam video Deum misericorditer et veraciter iter meum direxisse ad cognatos Abrahae, et ad Rebeccam, ut eam acciperem uxorem Isaaco.
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Quia in domo veterum Hebraeorum alia erant habitacula et domus virorum, alia mulierum. Seorsim enim in gynaeceo mater cum puellis degebat, uti docet Nicolaus Serarius in Hester, cap. II, pag. 469. Adde, viri tum plures habebant uxores, quae seorsim ad pacem servandam habitabant. Ita Cajetanus et Thomas Anglicus. Ad hoc gynaeceum cucurrit Rebecca, ostendens inaures acceptas a servo Abrahae. Nota: Rebecca ostentat sua dona matri; nam vulgo dicitur: Quae recipit dona, femina nulla bona: quod intellige, si ea furtim et sine suorum consilio aut consensu recipiat.
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Sicut Rebecca speculum fuit virginum, sic Laban patrumfamilias. Nam primo, cum audisset verba sororis, statim egreditur ad virum invitandum, non exspectat donec rogetur; secundo, benigne eum alloquitur et pie: «Ingredere, ait, benedicte Domini;» tertio, non tantum ipsum introducit, sed et eos qui cum ipso erant, nihil veritus sumptuum magnitudinem; quarto, ipsemet Laban camelos destravit, aquam lavandis pedibus attulit, mensam paravit, etc. Vide hic quanta fuerit priscorum hospitalitas. Quinto, cum audisset rem ut erat gesta, non contradixit, sed intulit: «A Domino egressus est sermo,» quo rem hanc non casui aut fortunae, sed divinae ordinationi adscripsit; sexto, ipse et Bathuel parens non cogunt puellam, sed inquirunt ejus voluntatem; septimo, cum vident servum festinare, non retinent eam, sed sinunt abire, adduntque nutricem ejus, ut haberet quae ipsam curaret et instrueret; octavo, bene precatur sorori.
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Postquam viderat et audierat. Est Hebraismus, quem Vatablus clare explicat ita vertens, viderat enim inaures, audieratque verba Rebeccae.
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Id est, benedicte a Domino, qui scilicet es in Dei gratia, cuique Deus favet, quemque prosperat, atque ut favere et prosperare pergat, oramus et optamus. Praeparavi domum, — curavi praeparari domum, mandavi famulis, ut praepararent tibi hospitium.
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Insigniter ditavit eum.
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Dare decrevit; destinavit dare illi omnia, quasi unigenito suo; necdum enim Abraham possessione bonorum se abdicarat, necdum ea in Isaac transtulerat. Vox ergo «dedit,» significat actum non completum, sed inchoatum et destinatum, uti et vox «praeparavi,» vers. 31.
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Quem quasi praesentem intueor, et revereor, et colo. Sic in conspectu Dei, sive coram Deo, et cum Deo ambulavit Henoch, cap. v, vers. 22, et Noe, cap. vi, vers. 9: vide ibi dicta, q. d. Quia ego Deum ita colo, hinc vicissim Deus mittet angelum suum, ut me meaque per te dirigat et prosperet.
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Absolutus eris tuo juramento execratorio, et consequenter a maledictione et poena quam tibi jurando imprecatus es, casu quo illud violares, dicendo de more: «Haec faciat mihi Deus, et haec addat,» si non fecero jussa Abrahae heri mei.
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Suspendi, — dedi ut suspenderet; patet vers. 30.
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Nota: His duobus Scriptura complectitur omne officium virtutis: omne enim vel indebitum et liberale est, et est misericordia; vel praeceptum est et debitum, sive ex justitia, sive ex pietate, sive ex alia virtute, et vocatur veritas; hic ergo veritas, est pietas quam parentes Rebeccae debebant cognato suo, imo patruo Abrahamo. Ita Oleaster. Aliter Cajetanus: Veritas, inquit, hic est verificatio, q. d. Si verificare vultis, veraque ostendere et efficere tot signa divinae voluntatis, quibus Deus ostendit se velle Rebeccam Isaaco tradi. Ut vadam ad dexteram, sive ad sinistram. — Est hebraismus, q. d. Ut sciam qua via mihi eundum sit, quid mihi agendum sit; utrum hic sistere, an alio pergere debeam: poterat enim ex aliis filiis Nachor (habuit enim undecim, ut patet cap. xxii, 21) uxorem petere Isaaco, idque fecisset, si in Rebecca repulsam tulisset.
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Laban frater erat Rebeccae, ac proinde filius Bathuelis, sed qui patre senescente videtur familiam administrasse; unde hic passim pro patre loquitur, et matrimonium Rebeccae cum Isaaco conficit. Sapienter S. Ambrosius: Rebecca, ait, «judicium exspectat parentum; non est enim virginalis pudoris eligere maritum.» Unde et Andromacha apud Euripidem: «Sponsalium, inquit, meorum pater meus curam subibit; hoc enim non est meum.» A Domino egressus est sermo; — hoc negotium divino nutu geritur; haec est voluntas Dei, ut Rebeccam tradamus Isaaco. Videtur illis temporibus moris fuisse, ut in matrimoniis virginum fratres potius, aut aeque consulerentur, ac parentes, et ut omnino fratres sororum suarum tuendarum jus haberent. Conf. infra xxxiv, 13; Jud. xxi, 22. Arvieux narrat, Arabes uxorum suarum laesum honorem non tam aegre ferre, quam sororum. Sequitur: Non possumus loqui ad te bonum aut malum, id est, contradicere tibi omnino non possumus. Nam bonum et malum omnia complectuntur; itaque eodem haec recidunt, ac si dicerent, se nihil habere, quod reponerent petitioni ejus, se plane quod petiit probare.
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Non voce, sed signo, quo voluntatem suam ostendit vers. 14. Ita S. Augustinus, Quaest. LXVII.
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Puer, — servus.
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Non de nuptiis cum Isaaco: in has enim Rebeccam jam ante consensisse colligitur ex vers. 51, 53, 54 et 55; sed de subito abitu a parentibus, et profectione in Chanaan ad Isaacum. Ita S. Ambrosius. Allegorice S. Ambrosius: Rebecca, ait, repraesentat Ecclesiam e gentilismo vocatam a Christo ad connubium: «Quae vocata non fecit moram, et ideo acceptior Domino; quia populus Judaeorum, qui erat ad coenam vocatus, dignus non fuit venire; congregatio autem gentium simul ut accersiri se vidit, occurrit. Cum veheretur camelo, venit ad maritum, eo quod populus nationum belluina quadam horridus meritorum deformitate, qui formae suae nullum habebat decorem, fidem esset atque sensum Ecclesiae recepturus.» Hebraea habent: et rogemus os ejus, sciscitemur ex ea, quo sit animo.
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Per desertum, scilicet Sur, in quo, utpote vicino, solus Isaac meditaturus inambulare solebat. Solitudo enim aptissima est orationi, aeque ac speculationi et contemplationi. Sciverunt id Gentiles. Plato, post longam peregrinationem Athenas reversus, secessit in locum suburbanum, arboribus umbrosum, qui ab Academo possessore dictus est Academia, ibique philosophatus est et gymnasium erexit. Cicero saepe a negotiis et urbe secedebat in rus, ibique philosophabatur. Testis est ipse, lib. III Offic. Poetae olim recipiebant se in avios montes, ibique in solitudinis recessu carmina pangebant. Ita Hesiodus canit se poeticem a Musis didicisse, sed in monte Helicone, dum agnos pasceret, indicans solitudinem esse ingenii suscitabulum; nimirum «carmina secessum scribentis et otia quaerunt.» Euripides in insula Salamine tragoedias suas scripsit, in spelunca tetra et horrida, quam Aulus Gellius se vidisse scribit. Horatius negat se Romae poemata pangere posse. E fidelibus, Elias, Elisaeus, Joannes Baptista, Hieronymus, Basilius, Nazianzenus plurimique alii in eremum secesserunt, ibique sapientiae et contemplationi vacarunt; idque exemplo Christi, qui noctu oraturus secedebat in montes, uti in Thabor in transfiguratione, et in hortum tempore passionis. Vidimus hic autographum Thomae a Kempis De Imit. Christi, in cujus initio haec legebatur sententia: «In omnibus requiem quaesivi, et non inveni,» — dan in een hoecxken met een boecxken, id est nisi sensim sedens in angulo cum libello. Hoc est quod magnus ille Arsenius eremita dicebat: «Non possum simul cum Deo et hominibus habitare.» Ad puteum, — de quo cap. xvi, vers. 14, et cap. seq., vers. 11. In terra Australi — Chananaeae, scilicet non longe a Bersabee. Pro «deambulabat,» in hebraeo est «veniebat a veniens,» ut Galli dicunt, venait d'arriver.
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Septuaginta vertunt, ἀδολεσχῆσαι, id est, ad se exercendum, puta ad faciendum spirituale exercitium meditationis; ἀδολεσχεῖν enim significat, magno studio et solertia alicui rei esse intentum, ait Procopius, estque animi cum delectatione studiosissime cogitantis et meditantis, inquit S. Augustinus. Meditabatur ergo hic Isaac, tum res naturales, uti motus et cursus siderum, eorumque auctorem et motorem Deum. Ita Hebraei, Lyranus et Tostatus. Potius meditabatur Isaac res coelestes et divinas. Ita S. Ambrosius, lib. De Isaac, cap. 1: «Sapientis enim est, inquit, segregare se a voluptatibus carnis, elevare animam, atque a corpore abducere. Hoc est enim se hominem cognoscere.» Pergit S. Ambrosius toto libro, sub typo Isaac describere progressum animae sanctae, quae ad spiritale cum Christo connubium aspirat. Unde Chaldaeus vertit, exierat ad orandum. Hinc Alcuinus docet Isaac hic fuisse typum Christi, qui vespere et noctu oraturus secessit in montem. Perperam Aquila et Symmachus vertunt: Isaac exiit ad confabulandum in agro, puta cum suis rusticis et operariis. «Sapientis vita est meditatio;» et: «Docto cogitare est vivere.» Ita Carneades cogitationibus quasi alebatur. Hinc sapiens nihil miratur, pueri ad omnia obstupescunt; illi enim omnia praevisa et praemeditata sunt, his nihil.
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Rebecca quoque conspecto Isaac descendit, suspicata nimirum id quod erat, hunc esse Isaac maritum suum, se ex camelo in terram demisit, honoris sponso suo deferendi causa. Secundo et melius dicemus, hic esse hysteron-proteron; prius enim videtur Rebecca rogasse servum, quis esset ille qui illis occurrebat, eumque respondisse, esse Isaac; ac tum demum e camelo in terram desiliisse Rebeccam.
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Pallium, ut eo quasi flammeo honestatis et pudoris causa, nova nupta coram sponso suo se tegeret et obnuberet. Vide dicta capite XX, vers. 16. Vide hic novae sponsae Rebeccae verecundiam. «Considera, inquit S. Chrysostomus, homil. 48, quomodo nusquam superflua illa et inutilia, nusquam diabolica pompa, nusquam cymbala, et tibiae, et choreae, et satanica illa convivia et scommata omni obscenitate plena; sed omnis honestas, omnis sapientia, omnis bonitas,» etc.; et S. Ambrosius: Rebecca videns Isaac, ait, «Descendit, et caput suum pallio obnubere coepit, docens verecundiam nuptiis praeire debere. Inde enim et nuptiae dictae, quod pudoris gratia puellae se obnuberent. Discite ergo virgines quemadmodum servetis verecundiam, ne intecto capite prodeatis ante extraneos, cum Rebecca jam desponsata designatum maritum aperto capite non putaverit videndum.»
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Triennio post mortem Sarae, duxit Isaac Rebeccam, ut patet ex dictis cap. hujus vers. 1; hinc patet seorsim a viris habitasse uxores, ut dixi vers. 28. Notat Nannius in Cant. III, sponsam olim ductam fuisse in tabernaculum vel cubiculum socrus suae, ut significaretur quod novella sponsa esset futura materfamilias, ex qua liberorum, successionis, et familiae filum produceretur et propagaretur; quodque ipsa in pari honore et gradu futura esset apud domesticos, quam fuerat sponsi mater. Quare sponsa ipsa, quo firmior sit charitas, se facturam vicissim pollicetur, dicens, Cant. III, vers. 4: «Introducam illum in domum matris meae, et in cubiculum genitricis meae,» q. d. Sponsus me loco matris suae habebit, inducetque in ejus cubiculum et locum. «Propter hoc enim relinquet homo patrem et matrem, et adhaerebit uxori suae;» vicissim ego sponsa illum parentum loco habebo, et introducam in locum matris meae, et in cubiculum genitricis meae.
Allegoria Totius Capitis Allegorice, Abraham Deum Patrem significat, Isaac Christum, Rebecca Ecclesiam, imo quamvis fidelem animam, servus Abrahae Apostolos. Attende quid hae quatuor personae hoc capite gesserint, et videbis quid ad salutem nostram fecerit Deus Pater, quid Christus, quid Apostoli, et quid nobis faciendum sit.
Abraham Est Deus Pater: Sex Analogiae Primo ergo, sicut Abraham unicum habuit filium, cui omnia sua dedit: sic et Deus Pater. Secundo, Abraham non vult filium suum solum esse, sed cogitat ei uxorem dare, ut filios procreet: sic Deus Pater vult Christum jungi Ecclesiae, aitque ei: «Postula a me, et dabo tibi Gentes haereditatem,» etc. Tertio, Abraham primus facit mentionem nuptiarum, ipse servum mittit, alioqui non iturum; ipse uxorem vocari facit, alioqui ex se non venturam: sic Deus auctor est et principium salutis nostrae, alioqui ad Christum nunquam venissemus: ipse Prophetas et Apostolos misit, qui nos vocarent. Quarto, Abraham non per se, sed per servum seniorem et fidelissimum hoc executus est: sic et Deus oves et sponsam suam committit pastoribus fidelissimis. Hinc Petro ter dicit: «Diligis me plus his? pasce oves meas.» Quinto, Abraham servum adjurat: sic Deus praedicatoribus praedicandi officium sub gravi poena injungit: «Vae mihi, si non evangelizavero!» ait S. Paulus I Corinth. IX, et Ezech. III, Deus sanguinem pereuntium de manu speculatorum requirit. Sexto, Abraham filio cupit uxorem, sed quae ejusdem sit sanguinis, eisdem moribus praedita quibus Isaac: sic Deus sanctam vult habere Ecclesiam, quae Filio suo sit honori, non pudori. «Sancti, inquit, estote, quia ego sanctus sum.»
Isaac Est Christus: Octo Analogiae Secundo, in Isaac videmus quid Christus tempore suae desponsationis fecerit. Primo, Isaac egressus fuerat in agrum, Christus in mundum. Secundo, Isaac vespere egressus est: Christus venit in ultima aetate mundi. Tertio, Isaac tunc habitabat in parte Australi: Christus veniens ab Aquilone frigido, qui judicium designat, convertit se ad Austrum misericordiae. Quarto, Isaac deambulabat ad puteum Viventis et Videntis. Vivens et Videns Deus est; ipsius enim oculis omnia nuda sunt et aperta. Fons hujus Viventis et Videntis est S. Scriptura. Via ad fontem est humilitas passionis; per hanc viam deambulabat Christus in sua peregrinatione, nunc hanc, nunc illam Scripturam implens, donec impletis omnibus diceret «Consummatum est.» Quinto, Isaac sponsae venienti occurrit: et Christus omnibus ad se venientibus per gratiam occurrit, ut patet in Zachaeo et filio prodigo. Sexto, Isaac Rebeccam in uxorem accepit, non in famulam: sic et Christus Ecclesiam. Septimo, Isaac Rebeccam induxit in tabernaculum Sarae matris: Christus Ecclesiam gentium induxit in locum Synagogae Judaeorum, ex quibus progenitus erat. Octavo, Isaac ita dilexit Rebeccam, ut dolorem ex morte matris temperaret: sic et Christus, videns civitatem, flevit super eam; sed adeptus Ecclesiam gentium dolorem temperavit.
Servus Est Apostoli: Tredecim Analogiae Tertio, in servo Abrahae describitur officium Apostolorum et praedicatorum. Primo, servus jussu heri exiit ut quaereret sponsam, nesciens quam et qualem, sed Domino commisit effectum et successum rei: sic Apostoli egressi praedicaverunt ubique, cum nescirent qui credituri essent: ipsi spargebant semen, Domino committebant fructum. Secundo, servus tulit secum de omnibus bonis heri, quibus puellam ornaret: sic Apostoli non venerunt vacui, sed magna munera attulerunt, scilicet gratiam, pacem, miracula, sanctitatem vitae et morum, etc. Tertio, servus Abrahae ad fontem stat, et deliberat quae puella eligenda sit: sic Apostoli non projecerunt margaritas ante porcos; sed iis praedicarunt, ex quibus majorem sperabant fructum; nec obstinatos et indignos baptizarunt aut reconciliarunt, sed poenitentes et apte dispositos. Quarto, servus non it nisi missus: sic et veri Apostoli, de erronibus enim dicitur: «Ipsi currebant, et ego non mittebam eos.» Quinto, servus antequam rem aggrediatur, orat: sic et Apostoli, praedicatio enim sine oratione praevia nullum fructum facit. Sexto, servus mox ut suum officium fecit, invenit virginem quam quaerebat: sic et Apostolis Deus cooperatus est, ut apud quaslibet gentes invenirent qui eos reciperent et crederent. Septimo, servus potum petit a virgine; sitis Apostolorum est desiderium salutis hominum: huic potum praestant, qui eorum verba audiunt, et opere explent. Octavo, servus cum videret juxta votum suum virginem facere, gratias egit Deo: sic et Paulus ubique gratias egit Deo pro gentium conversione. Nono, servus dat sponsae ornamenta aurium et manuum: Apostoli ornant Ecclesiam, ut habeat aures ornatas per fidem, manus per bona opera. Pharisaei tantum ornabant manus, hoc est, tantum docebant opera legalia; Simon et haeretici tantum ornant aures, id est, tantum praedicant fidem, quae est ex auditu: verum neutrum sufficit. Decimo, servus virgini in conjugium consentienti majora munera dat: sic et fidelibus majora dona Spiritus Sancti subministrantur. Undecimo, servus, confecto negotio, mox redit, quia tantum rem heri curat: sic fecerunt Apostoli, sic facturi omnes praedicatores. Duodecimo, servus virginem e domo patris educit ad domum Abrahae: sic et Apostoli animas e gentilismo adduxerunt ad Ecclesiam. Decimo-tertio, servus non sibi adducit sponsam, sed domino: sic et Paulus fecit, dicens: «Despondi vos uni viro virginem castam exhibere Christo.»
Rebecca Est Anima Fidelis: Decem Analogiae Quarto, Rebecca ostendit mores Ecclesiae et fidelis animae. Primo, Rebecca hebraice est idem quod saginata, impinguata: quia maritum habet Isaac, id est risum, puta Christum, qui est animae gaudium. Secundo, Rebecca virgo erat: et Christus virginem vult habere sponsam, ab omni amore carnis et mundi puram; vide dicta II Cor. cap. XI, 2. Tertio, Rebecca in labore invenitur: Christus non vult habere otiosos. Quarto, Rebecca charitatem ostendit servo Abrahae: et Christus charitatem ab anima fideli exigit. Quinto, Rebecca servo Abrahae hospitium et victum offert: sic fideles facere debent praedicatoribus. Sexto, Rebecca, omnibus relictis, sequitur servum Abrahae: sic facit et fidelis. Septimo, Rebecca secum ducit puellas: sic et fidelis familiam suam. Octavo, Rebecca appropinquans ad Isaac descendit de camelo: sic fidelis humiliatur accedens ad Christum, atque cum pudore et poenitentia relinquit quidquid tortuosum erat et superbum. Nono, Rebecca videns Isaac, statim operuit se: sic fidelis quo magis Christum agnoscit, eo magis erubescit de praeterita vita, Roman. VI: «Quem fructum habuistis tunc in illis, in quibus nunc erubescitis?» Decimo, Rebecca perpetuo manet cum Isaac, non revertitur ad domum patris sui: sic fidelis qui perseveraverit cum Christo usque in finem, hic salvus erit. Ita S. Gregorius, lib. XXXV Moralium cap. XVII; Eucherius, lib. II in Genes. cap. XL; Ferus et alii.
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v. 8 « ut adiurem te per Dominum Deum coeli et » — Deum rursus scribunt reliqui, quo adiuratio fit solemnior — « terrae, wt non accipias wrorem filio meo de filiabus Chananaeorum, inter quos habito ». llle iurandi ritus supposita femori manu secus de solo Iacob 47,29 legitur; audacius igitur aliqui affirmant, eum tum ritum passim adhiberi consuevisse. Ille ritus proxime utique ( EpAhr., Theodoret.) circumcisionem respiciebat, divini foederis signum; at cum istud foedus totum respiceret benedictiones per Abrahae posteritatem derivandas in omnes gentes, hinc merito Amór. : « per femur generationem intelligimus, generatio autem Abrahae Christus est ». Chananaeos respuit Abraham, « quorum generis auctor patrem non honoraverat et, ideo maledictionis haereditatem transmisit in suos » ; post quae verba Ambr. pulchre in matrimonia mixta invehitur. Neque par erat uxorem ab illis peti, qui praescirentur a posteris Abrahae aliquando esse exstirpandi. v. lh « Sed ad terram et cognationem meam proficiscaris, et inde accipias uxorem filio meo Isaac ». Terram suam intelligit non Chaldaeam sed Mesopotamiam, « quod necessarios ibi haberet versantes et quod aliquamdiu sedes ibi cum parente suo Thare habuerit » (Calm.). Vel etiam Aram Naharaim tota intelligebatur utrique flumini adiaceus regio, quatenus ab Arphaxadaeis et Aramaeis obtinebatur. In. uxore maxime quaeruntur mores et religio, quam igitur seligendam suscipit Abraham, et quidem non per se sed per servum senem. Celebrat autem Isaaci fidem et castitatem Fup., quod « illam exspectaret coniugem, quam Deus daret, non quam concupiscentibus oculis ipse cum dote magna rapuisset ». Cur vero non ipsum 1saac in Mesopotamiam mittit Abraham, praesertim cum 28,1 Iacobum Isaac eodem miserit? Quandoque in simili negotio dissimilia agunt viri etiam sancti. Minus pronus ad filium in Mesopotamiam remittendum fuit patriarcha, qui ipse divino mandato indidem egredi iussus fuerat (Proc.); dum Iacobo non solius uxoris quaerendae, sed irae potissimum fratris declinandae causa Mesopotamia fuit petenda. Addit Per. unicum penes se habuisse filium - Abraham , duos Isaac. Aderant fortasse Abrahae etiam filii Ceturae, sed . sane eximie carus erat patri filius ille, qui a sene genitus et immolantis ensi fuerat ereptus.
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v. 5 « Respondit servus : Si noluerit mulier venire mecum ?n terram hanc , numquid reducere debeo filium tuum ad locum , de quo tu egressus es? » Alia ratio excogitari haud poterat, cum neque caelebs perseverare posset vir, cui posteritatis benedictio fuisset promissa.
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v. 6 « Dixitque Abraham : Cave , nequando reducas filium meum illuc ». ld adversari iudicabat divino mandato, quo ipse e Mesopotamia fuerat evocatus, e£ promissionibus, quibus Chanaanitis posteris possidenda attribuebatur (Per.) : v. ? « Domznus Deus coeli, qui tulit me de domo patris mei et de terra nativitatis meae, qui locutus est mihi et iuravit mihi dicens : Semini tuo dabo terram hanc, ?pse mittet angelum suum coram te et accipies inde uxorem filio meo ». Haec patris pia in Deum fiducia; verum etsi hac exspectatione consensurae providente Deo mulieris se falli posse persentiat, neque, quomodo tum difficultate se expediat, perspiciat, tamen filium in Mesopotamiam contra Dei voluntatem reduci absolute vetat, totam rem uti in sacrificio Isaac Dei providentiae committens :
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v. 8 « Sen autem mulier noluerit sequi te, non teneberis iuramento. Filium meum tantum ne reducasilluc ».
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v. 9 « Posuit ergo servus manum sub femore Abraham domini sui et iuravit illi super sermone hoc ». |
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v. 10 « Tulitque decem camelos de grege domini sui, et abiit » — cum duplex 5"! admirationem faciat, vox h. 1. et ante sequens incisum reapse abundet, et lectio 521 45" facile oriri potuerit repetito vel corrupto 525, hine probabilitatem habet leetio LXX prius 3» ignorans — « ez omnibus bonis eius portans secum , profectusque perrexit in Mesopotamiam » (cf. quae de Aram Naharaim diximus 10,22; [ud, 3,10) « ad urbem Nachor », i. e. Haran 27,53; 98,10. Videtur eo commigrasse Nachor post Abraham, cum 12,5 non recenseatur.
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v. 11 « Cumque camelos fecisset accumbere extra oppidum iuxta puteum aquae vespere, tempore quo solent mulieres egredi ad. hauriendam aquam » (cf. 1 Reg. 9,11), « dizit » :
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v. 19 « Domine Deus domini mei Abraham » , « quamvis ego sum indignus, respice herum meum » (Proc.); « occurre, obsecro », — seu potius occurrere fac « uxorem » (Ps. Ion., Targ. Hier.), « quod opto » (Sa) — « mihi hodte », i. e. « nunc » (Vat.), « et fac misericordiam cum domino meo Abraham », « voti compotem fac » (CArys.). Quae sequuntur, non sunt vana observatio (Aug.) , sed « ex iustinctu Dei vel angeli (v. 7) servus sibi signum hoc constituit » (Tr.). « Nec ipse petendae puellae iudicium suis commisit oculis, qui solam faciem , non etiam mores aut virtutem pervidere possent, sed secundum herilem fidem credens, quod domini sui curam haberet Deus, totam in illo posuit electionis spem » (Rup.). « Congruum etiam erat signum : erat enim signum bonae uxoris et indolis affabilis, hospitalis, providae et strenuae » (Menoch.).
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v. 13 « Ecce ego sto prope fontem aquae, et filiae habitatorum huius civitatis egredientur ad. hauriendam aquam ».
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v. 1& « Igitur puella, cut ego dixero : Inclina hydriam tuam , ut bibam; et illa responderit : Bibe, quin et camelis tuis dabo potum : ipsa est, quam praeparasti servo tuo Isaac, et per hoc intelligam, quod feceris misericordiam cum domino meo ». Eventus illico secutus ostendit orationem non fuisse superstiliosam (Ber.).
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v. 15 « Necdum intra se » — vocem habent etiam Sam. LXX — « verba compleverat, et ecce Rebecca egrediebatur, filia Bathuel , fili Melchae uxoris Nachor fratris Abraham, habens hydriam in scapula sua »,
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v. 16 « puella decora nimis, virgoque [pulcherrima] et incognita viro », quod est £v & 9votv. Laudatur venustas et castitas. « Descenderat autem ad. fontem et impleverat hydriam et reverlebatur ». v. Al « Occurritque ei servus et ait : Pauzillum aquae mihi ad bibendum praebe de hydria tua ».
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v. 48 « Quae respondit :. Bibe, domine mi. Celeriterque deposuit hydriam super ulnam suam et dedit ei potum ».
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v. 19 « Cumque ille bibisset, adiecit : Quin et camelis tuis hauriam aquam, donec cuncti bibant ».
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v. 20 « Effundensque hydriam 1n canalibus », e quibus pecora bibebant (cf. 30,38), « recurrit ad puteum, ut hauriret aquam, et. haustam omnibus camelis dedit »..
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v. 91 « Ipse autem contemplabatur eam tacitus, scire volens utrum prosperum iter suum fecisset. Dominus, an non ». Primum nihil agebat aut loquebatur, sed adspiciebat (nwv — nyv), utrum signum a Deo petitum plene et quoad omnia impleretur (Dilim.).
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v. 99 « Postquam autem biberunt cameli, protulit vir inaures aureas appendentes siclos duos, et armillas totidem pondo siclorum decem ». Protulit ;áevog &yotófj» xoi vépag (los.); « desponsationis symbola » (Theodoret.) nonnisi v. 53 commemorantur. Pro ?naures habet Hebr. annulum, eumque intelligi naribus inserendum, quales etiamnum ab Arabibus traduntur puellis, quarum matrimonium expetunt (Calm.), patet cum numero singulari tum Sam. addente n2x by nv, et posuit in. naribus etus. Quod additamentum crediderim esse genuinum, sed excidisse antiquitus, scriba aliquo a ac" transiliente ad similem vocem *1v^*. Huic annulo tribuunt Hebr. Sam. LXX Ps. Ion. et Targ. Hier. pondus dimidii sicli. Chald. Syr. habent síclum, sane quod duas finxerint inaures dimidii sicli. Hier. apud LXX videtur legisse 9:9pz; uxjv, quod efficeret siclum unum. Quomodo ad siclos duos idem devenerit, explicari nequit (cf. Verc.); explicatio, quam tradit in Quaest. hebr., ccrto falsa est. Sequentes quaestiones censent Cat., Sa rogatas esse, antequam annulus et armillae donarentur : at falso. Data sunt haec, ubi primum, signo à Deo petito plene praestito, constitit hanc divinitus puellam praeparatam esse Isaaco. At, ubi de adeunda paterna domo agebatur, nomen utique patris rogandum erat. Dices, e v. M1 effici videri, primum rogatas quaestiones, dein tradita munera. Obvia solutio est, acta haec esse simultanee; debuere autem duabus ex ordine sententiis referri; igitur v. 22 sq. munera primum, v. 47 quaestiones recensentur.
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v. 93 « Dixitque ad eam : Cuius es filia? indica mil. Est in domo patris tui locus ad manendum? »
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v. 2& « Quae respondit : filia sum Bathuelis , filià Melchae, quem peperit ipsi Nachor ». Matris Rebeccae (cf. v. 53) nomen non traditur : at semper inculeatur aviam fuisse Nachoris uxorem primam , non secundariam. Plus etiam offert puella, quam fuerat rogata (CÀrys.), non locum tantummodo séd etiam pabulum :
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v. 95 « Et addidit dicens : Palaearum quoque et foeni plurimum est apud nos et locus spatiosus ad manendum ». lam certissime perspiciens servus, prosperum iter suum fecisse Deum,
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v. 26 « inclinavit se homo et adoravit Dominum »,
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v. 97 « dicens : Benedictus Dominus Deus domini mei Abraham, qui non abstulit misericordiam et veritatem », i. e. fidelitatem, « suam a domino meo et recto 1tinere me perduxit in domum fratris domzni mei ». Masor. : fratrum, 1. e. cognatorum. (Cai.). Utrum Bathuel puellae pater fuerit tum adhuc inter vivos, disquiremus ad
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v. 50. v. 29 « Habebat autem Rebecca fratrem nomine Laban; qui festinus egressus est ad hominem, ubi erat fons ». Cum v. 30 praecedente versu dicta enucleatius evolvat, D:illm. supponit disiecta esse membra, ut primitus nomen Laban immediate exceperit v. 30 usque ad athnach, atque inde textus fuerit : « festine egressus est ad hominem, ubi erat fons, venitque ad virum etc. ». Planius Cai., Bonfr., quibus assentitur Del., censent v. 30, quae v. 29 summatim expresserat , evolvere inseruntque initio vocem enm.
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v. 30 « Cumque vidisset inaures et armillas in manibus sororis suae-et audisset cuncta verba referentis : Haec locutus est mihi homo; venit ad virum, qui stabat iuxta camelos et prope fontem aquae »,
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v. 34 « dizitque ad eum : Ingredere, benedicte Domini », qui tuis te verbis professus es cultorem Domini et « cui Deum favere cerno » (Menoch.) : « cur foris stas? Praeparavi domum et locum camelis ».
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v. 39 « Et introduxit eum in hospitium » — Hebr. in domum — « ac destravit camelos, deditque paleas et foenum » camelis , « et aquam ad lavandos pedes eius et virorum, qui venerant cum eo ». Reliqui et ingressus est vir, et ita debet punctari, cum non sequatur T1N. Ergo in sententia mutatur subiectum, quod non infrequens est apud Hebraeos. Non inepte Ps. Ion. et Targ. Hier. etiam pro altero inciso subiectum adstruunt servum Abraham, ut is non alium aliquem passus sit desternere camelos. Postea subiectum est Laban et nota, etiam hunc primum camelis, postea hominibus providisse.
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v. 33 « E! appositus est 1n conspectu etus panis. Qui ait : Non comedam, donec loquar sermones meos », « nisi prius exposuero, cuius rei gratia huc missus sim » (Menoch.). « Non prius meae quietis rationem habebo » (Chrys.). « Respondit ei : Loquere ». lam heri causam acturus servus primum heri divitias celebrat, quae unius universae filii sint futurae (Ca?.) : acceptior enim esse consuevit procus dives egeno. Simul divitias Deo tribuens acceptas ostendit se et herum veri Dei esse cultores.
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v. 3&4 « A/ ?/le : Servus, inquit, Abraham sum »,
24:35
v. 35 « et Dominus benedixit domino meo valde magnificatusque est; et dedit ei oves et boves, argentum et aurum, servos et ancillas, camelos et asinos ».
24:36
36 « Et peperit Sara uxor domini mei filium domino meo in senectute sua », — vox Vulg. est anceps uti ipse textus hebr., quem mutata punctatione Masor. referunt ad Saram, LXX ad Abraham — « deditque illi omnia, quae habuerat ». E quibus verbis cum 925,5 collatis infert Dillm., ordinem narrationis esse inversum nostrumque primitus caput post 25,5 sq. fuissé insertum. Quod est plane ridiculum. 25,1-6 se habet ad instar appendicis, qui similiter atque Generationes Ismael 25,19 sqq. extremis Generationibus Thare adnectitur. At perperam supponat quis, omnia 25,1-18 narrata post cap. 9 narrata accidisse. Iam ante Isaaci nuptias potuit filios genuisse Ismael; iam ante servum in Mesopotamiam deputatum dederat Abraham sua universa Isaaco.
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v. 37 « Et adiuravit me dominus meus dicens : Non accipies uxorem filio meo de filiabus Chananaeorum, in quorum terra habito » ;
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v. 38 « sed ad domum patris mei perges et de cognatione mea accipies uxorem filio meo ».
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v. 39 « Ego vero respondi domino meo : Quid si noluerit venire mecum mulier? »
24:40
v. &0 « Dominus, atit, in cuius conspectu ambulo », cui servio, quem colo (cf. 17,1), « mittet angelum suum tecum et diriget viam tuam, accipiesque wrorem filio meo de cognatione mea et de domo patris mei ».
24:41
v. &4 « Innocens eris a » iuramento illudque consequente « maledictione mea , cum veneris ad propinquos meos et non dederint tibi »; et eris immunis a iuramento meo.
24:42
v. 49, « Veni ergo hodie ad fontem aquae et dixi : Domine Deus domini mei Abraham, si direzxisti viam meam, in qua nunc ambulo », v.A3 «ecce sto iuxta fontem aquae et virgo, quae egredietur ad hauriendam aquam » et « audierit a me : Da mihi pauzillum aquae ad bibendum ez hydria tua » ; v. M « el dixerit mihi : Et tu bibe et camelis tuts hauriam : ipsa est mulier, quam praeparavit Dominus filio domini mei ». v. &5 Hebr. orditur verbotenus uti v. 15 : Ego nondum compleveram loqui in corde meo. « Dumque haec tacitus mecum volverem, apparuit Rebecca veniens cum hydria, quam portabat in scapula, descenditque ad fontem et hausit aquam. Et aio ad eam : Da mihi [paululum| bibere ». Cf. Sam.
24:46
v. &6 « Quae festinans deposutt hydriam de humero et dixit mihi : Et tu bibe et camelis tuis tribuam potum. Bibi, fita? Quae respondit : Filia Bathuelis sum, filii Nachor, quem peperit ei Melcha. Suspendi itaque inaures ad ornandam faciem eius, et armillas posui in manibus eius ».
24:48
v. &8 « Pronusque adoravi Dominum, benedicens Domino Deo domini mei Abraham, qui perduazit me recto itinere, ut sumerem filiam fratris domini mei filio eius ». Re tam fideliter enarrata 3am, ut ipsi decernant, rogat servus v. 49 : Et nunc, seu « Quamobrem , si facitis misericordiam et veritatem cum domno meo, indicate mihi; sin autem aliud placet, et hoc dicite mihi, ut vadam ad dexteram sive ad. sinistram », « ut alio me vertam » (Chrys.), cf. 13,9. Non satis plane Ps. Ion. et Targ. Hier. « ad meridiem aut ad septentrionem ». Misericordiam dicit seu gratiam , quia non tenebantur (Ca?.); veritatem seu fidem, qualis decet cognatos (Kn.). tecum ». Hebr. : non possumus loqui ad te neque bonum neque malum , i. e. nihil, cf. 31,24. 99; 2 Reg. 13,22. « Matris et puellae nulla hic mentio : tantum valebat ius paternum eo tempore » (Grottus). Quaeritur, quis ille sit Bathuel. Quem patrem puellae censent Chrys., Cai. At paier secus in tota narratione non comparet, solummodo fratrum et matris v. 53. 55 fit mentio, ad « domum matris » v. 28 currit puella. Hic vero Bathuel etiam post Laban recensetur. Unde colligas, frustra h. 1. Del. et Dillm. appellare polygamiam, ob quam factum sit, ut fratres etiam in sororibus nuptui tradendis interrogandi fuerint. Citant 34,5. 11. 25; Iud. 21,22; 2 Sam. 13,22. At factum Dinae scelus fuit etiam polygamorum legibus adversum; reliqua certe non explicant, cur Laban ante Bathuel scribatur. Hinc censent Ios. Syr. Calm. patrem Bathuel iam fuisse vita functum atque h. 1l. recenseri Dathuel aliquem Labani fratrem minorem. Non tamen potest haec sententia confirmari e plurali « fratres » v. 53. 55. Etenim v. 53 punctabant utique Vulg. Syr. Vers. Sam. pluralem; at Masor. LXX Chald. singularem. v. 55 legunt Vulg. LXX Syr. Vers. Sam. verbum et nomen plurali numero, Sam. certe verbum; e contra Hebr. Chald. verbum et nomen singulari scribunt. Potuit etiam vox Bathuel orta esse ex antiquissima cuiusdam scribae glossa, qui nefas putaret patrem Bathuel in filia nuptui tradenda ignorari.
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v. 51 « En Rebecca coram te est, tolle eam et proficiscere, et sit uror filii domini tui, sicut locutus est Dominus ».
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v. 59 « Quod cum audisset puer Abraham, procidens adoravit in. terram Dominum »,
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v. 53 « prolatisque vasis argenteis et aureis » — rebus ad mundum muliebrem pertinentibus, vox enim vasa lalissimae est acceptionis (Bonfr.) — « ac vestibus, dedit ea. Rebeccae [pro munere| », quale Sponsus consueverat offerre; « fratribus quoque eius et matri dona obtulit », quae quandoque haud aliud erant, nisi traditae sponsae pretium ac veluti emptio. Nunc tandem, quem v. 33 declinaverat, cibum sumit servus v. 5^ : « [In?to convivio] vescentes pariter et bibentes » ipse el viri, qui cum eo erant, « manserunt ibi. Surgens autem mane locutus est puer : Dimitte me, ut vadam ad dominum meum ».
24:55
v. 55 « Responderuntque fratres eius et. mater. : Maneat puella saltem decem dies apud nos, et postea proficiscetur ». Semper, ut profectio postponatur, orientales supplicant, cf. Iud. 19,4 sq. "Uv "N Q"2*. Noía alteram vocem, quod concessionem aliquam exprimit, debere exprimere tempus priore brevius; Q'12* autem (cf. quae diximus ad 1 Reg. 1,3; 27, 7; Iud. 17,10) est annus : quid ergo erit decas "*WYy, nisi decas mensium? Hinc Targ. annum aut decem menses. Sed Sam. Syr. pro *UY legebant Ww", ergo an- ^um aut mensem. Quae lectio est omnino praeferenda.
24:57
Vocemus puellam et quaeramus ipsius voluntatem ». « Consulitur puella non de sponsalibus, sed iam desponsata viro de profectionis consulitur die » (Amór.).
24:58
v. 58 « Cumque vocata venisset, sciscitati sunt : Vis ere cum homine isto? Quae ait : Vadam ».
24:59
v. 59 « Dimiserunt ergo eam et nutricem illius » , cuius nomen Debora 35,8, — LXX pro nnpz? legebantnnaipo (Calm.) — « servrumque Abraham et comites eius ». « Decens, ut ad nuptias absque parentibus virgo proficiscens nutricis solatio foveretur » (Hier.).
24:60
v. 60 « Imprecantes prospera sorori suae », uti eliamnum usus habet in oriente et cf. Ruth 4,11, « aque dicentes : Soror nostra es, crescas in mille millia, et possideat semen tuum portas » , quod recte interpretantur LXX Chald. urbes, et hinc consequenter Syr. regiones « inimicorum suorum ». Posteritatem numerosam atque florentem apprecantur.
24:61
v. 61 « Ig:tur Rebecca et puellae illius ascensis camelis secutae sunt virum, qui festinus revertlebatur ad. dominum suum ». Loco alterius versus partis. Hebr. : et sumpsi servus Rebeccam et abiit. Longum sermonem texuerat, sed negotium ipsum brevissimo, quo potest, tempore absolvit.
24:62
v. 62 « [Eo autem tempore] deambulabat Isaac per viam, quae ducit ad puteum, |cutus nomen est| Viventis et Videntis » (cf. 16,15). Secundum lectionem Sam. LXX verte : Iverat autem Isaac in desertum Lechai Roi. « Habitabat enim in terra australi », 3n Negeb.
24:63
v. 63 « Et egressus fuerat ad meditandum in agro, inclinata iam die ». Verle : Et egressus fuerat ad lamentandum in agro etc. Haec referuntur ad Isaaci
24:64
v. 64 « Rebecca quoque conspecto Isaac descendit de camelo »,
24:65
v. 65 « et ait ad puerum : Quis est ?lle homo, qui venit per agrum in occursum nobis? » Advertere iam Ca?., Bonfr., Per., praepostere narrari prius Rebecca de camelo descendisse, postea quem obvium haberet didicisse. Si eum honoratura descendebat, at quomodo poterat velle honorare, quem nesciebat? 55m primitus significat decidi!; unde derivari potest significatio descendit, at etiam altera significatio «inclinavit se, sc. interrogatura (Targ. Syr.). Cf. ad Iud. 1,14. « Dixitque ei Ipse est dominus meus ». Monet Dillm., v. 36 suppetere sufficientem rationem, cur praeter Abraham etiam Isaac domnus vocetur & puero, i. e. a servo illo seniore. Mirabatur iam Ca:., cur Abrahae nulla fiat mentio extremo hoc capite. Fortasse, quia ipse in Negeb non secesserat, sed Hebrone prope sepulcrum Sarae perstiterat. « A4 illa tollens [cito| pallium operuit se ». « Ex hac consuetudine operiendi faciem nubendi et nuptiarum nomina emanarunt » (Ca?.). Cf. Plin. 21,22. Etiamnumi in oriente sponsa velata occurrit sponso : cf. Dillm.
24:66
v. 66 « Servus autem cuncta, quae gesserat, narravit Isaac ». Fortasse eadem in Hebron antea narraverat Abrahae.
24:67
v. 67 de morte matris luctum acerbissimum. Igitur primum secesserat de Hebron, ubi mater supremum diem obierat et sepulta iacebat, atque in Negeb tentoria fixerat. Sed neque sic luctum compescuerat; interdiu, quod erediderim, matrem in tentorio lugebat; sub vesperam lamentaturus in agrum egrediebatur. « Cumque elevasset oculos , vidit camelos venientes procul ». v. 67 « Qui introduxit eam «n. tabernaculum Sarae matris suae, et accepit. eam uxorem; et in tantum dilexit eam, ut dolorem, qui ez morte matris eius acciderat , temperaret ». Hebr. : et dilexit eam , et consolatus est Isaac ob matrem suam. Arg. — Pericope adiicitur ad absolvendas Generationes Thare seu historiam Abraham. Cuius mors et sepultura narrantur, prius tamen nuptiae cum Cetura initae appendicis instar subiiciuntur. Sane non fuere eae initae post mortuam Saram a viró aetate confecto : probabilius diu ante, non tamen ante natum Isaac, cf. 21, 9 sqq. Quae de morte et sepultura Abrahae v. 7-11* traduntur, recentiores ei concedunt auctori, qui etiam secus genealogias contexuerit. Lubentes concedimus, stilo genealogiarum hos versus esse exaratos, sive ab eodem qui priores concinnaverit genealogias, sive ab alio qui antecessorum stilum fideliter sit imitatus. Altera v. 11 pars Isaaci sedes describens indubie respicit v. 18 Ismaelis sedes describentem, et est fortasse addita a redactore, qui haec documenta compegit. unum populum vere posse duobus progenitoribus adscribi : tribus Saba et Dadan e Cuschitis et Abrahamidis commixtae et Chus et Abraha gloriantur parentibus. — v. 6 Ismaelem non efferri nomine, non efficit eum versum alius esse auctoris atque v. 9 Ismaelis nomen habentem. Sane, ut filius tot divinis benedictionibus cumulatus et fratrum natu maximus in patris funere nomine appellaretur, aequum erat; ut eius v. 6 nomen scriberetur, ubi omnes praeter Isaac filii eadem dona accepisse narrantur, nulla suadebat ratio. — Quod auctor quandoque ante dicta repetat aut ad ea alludat, id demonstrat eum praecedentem etiam narrationem callere : auctorne sit diversus an idem, per se non dirimit. Idem díc de adhibitis vocibus 45* (non qT85 : sed quid inde!) et *33, omnino sicut Gen. 10 : norat sc. noster auctor cap. 10 et res eidem atfines iisdem vocibus expressit. Clausula item v. 4 est ad instar clausularum 10,20. 31. 32. — Dicunt, 25,1 ét 6 diversorum esse auctorum, quod ibi vox nwN, hic vi». scribatur. Respondeo : ubi narratur matrimonium initum, exprimi imprimis oportet mulierem assumptam esse in urorem; fuisse uxorem secundariam satis exprimitur voce rp"; e contra v. 6 omnino exprimendum erat agi de uxoribus secundariis. Cap. XXV
24:2
ELIEZER (El'ezer « il mio Dio è soccorso »)
1. Servo damasceno di Abramo (Gen. 15, 2). Si ritiene sia E. « il servo più vecchio della casa d'Abramo, l'amministratore d'ogni suo avere » (Gen. 24, 2), fedele a più, che Abramo mandò in Mesopotamia a prendere una sposa al suo figlio Isacco (Gen. 24, 3-66). 2. Secondo figlio
… Presso gli Ebrei, come fra gli altri Semiti, erano i genitori a decidere sulla sorte dei figli (cf. Gen. 24, 2-4; 28, 1 sg.; Eccl. 7, 27); occasionalmente viene ricordato il proposito efficace del giovane di sposare una ragazza non gradita ai genitori (Gen. 28, 6-9; Iud. 14, 2 sg.). …
24:3
… Inoltre il monoteismo si riscontra già nei tempi patriarcali in maniera chiarissima (Gen. 18, 25; 24, 3; Deut. 4, 35; 39; 6, 4). Oggi si insiste meno sulle varie denominazioni locali (come «Dio di Bethel» in Gen. 31, 13 ecc.), sfruttate quali segni di un preteso politeismo; esse sono …
ELIEZER (El'ezer « il mio Dio è soccorso »)
1. Servo damasceno di Abramo (Gen. 15, 2). Si ritiene sia E. « il servo più vecchio della casa d'Abramo, l'amministratore d'ogni suo avere » (Gen. 24, 2), fedele a più, che Abramo mandò in Mesopotamia a prendere una sposa al suo figlio Isacco (Gen. 24, 3-66). 2. Secondo figlio
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ARAM. - Regione dell'Asia occidentale, menzionata nella Bibbia, che con A. designa anche il popolo (v. ARAMEI). Aram Nahārajim (Gen. 24, 10 e Deut. 23, 5; Iud. 3, 8; I Par. 19, 6; Ps. 59 [60], 2) designava l'altopiano tra il Tigri e l'Eufrate nel loro corso settentrionale. …
… Abramo (v.), venuto da Ur, visse colà lunghi anni prima di partire alla volta di Canaan (Gen. 11, 3 sg.; 12, 4 sg.); vi si svolsero gli idillici episodi di Rebecca e di Rachele presso il pozzo di H., e la fuga di Giacobbe (Gen. 24, 10; 27, 43; 28, 10; 29, 4).
… Secondo la preghiera fatta a Dio da Eliezer (v.), offrì cortesemente da bere a questo, ne dissetò i cammelli e lo invitò ospite tra i suoi; richiesta sposa per Isacco, aderì volentieri lasciando la Mesopotamia (Gen. 24, 10-67). Dopo venti anni di sterilità partorì i due gemelli Esaù e Giacobbe (ibid. 25, 19-26; cf. Rom. 9, 10).
24:15
… Nel periodo più antico vigeva l'uso di sposarsi anche tra fratellastri (cf. Gen. 20, 12; II Sam. 13, 13) e fra cugini (cf. Gen. 24, 15, 47; 28, 2.18 sgg.). …
24:24
… Béthá'él). - Figlio di Nachor e padre di Rebecca (Gen. 22, 23; 24, 24). Quando Eliezer, servo di Abramo, chiese Rebecca per sposa ad Isacco, B. comparisce appena per dare il consenso (Gen. 24, 50). Gli esegeti spiegano con ipotesi varie la parte secondaria …
24:27
« Benedetto il Signore » (Bārākh Jahweh; cf. Gen. 24, 27; Ex. 18, 10); « Benedetto sii Tu, Signore » (Bārākh 'attāh Jahweh; cf. I Por. 29, 10; Ps. 118, 12). Assai frequente è presso gli Ebrei l'uso delle b. nel servizio liturgico, chiamato …
24:43
… L'uso della Bibbia ebraica (Gen. 24, 43; Ex. 2, 8; Cant. 1, 2 e 6, 7; Ps. 68 [67], 26; Prov. 30, 18-19) fa dare al sostantivo 'almāh il senso di una giovane donna non sposata, che si deve supporre intatta, come intesero, …
24:50
… Béthá'él). - Figlio di Nachor e padre di Rebecca (Gen. 22, 23; 24, 24). Quando Eliezer, servo di Abramo, chiese Rebecca per sposa ad Isacco, B. comparisce appena per dare il consenso (Gen. 24, 50). Gli esegeti spiegano con ipotesi varie la parte secondaria che B. occupa nel matrimonio della figlia. …
24:53
… Oltre al mōhar, lo sposo offriva altri doni (cf. Gen. 24, 53; 34, 12). Anche la sposa portava una dote, di cui conservava la proprietà (ibid. 24, 53; cf. codice di Hammurabi, §§ 142, 149, 150, 156, 162, 163, 172, 173). Se nella dote era compresa …
24:55
… Altre preciazioni: p. es., che un versetto (Ier. 21, 7) ha 42 parole e 160 lettere; che in quattro versetti (Gen. 18, 5; 24, 55; Num. 12, 14; Ps. 36, 7) c'è un wāw aggiunto per colpa degli scribi del quale non bisogna tener conto; ecc.
24:57
… Libertà molto minore si riconosceva ad una figlia, di cui, però, talvolta si ricercava il consenso (cf. Gen. 24, 57).
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DÉBORA (EBR. DĒBHORĀH «APE»; SETTANTA ΔΕΒΒΌΡΖ; VOL. DEBORA)
(Gen. 24, 59; cfr. 35, 8); D. (Settanta: Δεββωρδ)
… 24, 53; 34, 12). Anche la sposa portava una dote, di cui conservava la proprietà (ibid. 24, 53; cf. codice di Hammurabi, §§ 142, 149, 150, 156, 162, 163, 172, 173). Se nella dote era compresa una schiava come concubina del marito (cf. Gen. 16, 3; 24, 59, 61; 29, 24, 29), la padrona conservava il proprio diritto su di essa (ibid. 16, 6; cf. codice di Hammurabi, §§ 144, 146, 147).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.