Abraham hauing manie children by his wife Cetura, died at the age of 175. yeares: 12. Ismael also hauing twelue sonnes dukes, died. 19. Isaac praying for his barren wife, she hath Esau and Iacob twinnes. 30. Esau selleth his first birth right to Iacob for a messe of potage.
1And Abraham married another wife named Cetura:Abramo poi sposò un'altra moglie per nome Cetura:AND Abraham maried an other wife named Cethura: which bare him Zamran,Abraham vero aliam duxit uxorem nomine Ceturam: 2Who bore him Zamram, and Jecsan, and Madan, and Madian, and Jesboc, and Sue.La quale partorì a lui Zamran, e Jecsan, e Madan, e Madian, e Jesboc, e Sue.and Iecsan, and Madan, and Madian, and Iesboc, and Sue.quæ peperit ei Zamran et Jecsan, et Madam, et Madian, et Jesboc, et Sue. 3Jecsan also begot Saba, and Dadan. The children of Dadan were Assurim, and Latusim, and Loomim.Jecsan poi generò Saba, e Dadan. I figliuoli di Dadan furon Assurim, e Latusim, e Loomim.Iecsan also begat Saba and Dadan. The Children of Dadan were Assurim, and Latusim, and Loomim.Jecsan quoque genuit Saba et Dadan. Filii Dadan fuerunt Assurim, et Latusim, et Loomin. 4But of Madian was born Epha, and Opher, and Henoch, and Abida, and Eldaa: all these were the children of Cetura.Da Madian nacque Epha, e Opher, ed Henoch, e Abida, ed Eldaa: tutti questi figliuoli di Cetura.But also of Madian was borne Epha, and Opher, and Henoch, and Abida, and Eldaa: al these were the children of Cetura.At vero ex Madian ortus est Epha, et Opher, et Henoch, et Abida, et Eldaa: omnes hi filii Ceturæ. 5And Abraham gave all his possessions to Isaac:E Abramo diede ad Isaac tutto quello che possedeva:And Abraham gaue al his possessions to Isaac:Deditque Abraham cuncta quæ possederat, Isaac: 6And to the children of the concubines he gave gifts, and separated them from Isaac his son, while he yet lived, to the east country.A' figliuoli poi delle concubine diede dei doni, e li separò da Isaac suo figliuolo, mentre era tuttora in vita, mandandoli verso l'oriente.and to the children of his concubines he gaue gifts, and separated them from Isaac his sonne, whilest himselfe yet liued, to the east countrie.filiis autem concubinarum largitus est munera, et separavit eos ab Isaac filio suo, dum adhuc ipse viveret, ad plagam orientalem. 7And the days of Abraham’s life were a hundred and seventy-five years.E tutti i giorni della vita d'Abramo furono cento settantacinque anni.And the days of Abrahams life were a hundred seuentie and fiue yeares.Fuerunt autem dies vitæ Abrahæ, centum septuaginta quinque anni. 8And decaying he died in a good old age, and having lived a long time, and being full of days: and was gathered to his people.E venne meno e morì in prospera vecchiezza, e d'età avanzata, e pieno di giorni, e andò a unirsi al suo popolo.And decaying dyed in a good old age, and hauing liued a great time, and being ful of days: and was gethered to his people.Et deficiens mortuus est in senectute bona, provectæque ætatis et plenus dierum: congregatusque est ad populum suum.
9And Isaac and Ismael his sons buried him in the double cave, which was situated in the field of Ephron the son of Seor the Hethite, over against Mambre,E Isaac e Ismaele suoi figliuoli lo seppellirono nella doppia spelonca situata nel campo di Ephron, figliuolo di Seor Heteo, dirimpetto a Mambre.And there buried him Isaac and Ismael his sonnes in the duble caue, which was situated in the field of Ephron the sonne of Seor the Hethite, ouer against Mambre,Et sepelierunt eum Isaac et Ismaël filii sui in spelunca duplici, quæ sita est in agro Ephron filii Seor Hethæi, e regione Mambre, 10Which he had bought of the children of Heth: there was he buried, and Sara his wife.Il qual campo egli avea comprato da' figliuoli di Heth: ivi fu sepolto egli, e Sara sua moglie.which he had bought of the children of Heth: there was he buried, and Sara his wife.quem emerat a filiis Heth: ibi sepultus est ipse, et Sara uxor ejus. 11And after his death, God blessed Isaac his son, who dwelt by the well named Of the living and seeing.E dopo la morte di lui Dio benedisse Isacco suo figlio, il quale abitava presso al pozzo detto di colui che vive e che vede.And after his death God blessed Isaac his sonne, who dwelled beside the wel of the Liuing and seing so named.Et post obitum illius benedixit Deus Isaac filio ejus, qui habitabat juxta puteum nomine Viventis et videntis. 12These are the generations of Ismael the son of Abraham, whom Agar the Egyptian, Sara’s servant, bore unto him:Questo è il novero dei posteri d'Ismaele, figliuolo di Abramo, partorito a lui da Agar Egiziana schiava di Sara:These are the generations of Ismael the sonne of Abraham, whom Agar the Aegyptian bare him, Saraes seruant: andHæ sunt generationes Ismaël filii Abrahæ, quem peperit ei Agar Ægyptia, famula Saræ: et 13And these are the names of his children according to their calling and generations. The firstborn of Ismael was Nabajoth, then Cedar, and Adbeel, and Mabsam,E questi sono i nomi de' figliuoli di lui, co' quali nomi furon chiamati i suoi discendenti. Primogenito di Ismaele fu Nabajoth, dipoi Cedar, e Adbeel, e Mabsam:these are the names of his children according to their calling and generations. The first begotten of Ismael Nabaioth, then Cedar, and Adbeel, and Mabsam,hæc nomina filiorum ejus in vocabulis et generationibus suis. Primogenitus Ismaëlis Nabaioth, deinde Cedar, et Adbeel, et Mabsam, 14And Masma, and Duma, and Massa,E Masma, e Duma, e Massa,Masma also, and Duma, and Massa,Masma quoque, et Duma, et Massa, 15Hadar, and Thema, and Jethur, and Naphis, and Cedma.Hadar, e Thema, e Jethur, e Naphis, e Cedma.Hadar, and Thema, and Iethur, and Naphis, and Cedma.Hadar, et Thema, et Jethur, et Naphis, et Cedma.
16These are the sons of Ismael: and these are their names by their castles and towns, twelve princes of their tribes.Questi sono i figliuoli d'Ismaele, e questi nomi passarono a' loro castelli, e cittadi. Essi furon dodici principi ognuno della sua tribù.These are the sonnes of Ismael: and these are their names by their castles and townes, twelue princes of their tribes.Isti sunt filii Ismaëlis: et hæc nomina per castella et oppida eorum, duodecim principes tribuum suarum. 17And the years of Ismael’s life were a hundred and thirty-seven, and decaying he died, and was gathered unto his people.E tutti gli anni della vita d'Ismaele furono cento trentasette, e andò mancando e morì, e andò ad unirsi col suo popolo.And the yeares of Ismaels life came to an hundred thirtie seauen, and decaying died, and was put vnto his people.Et facti sunt anni vitæ Ismaëlis centum triginta septem, deficiensque mortuus est, et appositus ad populum suum. 18And he dwelt from Hevila as far as Sur, which looketh towards Egypt, to them that go towards the Assyrians. He died in the presence of all his brethren.Or egli abitò il paese, che è da Hevila sino a Sur, la quale (Sur) guarda l'Egitto per chi va nell'Assiria. Egli morì presenti tutti i suoi fratelli.And he dwelt from Heuila euen to Sur, which looketh towards Aegypt, as they enter to the Assirians, before the face of al his bretheren died he.Habitavit autem ab Hevila usque Sur, quæ respicit Ægyptum introëuntibus Assyrios; coram cunctis fratribus suis obiit. 19These also are the generations of Isaac the son of Abraham: Abraham begot Isaac:Questa pur fu la genealogia d'Isaac figliuolo di Abramo: Abramo generò Isaac:These also are the generations of Isaac the sonne of Abraham: Abraham begat Isaac:Hæ quoque sunt generationes Isaac filii Abraham: Abraham genuit Isaac: 20Who when he was forty years old, took to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia, sister to Laban.E questi essendo in età d'anni quaranta, sposò Rebecca figliuola di Bathuele Siro della Mesopotamia, sorella di Laban.who when he was fortie yeares old, tooke to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia, sister to Laban.qui cum quadraginta esset annorum, duxit uxorem Rebeccam filiam Bathuelis Syri de Mesopotamia, sororem Laban. 21And Isaac besought the Lord for his wife, because she was barren: and he heard him, and made Rebecca to conceive.E Isaac fece preghiere al Signore per la sua moglie, perocché ella era sterile: ed egli lo esaudì, e fece che Rebecca concepisse.And Isaac besought our Lord for his wife, because she was barren: who heard him, and made Rebecca to conceaue.Deprecatusque est Isaac Dominum pro uxore sua, eo quod esset sterilis: qui exaudivit eum, et dedit conceptum Rebeccæ.
22But the children struggled in her womb, and she said: If it were to be so with me, what need was there to conceive? And she went to consult the Lord.Ma si urtavano nel seno di lei i bambini; ed ella disse: Se questo dovea accadermi, qual bisogno v'era, che io concepissi? E se ne andò a consultare il Signore.But the little ones strugled in her wombe; who said: If it should be so with me, what nede was there to conceaue? And she went to consult our Lord.Sed collidebantur in utero ejus parvuli; quæ ait: Si sic mihi futurum erat, quid necesse fuit concipere ? perrexitque ut consuleret Dominum. 23And he answering, said: Two nations are in thy womb, and two peoples shall be divided out of thy womb, and one people shall overcome the other, and the elder shall serve the younger.Il quale rispose, e disse: Due nazioni sono nel tuo seno, e due popoli dal ventre tuo usciran separati, e l'un popolo vincerà l'altro, e il maggiore servirà al minore.Who answering said: Two nations are in thy wombe, and two peoples shal be diuided out of thy wombe, and one people shal ouercome the other, and the elder shal serue the younger.Qui respondens ait: Duæ gentes sunt in utero tuo, / et duo populi ex ventre tuo dividentur, / populusque populum superabit, / et major serviet minori. 24And when her time was come to be delivered, behold twins were found in her womb.Era già venuto il tempo di partorire, ed ecco, che si trovaron nell'utero di lei due gemelli.Now her time was come to be deliuered, and behold twinnes were found in her wombe.Jam tempus pariendi advenerat, et ecce gemini in utero ejus reperti sunt. 25He that came forth first was red, and hairy like a skin: and his name was called Esau. Immediately the other coming forth, held his brother’s foot in his hand: and therefore he was called Jacob.Quegli che il primo venne fuora, era rosso, e tutto peloso, come una pelliccia; e fugli posto nome Esaù. L'altro, che immediatamente uscì, tenea colla mano il piede del fratello: e per questo ella lo chiamò Giacobbe.He that came forth first, was read, and al hearie in manner of a skinne: and his name was called Esau. Immediatly the other coming forth, held his brothers plant in his hand: and therfore he called him Iacob.Qui prior egressus est, rufus erat, et totus in morem pellis hispidus: vocatumque est nomen ejus Esau. Protinus alter egrediens, plantam fratris tenebat manu: et idcirco appellavit eum Jacob. 26Isaac was threescore years old when the children were born unto him.Isacco era di sessant'anni, quando gli nacquero questi bambini.Threescore yeares old was Isaac, when the litle ones were borne vnto him.Sexagenarius erat Isaac quando nati sunt ei parvuli.
27And when they were grown up, Esau became a skilful hunter, and a husbandman: but Jacob, a plain man, dwelt in tents.I quali allorché furono adulti, Esaù divenne buon cacciatore, e uom di campagna: e Giacobbe uomo semplice abitava ne' padiglioni.Who being growne vp, Esau became a man cunning in hunting, and a husband man: but Iacob a plaine man dwelled in tents.Quibus adultis, factus est Esau vir gnarus venandi, et homo agricola: Jacob autem vir simplex habitabat in tabernaculis. 28Isaac loved Esau, because he ate of his hunting: and Rebecca loved Jacob.Isacco amava Esaù, perché si cibava della caccia di lui: e Rebecca amava Giacobbe.Isaac loued Esau, because he did eate of his hunting: and Rebecca loued Iacob.Isaac amabat Esau, eo quod de venationibus illius vesceretur: et Rebecca diligebat Jacob. 29And Jacob boiled pottage: to whom Esau, coming faint out of the field,Or Giacobbe si era cotta una pietanza, quando venne a lui Esaù dalla campagna affaticato,And Iacob boyled broth: to whom Esau being come faynt out of the field,Coxit autem Jacob pulmentum: ad quem cum venisset Esau de agro lassus, 30Said: Give me of this red pottage, for I am exceeding faint. For which reason his name was called Edom.E disse: Dammi di quella cosa rossa, che hai cotta, perocché sono stanco davvero. Per questa cagione gli fu dato il nome di Edom.said: Geue me of this read broth, because I am exceding faint. For which cause his name was called Edom.ait: Da mihi de coctione hac rufa, quia oppido lassus sum. Quam ob causam vocatum est nomen ejus Edom. 31And Jacob said to him: Sell me thy first birthright.Disse a lui Giacobbe: Vendimi la tua primogenitura.To whom Iacob said: Sel me thy first-birth-right.Cui dixit Jacob: Vende mihi primogenita tua. 32He answered: Lo I die, what will the first birthright avail me?Quegli rispose: Ecco che io mi muoio: che mi varrà l'esser io primogenito?He answered, Loe I dye, what wil the first birth right auaile me?Ille respondit: En morior, quid mihi proderunt primogenita ? 33Jacob said: Swear therefore to me. Esau swore to him, and sold his first birthright.Disse Giacobbe: Giuramelo adunque. Esaù fece a lui il giuramento, e vendé la primogenitura.Iacob said: Sweare therfore to me. Esau sware to him, and sould his first-birth-right.Ait Jacob: Jura ergo mihi. Juravit ei Esau et vendidit primogenita. 34And so taking bread and the pottage of lentils, he ate, and drank, and went on his way; making little account of having sold his first birthright.Così preso il pane, e la pietanza di lenti, mangiò, e bevve, e s'andò poco curando d'aver venduto il diritto di primogenito.And so taking bread and the rice broth, did eate, and drinke, and went his way; little esteeming that he had sold his first birth right.Et sic, accepto pane et lentis edulio, comedit et bibit, et abiit, parvipendens quod primogenita vendidisset.
25:1
Year of the World about 2150, Year before Christ 1854.
Menochius
Cetura, his third wife; the former two being perhaps both dead. This Abraham did in his 137th year, that God might have witnesses also among the Gentiles. Cetura was before one of his handmaids. (Menochius)
Worthington
God enabled him to have children at this advanced age; or perhaps, Moses may have related his marriage in this place, though it had taken place several years before. (St. Augustine, contra Jul. iii.) (Calmet) This learned father, City of God 16:34, supposes that the reason why Cetura is styled a concubine, though she was a lawful and only wife, is because her children prefigured heretics, who do not belong to the kingdom of Christ. (Worthington)
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Challoner
Concubines. Agar and Cetura are here called concubines, (though they were lawful wives, and in other places are so called) because they were of an inferior degree: and such in Scripture are usually called concubines. (Challoner)
Calmet
The solemnities of marriage were omitted on these occasions, and the children were not entitled to a share in the inheritance. Jacob's two wives consented that all his children, by their handmaids, should be placed on the same footing with their own. (Calmet)
25:8
Year of the World 2182, Year before Christ 1821.
Good old age. Because well spent: though he lived not so long as many of the wicked; decaying not by any violent disorder, but dropping off like a ripe apple.
Haydock
Being full. The Hebrew does not express of what; but the Samaritan, Chaldean, Septuagint, Syriac, and Arabic agree with the Vulgate. See Genesis 35:29. (Haydock)
Kennicott
Days, not years, as Protestants wrongfully interpolate. (Kennicott)
Haydock
His people, the saints of ancient days, in limbo; while his body was placed near the remains of his wife, by the pious attention of his two chief sons, attended by their other brethren. (Haydock)
Calmet
The life of Abraham was a pattern of all virtues, but particularly of faith; and it was an abridgment of the law. His equal was no where found, Ecclesiasticus 44:20. (Calmet)
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Haydock
By their castles; or, the castles, towns, and tribes of principal note, received their names from these twelve princes, or phylarks, whose authority is still recognized among all the tribes of the Arabs. (Thevenot.) (Haydock)
Calmet
The towns of these people were easily built, and more easily destroyed; for they consisted only of tents, Jeremias 49:31. Their castles were perhaps only sheep-folds, as the original Tiroth may signify; or they were a sort of watch-towers, to prevent the sudden attack of an invading enemy, and to serve also for a retreat. (Calmet)
25:17
Year of the World 2231, Year before Christ 1773.
25:18
Calmet
In the presence, etc. As he was the eldest, so he died first; having lived unmolested and fearless among his father's children, Genesis 16:12. (Calmet)
25:20
Year of the World 2148, Year before Christ 1856.
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Worthington
Barren. They had been married 20 years, (ver. 26.) during which time, St. Chrysostom says, Isaac had earnestly besought the Lord, (Menochius) and obtained by prayer what God long before decreed. See St. Gregory, Dial. 1:8. (Worthington)
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Haydock
To be so. That is, if I must die, and my children also. She feared the worst; and immediately had recourse to the Lord, either in her oratory, or at one of his altars erected by Abraham; and received a gracious answer from him by means of an angel. (Haydock)
Menochius
Others think she consulted Melchisedech at Mount Moria. (Menochius)
25:23
Worthington
The younger. The Idumeans shall be subdued by the arms of David: and the Jews themselves shall yield to the Christian Church. (St. Augustine, City of God 16:35.) St. Paul, Romans ix, draws another very important truth from this history, shewing the mercy of God to be gratuitous in choosing his saints. (Worthington)
25:25
Haydock
Red. Hence he was called Edom, as well as from the red pottage, ver. 30. (Haydock)
Hairy like a skin. On which account Rebecca afterwards clothed Jacob's hands and neck with the skins of kids, to make him resemble Esau. Furry robes were not unusual among the Jews. Some imagine that the name of Sehar, was given to Esau, on account of his being hairy: but Esau was the title by which he was commonly known, and it means one made perfect; because he came into the world, "covered with hair like a man."
Calmet
Jacob: "a supplanter, or wrestler." (Calmet)
Haydock
From the birth of these twins St. Gregory shews the folly of astrologers, who pretend that our actions are under the influence of the planets; and that two, born at the same moment, will have the same fate. How different were the lives of Jacob and Esau! (Haydock)
25:26
Year of the World 2168, Year before Christ 1836.
25:27
25:28
Haydock
Loved Esau, as his first-born, who shewed him all attention, and whom he would naturally have appointed his heir, if the will of God had not afterwards been revealed to him. Rebecca, to whom this was already known, gave the preference in her love to Jacob. (Haydock)
25:29
Calmet
Pottage, of Egyptian lentiles, the most excellent in the world. (Calmet)
25:30
Calmet
Give me, etc. Hebrew, "make me devour this red;" which denotes, the very red quality of the pottage, and the greediness of Esau. (Calmet)
25:31
Haydock
Sell me. He had been informed by his mother, that God had transferred the birth-right to him; and, therefore, he takes this opportunity to obtain the consent of Esau quietly. The latter, who knew nothing of God's decree, shewed his little regard for that privilege. (Haydock)
Menochius
He perhaps intended to assert his claim by force, notwithstanding this agreement. (Menochius)
Du Hamel
It is not probable that he could plead in earnest, that he was famishing in the midst of his father's house. (Du Hamel)
Calmet
The birth-right was a temporal honour; though some assert, that the office of priesthood belonged also to it. This, however, does not seem to be certain; for we find Abel, Abraham, and other younger children offering sacrifice. The first-born were entitled to a double portion, (Deuteronomy 21:17; 1 Paralipomenon 5:2, 5) and to their father's peculiar blessing, Ecclesiasticus 3:12.[11.?] To despise such advantages betrayed a bad disposition, for which Esau is condemned, Hebrews 12:16; Romans 9. (Calmet)
Haydock
Jacob's conduct was perfectly innocent, whether we consider this transaction as serious or not. Isaac never ratified the bargain; nor do we find that Jacob rested his claim on it. (Haydock)
Calmet
But it is recorded by Moses, to shew the disposition of these two young men. (Calmet)
25:33
Haydock
Swore; and still we find him enraged above measure, when Isaac had, by mistake, ratified the transfer of the birth-right to Jacob; (Chap. 27:41.) whence we may gather, that he did not intend to perform what he promised, even with the solemnity of an oath; which renders him still more deserving of the title profane, which St. Paul gives him. (Haydock)
25:6
Concubines.... Agar and Cetura are here called concubines, (though they were lawful wives, and in other places are so called,) because they were of an inferior degree, and such in scripture are usually called concubines.
25:6
6. To the children of his concubines] S. Augustin (li. 16. c. 34. de ciuit) VVhy Agar & Cetura being lawful wines are called cō cubines. Their childrē signified Pagaines & Heretikes. sheweth that both Agar and Cetura, being Abrahams lawful wiues (for so they are called in holie Scripture) are also called concubines, because they had not like priuileges to Sara, whose sonne was sole heyre to his father, and the children of the others had only giftes (or mouable goods) not attayning to the promised kingdom. And al this for mysterie sake. For Ismael signified the carnal people before Christ, the children of Cetura prefigured Heretikes, who suppose themselues to pertaine to the new Testament, but are separated no lesse then the Iewes from Christs Kingdom. And albeit there was also an other particular reason, why Agar was called concubine, because she was a second wife, the first then liuing, yet this lerned father saith, he did not see, why Cetura being maried after the death of Sara, should be called concubine, but only for this Mysterie.
25:8
The life of the iust hath fulnes of dayes though it be otherwise short; the daies of the wicked are void of fruict, be they manie or few. S. Ambrose li. de Abraham.
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21. Heard him] Notwithstanding Gods assured promise, that Isaach Gods predestination and for seing include, & not exclude the meanes by which his wil is done. should haue issue (Gen. 21. v. 12) yet he prayeth instantly for the same. And Moyses here attributeth Rebeccas conceiuing to Isaachs prayer. wherby we see that Gods sorseing, predestinating, and promising exclude not, but in dede include secondarie causes, and ordinarie meanes, by which his eternal wil and pleasure is fulfilled. For as God did sorsee that Rebecca should haue children, so he did forsee, that Isaac should pray for it, and obtayne it; and the one was as sure to come to passe as the other. And the same consequence is true concerning eternal life as S. Gregorie teacheth. li. 1. c. 8. Dialog.
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S. Augustin (•q. 72. in Gen) disputeth but could not decide, whether Rebecca went to some Priest, or Prophet, or Altar, or whither els, or only retyred to priuate prayer.
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23. The elder shal serue the younger] As before (c. 17. v. 21. &. c 21. v. 12.) The couenant made to Abraham pertaned only to Isaac, and Iacob, not to the rest of his issue. the couenant and great promises made to Abrahams sede, are declared to pertaine only to Isaac, and not to Ismael, nor to the other brothers: so the same belong not to Esau, the elder, but only to Iacob the younger sonne of Isaac, the Holie Ghost saying, The elder shal serue the younger. And withal signifieth, (saith S. Augustin) that the elder people of the Iewes shal serue the younger li. 16. c. 35. ciuit. 2. Reg. 8. Psal. 59. Christian people. For although it may be vnderstood literally to be fulfilled, in that the Idumeans coming of Esau, were subdued by King Dauid coming of Iacob; yet it is more conueniently beleeued, that this prophecie tended to a greater thing. And what is this, but that which is euidently fulfilled in the Iewes and Christians?
An other great document of grace S. Paul geathereth vpon this Mysterie: Gods mere mercie in electing anie, his iustice to the reprobate. that the twinnes being not yet borne, nor hauing done any thing good or euil, Rom. 9. without anie good merites, the younger is elected, the elder reprobate. For doubtles (saith S. Augustin) touching original sinne they were both equal, and concerning proper sinne, neither of them had anie at al. By which example he sheweth Gods mere mercie in the elect, and iustice in the reprobate. as is more largely noted in the English New Testament, vpon the ninth chapter to the Romanes.
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Holie Scripture premonisheth Iacobs sinceritie, lest in the Mysteries folowing he might be suspected of false dealing S. Aug. li. 16. c. 37. ciuit.
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31. Sel me thy first birth right] Iacob instructed by his mother, that God Iacob lawfully bought but Esau sinned in selling the first-birthright. had chosen him in place of his brother Esau (for to her God had reueled that the elder should serue the younger) did lawfully vse this oportunitie to get Esaus grant of the right pertaining to the first borne, but Esau in selling it finned, shewing himselfe an intemperate prophane man. Heb. 12.
25:1
san Girolamo † 420 d.C. The Letters of St. Jerome 22.21
… Now he who is weak is counted strong. But in those days the world was still unpeopled: accordingly, to pass over instances of childlessness meant only to serve as types, those only were considered happy who could boast of children. It was for this reason that Abraham in his old age married Keturah;
sant'Agostino d'Ippona † 430 d.C. City of God 16.34
… For when Hagar is given to Abraham, it is written. “And Sarai, Abram’s wife, took Hagar the Egyptian, her handmaid, after Abraham had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.” And of Keturah, whom he took after Sarah’s departure, we read, “Then again Abraham took a wife, whose name was Keturah.”
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sant'Agostino d'Ippona † 430 d.C. City of God 16.34
… both are called wives, yet both are found to have been concubines; for the Scripture afterward says, “And Abraham gave his whole estate unto Isaac his son. But unto the sons of his concubines Abraham gave gifts, and sent them away from his son Isaac, (while he yet lived,) eastward, unto the east country.”
sant'Agostino d'Ippona † 430 d.C. On Patience 25
… For so we read: “And Abraham gave all his estate unto Isaac; and to the sons of his concubines gave Abraham gifts, and sent them away from his son Isaac.”
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sant'Agostino d'Ippona † 430 d.C. City of God 18.3
… Aralius was then the fifth king of the Assyrians. To Isaac himself, in his sixtieth year, were born twin-sons, Esau and Jacob, whom Rebecca his wife bore to him, their grandfather Abraham, who died on completing a hundred and seventy years, being still alive, and reckoning his hundred and sixtieth year.
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sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 14
… And so the time of the generation which lived in the days of Noah was cut short, and their years were contracted, because the time of all things was at hand. But to Hezekiah were added fifteen years. And as God promises to them that serve Him truly, ‘I will fulfil the number of thy days
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sant'Agostino d'Ippona † 430 d.C. City of God 1.13
… For the body is not an extraneous ornament or aid, but a part of man’s very nature. And therefore to the righteous of ancient times the last offices were piously rendered, and sepulchres provided for them, and obsequies celebrated;
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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, nor bury his father, Abraham, with any wife but Sarah.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.13
… Let none say, Of the Jews said He this, I am not Israel; rather the Jews are not Israel. For the elder son, he is the elder people reprobated; the younger, the people beloved. “The elder shall serve the younger:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 120.6
… For among these he still liveth, until the whole floor be winnowed: he therefore said, “I have dwelt among the tents of Kedar.” The tents of Ishmael are called those of Kedar. Thus the book of Genesis hath it: thus it hath, that Kedar belongeth unto Ishmael.
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sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 2.35
… It was not of any temporal death that this fear was inflicted, since of righteous persons, when they died, it used rather to be said, “And he was gathered unto his people;”
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san Barnaba † 61 d.C. The Epistle of Barnabas 13
But let us see if this people is the heir, or the former, and if the covenant belongs to us or to them. Hear ye now what the Scripture saith concerning the people. Isaac prayed for Rebecca his wife, because she was barren; and she conceived.
Tertulliano † 220 d.C. An Answer to the Jews 1
… to the effect that, which ever was to be prior in proceeding from the womb, should be subjected to “the less,” that is, the posterior. For thus unto Rebecca did God speak: “Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less.”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 21
Again, the son of this great man was reverenced, not because of his riches, but for his hospitality: not because of his children, but for his obedience: not because of his wife, but for the barrenness inflicted on his wife. (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 24
… Hearken, ye that are barren, hearken, ye that desire children, hearken, both husbands and wives; yes, for husbands, too, used oftentimes to contribute their part; for hear what the Scripture saith, “And Isaac intreated the Lord for Rebekah his wife, because she was barren.” (
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Tertulliano † 220 d.C. A Treatise on the Soul 26
… Brother (in Christ), on your own foundation build up your faith. Consider the wombs of the most sainted women instinct with the life within them, and their babes which not only breathed therein, but were even endowed with prophetic intuition. See how the bowels of Rebecca are disquieted,
san Girolamo † 420 d.C. The Letters of St. Jerome 123.13
… So likewise do Hannah and Peninnah of whom the former, at first barren, afterwards exceeded the latter in fruitfulness. In Isaac and Rebekah we see an early example of monogamy: it was only to Rebekah that the Lord revealed Himself in the hour of childbirth and she alone went of herself to enquire of the Lord.
san Girolamo † 420 d.C. The Letters of St. Jerome 125.15
… Bees have princes, and cranes fly after one of their number in the shape of a Y. There is but one emperor and each province has but one judge. Rome was founded by two brothers, but, as it could not have two kings at once, was inaugurated by an act of fratricide. So too Esau and Jacob strove in Rebekah’s womb.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.18
… Let us therefore here recognize the two nations, who were striving even in Rebecca’s womb; when it was said to her, not from works, but of Him that calleth, “The elder shall serve the younger.”
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san Barnaba † 61 d.C. The Epistle of Barnabas 13
… Isaac prayed for Rebecca his wife, because she was barren; and she conceived. Furthermore also, Rebecca went forth to inquire of the Lord; and the Lord said to her, “Two nations are in thy womb, and two peoples in thy belly; and the one people shall surpass the other, and the elder shall serve the younger.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.21.2
… and the one people shall overcome the other, and the elder shall serve the younger.”
sant'Ippolito † 235 d.C. On Genesis 3
… hunt for ) by doctrine. The word of God here is the promise anew of the blessing and the hope of a kingdom to come, in which the saints shall reign with Christ, and keep the true Sabbath. Rebecca is full of the Holy Spirit, as understanding the word which she heard before she gave birth, “For the elder shall serve the younger.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.20
In Genesis: “And the Lord said unto Rebekah, Two nations are in thy womb, and two peoples shall be separated from thy belly; and the one people shall overcome the other people; and the elder shall serve the younger.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.9
… Else, let them show that Jacob, who whilst yet hidden in the secret chamber of his mother’s womb supplanted his brother, had not been appointed and ordained, ere ever he was born;
san Girolamo † 420 d.C. Against Jovinianus 1.5
… Sarah, typifying the Church, when it had ceased to be with her after the manner of women, exchanged the curse of barrenness for the blessing of child-bearing. We are informed that Rebekah went like a prophet to inquire of the Lord, and was told,
sant'Agostino d'Ippona † 430 d.C. City of God 16.35
… And when she was troubled by this struggle, and inquired of the Lord, she received this answer: “Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall overcome the other people, and the elder shall serve the younger.”
sant'Agostino d'Ippona † 430 d.C. City of God 16.42
… for the type holds only as regards the saying, “The elder shall serve the younger”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 20.2
2. “The Lord hear Thee in the day of trouble” ( ver. 1 ). The Lord hear Thee in the day in which Thou saidst, “Father glorify Thy Son.” “The name of the God of Jacob protect Thee.” For to Thee belongeth the younger people. Since “the elder shall serve the younger.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.5
… Esau and Jacob were two brothers; in their mother’s womb both struggled, and by this struggle their mother’s bowels were shaken; and while they two were yet therein, the younger was elected and preferred to the elder, and it was said, “Two peoples are in thy womb, and the elder shall serve the younger.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 53.8
… “In God’s turning away the captivity of His people.” For there turneth away the captivity of His people, no one but He that hath willed to be a captive in your own hands. But what men shall understand this thing? “Jacob shall exult, and Israel shall rejoice.” “Israel;” the true Jacob, and the true Israel, that younger, to whom the elder was servant,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 58.4
… and when justice they speak, false things they speak; because one thing with mouth they profess, another thing in heart they conceal. “Alienated are sinners from the womb.” What is this? Let us search more diligently: for perhaps he is saying this, because God hath foreknown men that are to be sinners even in the wombs of their mothers.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.4
… I will call to your minds that which ye know, I will not teach that which ye know not. “Not first,” saith the Apostle, “that which is spiritual, but that which is natural, afterwards that which is spiritual.” Therefore the former city is greater by age, because first was born Cain, and afterwards Abel: but in these the elder shall serve the younger.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 81.3
… others exult unto their deceiver, do ye exult unto your helper: others exult unto their god their belly, do ye exult unto your God your helper. “Jubilate unto the God of Jacob.” Because ye also belong to Jacob: yea, ye are Jacob, the younger people to which the elder is servant.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.33
… He cancelled them in David, thus obliging us when we see them unfulfilled in David, to look to another quarter for their fulfilment. Thus also in the case of Esau and Jacob, we find the elder worshipped by the younger, though it is written, “The elder shall serve the younger;”
papa san Leone I Magno † 461 d.C. Sermons 33
… carnal Israel understands not what it reads, sees not what it points out; refers to the pages, whose utterances it does not believe. Where is thy boasting, O Jew? where thy noble birth drawn from the stem of Abraham? is not thy circumcision become uncircumcision ? Behold thou, the greater servest the less
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sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 2.22
… As, for example, we are told that Esau and Jacob were born twins, and in such close succession, that Jacob, who was born last, was found to have laid hold with his hand upon the heel of his brother, who preceded him.
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sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 72.3
3. Ye that are well instructed in the school of Christ, know that this Jacob is Israel too. They are two names; for they are one man. His first name Jacob, which is by interpretation supplanter, he received when he was born. For when those twins were born, his brother Esau was born first; and the hand of the younger was found on the elder’s foot.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.21.3
3. If any one, again, will look into Jacob’s actions, he shall find them not destitute of meaning, but full of import with regard to the dispensations. Thus, in the first place, at his birth, since he laid hold on his brother’s heel,
Tertulliano † 220 d.C. A Treatise on the Soul 26
… or else, after the Stoic rule, had the earliest taste of animation on touching the frosty air; what was the other about, who was so eagerly looked for, who was still detained within the womb, and was trying to detain (the other) outside? I suppose he had not yet breathed when he seized his brother’s heel;
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
In like manner before him Jacob, having taken hold of his brother’s heel, was called a supplanter
sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 3
… For (to use an illustration) Jacob, at the time when he was being born, first put forth from the womb a hand, with which also he held the foot of the brother who was taking priority of him in the act of birth; and next indeed the head followed, and thereafter, at last, and as matter of course, the rest of the members:
sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 19
… But just as when the whole man is in the process of being born, although he may put the hand forth first in the act of birth, yet is that hand joined and compacted together with the whole body under the head, even as also among these same patriarchs some were born
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.6
… Is there any difference, saith some one, between “hath raised up” and “hath set”? Yea indeed, the same difference as there is between “Jacob” and “Israel:” not because they were two persons, but these same two names were bestowed upon one man for different reasons; Jacob because of supplanting, for that he grasped the foot of his brother at his birth:
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sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 1
… In infancy he was brought up with his parents, knowing nought else but them and his home. But when he was grown and arrived at boyhood, and was advancing in years, he could not endure to learn letters, not caring to associate with other boys; but all his desire was, as it is written of Jacob, to live a plain man at home
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 33
… And what is wonderful, not from any change in nature do these things result, but in the coward soul itself love manifests her peculiar power; and it is much the same as if one should cause a leaden sword, not turned into steel but continuing in the nature of lead, to do the work of steel. As thus: Jacob was a “plain man , (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
… Wherefore women ought to have more true wisdom than men, because they are for the most part riveted to keeping at home. So, for instance, Jacob was a plain man, because he dwelt at home, and was free from the bustle of public life; for not without a cause hath Scripture put this, when It saith, “dwelling in a house.” (
sant'Agostino d'Ippona † 430 d.C. City of God 16.37
… Lest we should think this guile of Jacob’s was fraudulent guile, instead of seeking in it the mystery of a great thing, the Scripture has predicted in the words just before, “Esau was a cunning hunter, a man of the field; and Jacob was a simple man, dwelling at home.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 39.5
… Do not wonder then that he anointed it, for Christ received His Name from “the anointing.” Now this Jacob was said in the Scripture to be “a man without guile.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 88.1
… so that it may be said to each of them, “Behold an Israelite indeed, in whom there is no guile,” just as holy Scripture says of Israel himself, that he was without guile.
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sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 5.16
… But the birthright rests only in a holy conversation and good life, to which all belong of whom that bride consists as her members which has no spot or wrinkle, or that dove that groans amid the wickedness of the many crows,—unless it be that, while Esau lost his birthright from his lust after a mess of pottage,
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.5
… Esau was born first, and Jacob was born last; but he who was last born, was preferred to the first-born, who through gluttony lost his birthright. So thou hast it written,
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Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 21
… and who as the Word made flesh dwelt among us, of us this Christ is proved to be not man only, because He was the son of man, but also God, because He is the Son of God? And if by the apostle Christ is called “the first-born of every creature,”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 27
… He, therefore, that has so little solidity and strength of purpose as not to slight present sweets for future, is soon overcome. Say, how came Esau to be overcome? how came he to prefer the present pleasure to the future honor? Through want of solidity and firmness of character. (
sant'Agostino d'Ippona † 430 d.C. The Confessions 7.9
15. And therefore also did I read there, that they had changed the glory of Thy incorruptible nature into idols and divers forms,—“into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things,” namely, into that Egyptian food for which Esau lost his birthright;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.3
… for Israel and Jacob are the same. But that multitude of Jews, which was deservedly reprobated for its perfidy, for the pleasures of the flesh sold their birthright, so that they belonged not to Jacob, but rather to Esau. For ye know that it was said with this hidden meaning, “That the elder shall serve the younger.”
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Tertulliano † 220 d.C. Scorpiace 13
But how Paul, an apostle, from being a persecutor, who first of all shed the blood of the church, though afterwards he exchanged the sword for the pen, and turned the dagger into a plough, being first a ravening wolf of Benjamin, then himself supplying food as did Jacob,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.24
… So dear was he to his parents at home, that the one, moved by the promptness of his compliance, gave him his blessing, the other inclined towards him with tender love. In the judgment of his brother, also, he was placed first, when he thought that he ought to give up his food to his brother.
san Girolamo † 420 d.C. The Letters of St. Jerome 39.4
… The Jews go on weeping to this day; they make bare their feet, they crouch in sackcloth, they roll in ashes. And to make their superstition complete, they follow a foolish custom of the Pharisees, and eat lentils, to show, it would seem, for what poor fare they have lost their birthright.
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.31
… I know that permission was granted unto Noah to eat every kind of flesh that was good for food; that Elias was fed with flesh; that John, endued with a wonderful abstinence, was not polluted by the living creatures (that is, the locusts ) which he fed on. I know, too, that Esau was deceived by a longing for lentiles,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 73.1
… But to let us know that the wrong lies not with any creature of God, but with obstinate disobedience and inordinate desire, it was not in swine’s flesh that the first man found death, but in an apple; and it was not for a fowl, but for a dish of pottage, that Esau lost his birthright.
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Mortua erat Sara, Agar jussu Dei dimissa, forte etiam mortua: ergo Abraham aliam et tertiam duxit uxorem, ut ex eo semen inter gentes quoque multiplicaretur. Factum id postquam Isaac duxisset Rebeccam (de quo cap. praecedenti), ac consequenter post annum Abrahae 140. Allegorice, filii Agar sunt Pagani et infideles, filii Ceturae sunt haeretici, qui filios Isaaci, id est fideles et Catholicos, persequentur. Ita Origenes, et S. Augustinus, Quaest. LXX. NOMINE CETURAM. Hebraei, Lyranus et Thomas Anglicus putant hanc eamdem esse cum Agar, Cetura quae dicta sit קטורה Cetura, id est thurificata, quod ejecta ex domo Abrahae, pudicitiae, orationi et cultui Dei, cujus symbolum est thus et thurificatio, se dederit. Adduntque quod Abraham, mortua Sara, miserit Isaacum ad reducendam Agar, sive Ceturam. Verum haec sunt commenta Judaeorum, quae fuse confutat Abulensis et Cajetanus. Videtur tam Cetura, quam Agar, fuisse ancilla, sive serva Abrahae; nam si fuissent ingenuae, non vocarentur concubinae vers. 6. Nota: Abraham duxit Ceturam post mortem Sarae, quae mortua est anno aetatis suae 127, cum Abraham esset 137 annorum. Tot ergo annorum existens duxit Ceturam, et ex ea sex proles suscitavit; erat enim Cetura vivida et fecunda. Adde, Deus, qui Abrahae vim generandi ex Sara supra naturam dedit, adjuvit quoque vim generandi ejusdem ex Cetura, et quod ei deerat supplevit.
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Ex quo orti sunt Madianitae: hi ergo sunt posteri Abrahae ex Cetura, nobis cogniti; caeteri incogniti sunt. Tradit tamen Josephus eos incoluisse Arabiam Felicem, usque ad mare Rubrum.
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Sunt ista nomina gentium et populorum, qui originem traxerunt a filiis Dadan. Ita Vatablus, et patet ex Hebraeo. Forte ita dicti sunt ab artificio cujusque; nam Assurim, teste S. Hieronymo, significat negotiatores; Latussim, fabros ferri et aeris; Loomim, multarum tribuum ac populorum, supple, possessores, vel rectores. Chaldaeus vertit, habitantes in castris, in tabernaculis et in insulis.
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Hujus filius Afer nomen dedit Africae urbi et regioni, uti ex Alexandro Polyhistore, et Cleomedo docet Josephus; quanquam alii apud Solinum, Africam dictam velint ab Afro, Libys et Herculis filio. Putant aliqui ab his filiis Ceturae ortos esse Brachmanas, qui sunt sapientes et quasi Religiosi Indorum, dictosque esse Brachmannos, quasi Abrahamannos; unde et Brachmanae colunt quemdam Perabrammam, quasi deorum antiquissimum, qui videtur esse primus ipsorum patrum.
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Agar et Ceturae. Hinc patet Abraham non neglexisse Agar et Ismaelem, etiamsi a se dimissos; sed eis subinde munera misisse. Nota concubinas has fuisse veras uxores (ita enim vocantur vers. 1 et alibi), sed ignobiliores et fere servas. Unde primaria uxor erat et dicebatur domina. Sic Abraham Jeschae cap. XI, 29, dedit nomen Sarai, id est princeps vel domina mea. Haec primaria uxor ducebatur praemissis sponsalibus, dote dicta et solemni ritu, eratque materfamilias, et bonorum omnium cum marito consors, atque gubernatrix domus, ejus denique filius erat haeres patris. Nil tale communiter et ordinarie habebant concubinae; sed fere manebant servae, et servilis conditionis. Ita Pererius et alii. MUNERA. Aurum, argentum, vestes, pecora, etc. SEPARAVIT, ne cum Isaaco contenderent, cumque in terrae promissae possessione turbarent. Rursum ne posteri eorum sua idololatria et vitiis Isacidas inficerent. AD PLAGAM ORIENTALEM. Nota: Posteri Ismael proxime contingebant posteros Isaac, Orientem versus. Nati vero ex Cetura post Ismaelitas ulterius ad Orientem habitarunt, ideoque hi semper in Scriptura vocantur filii Orientis, quorum crebra est mentio. Vide Ariam in lib. Chanaan cap. III et IV.
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Q. d. Abraham non morbo, non vi aliqua extrinsecus illata, sed prae senio, deficiente naturali humore, calore et viribus, mortuus est. MORTUUS EST. Mortuus est Abraham post mortem Thare patris sui anno 40, post matrimonium Isaaci (quod contigit anno Abrahae 140, Isaaci 40) anno 35, cum Esau et Jacob, ex Isaaco sexagenario geniti, jam essent 15 annorum. Licet enim nativitatem Jacob et Esau, in sequentibus hoc capite post mortem Abrahae, narret Moses, tamen ea ante contigit. Voluit enim Moses omnia Abrahae gesta, vitam et mortem simul percensere, ac deinde gesta Isaaci ac Jacobi sigillatim ordine prosequi. Quaedam ergo hic conjunguntur, licet posterius sint gesta, quae eodem pertinent, per anticipationem; eademque de causa alia postponuntur, licet prius sint gesta, per hysterologiam. Nota: Natus est Abraham anno post diluvium 292; vixit autem annos 175; mortuus est ergo anno post diluvium 467. Noe vero mortuus est anno post diluvium 350, cum Abraham esset 58 annorum. Sem vero filius Noe, qui fuit nonus avus Abrahae, vixit post diluvium annos 502; et Sem ergo 35 annos supervixit Abrahae. Heber vero, sextus avus Abrahae, obiit anno 561 post diluvium; ergo 94 annis supervixit Abrahae suo sexto abnepoti. Mortuus est itaque Heber anno 109 vitae Jacobi, sicut Sem mortuus est cum Jacob esset 50 annorum. Nota secundo: Obiit Abraham anno mundi 2123, cum Ismael esset 89 annorum, Isaac vero 75, viditque filios tam Isaaci duos, quam Ismaelis duodecim, totidem populorum principes. Filii Ceturae tunc circiter erant 30 annorum. Ceturam enim duxit Abraham paulo post annum aetatis suae 140, uti dixi. Nota tertio: A morte Abraham usque ad descensum Jacobi in Aegyptum, qui contigit anno aetatis Jacobi 130, fluxerunt anni 115; a morte vero Abrahae usque ad egressum Mosis et Hebraeorum ex Aegypto, fluxerunt anni 330. Cum ergo Moses tunc, in egressu Hebraeorum ex Aegypto, esset octogenarius; hinc sequitur eum natum esse 250 annis post mortem Abrahae. Nota quarto: Haec est periodus vitae Abrahae. Abraham anno aetatis suae 75 ex Chaldaea a Deo evocatus, profectus est in Haran; anno aetatis 85 duxit Agar, et 86 natus est ei Ismael; anno 99 fuit circumcisus; eodem anno igne coelesti cremata est Sodoma; anno 100 nascitur ei Isaac; anno 105 ablactatur Isaac, et Ismael domo ejicitur; anno 125 contigit immolatio Isaac; anno 135 moritur Thare; anno 137 moritur Sara; anno 140 Isaaco uxorem dat Rebeccam; anno 160 ex Isaac nati sunt ei nepotes, Jacob et Esau; anno 175 moritur Abraham. IN SENECTUTE BONA, mature et tempore suo, sive spectes aetatem, sive gratiam; aetatem, quia decrepitus, et sine aegritudine; gratiam, quia plenus meritis decessit. Nam, ut ait Philo libro Quis divinarum rerum sit haeres, recte dixit Propheta quidam: Malle se unam diem cum virtute vivere, quam mille annos in umbra mortis, puta in peccato et mala vita. PLENUS DIERUM, vivendi satur, ut habent Hebraea, et cupiens dissolvi. Questus est Aristoteles naturam animalibus de quina aut dena saecula ad vivendum indulsisse, homini ad tanta genito tanto citeriorem terminum stare. Verum fidelis novit illud: Scio me ascendere ut descendam, virere ut arescam, ut senescam adolescere, vivere ut moriar, mori ut in aeternum beer. Volat aetas, inquit Cicero, et nihil omnino aliud est tempus hujus vitae, quam cursus ad mortem, in quo, ut ait S. Augustinus, nemo vel paululum stare, vel paulo tardius ire permittitur. Sapiens ergo qui tota vita vivere, imo mori didicit, scit corpus hoc gravem esse sarcinam nobilium animarum, ideoque illud terrae, unde ei origo est, cupit restitui, pulveremque pulveri reddi, ut animus liber ad patres et ad angelos Deumque evolet. Si Abraham satur vitae optavit mortem, iturus ad limbum, quidni Christianus optet mortem, iturus in coelum? B. Thomas Morus capite plectendus, dum carnifex de more veniam peteret, osculum ei et angelottum aureum dedit, dicens: Tu mihi hodie id beneficii praestabis, quod hactenus nemo mortalium praestitit aut praestare potuit. Audi S. Theodoram accurrentem ad locum supplicii, et cum milite, qui mutatis vestibus eam e carcere, ne violaretur, liberarat, de martyrio contendentem: Non ego te mortis vadem elegi, sed praedem pudoris optavi; in me lata est ista sententia, quae pro me lata est. Moriar certe innocens, ne moriar nocens. Nihil hic medium: hodie ego aut rea tui sanguinis, aut martyr mei, ut refert S. Ambrosius, lib. II De Virgin. CONGREGATUS EST AD POPULUM SUUM, q. d. Abraham mortalitatem, uti caeteri, exuit, ingressus est viam universae carnis, atque a statu viventium hic transiit ad statum patrum, degentium in altera vita. Unde ex hac phrasi Theodoretus, Cajetanus, Lyranus et Pererius colligunt, primo, animam hominis esse immortalem; secundo, animas mortuorum non vivere solitarias, sed gregatim et socialiter, quasi in populo, sive in coelo sint, sive in limbo, uti erant tempore Abrahae; tertio, tam de malis, uti Roboam, Achaz et aliis, quam de bonis, dici: Dormivit cum patribus suis; sed fere de bonis tantum et justis, uti de Abraham, Isaac, Jacob, Mose, Aarone, dici: Congregatus est ad populum suum. Quarto, S. Augustinus, Quaest. CCLXVIII, Tostatus et Burgensis, per populum accipiunt societatem angelorum, ad quam congregatus sit Abraham aliique sancti patres. Verum simplicius et germanius Rupertus et alii, per populum accipiunt societatem justorum hominum, ad quam colliguntur justi morientes, sicuti de agris colligitur et congregatur matura messis in horreum. Quinto, notat Burgensis, in veteri Testamento legi: Congregatus est ad populum suum, id est, ad Heber, Noe, Abel, Seth, Adam, aliosque in limbo beatitudinem exspectantes; sed in novo Testamento, quo animae purae mox in coelum avolant, dici: Beati mortui qui in Domino moriuntur, etc. Euge, serve bone et fidelis, intra in gaudium Domini tui. Epitaphium Abrahae vide Ecclesiastici cap. XLIV, vers. 20, ubi sic ait: Abraham magnus pater multitudinis gentium, et non est inventus similis illi in gloria, qui conservavit legem Excelsi, etc. Addit Burgensis ante Abraham neminem e patribus descendisse ad limbum; sed Adam, Abel, Seth, Enos, Noe omnesque ante Abraham justos prius ad Purgatorium, ob sua venialia peccata quae fecerant: quia, inquit, de iis dicitur quod mortui sint; de Abraham vero primo omnium dicitur, quod congregatus sit ad populum suum, puta in limbo. Verum non est improbabile. Abel enim obiit Martyr, ergo ivit ad limbum, non ad Purgatorium. Sic Noe fuit vir justus atque perfectus, imo cum Deo ambulavit. Iverunt ergo hi aliique ad limbum; non tamen dicuntur congregati ad populum suum, quia tunc necdum erat populus, et multitudo justorum in limbo; sed ipsi hunc populum morientes paulatim adunarunt et constituerunt. Cum enim occisus est Abel, nullus erat in limbo, sed ipse primus eo concessit. Hic finitur tertia pars Geneseos, quae est a nativitate Abrahae usque ad mortem ejusdem, in qua et Pererius finit tertium suum tomum Comment. in Genesim.
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Benefecit Isaaco, ditando eum.
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Sunt nomina propria trium filiorum Ismaelis. Hebraei ea conjuncta proverbialiter usurpant, dicentes, masma, duma, vemassa. Quo volunt significare, multa audienda, tacenda et ferenda esse; quod Graeci dicunt ἀνέχου καὶ ἀπέχου. Masma enim hebraice auditum significat, duma silentium, massa tolerantiam. Quod Itali dicunt: Audi, vide, tace, si vis vivere in pace.
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A quo civitas et regio Theman, ad meridiem Idumaeae, cujus rex fuit Eliphaz, amicus S. Job, qui inde Themanites dicitur.
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Ex hac phrasi colligunt Hebraei, Ismaelem post lusum et vexationem Isaaci, cum domo Abrahae ejectus esset, mentem et vitam mutasse, recte vixisse, ideoque salvatum esse. Vide dicta vers. 8.
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Regio est, non Indiae, sed sita prope desertum Sur, inter Aegyptum, Assyriam et Palaestinam; de qua cap. II, vers. 11. Posteri ergo Ismael omnem illum tractum, qui a sinu Persico usque ad Assyriam protenditur, possederunt, quae hodie putatur dici Cabana. CORAM CUNCTIS FRATRIBUS, quia Ismael inter suos fratres, medius habitavit; habebat enim ab Occidente Isaacum, ab Oriente filios Ceturae. CORAM CUNCTIS FRATRIBUS SUIS OBIIT. Pro obiit, hebraice est naphal, id est cecidit, q. d. Stantibus et viventibus, ac videntibus fratribus suis Ismael cecidit et obiit; idque nonnihil praemature, anno aetatis 137, cum alii parentes et fratres ejus diutius vixerint; Isaac enim vixit annos 180. Mortuus est Ismael post mortem Abrahae anno 48: natus est enim anno Abrahae 86. Abraham autem universim vixit annos 175. Alii sic exponunt, cecidit, scilicet sors ejus, q. d. Habitavit Ismael inter fratres suos, uti vertunt Septuaginta, Chaldaeus et Arabicus. Verum nulla sortis hic fit mentio. Unde Pagninus vertit, et mortuus est.
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Q. d. Bathuel erat Syrus, oriundus ex illa Syriae parte, quae Mesopotamia dicitur. Pro quo nota primo: Syrus hebraice dicitur ארמי Arammi, quasi dicas Armenius; et Syria vocatur Aram, quasi dicas Armenia. Videtur ergo ex hac voce Hebraea, quod Syria latissime, ut mox dicam, patens, olim dicta sit Armenia, ab Aram filio Sem, nepote Noe, Gen. x. Secundo, Syria apud priscos longe lateque patebat, ac multas regiones complectebatur, variis cognominationibus distinctas, ut patet II Regum cap. x, vers. 6 et 8. Primo enim, regio in qua Damascus est sita, vocatur ארם דמשק Aram Dammesec, Syria Damasci. Secundo, Syria in qua sita est Zoba, dicitur Aram, vel Syria Zoba. Est autem illa, quae inter Libanum et Antilibanum jacet, et corrupto vocabulo Hebraeo Zoba, Cava Syria, et a Graecis Coele, ob demissam a declivitate montium planitiem (id quod Hebraeis sonat Zoba), dicta est. Tertio, ארם נחרים Aram naharaim, id est Syria duorum fluviorum, est Mesopotamia, quae et interamnis dicitur, quia inter Euphratem et Tigrim sita est. Eadem dicitur ארם פדן Aram padan, quasi dicas, Syria campestris. Padan enim lingua Ismaelitica significat agrum, seu regionem campestrem. Unde et Italiae fluvius nobilissimus, Padus dicitur, quia per planas regiones diu fluit. Sic Bathuel hic dicitur Syrus, quia Mesopotamius, puta oriundus ex Haran, urbe Mesopotamiae. Quarto, est Syria Maacha; ita dicta est a Maacha, filio Nachor ex Reuma uxore, Gen. cap. XXII, vers. ult.
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Hebraice est יעתר iethar, id est, multum et instanter precatus est, blanda et suavi prece amanter Deum demulcendo. Unde S. Chrysostomus censet Isaacum per 20 annos orasse pro sterilitate Rebeccae tollenda, ac vigesimo demum anno id impetrasse; nam Isaac duxit Rebeccam anno aetatis suae 40, ac demum anno 60 genuit ex ea Jacob et Esau. Ut et nos, inquit ipse homil. 49, aemulantes justum, assidui simus in divinis precibus, si quando aliquid a Deo petierimus. Si enim justus ille ita virtute praeditus, et tantam apud Deum gratiam habens, tantam prae se tulit constantiam et studium, continuo Deum orando, ita ut solveretur Rebeccae sterilitas: quid dicemus nos, qui tantis peccatorum oneribus premimur; sed et si parvo tempore studium aliquod et diligentiam exhibuerimus, torpescimus et resilimus, nisi statim exaudiamur, etc. Nota. Sanctas mulieres Saram et Rebeccam (uti et Rachel et Annam) Deus ad tempus steriles esse voluit, ut doceret nos semen illud benedictum, puta Christum, ex Sara et Rebecca (uti et viros sanctissimos, Josephum ex Rachele, Samuelem ex Anna) non naturae viribus, sed ex mero Dei dono, per miraculum natum orbique datum esse. Ita S. Chrysostomus. Statuerat ergo Deus, ex Rebecca nasci Jacob et Christum, sed non nisi mediantibus causis secundis et obtinentibus id precibus Isaaci.
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Septuaginta vertunt, ἐσκίρτων, quod S. Ambrosius vertit, exultabant; S. Augustinus, gestiebant; hebraice est, יתרצצו iitrotsetsu: quod S. Hieronymus vertit, calcitrabant; Aquila, confringebantur; Symmachus, ἐπάλαιον, id est colluctabantur, quasi palaestritae. Hi ergo pueri invicem quassabant, trudebant et coarctabant, dum uterque gestit et nititur prior utero matris exire ac nasci, ut sit primogenitus. Nota: Hoc certamen, et haec lucta parvulorum Jacob et Esau, non vi naturae, sed Dei nutu facta est, ad praesagium, quod Jacob et Esau nati, inter se colluctarentur et concertarent de primogenitura et primatu, ut patet vers. 23. Unde Jacob tenuit plantam Esau, quasi eum supplantare volens ne prior ex utero egrederetur. Ita Rupertus: Utriusque habitus, inquit, ostendit quis intus fuerit princeps duelli, videlicet Esau collisus a Jacob quasi fugere videtur, isque manu tenens pedem, insequentis ac terga devicta pulsantis schema praefert. Additque allegorice hac lucta Jacob et Esau, significari luctam Christianorum cum Judaeis. Historia Scholastica, et S. Ambrosius, lib. IV De Fide, cap. IV, et S. Augustinus citatus a Dionysio Carthusiano (tamen hactenus in S. Augustino nihil tale reperi) putant hanc collisionem similem fuisse exultationi Joannis Baptistae in utero matris, ac proinde tam Jacob, quam Joannem Baptistam in utero matris esse sanctificatos. Confirmant hoc ex eo quod Apostolus Rom. IX, asserit Deum dilexisse Jacob, priusquam boni quidquam egisset, et cum adhuc esset in utero matris suae. Verum pari modo dicendum esset Esau esse sanctificatum in utero. Alia ergo fuit exultatio S. Joannis, alia collisio et colluctatio Jacob et Esau, alia quoque est mens Apostoli, uti dixi Rom. IX. Haec ergo illorum sententia caret fundamento, et temere asseri videtur. Ita virorum illustrium vita et facinora ostentis et praesagiis saepe praesignificata sunt. Socrates vidit per somnum oloris pullum sibi in gremio plumescere, qui continuo exortis alis in altum evolans, suavissimos cantus edidit: hic scilicet erat Plato, Socratis discipulus, qui inter Philosophos sapientia et facundia emicuit. Unde postridie cum Plato Socrati a patre commendaretur: Hic est, inquit, cycnus quem vidi. Testis est Laertius in Platone. S. Dominici mater gravida visa est sibi in quiete, continere in utero catulum ore praeferentem facem, qua, editus in lucem, orbem terrarum incenderet. Quo somnio significabatur fore ut S. Dominicus splendore sanctitatis ac doctrinae homines toto orbe inflammaret. S. Thomas Aquinas adhuc infans chartam versans, imo comedens, significabat quam studiosus foret adultior factus. Ex ore S. Ephrem pueri visa parentibus prodire vitis, quae omnem circumcirca regionem repleret, significabat quantum se sparsura esset ejus doctrina et virtus. PERREXITQUE UT CONSULERET DOMINUM in monte Moria per Melchisedech. Ita Eusebius, Gennadius, Theodoretus et Diodorus. Sic et Chrysostomus homil. 50, ait Rebeccam per sacerdotem Deum consuluisse, et per eumdem responsum a Deo accepisse. Unde addit: Vide quanta et tunc erat sacerdotum dignitas. Secundo, Paraphrastes Hierosolymitanus, et Hebraei vertunt: Abiit ut peteret misericordiam in domo ubi concionabatur Sem. Sem enim filius Noe adhuc vivebat: mortuus est enim cum Jacob annum ageret quinquagesimum. Porro putant Hebraei Melchisedech fuisse Sem: et sic haec eorum expositio cum prima Eusebii coincideret. Tertio, facillime et planissime Theodoretus, Diodorus et Procopius censent Rebeccam, animo consternatam ad vicinum et domesticum altare ivisse, ibique Deum orasse, qui per angelum respondit id quod sequitur: Duae gentes in utero tuo sunt, et major serviet minori. Ex quo intellexit Rebecca, quod Jacob praeferretur Esau, eique primogenituram et benedictionem paternam.
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DUE GENTES, — duo filii, qui erunt patres et capita duarum gentium, puta Judaeorum et Idumaeorum, sibi invicem adversantium. Vide Amos 1, vers. 11. MAJOR SERVIET MINORI. — Primogenitus Esau serviet minori Jacobo, non in sua persona (hoc est enim nusquam factum legimus, imo potius Jacob submisit se Esau), sed in suis posteris. Judaei enim posteri Jacobi, soli quasi haeredes Abrahae possederunt terram promissam Chanaan, et beneficiis Dei locupletati sunt, eisque servierunt Idumaei, posteri Esau, tempore Davidis et Salomonis, ut patet II Regum cap. viii; et licet postea jugum excusserint, rursum tamen ab Hyrcano subjugati, circumcisionem receperunt, et in unam gentem cum Judaeis coaluerunt, teste Josepho, lib. XIV Antiquit. cap. xvii. Unde Plinius et alii subinde Idumaeos cum Judaeis confundunt. Allegorice, Judaei, licet antiquiores sint, servient et postponentur in Ecclesia, gratia et salute Christianis, perinde ac lex vetus servivit novae, Rom. cap. ix, vers. 10. Tropologice, mali tyranni serviunt bonis Martyribus, quia sua persecutione, crucibus et tormentis parant et fabricant eis coronas aeternas. Adde, saepe mali bonis in hac vita subjicientur: verum certo, et semper eis subjicientur post diem judicii; tunc enim justi judicabunt nationes, et dominabuntur populis. Ita S. Augustinus, serm. 78. Secundo, in justis major servit minori, id est, caro servit spiritui, et vitia cedunt virtutibus, ait Origenes. Tropologice, Esau repraesentat improbos, ob duodecim analogias, inquit Pererius. Prima est, Esau fuit prior et honorabilior apud homines, Jacob vero apud Deum: sic mali in hac vita excellunt bonis naturae, ingenii, prudentiae, nobilitatis, roboris, pulchritudinis, opum, ab hominibus coluntur, cum apud Deum sint inglorii et ignobiles; contrarium prorsus est in bonis. Secunda est, quod major serviet minori; ita sane mali in hoc mundo videntur dominari bonis, sed revera serviunt ipsis, et ipsorum gloriae ac coronae, uti dixi. Tertia, collisio Jacob et Esau significat luctam et pugnam assiduam, quae est inter malos et bonos. Quarta, Esau prior egreditur, sed Jacob ejus tenet calcaneum: ita impiorum priora sunt laeta et prospera, sed extrema sunt luctuosa et funesta in aeternum. Quinta, Esau erat totus hispidus, quod significabat ejus mores asperos, ferocem animum, versutum ingenium, libidinosum affectum: tales sunt impii. Sexta, Esau erat venator et agricola: sic impii toti terrae et terrenis bonis inhiant. Septima, Esau vili lenticula vendidit primogenituram: ita impii jus adoptionis filiorum Dei, et spem vitae aeternae commutant cum vilissimis bonis. Octava, Esau hoc damnum suum parvipendit: sic reprobi amissionem gratiae divinae, et gloriae caelestis pro nihilo ducunt. Nona, Esau ducens uxores Chananaeas graviter parentes offendit: ita mali, dum improbis sociis agglutinantur, Deum et Ecclesiam graviter offendunt. Decima, sensit tandem Esau sua mala et damna, et ingemuit, flevit, paenituit, sed irrita et cassa poenitentia: similem poenitentiam agunt reprobi Sap. v. Undecima, Esau oderat Jacob, eumque persequebatur: ita mali bonos persequuntur. Duodecima, Isaac diligebat Esau, quia ex ejus venatione comedebat; Rebecca vero amabat Jacob simpliciter et absolute, quia bonus et sanctus erat: ita mali non sunt diligendi nisi secundum quid, quia eorum opera artificialia, et inventa corporalia reipublicae utilia sunt; at electi et sancti, uti magni sunt et honorati coram Deo, ita simpliciter amandi et honorandi.
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Infantes nasci solent glabri; at Esau toto corpore hispidus natus est, Dei nutu, ut ejus agrestis et aspera indoles, mores et vita futura praesignaretur. Esau ergo nascens, non tam infans, quam vir perfectus sua pilositate et hirsutia videbatur, indeque dictus est Esau, quasi asui, id est, perfectus factus et perfectus: erat enim hispidus instar viri perfecti; secundo, inde quoque dictus est Seir, id est pilosus. Tertio, dictus est Edom, id est rufus, tum a colore rufo, tum potius a coctione rufa, pro qua vendidit primogenita sua Jacobo, ut patet vers. 30. Ita S. Hieronymus in Abdiam, Cajetanus, Oleaster, et Pererius. Rursum S. Hieronymus in Amos cap. ii, vers. 9: Ex cujus (quercus) vocabulo Philo vir disertissimus Hebraeorum, Esau appellatum putat droinon, id est, quercinum et roboreum, licet et Esau possit noema, id est factura, intelligi, ut ad mala opera referatur. Verum quomodo a quercu dictus sit Esau, non video; quercus enim hebraice vocatur ela, non Esau, nisi forte Philo derivet Esau. PROTINUS ALTER EGREDIENS, PLANTAM FRATRIS TENEBAT MANU. — Situs hic erat quasi volentis praecedere, aut simul cum fratre ex utero egredi, quasi prae illo, aut certe cum illo niteretur occupare jus primogeniturae. Non naturaliter, sed Dei nutu et dispositione hoc factum est. Vide dicta vers. 22. ET IDCIRCO APPELLAVIT (Isaac pater, cujus erat proli indere nomen) EUM JACOB. — Jacob enim idem est, quod supplantator, ut patet cap. xxvii, vers. 36, vel tenens plantam. (Ekeb enim plantam significat), itaque decipiens et supplantans. Allegoriam habet Eucherius lib. II, cap. xlvi, scilicet Jacob est Christus, qui supplantavit Esau, id est Judaeos.
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Septuaginta agroikos, id est agrestis; hebraice est, Esau erat vir agri, id est, assidue et libenter versabatur in agro, procul ab urbe, raro domi, fere in campis degens. VIR SIMPLEX. — Hebraice est tam, quod Septuaginta vertunt aplastos, id est, non fictus, quasi dicas, sine fuco et dolo; Symmachus vertit, atomos, id est, sine crimine; Aquila, aplous, id est non duplex, sed simplex; proprie tam idem est, quod rectus, innocens, integer, perfectus; radix enim tamam, significat perficere, consummare. Vir simplex ergo est vir integer, qui uni Deo et virtuti intendit, non per multa avia subinde et illicita vagatur. Sic Job dicitur vir simplex. Itaque simplicitas haec, non prudentiae, sed dolo et falsitati opponitur; estque simplicitas haec veritas, puritas, sinceritas et innocentia animi, falsitatis, simulationis et peccati expers, et impermixta, inquit S. Chrysostomus. Sic Cicero, lib. II De Finibus: Vera, inquit, diligimus, id est fidelia, simplicia, constantia; tum vana, falsa, fallentia odimus, ut fraudem, perjurium, malitiam, injuriam. Hac simplicitate Jacob a Deo obtinuit omnem prosperitatem, ut merito illi tribuatur hoc emblema: Prudens simplicitas, densa felicitas. HABITABAT IN TABERNACULIS, — domi se continebat. Ita Septuaginta. Veterum enim maxime patriarcharum, domus erant tentoria, sive tabernacula, q.d. Jacob domi vitae quietae, domesticis officiis et culturae animi sui vacabat. Ita Cajetanus. Recte Hesiodus dixit: Melius est esse domi, damnosum vero est foris vagari. Hebraei, apud Lyranum, per tabernacula intelligunt scholas, quas frequentabat Jacob ad discendum sapientiam et Dei timorem. Una, inquiunt, erat schola Melchisedech sive Sem, secunda Heber, tertia Abrahae. Unde Chaldaeus vertit: Jacob erat vir integer et minister (auditor) domus doctrinae, quae non alia est quam schola. Quae si vera sint, vide quam antiquae sint scholae et gymnasia. Talis fuit et tempore Josue cap. xv, vers. 15, Cariat sepher, id est urbs litterarum, quasi dicas, Academia. Vide de antiquitate et origine singularum Academiarum, Middendorpium. Tropologice S. Gregorius, lib. V Moral. cap. vii: Pii, inquit, a distractionibus ad mentis secreta se restringunt, et ibi quasi in tranquillitatis sinu requiescunt; haec sunt piorum tabernacula.
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Quia Jacob quietior, placidior, suavior erat quam Esau, et quia a Deo Rebecca audierat vers. 23, illum praeferendum esse fratri seniori.
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Lentis, ut patet vers. 34. Fuit haec lenticula Aegyptia, inquit S. Augustinus in Psalm. XLVI, quae sapida et suavis est, teste Athenaeo lib. IV, et Gellio lib. XVII, cap. viii. Vocatur hic cibus pulmentum, quod in modum pultis factus esset: sicuti enim fit puls ex oryza, pisis, fabis, ita et ex lente. Adde, quodvis obsonium dici pulmentum: primus enim cibus veterum, etiam Latinorum, fuerunt pultes, teste Plinio lib. XVIII, cap. viii; unde et prisci Romani pultiphagi sunt dicti: inde quivis cibus dictus est pulmentum.
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Suaviter rubente, forte quia croco, coriandro similive condimento erat tincta; sic enim Zeno lenticulae Alexandrinae coriandri grana, quae rufa sunt, misceri jubebat. Hebraea indicant nimiam aviditatem et gulam Esau: habent enim: Obtege me, obrue me, imple me, de rufo, rufo isto. Doctiores enim Hebraei haliteni, deducunt a radice ata, quae obtegere et obruere significat. EDOM, — id est rufus, rubicundus, sanguineus, ut dixi vers. 25.
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Vende to protokeion, id est jus primogeniturae tuae. Quaeritur hic primo, quodnam fuerit jus primogeniti in lege naturae. Respondeo fuisse quadruplex. Primum erat, quod primogenitus erat princeps fratrum, eorumque quasi pater et dominus, adeo ut coram eo se fratres inclinarent, ut patet cap. xxvii, vers. 29, et cap. xxxii et xxxiii; succedebat enim primogenitus in patriam dignitatem. Et hoc est quod ait Isidorus Pelusiota in Catena, primogenitos successisse in regnum, et in patriarchalem dignitatem. Secundum erat, quod in divisione haereditatis paternae, singuli fratres singulas partes, primogenitus vero duplices accipiebat, ut patet Deut. xxi, 17. Ita Theodoretus. Tertium erat, quod post diluvium, primogenitus erat sacerdos familiae; unde et in lege Mosi, Levitae, loco omnium primogenitorum Israelis, fuerunt electi ad sacerdotium, Num. III, vers. 12. Rursum, primogeniti parentibus in pontificatu succedebant, ut patet Num. xx, 28. Ita S. Hieronymus, Rupertus, Tostatus et Eucherius cap. xliv. Quare Hebraei, et ex eis Eucherius, sic explicant: Vende mihi primogenita, id est, vende mihi vestem tuam sacerdotalem (ac consequenter ipsum sacerdotium), qua de more induti primogeniti, quasi sacerdotes, victimas solent offerre Deo: adduntque, hac veste Rebeccam induisse Jacobum, cum ipse fratri suo Esau patris benedictionem suffuratus est, Genes. xxvii, 15. Fuit tamen hoc jus sacerdotii aliquibus non primogenitis concessum, uti Abrahamo, idque ex singulari Dei dispositione et electione: quia Abraham fidelis fuit, et pater fidelium, cum caeteri fratres ejus infideles et idolatrae fuisse videantur. Quartum erat, quod pater moriens peculiariter primogenito benedicebat, ut patet cap. xxvii, vers. 4: quae benedictio magni tum aestimabatur, magnique saepe erat valoris et efficaciae apud Deum. Addit Abulensis et Lipomanus quod primogenitus in solemnitatibus et conviviis publicis solebat benedicere fratribus et nepotibus, quasi junioribus. Verum id nusquam diserte expressum est. Quaeritur secundo, an peccarit Esau vendendo, Jacob emendo jus primogeniturae. Nota: Jus primogeniturae primario temporale erat: erat enim jus praeeminentiae inter fratres, et jus ad duplicem portionem haereditatis. Secundario tamen habebat annexum jus spirituale, scilicet jus sacerdotii, et jus ad benedictionem patris. Cajetanus putat Esau tantum peccasse gula, eumque tantum vendidisse primogenituram, quatenus ea quid temporale erat, sicut modo quis licite vendit calicem consecratum, si calicem tanti quanti in se valet vendat, nec plus exigat ratione consecrationis. Dices, quomodo ergo Apostolus, Hebr. cap. XII, vers. 16, vocat Esau profanum? Respondet Cajetanus, quia Esau materialiter profanus erat, vendens tam vili pretio primogenituram, cui res tam sancta annexa erat, quam ipse parvipendebat, sicuti profanus esset et vocaretur, qui calicem consecratum venderet pro offa aliqua delicata. Verum dico primo: Esau peccavit primo, gula; secundo, sacrorum contemptu, quia primogenituram, cui erat annexum jus sacerdotii, tam vili esca vendidit; tertio, videtur peccasse simonia, quia jus primogeniturae totum, ac consequenter jus sacerdotii, quod spirituale erat, vendidit; ideo enim ab Apostolo Hebr. xii, vocatur profanus: profanus enim proprie et formaliter nemo est, nisi qui rem sacram vendendo aut polluendo violat et profanat. Peccavit ergo Esau, quia ventrem virtuti, cibum honori, gulam sacerdotio et benedictioni praetulit. Dico secundo: Jacob emendo jus primogeniturae Esau, non peccavit. Primo, quia intendit tantum emere jus primarium primogeniturae, quod temporale erat et vendibile; sicuti vendi et emi potest ager, cui est annexum jus patronatus, ait Lipomanus. Dices: Saltem Jacob peccavit injustitia, quia rem tantam tam vili pretio emit. Respondeo, non peccasse, quia Esau, volens et sciens, rem tantam vili vendere voluit, quia illam contempsit, ut patet vers. 34. Volenti autem et scienti, imo rem suam prodigenti et contemnenti non fit injuria. Secundo, non peccavit Jacob emendo hoc jus; quia doctus a matre sciebat, hoc jus Dei dispositione et dono ad se pertinere, et ab Esau ad se esse translatum. Rebecca enim id ab angelo audierat vers. 23. Rursum, idipsum illa indicavit Jacobo, ut satis colligitur ex eo quod, cum ipsa, cap. xxvii, audacter incitaret Jacobum ad praeripendam fratri benedictionem, Jacobus non se excusavit titulo injustitiae, quasi non sibi, sed fratri, utpote primogenito, debita esset haec benedictio; quod utique fecisset, nisi contrarium docente matre scivisset: erat enim vir justus, et timoratae conscientiae; sed tantum objecit periculum paternae indignationis, si pater suam fraudem rescisceret. Hanc autem Dei revelationem, dispositionem et translationem primogeniturae ex Esau in Jacob, nec Jacob, nec Rebecca hucusque revelare ausi sunt, vel ipsi Esau, verentes ejus indignationem, vel ipsi Isaac, ne eum moerore afficerent: Isaac enim unice amabat Esau. Nunc ergo Jacob occasionem nactus vindicandi confirmandique juris sui, per spontaneam fratris cessionem, ob coctionem rufam, sibi a fratre hac conditione datam, eam non neglexit, sed acceptavit. Non ergo Jacob proprie hic rem fratris emit, sed rem suam astu ab injusto possessore extorsit. Unde quod ait: Vende, idem est ac da, trade, imo redde jus mihi debitum. Vide Cajetanum, II II, Quaest. C, art. 4.
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Necessitatem praetexit Esau suae aviditati et gulae: nam gula et contemptu primogeniturae eum peccasse patet vers. 34. Non enim dubium est, in tam divite Isaaci domo, filium Esau panem, carnes aliosque cibos, quibus vesceretur, habere potuisse. Fragrantia ergo, color et cupiditas lentis, quam coxerat Jacobus, tanta fuit in Esau, ut moriturum se diceret, nisi protinus illa daretur. Ita Cajetanus et Pererius. Vide de gulae speciebus et damnis S. Gregorium XXX Moral. cap. xxvii.
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Quod mihi cedas jus primogeniturae, eoque pacifice me frui permittes.
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Nota obstinationem et impoenitentiam Esau; secundo, perfidiam et perjurium ejusdem: ideo enim parvipendit se jus hoc vendidisse, quia non habebat in animo suum contractum, hic juramento firmatum, servare. Unde de facto sine ullo scrupulo, jus hoc sibi reipsa vindicare voluit, perinde ac si illud non alienasset, nec cessisset Jacobo. Tropologice, magis profani et viles quam Esau, sunt peccatores, qui pro vili esca, aut honoris vanitatisque illecebra Deum offendunt. Itaque diabolo, non tantum animam, sed et Dei gratiam jusque ad haereditatem caelestem divendunt: hoc enim est jus primogeniturae Christi et Christianorum, quod Christus unigenitus eis sua morte et sanguine comparavit, atque in baptismo nascentibus, sibi eos inserendo, consignavit. Recte ergo ait Sapiens Proverb. vi, 26: Pretium scorti vix est unius panis, mulier autem viri pretiosam animam capit. Rursum, Antonius in Melissa, parte I, serm. 16: Daemon, inquit, ait: da mihi praesentia, Deo futura; mihi juventutem, Deo senectam; mihi voluptates, illi corpus inutile. O quantum tibi periculum, quanti casus inexpectati imminent! Quocirca S. Chrysostomus, homil. 50: Haec, inquit, audientes discamus nunquam negligere dona a Deo nobis data, neque perdere magna propter parva et vilia. Quare enim, dic mihi, proposito regno caelorum, bonisque illis ineffabilibus, ita in divitiarum cupiditatem insanimus, et momentanea et quae saepe non usque ad vesperam permanent, perpetuis semperque duraturis praeferimus? Et quid hac amentia deterior esse possit? Quando et illis privamur ob nimium in ista amorem, et nunquam his pure frui possimus.
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v. 4 « Abraham vero aliam duxit uxorem nomine Ceturam ». Tota haec genealogia repetitur 1 Par. 1,32 sqq. Cetura sonat incensum , nomen aptum mulieri : at ridicule coniicit Sprenger (cf. Dillm.) , Ceturam affictam esse ut matrem tribuum, quae incensum divenderint. LXX scribunt Xecco0ga , aesi nomini aliquid cum Hethitis esset commune.
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v. 9 « Quae peperit ei Zamram et Iecsan et Madan et Madian et lesboc et Sue ».
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v. 3 « Iecsan quoque genwust Saba et Dadan. Filii Dadan fuere Assurim et Latusim et Loomim ».
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v. & « At vero ez Madian ortus est Epha et Opher et Henoch et Abida et Eldaa. Omnes hi filii Ceturae ». Fortasse verum est, quod ait Ios., hos « occupasse Troglodyticam et regionem Arabiae Felicis, quatenus ad Rubrum Mare protenditur ». Sed, quae addit ex Cleodemo Iudaeo certe falsa sunt. De Saba et Dadan iam dictum est. Cf. Schrader. Frequens in s. scriplura Madianitarum mentio, licet fortasse ea gens non tota ex Abraham ortum duxerit, uti etiam Saba et Dadan. Habitabant prope montem Horeb Ex. 3,1; 17,6; 18,5, itemque Moabitarum erant finitimi Num. 31. Gen. 37,25 sqq. etiam Ismaelitae appellantur, cum qua gente intima eis videtur fuisse necessitas. Ad Sue cf. Iob 2,11. Ad Epha cf. Is. 60,6; quam tribum censent esse eandem atque Chaiapa vel Cbaipa, quae in textibus euneiformibus frequenter in Arabia septentrionali recensetur. Alia vide apud Km., Dillm. : habent ea praeter meras nominum assonantias vix quidquam.
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v. 5 « Deditque Abraham cuncta, quae possederat , Isaac »;
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v. 6 « filiis autem concubinarum largitus est munera » (cf. 20,15) « et scparavit eos ab Isaac filio suo, dum adhuc ipse viveret, ad plagam orientalem ». Hebr. : orientem versus, in regionem Qedem seu Arabiam ; et nota Sam. legere mo1p, cf. v. 15 : illuc eos secedere iussit, « ne cum Isaac contenderent eumque in terrae promissae possessione turbarent » (Menoch.). Id autem fecit dum adhuc ipse viveret, ergo auctoritate paterna, quae in dubium vocari aut ignorari haud posee impune. Miratur Di/lIn. dona data etiam Ismaeli, qui 21,20 sq. domo paterna excesserit, hincque diversos subodoratur auctores. At, num patrem nunquam invisit Ismael? num inimici fuere pater et filius? Funeri certe interfuit Ismael.
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v. 1 « Fuerunt autem dies vitae Abrahae centum septuaginta quinque anni ». Esau et Iacob eo superstite nati sunt (Per.).
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v. 8 « Et deficiens mortuus est in senectute bona provectaeque aetatis et plenus dierum », — a2! praeter Hebr. Chald. habent. omnes — « congregatusque est ad populum suum ». « Hoc non potest intelligi de corpore, quod cum suis in patria sepultum non est : intelligendum ergo de ànima, quae post mortem superstes et immortalis » (Menoch. ). Cf. 15,15.
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v. 9 « Et sepelierunt eum Isaac et Ismael filii sui in spelunca duplici » Seu Machpelah, « quae sita est in agro Ephron fili e Hethaei , e regione Mambre »,
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v. 10 « quem emerat a filiis Heth; 15 sepultus est ipse el Sara uxor eius ».
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v. 11 « Et post obitum illius "" nedizit Deus Isaac filio eius, qui habitabat iuxta puteum nomine Viventis et Videntis ». v. 11 : « Benedixit Deus Isaac, deprecatusque est pro Rebecca, quae erat sterilis ». Porro in illis versibus 19 sq. aetas adscripta et fobma T'«1 priorum genealogiarum ritum imitantur : quarum videlicet narrator oppido gnarus stilum est imitatus. Ubi recolas, quae de genealogiarum origine disputabamus, eas non ab uno aliquo auctore esse contextas, sed sponte crevisse, singulis generationibus nova addentibus nomina et annos, expressionibus perseverantibus iisdem. Generationes Isaac vix fata Isaac enarrant, totae sunt in Iacob et Esau fatis pandendis. Vel prima pericope geminorum nativitatem describit et praecox dissidium.
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Arg. — Novas incipere Generationes patet cum titulo Hae sunt generationes Ismael, tum structura aliis generationibus, imprimis Generalionibus Esau affini. Cf. ad titulum
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v. 13 « in vocabulis et generationibus suis » et cum altera clausula
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v. 1& « Masma quoque et Duma et Massa »,
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v. 15 « Hadar et Thema et lethur et Naphis et Cedma ». Cf. 1 Par. 1,28 sqq. De his plura novimus, quam de filiis Ceturae. Nabaioth (Gen. 36,3; Is. 60,7) et Cedar (Cant. 1,4 vel hebr. 5; Is. 21,16 etc.), gregibus abundantes et tentoriis conspicui, in textibus cuneiformibus recurrunt ut Nabaitai et Kadru, apud auctores antiquos ut Nabataei et Cedrei. Adbeel est Idibi' il vel Idiba' il cuneiformium. Nomina Mabsam et Masma habentur etiam 1 Par, 4,25, Habes Duma tribus Iuda Ios. 15,52; alteram Idumaeae Is. 21,11 : sed hae non pertinent huc. Alia etiam loca hodie similia nomina habent, unde caute procedendum interpreti. Cum Massa conferunt Mas cuneiformium, nomen tribus in septentrionali parte Arabiae. Pro Hader legunt Sam. Chald. et 1 Par. 1,30 Hadad, initio vocis item legitur modo ri, modo n. Thema Is. 21,14 cum Dedan, Ier. 25,23 cum Dedan et Buz recensetur (cf. Iob 6,19); apud Assyros Timai, qui cum Mas citantur. De quibusdam nominibus similibus cf. Dillm. lethur sunt Ituraei, qui 1 Par. 5,19 sq. cum Naphis recensentur et incolebant Libanum et Antilibanum et ad meridiem Damasci.
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v. 13 secundarium 36,10 « Et haec nomina filiorum eius ». « Primogenitus » item effertur 10,15; 22, 21. Cum clausula v. 16 « Isti sunt filii Ismaelis » , cf. 36,19 clausulam « Isti sunt filii Esau ». Cum v. 16 « haec nomina per castella et oppida eorum », cf. 36,40 « Haec ergo nomina ducum Esau in cognationibus et locis et vocabulis suis ». Cum « principum » appellatione v. 16 cf. « ducum » nomen 36,19.40. Tandem cum sedium descriptione v. 18 cf. 36,8. 43. v. 16 « Ist sunt filii Ismaelis, et haec nomina per castella et oppida. eorum », per pagos apertos (Lev. 25,31) et tabernaculorum casira mobilia (Ez. 25,8) , « duodecim principes tribuum suarum ». v. A « Et facti sunt anni vitae Ismaelis centum triginta septem, deficiensque mortuus est et appositus ad populum suum ». Ex qua expressione audacius inferebat 7ost., salutem consecutum esse Ismaelem. Pro 127 Sam. 27, et consentiunt reliqui.
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v. 18 « Habitavit autem » — Hebr. Sam. Chald. Syr. : habitaverunt — « ab Hevila usque Sur, quae respicit Aegyptum introeuntibus Assyrios ». Si Hevila sit idem locus, uti 10,29, tum quaerendus erit in interiore Arabia, potius meridiem versus. Verte : usque ad murum, qui est ad introitum Aegyp- &, s; pergas Assyriam versus. Et cf. quae diximus ad 1 Reg. 15,7. « Coram cunctis fratribus suis obiit ». 523 h. l. (cf. Iud. 7,12) cum LXX Chald. Syr. vertendum est havitavit * etenim sedes hoc versu describuntur, mors v. 17 absolvebatur. De morte nonnisi violenta 952 scribitur. Hier. mortem interpretatus, cogitur asserere « fratres pro filiis appellari » : at, ubi de universae gentis protoparente agitur, num potest eius progenies fratres appellari? Ergo intelligendi erunt Ismaelis veri fratres e Sara et Cetura : at primum fratrum obiisse, apud Hebraeos maledictionis genus quoddam censebatur. Verba sunt impletio prophetiae 16,12 (Vat.) : « e regione universorum fratrum suorum figet tabernacula ». Ultra fines reliquorum omnium proprios fines nactus est, eosque latissime patentes. | Concedamus, 25,19 sq. ab auctore Genesis videri narrationi primum individuae inserta, quo et titulus reliquis Generationibus correspondens introduceretur, et post intextas Generationes Ismael, quae de Isaac nativitate et nuptiis ante fuerint relata, compendio resumerentur. Narrationem pridem continuam (cf. p. 41) videtur etiam Ephr. agnovisse, v. 21 immediate iungens
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v. 19 « Hae sunt generationes Ismael filii Abrahae, quem peperit ei Agar Aegyptia, famula Sarae », v. 18 « et haec nomina filiorum eius in vocabulis ». — Hebr. nominibus — « [et] generationibus suis ». Constructio est sane nonnihil pleonastica. Drus. : per nomina secundum generationes suas seu aetatem, 1. e. nomina ordine aetatis recen- sentur; cf. vocem « primogenitus » illico nomini Nabaioth adscriptam. Posset intelligi constructio e duabus confusa : Hae sunt generationes secundum nomina; haec sunt nomina secundum generationes. « Primogenitus Ismaelis Nabaioth, |deinde| Cedar et Adbeel et Mabsam », v. 19 « Hae [quoque] sunt generationes Isaac filii. Abraham : Abraham genuit Isaac ». Palris nomen secus (5,1; 6,9; 11,10. 27; 36, 1; 31,1 sq.) non adscribitur. Adscribitur tamen in titulo Generationum Ismael v. 12, cui noster hic titulus conformatur : utrobique habetur fili Abraham. Et sicut ibi matris nomen additur, quae, cum famula Sarae esset, genuit filium aetate quidem maiorem sed dignitate inferiorem , ita h. 1. patrisrursum generatio commemoratur Abraham genuit Isaac, cuius sc. Isaac filius praedicatur xaz' à£oyjv.
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v. 20 « Qui cum quadraginta esset annorum, duxit uxorem Rebeccam filiam Bathuelis Syri de Mesopotamia, sororem Laban » Syri. Bathuelis origo 22,90 sqq. genealogice tantum describebatur ; hic et in sequentibus Bathuel, itemque Laban filius eius, describuntur secundum regionem, quo e pristinis in Chaldaea sedibus migraverant, Padan Aram, quam esse regionem circa urbem Haran ostendit 27,43. Cum padanu assyrice designet campum (Schrader KAT II. p. 295), Padan Aram videtur vertendum campus, planities, regio Aramaeorum. Quae explanatio vix non cerífa evadit ex Os. 12,12 (13), ubi Iacob dicitur fugisse « in regionem Syriae », QW nm" (Kn.). Cumque Bathuel origine certe fuerit Arphaxadaeus, ergo dicitur Aramaeus a regione, ubi sedem fixerat ( Ew. I. 491). Vide, quae diximus in Introd. p. 32.
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v. 294 « Deprecatusque est Isaac Dominum pro uxore sua, eo quod esset sterilis ». Viginti annis (v. 26) sterilem expertus est perseveravitque in oratione ( Chrys.) : « Quando igitur videris virum et mulierém virtuti deditos carere prole, quando videris pios et religionis studiosos non habere liberos, ne tribuas hoc peccatis. Multae enim divinae dispensationis rationes nobis sunt ignotae ». Eiusmodi autem apud messiae maiores ideo factum esse providente Deo, monet Theodo(., quo foecunditas non naturae tribueretur, sed divino favori. « Qui exaudivit eum et dedit conceptum Rebeccae ».
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v. 99, « Sed collidebantur in utero eius parvuli; quae ait : Si sic [mihi futurum erat], quid [necesse fuit concipere|? » Etiam ex 27,56 inferas, Rebeccam quandoque impatientius egisse. Heór. : Si ita, quare hoc ego? Brachylogiam feliciter Vulg. explicat. Syr. : quare vivo ego? « Perrexitque , ut. consuleret Dominum », quem conceptio habitura esset effectum. Consulendi « modus non est scriptus », sapienter monet Cai. Non est necesse supponere sacerdotem aliquem adfuisse, sed adierit altare aliquod et ibi post orationem oraculum somnio BEocavent (cf. Theodoret). v. 23 « Qui » Dominus « respondens ait : Duae gentes sunt in utero tuo, et duo populi ezventre tuo diidentur, populusque populum superabit, et maior serviet minori ». Cf. Rom. 9,10. Quatuor membris duo filii annuntiantur duarum nationum futuri parentes, quae contenturae sint inter se ita, ut tandem minoris posteritas praevaleat maiori. Quo ipso praedicitur messias esse futurus de posteritate minoris.
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v. 24 « Jam tempus pariendi advenerat, et ecce gemini in utero eius reperti sunt ».
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v. 25 « Qui prior egressus est, rufus erat et totus in morem pellis » — pallii — « hispidus », quam vocant hypertrichosin medici. « Vocatumque est nomen eius Esau ». Postea. idem vocabatur Edom, rufus, primarie sane ob cutis colorem *3v27N, quod idem nomen postea etiam revocabat hominibus in memoriam factum v. 30, quo primogenita vendidit Esau; neque tamen alium ideo v. 30 necesse est adstruere auctorem. Porro nomen Esau durius revocant plures ad radicem arab. *atiia, « hirsutum esse », dum exstat radix *asa, « subrufum esse ». Quodsi ab hac nomen Esau repetatur, exprimet tam hoc nomen, quam nomen Edom, viri colorem. Cf. I. K. Zenner S. I., Theol. Quartalschrift, Tuebingen 1889, p. 649 sqq.). « Protinus alter egrediens plantam fratris tenebat manu, et idirco appellavit eum Iacob ». Quod nomen non solum exprimit factum naturale, cf. Os. 12,3 (^), sed simul consonat prophetice v. 23, cum apy significet supplantare.
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v. 26 « Sexagenarius erat Isaac, quando nati sunt ei parvuli ». Arg. — Fratrum ingenia diversa : venator Esau, homo ferus et simplex, pastor Iacob, quietus et astutus; hic matri carior, ille patri. Pro lentis edulio ut primogeniti iura abdicet, Iacob fratri persuadet. Factum laudat Rup. : « Nec enim fratrem suum fraude circumvenit, sed cum simplicitate columbae prudentiam habens serpentis, quale habuit pretium sapienter poscenti guloso apposuit et, quod habebat ille, manifesto nomine, sine dolo, sine vi, quae iusta et legitima venditio est, vicissim flagitavit ». S. TAomam II Il'* q. 100 a. & ad 3 Iacobum excusantem secuti sunt plures. Cuius ratio est: « Ius primogeniturae debebatur Iacob ex divina electione ». At v. 23 non promittebatur ei praecise ius primogeniturae et, si promittebatur, nefas tamen erat promissa arripere ; fidendum erat Dei providentiae impleturae aliquando promissa. Ca?. non excusat. Minus etiam Esau excusari potest, nisi forte ob stultitiam.
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v. 97 « Quibus adultis, factus est Esau vir gnarus venandi et homo agricola ; lacob autem vir simpler habitabat in. tabernaculis ». Duorum fratrum mox diversa apparuit indoles : ille, cui victoria praenuntiabatur, quietum vitae genus amplexus est habitans in tabernaculis, 1. e. pastorem agens (Drus.); alter audacior venationi se dedit.
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v. 98 « Isaac amabat Esau eo, quod de venationibus illius vesceretur », « quae profecto amandi causa admodum exilis et levis erat » (Ber.). Et licet fortasse non profecto unica causa amandi, at tamquam causa affertur amandi prae fratre. Hebr. : quia venatio erat in ore eius, ei sapiebat. Sam. Yrs : et idem fortasse suffixum LXX Vulg. Chald. legebant. « E/ Rebecca diligebat Iacob », ob Dei de illo vaticinium (Proc.) et quod constanter penes ipsam in tabernaculo versaretur (Chrys.).
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v. 29 « Cozit autem Iacob pulmentum; ad quem cum venisset Esau de agro lassus »,
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v. 30 « ait - Da mih de coctione hac rufa », rufa (Hebr.), qua vocis repetitione censet Calm. viri exprimi aviditatem — « quia [oppido] lassus sum ». Radici vy5, quod est &ra5 Ae[ógevov, sensum tribuunt glutire, vorare, Sed Sam. legit vy, cui videtur sensus esse spissum esse, significatione fortasse eadem. Chald. Syr. vertunt verbo Dy, gustare, cui correspondet LXX YveUoóv ps. — LXX : dz to &yuacos zuopoU Tobtou : videtur igitur ea versio prius duorum Q'N accepisse ut cibi nomen. Eaque vocis acceptio conlirmatur ex eo, quod refert Dillm. ex T. D. Anderson, hodiedum in oriente cibi genus aliquod, quod eum. pane mmanducetur, vocari D"N. Sic in DTN" DND latet lusus verborum Hebraeis non infrequens, et clarius « Quam ob causam vocatum est nomen eius Edom ».
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v. 31 « Coi dixit Iacob : Vende mihi primogenita tua ». « Primogenitura, ut aiunt Hebraei, fuit successio in dignitate patris et principatu atque honore eius, et quodauctoritatem haberet in minores » (Vat.). Obtingebat item primogenito longe maior pars bonorum 49,3.
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v. 32 « J/le respondit : En morior; quid mihi proderunt primogenita? »
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v. 33 « Att [acob : lura ergo mihi. lIuravit ei Esau et vendidit primogenita. » , ideo Hebr. 12,16 « profanus » appellatus.
25:34
v. 34 « Et sic accepto pane et lentis edulio, comedit et bibit » et surrexit « et abiit », quorum verborum cumulatione viri levitas describitur, « parvipendens quod primogentita vendidisset ». Arg. — Sentiebat Aug. 96,1-33 narrata accidisse ante ea, quae extremo cap. 25 narrabantur. Post narratum geminorum partum et ius primogeniturae divenditum redit narratio ad ea, quae acta sunt primis viginti (cf. 25,20. 26) post initas cum Rebecca nuptias annis, inde ad nuptias filiorum progressura. Res ita concipi omnino potest. Ergo etiam Abimelech statui potest idem, qui cap. 20 et 21, esse vir, euius princeps h. l. et 21,22 recensetur Phicol. Si supponas cap. 20 narrata locum habuisse brevi post Abrahae in Chanaanitiden adventum, cap. 26 narrata brevi post Isaac nuptias, habebis spatium sexa-- ginta circiter annorum et, si supponas Abimelech cap. 20 fuisse fere quadraginta annorum, habebis eundem cap. 26 centenarium. Dicebamus Introd. p. 31, nostrum caput fere ad instar narrationis 11,27-13,18 procedere secundum diversas peregrinationum Isaac stationes. Repetita sc. v. 1-5 divina promissione, v. 6-16 acta in Gerar narrantur, v. 17-22 acta in Valle Gerar, v. 23-33 acta 1n Bersabee. Non tamen omnes Isaaci, quod putaverim, recensentur peregrinationes, sed - eae quibus mutatorum quorumdam prope Gerar puteorum nominum ratio explicetur. Illi putei credendi sunt narratoris aevo fuisse omnibus noti; posteriori aevo nulla eorum habetur mentio. Ergo non ita recenter conscriptus est liber.: Quae extremo capiti adscribuntur de nuptiis Esau, neoterici alteri tribuunt auctori ob adseriptos aetatis annos : recole, quae diximus ad 25, 19 sq. Ceterum sapienter advertit Dillm. : « Plures utique expressiones sapiunt B, quales habentur v. 10 (ef. 20,9). 28 (cf. 21,22). 29 (cf. 21,23), speciatim rYTN Dy v. 32 (cf. 21,11. 25) et nomina v. 26. Id tamen sufficienter explicatur inde, quod ipse C prae oculis habuerit scriptum (?) B et plura ex eodem sit mutuatus ». Aliis verbis : testis £raditionis recentior quandoque loquitur verbis testium antiquiorum. Utinam hoc saepius recordarentur viri docti ! Cap. XXVI
25:1
… La prescelta fu una parente: Rebecca, nipote di Nachor fratello di A., perché il patriarca, per motivi etnici e religiosi, non volle per suo figlio una straniera (Gen. 24). Dopo la morte di Sara, A. prese un'altra moglie di nome Cetura (Gen. 25, 1-6) da cui nacquero i capostipiti di varie tribù dimoranti a sud e sud-est della Palestina, nelle steppe. …
CETURA (ebr. Qétúrah). - Seconda moglie di Abramo (Gen. 25, 1), probabilmente cananea, che Abramo avrebbe sposata dopo la morte di Sara. …
25:2
Da Abramo ebbe sei figli (ibid. 25, 2), capostipiti di altrettante tribù, tra cui i Madianiti. …
… l'aggiunta della versione greca Iob 42, 17; concordano ancora in tal senso le indicazioni sugli amici di G. (Iob 2, 11): Eliphaz (v.) di Theman, regione certamente idumea (Gen. 36, 11-15; Ier. 49, 7) e Baldad di Sue nell'Arabia settentrionale (Gen. 25, 2). Ma le tradizioni divergono; Gen. 10, 23, che nomina 'Uš tra i figli di Aram, contribuì a farlo cercare in Siria e specialmente nel Hawrān.
MADIAN E MADIANI TI (EBR. MIDHJĀN; SETTANTA MĀŠĪAV).
… Presentati come discendenti da Madian, figlio di Abramo e di Cetura (Gen. 25, 2),
25:4
MADIAN E MADIANI TI (EBR. MIDHJĀN; SETTANTA MĀŠĪAV).
Alcuni nomi dei figli di Madian (Abida, Eldaa: ibid. 25, 4) sono stati ritrovati in iscrizioni sabeo-mines, altri nella toponomastica dell'Arabia meridionale e uno (Epha) compare negli annali del re assiro Theglathphalasar come designante …
25:6
… Prima di morire Abramo li allontanò tutti, con doni, dalla terra destinata al solo Isacco, l'erede delle promesse divine, ed essi andarono, secondo gli ordini ricevuti, ad abitare verso oriente (ibid. 25, 6). Abramo provvedera così ad assicurare ad Isacco ed ai suoi discendenti il dominio incontrastato del loro territorio e li preservava pure da un contatto che poteva riuscire pericoloso …
MADIAN E MADIANI TI (EBR. MIDHJĀN; SETTANTA MĀŠĪAV).
sono con ricchi doni relegati verso l'oriente ('eres qedhem: ibid. 25, 6), cioè nell'interno del deserto siro-arabo.
25:7
A 175 anni A. « mori in buona canizie, vecchio e sazio di vivere » e fu sepolto da Isacco e Ismaele nella grotta di Macpelah, accanto a Sara (Gen. 25, 7-11). La memoria di A. fu viva in tutti i secoli della storia del popolo eletto, che da lui ereditò la promessa messianica.
25:8
… come sostanza; si parla piuttosto dell'immortalità dell'« nomo », il quale anche dopo la morte corporale ha una certa vita, benché diminuita e quasi umbratila, non più qui in terra, ma nello še'ôl, ove l'uomo « si ricongiunge ai suoi padri » (p. es. Gen. 25, 8). Gli abitatori dello še'ôl non si chiamano mai népheš, nephášôth, e molto meno rûah, rûhôth, ma néphá'îm (i « languidi »). L'ovvia conclusione che, morto e decomposto il corpo, non …
… laggiù (Ps. 139, 7 sgg.; Iob 26, 6). La Bibbia, inoltre, afferma formalmente tale sopravvivenza nelle note, antichissime frasi per indicare la morte: «scendere nello šē'ōl»; «riunirsi al proprio popolo»; «ritornare ai propri padri» (Gen. 15, 15; 25, 8, 17; 35, 29; 49, 29, 32; Num. 20, 24, 26; 27, 13; 31, 2; Deut. 31, 16; 32, 50; ecc.); esse suppongono evidentemente che qualcosa rimane e sopravvive al disfacimento del corpo (v. ANIMA).
… le trattative per il matrimonio furono condotte dal vecchio e fido procuratore di Abramo, Eliezer, che condusse la sposa ad I. da Haran di Mesopotamia (Gen. 24). Dopo la morte del padre, che I. seppellì nella grotta di Makhpēlah presso Mambre (cf. Gen. 25, 8 sgg.), ebbe solenne conferma da Dio delle promesse fatte ad Abramo, con parole quasi identiche (Gen. 25, 11; 26, 2-5). Non avendo prole, si rivolse a Jahweh e dopo 20 anni di matrimonio …
… uscire dal corpo: il corpo ritorna alla terra, donde era venuto (Gen. 3, 19; Ps. 145, 4; Eccle. 12, 7); l'anima prima della Redenzione si riuniva a quelle precedenti uscite da questa vita nello Ie'dl, come è detto nel Vecchio Testamento (Gen. 15, 15; 25, 8; 49, 29; v. LIMBO. …
… Alla loro morte tutti gli uomini scendono alla f. (Gen. 37, 35; 42, 38; 44, 29, 31; Num. 16, 30, 33; ecc.) ove si « congiungono ai padri » loro (Gen. 25, 8, 17; 35, 29; 49, 29, 33). Tutti i morti sono sotto il dominio della f. (Os. 13, 14; Ps. 15, 10; 48, 16; 88, 49; Prov. 5, 5; 23, 14), che sta sotto l'oceano (Job 26, 5) e ingoia tutti …
25:9
20; 21, 13, 18). Con il fratello Isacco diede sepoltura ad Abramo (Gen. 25, 9) e morì in età di 137 anni (ibid. 25, 17).
MAKHPĒLĀH (= « COSA DUPLICE »)
… Apparteneva a Ephron hittita ed Abramo (v.) lo comprò come sepolcreto familiare (Gen. 23, 9-19). Vi furono sepolti Sara (ibid. 23, 19), Abramo (ibid. 25, 9), Isacco, Rebecca, Giacobbe e Lia (ibid. 49, 50; 50, 13).
… La frase che M. è « di fronte » a Hebron (ibid. 25, 9; 49, 30) e l'appellativo di « M. civitatem Arbe » (ibid. 35, 27) fece credere ad alcuni che M. si trovasse a Hebron; però la tradizione l'ha sempre collocata più a nord.
25:11
… condusse la sposa ad I. da Haran di Mesopotamia (Gen. 24). Dopo la morte del padre, che I. seppellì nella grotta di Makhpēlah presso Mambre (cf. Gen. 25, 8 sgg.), ebbe solenne conferma da Dio delle promesse fatte ad Abramo, con parole quasi identiche (Gen. 25, 11; 26, 2-5). Non avendo prole, si rivolse a Jahweh e dopo 20 anni di matrimonio ebbe due gemelli, Esaù (v.) e Giacobbe (v.), il secondo dei quali soppiantò il primo nato, riuscendo prima …
25:12
… A., obbedendo al Signore, si separò dal suo primo figlio (Gen. 21, 1-21; cf. 25, 12-16). In Filistea A. fu rispettato e temuto, ed ebbe modo di assicurarsi, con una transazione giuridica, il diritto di proprietà sul pozzo di
AGAREI O AGARENI (EBR. HAGRI'ÎM; SETTANTA: ἈΓΑΡΑΙ͂ΟΙ Ὁ ἈΓΑΡΗΝΟΊ)
… Alcuni supposero gli A. discendenti di Agar, da cui trarrebbero il nome; infatti le tre tribù confederate agli A. contro gli Israeliti, Jethur (Iturei), Naphis e Modob, rispecchiano assai bene i discendenti di Ismaele: Jethur, Naphis e Cedma (Gen. 25, 12-15); ma il salmo predetto distingue gli A. dagli Ismaeliti. …
Questi ebbe 12 figli, presentati nella Bibbia come capostipiti di 12 tribù arabe: Nabaioth, Cedar, Adbeel, Mabsam, Masma, Duma, Massa, Hadar, Thema, Iethur, Naphis, Cedma (cf. Gen. 25, 12 sgg.). …
25:13
CEDAR (EBR. QÉDHĀR = «ABBRONZATO» DAL SOLE)
… Qédhār = «abbronzato» dal sole). - Secondo figlio di Ismaele (Gen. 25, 13), da cui si denominò la tribù araba che ne derivò e la regione da essa abitata.
NABATEI (GR. NĀḤĀṬAṬṬO; LAT. NABATAEI)
… Iud., 1, 12, 4) e s. Girolamo (Quaest. in Gen., 25, 12; PL 23, 977) li fanno discendere dalla tribù ismaelita di Nabaioth (Gen. 25, 13; 28, 9; 36, 3; I Par. 1, 29). I Nabātu, associati con Qidri nelle iscrizioni assire e che Assurbanipal respinse nel Naḡd, potrebbero essere gli antichi antenati dei N. dell'epoca …
25:14
transgiordanica (cf. Gen. 25, 14) cui apparteneva Lamuele, autore del capo 31 o della sua prima parte. …
LAMUEL (EBR. LĒMŪ'EL E LĒMŌ'EL; SETTANTA: ὙΠῸ ΘΕΟΥ͂ = LĒMŌ'EL)
… Massa è tra il Giordano e il deserto arabico; abitata da Ismaeliti (Gen. 25, 14; I Par. 1, 30); colonizzata dal tempo di Ezechia da Israeliti della tribù di Simeone (I Par. 4, 41 sg.). …
25:15
ITUREA. - Gli scrittori greci e romani chiamano I. la regione occupata dagli Iturei, tribù nomade discendente dall'ismalita Iethur (Gen. 25, 15), emigrata attraverso la Transgiordania (I Par. 5, 19) nel nord e fissata nella Beqāʾ fra Libano ed Antilibano (Strabone, XVI, 2, 20).
… Tēma'; gr. Θαψάν). - Nome di una tribù d'Ismaeliti (Gen. 25, 15; I Par. 1, 30) e del distretto da essi abitato, nell'Arabia settentrionale, ai confini del deserto siriano e ad ovest del golfo elanitico (Is. 21, 14; Ier. 25, 23).
25:17
20; 21, 13, 18). Con il fratello Isacco diede sepoltura ad Abramo (Gen. 25, 9) e morì in età di 137 anni (ibid. 25, 17).
25:18
HEVILA (EBR. ḤĀWĪLĀH PROB. DA ḤŌL «SABBIA»; SETTANTA ΕΥ̓ΑΙ͂Α)
… oro, di gomma aromatica e di pietre preziose, dove scorreva il fiume Phison (Gen. 2, 11). Il nome è ricordato come un discendente da Chus camita (Gen. 10, 7; I Par. 1, 9) e da Iectan semita (Gen. 10, 29; I Par. 1, 23) e nella formula «da H. sino a Sur» (Gen. 25, 18; I Sam. 15, 7).
25:19
G. nacque da Isacco e Rebecca (Gen. 25, 26; 29, 23 sgg.). Gen. 25, 19-50, 25 racconta la storia della gioventù e degli anni di migrazione di G.: la lotta con il fratello gemello, Esaù, per la primogenitura; la fuga; il sogno a Bethel; il servizio presso …
… 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).
25:20
… L'abitante del luogo viene chiamato « arameo » (Gen. 25, 20; 28, 5; 31, 20, 24).
25:21
… identiche (Gen. 25, 11; 26, 2-5). Non avendo prole, si rivolse a Jahweh e dopo 20 anni di matrimonio ebbe due gemelli, Esaù (v.) e Giacobbe (v.), il secondo dei quali soppiantò il primo nato, riuscendo prima a farsi cedere il diritto della primogenitura (Gen. 25, 21-34), e poi a carpire la benedizione del primogenito dal vecchio padre (Gen. 27). E quantunque I. serbasse le sue preferenze per Esaù, tuttavia, a fatto compiuto, riconobbe il diritto …
25:22
… Vi era qualche santuario, ove si interrogava l'oracolo (Gen. 25, 22) e al sacerdote del quale si pagavano le decime, come a Bethel (ibid. 28, 22). Vestigio dell'antica funzione sacerdotale del capofamiglia rimase l'immolazione dell'agnello (v.) pasquale …
25:24
… La nascita di P. e del fratello Zara ricorda quella di Esaü e Giacobbe (Gen. 25, 24-26): sarebbe errore credere che si tratti di una variante del medesimo fatto; l'autore sacro vuole evidentemente presentare due fatti storici distinti.
25:26
nato 1200 anni prima della fondazione del Tempio, fissata al 968 a. C., cioè nel 2168 a. C. (cf. Gen. 21, 5; 25, 26; 47, 9; Ex. 12, 40; I Reg., 6, 1). L'ambiente del racconto biblico su A. trova corrispondenza e conferma nelle notizie che abbiamo dell'Oriente mesopotamico contemporaneo.
VII. IL PERIODO DEI PATRIARCHI. - Comprende (secondo Gen. 21, 5; 25, 26; 47, 28) 290 anni; così per la nascita di Abramo si arriverebbe, nelle tre ipotesi, rispettivamente agli aa. 2168, 1945, 2040. L'unico sincronismo che renda possibile una determinazione …
… A suffragare tale spiegazione sta il racconto biblico secondo cui i bimbo (il futuro G.) afferra « il tallone » del fratello gemello (Gen. 25, 26); e l'altro concernente gli « inganni » escogitati da G. per ottenere la primogenitura (Gen. 27, 36; cf. Os. 12, 4; Jer. 9, 3). B. Jacob (Genesis, Berlino 1934, p. 544) richiamandosi …
25:28
pert, Sarcofagi, p. 235, tav. 116, 1), ovvero adagiato sul letto in atto di benedire Giacobbe (Gen. 25, 28), come nei musatici di S. Maria Maggiore (Wilpert, Mosaiken, p. 434, tav. 11, 1); tale scena era pure nella basilica di S. Felice in Nola come si apprende da s. Paolino (Carm. 27, …
25:30
EDOM (IDUMEA). - Nome con cui vengono chiamati: 1) Esaù adulto (Gen. 25, 30; 36, 19); 2) i suoi discendenti e la loro terra (Ex. 15, 15; Num.
… Allo stesso modo è interpretato l'altro suo nome «Edom» (Gen. 25, 30), che in ebraico ('édhōn) vuol dire precisamente «rossiccio» (= 'adhnōn).
25:31
… Per tale diritto (ebr. bēkhōrōth) cf. Gen. 25, 31-34; 27, 36; 43, 33, ecc.; Hebr. 12, 16: τὰ πρωτοτόκια. …
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.