Iacob by his mothers counsail getteth his fathers blessing in place of Esau, 42. And by her is aduised (for auoiding Esaus wrath, who threatned to kil him) to flie to his vncle Laban, in Haran of Mesopotamia.
1Now Isaac was old, and his eyes were dim, and he could not see: and he called Esau, his elder son, and said to him: My son? And he answered: Here I am.Ma Isacco era invecchiato, e se gli era infiacchita la vista, e non poteva vedere: e chiamò il figlio suo maggiore Esaù, e gli disse: Figliuol mio? E quegli rispose: Eccomi qui.AND Isaac was old, and his eyes were dimme, and he could not see: and he called Esau his elder sonne, and said to him: my sonne? Who answered Here I am.Senuit autem Isaac, et caligaverunt oculi ejus, et videre non poterat: vocavitque Esau filium suum majorem, et dixit ei: Fili mi ? Cui respondit: Adsum. 2And his father said to him, Thou seest that I am old, and know not the day of my death.A cui il padre: Tu vedi, disse, che io son vecchio, e non so il giorno della mia morte.To whom his father: Thou seest, quoth he, that I am old, and know not the day of my death.Cui pater: Vides, inquit, quod senuerim, et ignorem diem mortis meæ. 3Take thy arms, thy quiver, and bow, and go abroad; and when thou hast taken something by hunting,Prendi le tue armi, il turcasso, e l'arco, e va' fuori: e quando avrai preso qualche cosa alla caccia,Take thy instruments, thy quiuer, and bowe, and goe abrode: and when thou hast taken any thing by hunting,Sume arma tua, pharetram, et arcum, et egredere foras: cumque venatu aliquid apprehenderis, 4Make me a savoury meat thereof, as thou knowest I like, and bring it that I may eat: and my soul may bless thee, before I die.Fammene una pietanza nel modo, che sai, che a me piace, e portamela, perché io la mangi: e l'anima mia ti benedica avanti che io muoia.make me broth therof, as thou knowest I like, and bring that I may eate: and my soule may blesse thee before I dye.fac mihi inde pulmentum sicut velle me nosti, et affer ut comedam: et benedicat tibi anima mea antequam moriar. 5And when Rebecca had heard this, and he was gone into the field to fulfil his father’s commandment,La qual cosa avendo udito Rebecca, ed essendo quegli andato alla campagna per fare il comando del padre,Which when Rebecca had heard, and he was gone into the field to fulfil his fathers commandement,Quod cum audisset Rebecca, et ille abiisset in agrum ut jussionem patris impleret, 6She said to her son Jacob: I heard thy father talking with Esau, thy brother, and saying to him:Disse ella a Giacobbe suo figliuolo: Ho sentito tuo padre parlare con Esaù tuo fratello, e dirgli:she said to her sonne Iacob: I heard thy father talking with Esau thy brother, and saying to him:dixit filio suo Jacob: Audivi patrem tuum loquentem cum Esau fratre tuo, et dicentem ei:
7Bring me of thy hunting, and make me meats that I may eat, and bless thee in the sight of the Lord, before I die.Portami della tua cacciagione, e fammi una pietanza, perché io la mangi, e ti benedica dinanzi al Signore prima di morire:Bring me of thy hunting, and make me meates that I may eate, and blesse thee in the sight of our Lord before I dye.Affer mihi de venatione tua, et fac cibos ut comedam, et benedicam tibi coram Domino antequam moriar. 8Now therefore, my son, follow my counsel:Ora dunque, figliuol mio, attienti al mio consiglio:Now therfore my sonne, assent to my counsel:Nunc ergo, fili mi, acquiesce consiliis meis: 9And go thy way to the flock, bring me two kids of the best, that I may make of them meat for thy father, such as he gladly eateth.E va' alla greggia, e portami due de' migliori capretti, affinché io faccia pel tuo padre le pietanze, delle quali con piacere si ciba:and go thy way to the flocke, bring me two kiddes of the best, that I may make of them meat for thy father, such as he gladly eateth:et pergens ad gregem, affer mihi duos hædos optimos, ut faciam ex eis escas patri tuo, quibus libenter vescitur: 10Which when thou hast brought in, and he hath eaten, he may bless thee before he die.Le quali quando tu avrai portate a lui, ed egli le avrà mangiate, ti benedica prima di morire.which when thou hast brought in, and he hath eaten, he may blesse thee before he dye.quas cum intuleris, et comederit, benedicat tibi priusquam moriatur. 11And he answered her: Thou knowest that Esau, my brother, is a hairy man, and I am smooth:Le rispose egli: Tu sai che Esaù mio fratello è peloso, ed io senza un pelo.To whom he answered: Thou knowest that Esau my brother is an hearie man, and I am smooth:Cui ille respondit: Nosti quod Esau frater meus homo pilosus sit, et ego lenis: 12If my father should feel me, and perceive it, I fear lest he will think I would have mocked him, and I shall bring upon me a curse instead of a blessing.Se mio padre viene a palpeggiarmi, e mi riconosce, temo, che ei non si pensi, che io abbia voluto burlarlo, onde io mi tiri addosso la maledizione in cambio della benedizione.if my father shal feele me, and perceaue it, I feare lest he wil thinke I would haue deluded him, and I shal bring vpon me a curse for a blessing.si attrectaverit me pater meus, et senserit, timeo ne putet me sibi voluisse illudere, et inducam super me maledictionem pro benedictione. 13And his mother said to him: Upon me be this curse, my son: only hear thou my voice, and go, fetch me the things which I have said.La madre a lui: Sia sopra di me, disse, questa maledizione, figliuol mio: solamente fa' a modo mio, e va' tosto, e porta quello che ho detto.To whom his mother said: This curse, my sonne, light vpon me: only heare thou my voice, and go, fetch me the things which I haue said.Ad quem mater: In me sit, ait, ista maledictio, fili mi: tantum audi vocem meam, et pergens, affer quæ dixi.
14He went, and brought, and gave them to his mother. She dressed meats, such as she knew his father liked.Andò, e portò, e diede alla madre. Ella condizionò le pietanze, come sapeva esser di genio del padre di lui.He went, and brought, and gaue them to his mother. She dressed meats, euen as she knew his father liked.Abiit, et attulit, deditque matri. Paravit illa cibos, sicut velle noverat patrem illius. 15And she put on him very good garments of Esau, which she had at home with her:E lo rivestì delle vesti migliori di Esaù, le quali ella teneva in casa presso di sé:And she did on him the garments of Esau verie good, which she had at home with her:Et vestibus Esau valde bonis, quas apud se habebat domi, induit eum: 16And the little skins of the kids she put about his hands, and covered the bare of his neck.E le mani di lui involse colle delicate pelli de' capretti, e ne ricoprì la parte nuda del collo.and the litle skinnes of the kidds ••e put about his hands, and couered the bare of his necke.pelliculasque hædorum circumdedit manibus, et colli nuda protexit: 17And she gave him the savoury meat, and delivered him bread that she had baked.E diede (a lui) le pietanze, e i pani, che ella avea cotti.And she gaue him the broth, and deliuered him bread that she had baked.deditque pulmentum, et panes, quos coxerat, tradidit. 18Which when he had carried in, he said: My father? But he answered: I hear. Who art thou, my son?I quali avendo egli portati dentro, disse: Padre mio? E quegli rispose: Che vuoi? Chi sei tu, figliuol mio?Which when he had caried in, he said: My father? But he answered: I heare. Who art thou my sonne?Quibus illatis, dixit: Pater mi ? At ille respondit: Audio. Quis es tu, fili mi ? 19And Jacob said: I am Esau, thy firstborn: I have done as thou didst command me: arise, sit and eat of my venison, that thy soul may bless me.E Giacobbe disse: Io sono il tuo primogenito Esaù: ho fatto quel che m'hai comandato: alzati, siedi, e mangia della mia cacciagione, affinché l'anima tua mi benedica.And Iacob said: I am thy first begotten Esau: I haue done as thou didest command me: arise, sit, and eate of my hunting, that thy soule may blesse me.Dixitque Jacob: Ego sum primogenitus tuus Esau: feci sicut præcepisti mihi: surge, sede, et comede de venatione mea, ut benedicat mihi anima tua. 20And Isaac said to his son: How couldst thou find it so quickly, my son? He answered: It was the will of God, that what I sought came quickly in my way:E soggiunse Isacco al figliuol suo: Come, figliuol mio, hai potuto trovare così presto? Egli rispose: Fu volere di Dio, ch'io tosto m'imbattessi in quello ch'io bramava.And againe Isaac to his sonne: How couldest thou, said he, find it so quickly, my sonne? Who answered: It was the wil of God that that which I would came quickly in my way:Rursumque Isaac ad filium suum: Quomodo, inquit, tam cito invenire potuisti, fili mi ? Qui respondit: Voluntas Dei fuit ut cito occurreret mihi quod volebam.
21And Isaac said: Come hither, that I may feel thee, my son, and may prove whether thou be my son Esau, or no.E Isacco disse: Appressati qua, ch'io ti tocchi, figliuol mio, e riconosca, se tu sei, o no il figliuol mio Esaù.And Isaac said: Come hither, that I may feele thee my sonne, and may proue whether thou be my sonne Esau, or no.Dixitque Isaac: Accede huc, ut tangam te, fili mi, et probem utrum tu sis filius meus Esau, an non. 22He came near to his father, and when he had felt him, Isaac said: The voice indeed is the voice of Jacob; but the hands, are the hands of Esau.S'appressò egli al padre, e quando l'ebbe palpato, disse Isacco: La voce veramente ella è la voce di Giacobbe, ma le mani sono quelle di Esaù.He came nere to his father, and when he had felt him, Isaac said: The voice verely, is the voice of Iacob: but the hands, are the hands of Esau.Accessit ille ad patrem, et palpato eo, dixit Isaac: Vox quidem, vox Jacob est: sed manus, manus sunt Esau. 23And he knew him not, because his hairy hands made him like to the elder. Then blessing him,E nol riconobbe perché le mani pelose eran del tutto simili a quelle del maggiore. Benedicendolo adunque,And he knew him not, because his hearie hands had made him like vnto the elder. Blessing him therfore,Et non cognovit eum, quia pilosæ manus similitudinem majoris expresserant. Benedicens ergo illi, 24He said: Art thou my son Esau? He answered: I am.Disse: Tu sei il figliuol mio Esaù? Rispose: Io sono.he said: Art thou my sonne Esau? He answered: I am.ait: Tu es filius meus Esau ? Respondit: Ego sum. 25Then he said: Bring me the meats of thy hunting, my son, that my soul may bless thee. And when they were brought, and he had eaten, he offered him wine also, which after he had drunk,E quegli: Dammi, disse, figliuol mio, le pietanze di tua cacciagione, affinché l'anima mia ti benedica. Portate le quali, e mangiate, (Giacobbe) gli presentò anche il vino, e bevuto che l'ebbe,But he said: Bring me the meats of thy hunting, my sonne, that my soule may blesse thee. Which when they were brought and he had eaten, he offred him wine also, which after he had drunke,At ille: Affer mihi, inquit, cibos de venatione tua, fili mi, ut benedicat tibi anima mea. Quos cum oblatos comedisset, obtulit ei etiam vinum. Quo hausto, 26He said to him: Come near me, and give me a kiss, my son.Disse a lui: Accostati a me, figliuol mio, e dammi un bacio.he said to him: Come nere me, and geue me a kisse, my sonne.dixit ad eum: Accede ad me, et da mihi osculum, fili mi. 27He came near, and kissed him. And immediately as he smelled the fragrant smell of his garments, blessing him, he said: Behold, the smell of my son is as the smell of a plentiful field, which the Lord hath blessed.Si appressò, e baciollo. E tosto che egli sentì la fragranza delle sue vestimenta, benedicendolo disse: Ecco l'odore del figliuol mio è come l'odore di un campo ben fiorito e benedetto dal Signore.He came nere, and kissed him. And immediatly as he felt the fragrant sauoure of his garments, blessing him, he said: Behold the sauoure of my sonne is as the sauoure of a plentiful field, which our Lord hath blessed.Accessit, et osculatus est eum. Statimque ut sensit vestimentorum illius fragrantiam, benedicens illi, ait: Ecce odor filii mei / sicut odor agri pleni, / cui benedixit Dominus.
28God give thee of the dew of heaven, and of the fatness of the earth, abundance of corn and wine.Dia a te il Signore la rugiada del cielo, e la pinguedine della terra, e l'abbondanza di frumento, e di vino;God geue thee of the deaw of heauen, and of the fatnes of the earth abundance of corne and wine.Det tibi Deus de rore cæli / et de pinguedine terræ / abundantiam frumenti et vini. 29And let peoples serve thee, and tribes worship thee: be thou lord of thy brethren, and let thy mother’s children bow down before thee. Cursed be he that curseth thee: and let him that blesseth thee be filled with blessings.E servi a te sieno i popoli, e ti adorino le tribù: sii tu il signore de' tuoi fratelli, e s'inchinino dinanzi a te i figliuoli della tua madre. Chi ti maledirà, sia egli maledetto; e chi ti benedirà, sia di benedizioni ricolmo.And let peoples serue thee, and tribes adore thee: be thou lord of thy brethren, and thy mothers children bowe they before thee. He that shal curse thee, be he cursed: and he that shal blesse thee, be he replenished with blessings.Et serviant tibi populi, / et adorent te tribus: / esto dominus fratrum tuorum, / et incurventur ante te filii matris tuæ: / qui maledixerit tibi, sit ille maledictus, / et qui benedixerit tibi, benedictionibus repleatur. 30Isaac had scarce ended his words, when, Jacob being now gone out abroad, Esau came,Appena avea Isacco finite queste parole: e Giacobbe se n'era andato, quando arrivò Esaù.Isaac had scarce ended his wordes, and Iacob now gone forth abroad, but Esau came,Vix Isaac sermonem impleverat, et egresso Jacob foras, venit Esau, 31And brought in to his father meats, made of what he had taken in hunting, saying: Arise, my father, and eat of thy son’s venison; that thy soul may bless me.E le pietanze di sua cacciagione cucinate portò al padre suo, dicendo: Alzati, padre mio, e mangia della caccia del figliuol tuo; affinché l'anima tua mi benedica.and brought in to his father meates made of his hunting, saying: Arise my father, and eate of thy sonnes hunting: that thy soule may blesse me.coctosque de venatione cibos intulit patri, dicens: Surge, pater mi, et comede de venatione filii tui, ut benedicat mihi anima tua. 32And Isaac said to him: Why! who art thou? He answered: I am thy firstborn son, Esau.E Isacco gli disse: Ma chi sei tu? Rispose egli: Io sono il figliuol tuo primogenito Esaù,And Isaac said to him: Why! who arth thou? Who answered: I am thy first begotten sonne Esaù.Dixitque illi Isaac: Quis enim es tu ? Qui respondit: Ego sum filius tuus primogenitus Esau. 33Isaac was struck with fear, and astonished exceedingly; and wondering beyond what can be believed, said: Who is he then that even now brought me venison that he had taken, and I ate of all before thou camest? and I have blessed him, and he shall be blessed.Inorridì per grande stupore Isacco: e oltre ogni credere stupefatto disse: Chi è adunque colui, il quale già a me portò la presa cacciagione, e io di tutto mangiai prima che tu venissi? e io l'ho benedetto, e benedetto sarà.Isaac was amazed and astonied exceadingly: and marueling more then a man can beleue, said: Who is he then that euen now brought me venison that he had taken, and I did eate of al thinges before thou camest? and I haue blessed him, and he shal be blessed.Expavit Isaac stupore vehementi: et ultra quam credi potest admirans, ait: Quis igitur ille est qui dudum captam venationem attulit mihi, et comedi ex omnibus priusquam tu venires; benedixique ei, et erit benedictus ?
34Esau having heard his father’s words, roared out with a great cry; and, being in a consternation, said: Bless me also, my father.Udito il discorso del padre, ruggì Esaù, e diè grande strido, e costernato disse: Da' la benedizione anche a me, padre mio.Esau hauing heard his fathers wordes, roared out with a great crye: and being dismaied, said: Blesse me also, my father.Auditis Esau sermonibus patris, irrugiit clamore magno: et consternatus, ait: Benedic etiam et mihi, pater mi. 35And he said: Thy brother came deceitfully and got thy blessing.Disse egli: Venne con astuzia il tuo fratello, e si prese la tua benedizione.Who said: Thy brother came deceiptfully and tooke thy blessing.Qui ait: Venit germanus tuus fraudulenter, et accepit benedictionem tuam. 36But he said again: Rightly is his name called Jacob; for he hath supplanted me lo this second time: My birthright he took away before, and now this second time he hath stolen away my blessing. And again he said to his father: Hast thou not reserved me also a blessing?Ma quegli soggiunse: Con giustizia fu a lui posto nome Giacobbe: imperocché ecco che per la seconda volta egli mi ha soppiantato: mi tolse già la mia primogenitura, e di nuovo la mia benedizione mi ha tolto. E di nuovo disse al padre: Non hai tu, o padre, serbata benedizione anche per me?But he said again: Rightly is his name called Iacob: for he hath supplanted me loe the second time: my first-birth-right he tooke before, and now the second time he hath stollen my blessing. And againe to his father he said: Hast thou not reserued me also a blessing?At ille subjunxit: Juste vocatum est nomen ejus Jacob: supplantavit enim me en altera vice: primogenita mea ante tulit, et nunc secundo surripuit benedictionem meam. Rursumque ad patrem: Numquid non reservasti, ait, et mihi benedictionem ? 37Isaac answered: I have appointed him thy lord, and have made all his brethren his servants: I have established him with corn and wine, and after this, what shall I do more for thee, my son?Rispose Isacco: Io lo ho costituito tuo signore, e ho soggettati al suo servaggio tutti i suoi fratelli: lo ho fatto forte a frumento, e a vino: e dopo di ciò, che farò io ancora per te, figlio mio?Isaac answered: I haue appointed him thy Lord, and al his brethren I haue made subiect to his seruice: with corne and wine I haue established him, and for thee, my sonne, what shal I doe more after this?Respondit Isaac: Dominum tuum illum constitui, et omnes fratres ejus servituti illius subjugavi; frumento et vino stabilivi eum: et tibi post hæc, fili mi, ultra quid faciam ? 38And Esau said to him: Hast thou only one blessing, father? I beseech thee bless me also. And when he wept with a loud cry,Disse a lui Esaù: Hai tu, o padre, sol una benedizione? benedici, ti prego, anche me. E piangendo egli, e urlando altamente,To whom Esau said: Hast thou one only blessing, father? I besech thee blesse me also. And when he wept that he howled againe,Cui Esau: Num unam, inquit, tantum benedictionem habes, pater ? mihi quoque obsecro ut benedicas. Cumque ejulatu magno fleret, 39Isaac being moved, said to him: In the fat of the earth, and in the dew of heaven from above,Commosso Isacco gli disse: Nella pinguedine della terra, e nella rugiada di su dal cieloIsaac being moued, said to him: In the fat of the earth, and in the deaw of heauen from abouemotus Isaac, dixit ad eum: In pinguedine terræ, / et in rore cæli desuper, 40Shall thy blessing be. Thou shalt live by the sword, and shalt serve thy brother: and the time shall come, when thou shalt shake off and loose his yoke from thy neck.Sarà la tua benedizione. Viverai della spada, e sarai servo del tuo fratello: e tempo verrà, che tu scuoterai, e scioglierai dal tuo collo il suo giogo.shal thy blessing be. Thou shalt liue by the sworde, and shalt serue thy brother: and the time shal come, when thou shalt shake of, and loose his yoake from thy necke.erit benedictio tua. / Vives in gladio, et fratri tuo servies: / tempusque veniet, cum excutias et solvas jugum ejus de cervicibus tuis.
41Esau therefore always hated Jacob, for the blessing wherewith his father had blessed him; and he said in his heart: The days will come of the mourning for my father, and I will kill my brother Jacob.Esaù adunque avea sempre in odio Giacobbe per la benedizione, che questi avea ricevuto dal padre; e disse in cuor suo: Verranno i giorni del lutto pel padre mio, e io ammazzerò Giacobbe mio fratello.Esau therfore alwaies hated Iacob for the blessing wherwith his father had blessed him: and he said in his hart: The daies wil come of the mourning of my father, and I wil kil Iacob my brother.Oderat ergo semper Esau Jacob pro benedictione qua benedixerat ei pater: dixitque in corde suo: Venient dies luctus patris mei, et occidam Jacob fratrem meum. 42These things were told to Rebecca: and she sent and called Jacob, her son, and said to him: Behold Esau, thy brother, threateneth to kill thee.Fu ciò riferito a Rebecca: la quale mandò a chiamare Giacobbe suo figlio, e gli disse: Ecco che Esaù tuo fratello minaccia d'ucciderti.These things were told to Rebecca: who sending & calling Iacob her sonne, said to him: Behold Esau thy brother threatneth to kil thee.Nuntiata sunt hæc Rebeccæ: quæ mittens et vocans Jacob filium suum, dixit ad eum: Ecce Esau frater tuus minatur ut occidat te. 43Now therefore, my son, hear my voice, arise and flee to Laban, my brother, to Haran:Or adunque, figlio mio, credi a me, e fuggi tosto a casa di Laban mio fratello in Haran:Now therfore, my sonne, heare my voice, and get thee vp and flye to Laban my brother into Haran:Nunc ergo, fili mi, audi vocem meam, et consurgens fuge ad Laban fratrem meum in Haran: 44And thou shalt dwell with him a few days, till the wrath of thy brother be assuaged,E con lui ti starai per un poco di tempo, fintantoché si ammansisca il furore di tuo fratello;and thou shalt dwel with him a few daies, til the furie of thy brother be asswaged,habitabisque cum eo dies paucos, donec requiescat furor fratris tui, 45And his indignation cease, and he forget the things thou hast done to him: afterwards I will send, and bring thee from thence hither. Why shall I be deprived of both my sons in one day?E passi la sua iracondia, e si scordi delle cose, che tu gli hai fatte: poscia io manderò chi di là ti riconduca in questo luogo. Perché dovrò io perdere tutti due i figli miei in un sol giorno?and his indignation cease, and he forget those things, which thou hast done to him: afterward I wil send, and bring thee from thence hither. Why shal I be depriued of both sonnes in one day?et cesset indignatio ejus, obliviscaturque eorum quæ fecisti in eum: postea mittam, et adducam te inde huc: cur utroque orbabor filio in uno die ?
46And Rebecca said to Isaac: I am weary of my life, because of the daughters of Heth: if Jacob take a wife of the stock of this land, I choose not to live.E disse Rebecca ad Isacco: Mi viene a noia la vita a causa di queste figliuole di Heth. Se Giacobbe prende una moglie della razza di questo paese, io non voglio più vivere.And Rebecca said to Isaac: I am wearie of my life for the daughters of Heth: if Iacob take a wife of the stocke of this land, I list not liue.Dixitque Rebecca ad Isaac: Tædet me vitæ meæ propter filias Heth: si acceperit Jacob uxorem de stirpe hujus terræ, nolo vivere.
27:1
Year of the World 2245, Year before Christ 1759.
27:4
Calmet
That, etc. He does not mean, that the meat would induce him to give his blessing. Neither can we suppose, that he intended to pervert the order of God, in making the younger son subject to the elder, if he was informed by Rebecca, of that disposition of providence. (Calmet)
Worthington
But of this he seems to have been ignorant, ver. 29, 35. (Worthington)
27:7
Haydock
In the sight of the Lord, answers to my soul, etc., ver. 4. I will bless thee with all earnestness and sincerity. (Haydock)
27:12
Menochius
Mocked him, taking advantage of his blindness and old age. (Menochius)
27:13
Calmet
This curse. Rebecca had too much confidence in God's promises, to think that he would suffer them to be ineffectual. Hence, Onkelos makes her say, "I have learnt by revelation, that thou wilt receive no curse, but only blessing." The sequel shewed, that she was directed by God in this delicate business. (Theodoret q. 78.) (Calmet)
27:15
27:19
Challoner
I am Esau, thy first-born. St. Augustine, (L. Contra Mendacium, c. x.) treating at large upon this place, excuseth Jacob from a lie, because this whole passage was mysterious, as relating to the preference which was afterwards to be given to the Gentiles before the carnal Jews, which Jacob by prophetic light might understand. So far is certain, that the first birth-right, both by divine election, and by Esau's free cession, belonged to Jacob: so that if there were any lie in the case, it could be no more than an officious and venial one. (Challoner)
Calmet
Ignorance might also excuse them from any sin; as many good and learned men have thought an officious lie to be lawful. (St. Chrysostom, hom. 52; Origen; Bonfrere.) And even if we allow that they did wrong; the Scripture relates, but does not sanction what they did, Let him that thinks himself to stand, take heed, lest he fall, 1 Corinthians 10:12. (Calmet)
Worthington
As our Saviour says of St. John the Baptist, He is Elias, Matthew xi, so, Jacob says, I am Esau, not in person , but in right of the first-born. (Worthington)
27:22
Haydock
Of Esau. Thus, too often our voice contradicts our hands or actions! (Haydock)
27:27
Grotius
Plentiful. A word retained by the Samaritan and Septuagint though lost in the Hebrew copies. (Grotius.)
Menochius
Hath blessed with abundance of fruit and odoriferous herbs; such as had probably been shut up in the drawers with Esau's robes. (Menochius)
27:28
27:29
Worship thee, with civil respect, (Haydock) as the Idumeans, Philistines and Moabites did, with respect to David, Solomon, and the Machabees, acknowledging their dominion, though reluctantly.
Haydock
With blessing. Thus Rebecca had not given her son a vain assurance. Isaac prays that God may ever be his protector, and avenge his cause. (Haydock)
27:30
Worthington
Fear. Septuagint, "Isaac was wrapt into an ecstasy exceedingly great;" during which God explained to him the meaning of what had happened, that he might not think of revoking his blessing. (St. Augustine, q. 80.) He permitted Isaac to be in darkness respecting this affair, that it might be more manifest, that the will of man had no part in preferring Jacob; (St. Chrysostom, hom. 53.) and that Esau might not direct his rage against his father. (Worthington)
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Haydock
Be blessed. Thus he confirms what he had done; and shews that he bore no resentment towards his younger son, nor esteemed himself to be mocked, ver. 12. (Haydock)
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Menochius
Roared, through savage fury and envy of his brother. (Eusebius) (Menochius)
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Calmet
Deceitfully. Hebrew, slily; directed by wisdom, as the Chaldean has it. St. Chrysostom (de sacerd.) praises the address of Jacob on this occasion. (Calmet)
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Challoner
Jacob. That is, a supplanter. (Challoner)
Haydock
My blessing. Both Isaac and Esau speak of this blessing, according to the dictates of nature. But God had disposed of it otherwise. The profane and cruel manners of Esau rendered him unworthy of it; and he could not maintain his natural claim, after having freely resigned it even with an oath. He seems to distinguish the blessing from the birth-right, though one necessarily followed the other. (Haydock)
27:37
Haydock
Brethren, or relations; (Menochius) for Isaac had no other children but these two. He never married any other woman but the beautiful and virtuous Rebecca. (Haydock)
27:39
Haydock
Moved; yet not so as to repent of what he had done; for Esau found no place of repentance in his father's breast, although with tears he had sought it, (Hebrews 12:17.) desiring to obtain the blessing of the first-born. (Haydock)
Calmet
In the fat, etc. Idumea was a barren country; and hence some would translate the Hebrew, "far from the fat...shall thy dwelling be; but thou shalt live by the sword." Thus min often means from, as well as for in: my flesh is changed on account of the want of oil, Psalm 108:24. Hebrew, a pinguedine. (Calmet)
Menochius
But all the ancient versions agree with the Vulgate. So that we may say, the blessing of God made those barren regions supply the wants of the people abundantly; and as the Idumeans were to live by the sword, they would seize the rich habitations of their neighbours, (Haydock) and thus obtain a country rendered fertile without their labour. (Menochius)
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Josephus
Thy brother, in the reign of David, 2 Kings 8:14, and of the Machabees. (Josephus, Antiquities 13:17.)
Haydock
Yoke. When the house of Juda shall rebel against the Lord, in the days of Joram, then the Idumeans shall regain their liberty for a time; (4 Kings 8:20.) to be subdued again after 800 years by John Hyrcan, the high priest. (Haydock)
Calmet
All the blessing of Esau, tends to confirm that already given to his brother; so that the apostle seems to have considered it unworthy of notice. (Calmet)
Haydock
Jacob, in the mean time, never asserted his dominion; but still called Esau his lord, (Chap. 32:4.) and behaved to him with the greatest deference. (Haydock)
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Menochius
My father. He has no regard for this mother. (Menochius)
Her love for Jacob filled him with greater indignation; and he resolved to murder him, in order, perhaps, to revenge himself on both. Though this cruel resolution was taken in his heart, with full deliberation, he was not so careful to conceal his intentions; but his watchful mother discovered it, and by her prudence, preserved him from committing the external sin: and Jacob from falling a prey to this second Cain.
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Haydock
Both my sons. Esau would have forfeited his life for murder, Genesis 9:6. (Haydock)
Calmet
Perhaps she might also fear that Jacob, in his own defence, should, in the very agony of death, give the aggressor a mortal wound; or that Esau, at least, would be forced to flee his country. Indeed, she considered him already as a lost man, on account of his marriage with the two women of Chanaan, and his savage manners. (Calmet)
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Menochius
To live. Life will be a burden to me. (Menochius)
Calmet
She does not mention the principal reason of her desiring Jacob to go to Haran, for fear of grieving the tender heart of her husband; who, it seems, knew not the temper of Esau so well as she did. (Calmet)
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I am Esau thy firstborn.... St. Augustine (L. Contra mendacium, c. 10), treating at large upon this place, excuseth Jacob from a lie, because this whole passage was mysterious, as relating to the preference which was afterwards to be given to the Gentiles before the carnal Jews, which Jacob by prophetic light might understand. So far is certain, that the first birthright, both by divine election and by Esau’s free cession belonged to Jacob: so that if there were any lie in the case, it could be no more than an officious and venial one.
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Jacob.... That is, a supplanter.
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Liturgia The Epistle on Saturday the second weke in Lent.
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Iacob secure in conscience that the right of first-birth belonged to him, yet feared to geue occasiō of offence to his father.
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19. I am thy first begotten Esau.] Iacob was not by nature the first begotten; Iacob did not lie, nor sinne in saying he was Esau. &c. but by Gods ordinance, & by couenant made with Esau, had right to the preeminence, and priuilegies belonging to the first borne. So he did not lie, but spake a truth, meaning that he was that sonne, to whom by diuine election the first-birth-right was dew, which his father supposed to pertaine to Esau.
But because some scorners of Christian doctrin (like to the old Manichees) vse to say, that Catholique Doctors, and Schoolmen excuse, and condemne whom they list by such glosses, let such reprouers vnderstand, that both moderne He is proued innocent by the text. and ancient Catholique writers auow this defence of the holie Patriarch Iacob, not by priuate spirite, but by the most true and proper sense of holie Scripture itselfe. VVhere it may appeare, if they wil axamine the text, that Iacob in al this procurement of his fathers blessing, neither did anie thing vniustly, nor said anie thing falsly. First it was reueled to his mother (chap. 1. 25. v. 23.) That the elder (of her twinnes) should serue the younger. Secondly, holie 2. Scripture testifieth in the same chapter (v. 27.) That Iacob vvas a plaine (or sincere) Man, void of vniust dealing Thirdly, for more quiet enioying that 3. right, which God had ordained for him, he procured his brothers consent and confirmation (v. 33) Fourtly though he was secure in conscience that 4. the blessing was dew to him, yet he feared (v. 12.) lest he might geue occasion of offence to his father, to whom this mysterie was not yet reueled. Fiftly 5. Isaac perceiuing at last Gods wil, that Iacob should be preferred, was neither offended with him, nor reuoked his blessing, as vnlawfully surprised, but condescending therto, ratified that he had done, saying (v. 33.) I haue blessed him, and he shal be blessed. Sixtly, God himselfe from this time forwards often 6. appeared to Iacob, and with great promises, and manie temporal and spiritual benefites, declared his singular loue to him. Seuently, these three Patriarches 7. Abraham, Isaac, and Iacob are special renowmed Sainctes of the old Testament: yea the Lord and Creator of al would peculiarly be called (Exodi. 3.) the God of Abraham, Isaac, and Iacob. Moyses praying instantly for Gods mercie and clemencie towards the people (Exodi. 32.) besought him to remember Abraham Isaac, and Iacob his seruants: and so in both old and new Testament these three are often mentioned as chiefe Princes in the Kingdom of Heauen. Al which shewe the great vertues and holines of them al.
And touching this fact of Iacob, where (if euer aniewhere) might seme The Fathers proue his innocencie in this fact. to be some great sinne. S. Augustin at large proueth that he did not herein sinne at al: That vvhich Iacob did (saith he, li. cont. mendacium c. 10.) By his mothers instruction to deceiue his father, if it be diligently considered, vvas no lie, but a mysterie, and therfore for the samiliar counsail of the Holie Ghost, vvhich his mother had receiued, he is excused from sinne. The same he confirmeth. q. 74. in Gen. li. 16. c. 37. de ciuit. & li. 22. c. 34 cont. Faust. The same also teach S. Chrisostom ho. 53 in Gen. S. Hierom Epist. 125. S. Theodoret. q. 79. & 80. in Gen. S. Gregorie, ho. 6. in Ezechielem. S. Bede, Isidorus, Innocentius 3. Rupertus and others vpon this place, al agreing absolutly that euerie lie is a sinne, declare that Euerie lie is a sinne. Iacob lied not, but stil spake the truth, confirming their exposition by other like places of Scripture. As when our Sauiour said of S. Iehu Baptist (Math. 11.) He is Elias meaning that he was Elias in spirite not in person. So Iacob said truly that he was Esau, not meaning in person but in right of the first borne, by Gods ordinance: Esau also hauing condescended therto by couenant and oath. In that also he deceiued his father, was no sinne. For it was a lawful Some deceipt good. and good deceipt, such a one (saith S. Chrisostom) as Hieremie speaketh Ho. 6. ad Col. Hier. 20. Epist. 125. of, Lord thou hast deceiued me, and I am deceiued, so Isaac was deceiued, not as we commonly cal deceipt, but to his owne and others good, by Gods disposition.
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It was truly Gods wil, but not in that s•• as Isaac vnderstood it.
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23. Knevv him not] S. Damasus demanding of S. Hierom, what might be the reason why God would suffer his holie seruant Isaac not to know Iacob, but to be deceiued, and through ignorance to blesse whom he would not; It was good that Isaac knew not Iacob. when he blessed him. declareth that it happened not only to Iacob, but also to manie other like holie men, to be ignorant of manie things, and to be deceived in error of opinion: and that this error was profitable to Isaac and his house For if he had geuen this blessing (which was a spiritual Iurisdiction) to Esau, as he purposed, he had committed a noxious error in dede, by preferring a bloudie man, one that was readie, if he could, to haue killed his brother. (v. 41.) omitting him, that was sincere and very vertuous, and had done his owne wil, not Gods wil therin.
But why would not God reuel his wil to Isaac (as he had commanded a farre greater thing to Abraham to sacrifice the same Isaac) that he might wittingly haue blessed Iacob by Gods commandment? The Fathers do probably alleage this for one reason, that if Esau, being a fierce and cruel man, had perceiued Good in respect of Esau. that his father had willingly preferred Iacob, he would haue bene incensed against his father, conceiued and attempted euil against him. An other reason. S. Chrisostom and Theodoret do yeld, that by this strange maner of imparting More to Gods glorie, and Iacobs commendation. Ho. 53. q. 79. in Gen. this blessing, it might more manifestly appeare to be Gods wil and ordinance, and not to procede from mans affection, that Iacob should be preferred.
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Isaac now knowing it to be Gods wil, ratified that he had done.
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worldlings blessing consisteth in transitorie welth.
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The Idumeans being subdued by king Dauid (2 Reg. 8.) reuolted from king Ioram, and had a king of their owne (4. Reg. 8.) they were againe subdued by Hircanus (teste Iosepho. li. 13. Antiq) but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1.
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sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.11
… This, he says, is he who is according to the likeness of Esau, whose garment—he not being himself present—was blessed; who did not receive, he says, the benediction uttered by him of enfeebled vision.
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.34
52. O Thou Light, which Tobias saw, when, his eyes being closed, he taught his son the way of life; himself going before with the feet of charity, never going astray. Or that which Isaac saw, when his fleshly “eyes were dim, so that he could not see”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —Because the body which suffered was His body. But let us look at the matter thus; when we hear the divine Scripture saying “And it came to pass when Isaac was old his eyes were dim so that he could not see,”
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sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 15
… then whose shall those things be which thou hast provided ?’ And the Preacher speaks confidently in the Holy Spirit, and says, ‘Man also knoweth not his time .’ Wherefore the Patriarch Isaac said to his son Esau, ‘Behold, I am old, and I know not the day of my death
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sant'Ippolito † 235 d.C. On Genesis 3
… 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.” As a figure of the Holy Spirit, moreover, she cares for Jacob in preference. She says to her younger son, “Go to the flock and fetch me two kids,”
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Tertulliano † 220 d.C. On the Apparel of Women ii.2
… but that of even natural grace must be obliterated by concealment and negligence, as equally dangerous to the glances of (the beholder’s) eyes. For, albeit comeliness is not to be censured , as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment
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sant'Agostino d'Ippona † 430 d.C. Against Lying 24
… by him who covered himself therewith, He who bare not His own, but others’ sins. The truthful signification, therefore, can in no wise be rightly called a lie. And as in deed, so also in word. Namely, when his father said to him, “Who art thou my son?”
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san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 1.8
… For if we were to concede this, and to examine the bare deeds in themselves apart from the intention of the doers, one might if he pleased judge Abraham guilty of child-murder and accuse his grandson
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 8
… and Noah’s saying again about Canaan, came to pass in the Gibeonites, Canaan’s descendants. And that concerning Jacob one may see to have so come to pass; for those blessings which say, “Be lord over thy brother, and let thy father’s sons worship thee,”
sant'Agostino d'Ippona † 430 d.C. On Lying 5
… They who think it is, advance testimonies to their opinion, by alleging the case of Sarah, who, when she had laughed, denied to the Angels that she laughed: of Jacob questioned by his father, and answering that he was the elder son Esau:
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sant'Ippolito † 235 d.C. On Genesis 3
… The robe or raiment of Esau denotes the faith and Scriptures of the Hebrews, with which the people of the Gentiles were endowed. The skins which were put upon his arms are the sins of both peoples, which Christ, when His hands were stretched forth on the cross, fastened to it along with Himself. In that Isaac asks of Jacob why he came so soon,
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.103
… to be no philosopher, I could not bear that my labor in consequence of a single purpose should be wasted, nor yet that blessing should be lost, which one of the saints of old is said to have stolen from his father, whom he deceived by the food which he offered to him, and the hairy appearance he assumed, thus attaining a good object by disgraceful trickery.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 5.33.3
3. The blessing of Isaac with which he blessed his younger son Jacob has the same meaning, when he says, “Behold, the smell of my son is as the smell of a full field which the Lord has blessed.”
Origene † 254 d.C. Origen Against Celsus i.48
… And so also Isaac smelled the savour of his son’s divine garments, and added to the spiritual blessing these words: “See, the savour of my son is as the savour of a full field which the Lord blessed.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.22
… and God give thee of the dew of heaven, and of the fertility of the earth, abundance of corn, and wine, and oil: and peoples shall obey thee, and princes shall worship thee: and thou shalt be lord over thy brother, and the sons of thy father shall worship thee; and he that curseth thee shall be cursed, and he that blesseth thee shall be blessed.”
san Basilio † 379 d.C. The Letters 267
… Possibly the brethren to whom I committed my greetings were not able to preserve them. But now that I have found some of my brethren travelling to your excellency, I have readily entrusted my letter to them, and I have sent some messages which I beg you to receive from my humility without disdain, and to bless me after the manner of the patriarch Isaac.
sant'Ambrogio † 397 d.C. Concerning Virgins 1.9
… This is the odour of which the patriarch Jacob smelt when he heard his father say: “See the smell of my son is as the smell of a field which is full.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… This is a wall for his field, this its security. This is the field of which it is said, “The smell of a full field which the Lord hath blessed.” (
sant'Agostino d'Ippona † 430 d.C. City of God 16.37
… therefore God give thee of the dew of heaven, and of the fruitfulness of the earth, and plenty of corn and wine: let nations serve thee, and princes adore thee: and be lord of thy brethren, and let thy father’s sons adore thee: cursed be he that curseth thee, and blessed be he that blesseth thee.”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 2.52
… xviii .). In view of this example, neither will we blame your Blessedness for feasting, if we come to know that you entertain angels. Again you say that Isaac gave a blessing to his son when satiated (
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sant'Ireneo di Lione † 202 d.C. Against Heresies 5.33.3
… And let the nations serve thee, and kings bow down to thee; and be thou lord over thy brother, and thy father’s sons shall bow down to thee: cursed shall be he who shall curse thee, and blessed shall be he who shall bless thee.”
Tertulliano † 220 d.C. The Five Books Against Marcion 3.24
… When Isaac, in blessing his son Jacob, says, “God give thee of the dew of heaven, and the fatness of the earth,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 12.3
3. What is it then that ails you? What is your weakness? Is it physical? I am ready to sustain you, yea I have sustained, and been sustained, like Jacob of old, by your fatherly blessings.
san Gregorio Nazianzeno † 389 d.C. Miscellaneous Letters 7.121
We rejoice in the tokens of love, and especially at such a season, and from one at once so young a man, and so perfect; and, to greet you with the words of Scripture, stablished in your youth, for so it calls him who is more advanced in wisdom than his years lead us to expect. The old Fathers prayed for the dew of heaven and fatness of the earth
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.5
20. Suppose that things come which are accounted terrible as regards the grief they cause, such as blindness, exile, hunger, violation of a daughter, loss of children. Who will deny that Isaac was blessed, who did not see in his old age, and yet gave blessings with his benediction?
sant'Agostino d'Ippona † 430 d.C. The Confessions 12.2
2. The weakness of my tongue confesseth unto Thy Highness, seeing that Thou madest heaven and earth. This heaven which I see, and this earth upon which I tread (from which is this earth that I carry about me), Thou hast made. But where is that heaven of heavens,
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san Metodio d'Olimpo † 311 d.C. Oration on the Palms 1
… Instead of our garments, let us strew our hearts before Him. In psalms and hymns, let us raise to Him our shouts of thanksgiving; and, without ceasing, let us exclaim, “Blessed is He that cometh in the name of the Lord;” for blessed are they that bless Him, and cursed are they that curse Him.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.15
… Now he said to Jacob, ‘Become thou lord over thy brother;’ and to Esau, ‘Behold, I have made him thy lord
san Basilio † 379 d.C. De Spiritu Sancto 20
… For this reason Jacob by his father’s blessing became lord of Esau,
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sant'Agostino d'Ippona † 430 d.C. City of God 16.37
… yet he does not complain that he has been deceived, yea, when the great mystery is revealed to him, in his secret heart he at once eschews anger, and confirms the blessing. “Who then,” he says, “hath hunted me venison, and brought it me, and I have eaten of all before thou camest, and have blessed him, and he shall be blessed?”
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san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… It is Abraham and Isaac who dig wells, the Philistines who try to prevent them. Beersheba too, the city of the oath, and [Gihon], the scene of Solomon’s coronation, derive their names from springs. It is beside a well that Eliezer finds Rebekah. Rachel too is a drawer of water and wins a kiss thereby from the supplanter
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Tertulliano † 220 d.C. The Five Books Against Marcion 3.24
… And your own gospel likewise has it in this wise: “Seek ye first the kingdom of God, and these things shall be added unto you.” But to Esau the blessing promised is an earthly one, which he supplements with a heavenly, after the fatness of the earth, saying, “Thy dwelling shall be also of the dew of heaven.”
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.24
24. For first, He gave the Kingdom to the sons of Jacob, and subdued to them the children of Esau; as Isaac said to Esau:— Thou shalt serve Jacob thy brother .
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.82
… and because these three patriarchs united formed a notable type of the future people of God, in not only having free children by free women, as by Sarah, and Rebecca, and Leah, and Rachel, but also bond children, as of this same Rebecca was born Esau, to whom it was said, "Thou shalt serve thy brother;"
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 4
… And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him.” Ye see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother.
sant'Ippolito † 235 d.C. On Genesis 3
… Because iniquity is opposed to righteousness, Esau is excited to strife, and meditates death deceitfully, saying in his heart, “Let the days of the mourning for my father come on, and I will slay my brother Jacob.”
Origene † 254 d.C. Origen Against Celsus 4.43
… Cavilling also at the “conspiracies of the brothers,” he allies either to the story of Cain plotting against Abel, or, in addition, to that of Esau against Jacob;
san Metodio d'Olimpo † 311 d.C. Concerning Free-Will 1
… and especially when there is before me such a flowering meadow, that is to say, our assembly of those who unite in singing and hearing the divine mysteries. Wherefore I dare to ask you to listen to me with ears free from all envy, without imitating the jealousy of Cain, or persecuting your brother, like Esau,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 40
… Did he not even against his own will send him the more quickly into the kingdom? but himself he pierced through with innumerable evils. Wherein did Esau harm Jacob? Did not Jacob grow wealthy, and enjoy unnumbered blessings; while he himself both became an outcast from his father’s house, and wandered in a strange land, after that plot of his?
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
Shall we look at other instances of evil designing, how they turn out to our good, not only by having their reward, but also by their working at the very time precisely what is for our good? This (Joseph’s) uncle (Esau) had ill designs against his father (Jacob), and drove him out of his native land: what then? (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… For as the grief of Cain was not of repentance, and the murder proved it; so also in this case, his words were not those of repentance, and the murder afterwards proved it. For even he also in intention slew Jacob. For “The days of mourning for my father,” he said, “are at hand; then will I slay my brother Jacob.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.18
… For my part I used to say that it was best to give in to rancour and to retire before passion. So Jacob dealt with his brother Esau; so David met the unrelenting persecution of Saul. I reminded her how the first of these fled into Mesopotamia;
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.21
91. Jacob dutifully gave way to his brother when angry, and to Rebecca; that is to say, taught by counsels of patience, he preferred to go away and live in foreign lands, rather than to arouse his brother’s anger; and then to return only when he thought his brother was appeased.
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.24
111. Jacob also, his holy grandson, loved to pass his time at home free from danger; but his mother wished him to live in foreign parts, and so give place to his brother’s anger.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… For if she loved Jacob, still she did not feel averse to Esau. And therefore she said, Lest by any means “I be deprived of both of you, my children, in one day.” (
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san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 8
… And so great was his love toward it, that he even wished it to live, though it would be his own accuser, but still he gave thanks to God. What, thinkest thou, did Rebecca suffer, when his brother threatened Jacob, and she grieved not her husband, but bade him send her son away? (
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SENUIT AUTEM ISAAC. Isaac hoc anno quo Jacob ejus benedictionem fratri surripuit, erat annorum 137, Esau vero et Jacob 77. Nam hoc anno 77 Jacob mox a surrepta benedictione fratris, timens ejus iram, monitu matris fugit in Mesopotamiam. Id patet ex eo quod Joseph natus sit anno Jacobi 91. Joseph autem natus est annis 14 post fugam patris in Mesopotamiam, puta postquam Jacob ibidem servierat 14 annis Laban, pro Rachele et Lia, uti demonstrabo cap. XXX, vers. 25. Ergo haec fuga Jacobi contigit anno vitae Jacobi 77; ab hoc enim anno 77 usque ad annum 91, quo natus est Joseph, intercurrunt praecise 14 anni jam dicti. Ita Eusebius, lib. IX De Praep. cap. IV. Vide Abulensem hic Quaest. I, et Pererium in praefatione capitis. Vixit post haec Isaac adhuc annis 43; mortuus est enim anno aetatis 180. ET CALIGAVERUNT, tum senio, tum crebris morbis, inquit S. Augustinus, lib. XVI De Civitate Dei, cap. XXX. Nota hic longam patientiam Isaac; tulit enim ipse caecitatem per 44 annos, scilicet ab anno aetatis 137 (ut dixi ante) usque ad annum 180, quo mortuus est. Praeclare dixit S. Syncletica in Vitis Patrum: « Si infirmitas nobis supervenit, non contristemur, quia ad destruenda desideria corporis nobis proficit. Si amittamus oculos, non feramus graviter, quia extollentiae instrumentum amisimus. Si surdi facti sumus, non doleamus, quia auditum vanum amisimus. » Hinc ibidem alius sanctus Anachoreta dixit: « Summa religio est, ut in infirmitate quis Deo gratias agat: sicut enim magno et forti medicamine aegritudo corporis curatur, sic aegritudine corporis cordis vitia retunduntur. Si ferrum es, aeruginem per ignem tribulationis amittis; si aurum, splendidior et purior efficeris: quapropter sancti Patres desiderabant semper esse in infirmitate. » Ibidem Polemon, socius B. Pachomii, cum doloribus splenis graviter affligeretur, et rogaretur a fratribus, ut pateretur aliquid remedii impendi, respondit: « Si martyres Christi alii per frusta lacerati, alii capite plexi, alii ignibus cremati sunt, et tamen usque in finem fortiter pro fide toleraverunt: cur ego patientiae praemia parvis cedens doloribus impatienter abjiciam, et desiderio vitae praesentis afflictiones momentaneas inaniter expavescam? » Ibidem legitur de Didymo (qui caecus fuit per octoginta annos, et tamen in S. Scriptura versatissimus, unde S. Hieronymus eum vocat suum videntem), quod rogatus a S. Antonio an tristaretur de eo quod oculis careret, et ille non abnueret, audierit ab Antonio: « Miror prudentem virum ejus rei dolere damno, quam formicae et pulices habent, et non potius laetari illius possessione, quam soli Sancti et Apostoli meruerunt: multo enim melius est spiritu videre quam carne, et illos oculos possidere, in quos festuca peccati non possit incidere, quam illos qui solo visu, per concupiscentiam possunt homines in interitum gehennae mittere. » Hinc B. Petrus Abbas Claravallensis, cum ex vi morbi unum oculum amisisset, monoculus dixit: « Unum de inimicis evasi, et plus a residuo quam a perdito formido. » Hinc et nonnulli Philosophi sibi oculos eruerunt, ne mens detraheretur, sed collecta tota contemplationi vacaret; fideles vero, ut S. Audomarum, Aquilinum et alios, caecitatem a Deo petiisse et impetrasse legimus. S. Pigmenius Romanus presbyter caecus occurrens Juliano Apostatae, cum ab eo audiret: « Gratias ago diis, o Pigmeni, quod te video; » respondit: « Gratias ago Deo meo quod te non video. » Tam igitur forti animo caecitatem pertulit, quam tyrannum contempsit. Dehinc martyrii corona donatus videre coepit quae oculus non vidit; et audire, quae auris non audivit; et intelligere, quae in cor hominis non ascenderunt.
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VIDES QUOD SENUERIM, ET IGNOREM DIEM MORTIS MEAE. Vide quam mature per 43 annos, Isaac hic praemeditetur suam mortem, eam, utpote incertam, in dies exspectet, ad eamque se suaque omnia comparet. Facto ergo suo docet nos vitam nostram non aliud esse debere, quam meditationem mortis, uti aiebat Plato. Mors enim certa est, certoque nobis obventura; sed dies et hora ejus incerta est.
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CUMQUE VENATU ALIQUID APPREHENDERIS, FAC MIHI INDE PULMENTUM. Hebraice fac mihi matammim, id est, gustamenta, puta delicatioris cibi fercula, quae gustum oblectant; erat enim haec dies benedictionis filii fausta, laeta et solemnis, et proinde laeto et jucundo epulo celebranda. Ita Lipomanus. Quaeres: Cur Isaac petiit ab Esau carnem ferinam ex venatione, potius quam pullorum, vel agnorum, cum ea domi ad manum haberet, antequam vellet ei benedicere? Respondeo primo, quia Isaac assueverat esui ferinae, quam ei ex venatione afferebat Esau, ut patet capite XXV, vers. 28, ac consequenter ea magis pascebatur et delectabatur; secundo, quia volebat ut Esau se disponeret ad benedictionem recipiendam, per hanc obedientiam et obsequium venationis: ita Thomas Anglicus; tertio, quia Isaac nescius movebatur a Deo, ad emittendum Esau foras venatum, ut interim Jacob posset praevenire Esau, eique benedictionem praeriperet: decreverat enim Deus in primogenitura Jacobum praeferre Esau. Tropologice, docuit hic Isaac dantes spiritualia posse exigere temporalia, nimirum sacerdotes et pastores qui docent, orant et benedicunt populo, a populo ali debere.
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CORAM DOMINO, vidente, audiente, invocato, annuente et aspirante Domino. Ita Oleaster, Pererius et alii. Vide hic quam mirabilis sit Deus in operibus et promissis suis implendis: nihil minus sperare poterat Jacob, quam se benedicendum, cum pater decrevisset benedicere Esau, et tamen benedictio ipsi Jacob contigit. E contrario nunquam Esau certior fuit de benedictione accipienda, quam dum pater ei sic loqueretur; et tamen tunc maxime perdidit eam. Disce ergo Deo fidere, etiamsi adversa omnia eveniant: disce contra spem in spem credere.
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EGO LENIS, glaber, non pilosus ut Esau.
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IN ME SIT ISTA MALEDICTIO, non quod Rebecca vere pro filio voluerit excipere patris maledictionem et punitionem, ut vult S. Chrysostomus; sed ita loquitur, quia secura erat de felici eventu: sciebat enim Deum ita promisisse, cap. XXV, vers. 23, q. d. Frustra times iram patris, illius nullum est periculum; ego spondeo, imo si haeres et dubitas, ego omnem iram in me excipiam. Ita Theodoretus. Ubi nota primo, in Rebecca fidem inconcussam in verbum Dei dicentis: « Major serviet minori; » secundo, ipsa filium instruit ad benedictionem petendam, felicem futurum rata, si benediceretur a patre, eoque sancto: aliae matres educant filios ad vanitates et peccata; tertio, licet sciret maritum errare in eo, quod contra voluntatem Domini majorem filium benedicere volebat, non tamen cum eo jurgatur, non vi obsistit, sed latenter curat ut benedictio ei obtingat, quem Deus destinaverat; quarto, omnibus modis curat ne senex pater deceptionem sentiat, itaque turbetur; quinto, officiosa est erga maritum senem, cibos ei parando, quibus libenter vescebatur; sexto, prudenter Jacobum emendat, ut Esau iram leniat. Tropologice, quomodo parentes aequaliter filios diligere, nec unum praeferre alteri, aut si praeferant, id alio modo compensare debeant, docet ex hoc Isaaci erga Esau, et Rebeccae erga Jacob affectu, S. Ambrosius, lib. II De Jacob, cap. II: « Accipe, ait, bonum certamen inter parentes. Mater deferat affectum, pater judicium: mater circa juniorem tenera pietate propendeat, pater circa seniorem naturae honorificentiam servet; hic magis honoret, illa plus diligat; compenset alter, quod alter imminuit. »
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ATTULIT duos haedos quos mater postularat: non quod pater tam robustus esset, tantique cibi, ut duos haedos absumeret, ut vult Procopius, sed quia ex duobus haedis delicatiores partes abscindere, easque patri offerre destinabat. Ita Diodorus et Abulensis. Moraliter S. Ambrosius, lib. II De Jacob, cap. II: « Vicit, inquit, ille qui praeferebatur oraculo; vicit impigritia tarditatem, mansuetudo duritiam, dum alter venatu aspero praedam quaerit agrestem, hic mitium cibos morum. »
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VALDE BONIS. Hebraice chamudot, id est, desiderabilibus; Septuaginta, pulchris: unde in arca inter odoramenta asservabat eas mater. Odoratas enim fuisse patet vers. 27. Allegorice, stola Esau, id est prophetia, sacerdotium et scriptura veteris Testamenti a Judaeis translata est ad Jacob, id est, ad Christianos. Ita S. Ambrosius.
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PELLICULASQUE HAEDORUM, ut Jacob videretur esse Esau, qui erat hirsutus. CIRCUMDEDIT MANIBUS, in modum chirothecarum: nam alioqui manibus uti debebat Jacob, iisque cibos inferre ad patrem, eique ministrare cogebatur. Allegorice, Jacob est Christus, qui induit pelles haedinas, id est, nostra peccata in se assumpsit, ut ea lueret. Ita S. Augustinus, lib. Contra mendacium, cap. X, et Prosper, I part. Praedicat. cap. XXI. COLLI NUDA, mollitiem et glabritiem colli. Ita Hebraea.
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QUIS ES TU? Vox enim Jacob movebat dubium et scrupulum Isaaco, ut ambigeret, an qui loquebatur esset Jacob, an Esau, ideoque rogat: Quis es tu? Disce hic quod Deus subinde justos sinit aliqualiter ignorare, falli, cadere, decipi, ut se agnoscant. Sic Isaac sanctus putabat benedictionem Dei in Esau implendam esse, sed fallebatur; secundo, quod Deus aliquando parvulis revelat, quae magnis abscondit: sic Rebeccae revelatur, quod Isaac ignorabat. Idem confitetur Christus, Matth. XI, 25. EGO SUM PRIMOGENITUS TUUS ESAU. Quaeres, an Jacob hic mentitus sit, et an peccaverit? Primo, Origenes, Cassianus et Chrysostomus, Platonem secuti, censent Jacob mentitum esse, sed licite et sine peccato; licere enim subinde uti mendacio, quasi helleboro, vel sicuti utimur rebus venenatis in pharmacis. Sed hic est error jam ab Ecclesia declaratus et reprobatus, adversus quem scripsit S. Augustinus, lib. Contra mendacia. Secundo, Gabriel in III, dist. 38, et Aliaco in I, Quaest. XII, in fine, censent non licere quidem mentiri per se, licere tamen mentiri dispensante Deo. Sed communis Doctorum cum S. Augustino sententia est, mendacium natura sua esse malum, ac consequenter in eo a Deo dispensari non posse. Est enim mendacium per se contra naturam et virtutem veritatis. Unde S. Scriptura omne omnino prohibet mendacium, Ecclesiastici cap. VII, vers. 14. Tertio, melius S. Augustinus, lib. Contra mendacium, cap. X, censet hic esse figuratam locutionem. Sicut enim, Matth. XI, 14, Joannes Baptista vocatur Elias, non quoad personam, sed quoad spiritum; et Tobiae V, 18, Raphael se dicit esse Azariam, id est adjutorem Dei, Ananiae, id est gratiae Dei, filium: sic Jacob dicit se esse Esau, non quoad nomen et personam, sed quoad jus et primogenituram, sibi a Deo collatam cap. XXV, vers. 23. Unde ait: « Feci sicut praecepisti mihi; » intendisti enim primario, praecipere primogenito tuo adferre cibos, et excipere paternam benedictionem: primogenitus autem sum ego. « Comede ergo de venatione mea, » quam non in agro, sed in stabulo venatus sum. Verum dico, videtur Jacob matris impulsu et veste, et factis, et verbis mentiri, non tantum jus, sed et personam Esau: vult enim patri diligenti personam Esau omnibus modis persuadere se esse ipsummet Esau; unde mentitur dicens: « Feci sicut praecepisti mihi; » et, « Comede de venatione mea, » q. d. Sumpsi arma et arcum, venatus sum, en fera quam apprehendi et coxi: comede ex ea; ita S. Chrysostomus, Lyranus, Cajetanus, Lipomanus, Pererius et alii. Adde, licet haec verba amphibologica et subtili aliqua subintelligentia excusari et verificari possent, tamen eam non videtur habuisse Jacob, qui non tam subtilis erat, nec talia tantaque versabat animo: sed simplex erat, rectus et candidus; atque in hoc negotio praeripendi fratri benedictionem per dolum et fraudem, matri simpliciter obedivit, fecitque quidquid illa suggessit; unde et a patre vocatur fraudulentus, vers. 35. Dico secundo, mendacium hoc Jacob, non perniciosum, nec injurium alicui, sed officiosum fuit, ac consequenter veniale tantum peccatum. Erant enim ei ex Dei dono debita jura primogeniturae, ac proinde ea praeripiendo Esau per dolum, nullam ei faciebat injuriam, sed rem suam sibi vindicabat. Ita Tostatus, Lipomanus, Cajetanus. Adde, forte ex ignorantia invincibili putabat, tam mater, quam Jacob, id quod putavit Origenes, Cassianus et S. Chrysostomus, scilicet, licere sibi tali casu et necessitate mentiri. Dices: Mysterium fuit hic, ergo non mendacium. Antecedens patet, quia Jacob induens vestes et personam Esau, significabat Christum, qui nostra peccata et poenas in se suscepit. Rursum significabat Gentes surrogandas esse Judaeis in filiatione et benedictione Abrahae, puta in gratia, justitia et salute, uti explicat Apostolus, Rom. IX et X. Respondeo: Mysterium hoc fuit ex parte Dei et Spiritus Sancti, qui intendebat allegorice hoc significare; sed mendacium fuit ex parte Jacobi; ipse enim litterali sensu intendebat patri persuadere se esse Esau in persona. Unde mysterium Dei jam dictum eum non excusat, praesertim cum ipse illud tunc ignorasse videatur. Adde, mysterium hoc et hunc mysticum sensum non esse situm in mendacio Jacobi: nec enim veritas falsitate niti potest; sed situm esse in facto Jacob, quo se patri exhibuit, itaque gessit, ac si ipse esset Esau: facta enim saepe a mendacio excusari possunt, ubi verba non possunt. Verba enim definite et determinate rem et mentem loquentis significant: facta autem confuse tantum et indeterminate; unde a mente facientis huc illucve flecti, determinari, et ad hoc illudve significandum dirigi possunt. Sic comoedi in comoediis sine mendacio alias personas regum et principum repraesentant, agendo ea quae ipsi egerunt, perinde ac si ipsimet essent reges et principes. SURGE, SEDE ET COMEDE. Jacebat ergo Isaac prae senio et debilitate in lectulo, ex quo ut surgat ad comedendum rogat eum Jacob. Mystice S. Ambrosius, lib. De Isaac, cap. V: « Lectus, ait, sanctorum Christus est, in quo universorum fessa saecularibus praeliis corda requiescunt. In hoc lecto requievit Isaac, et benedixit filium juniorem. »
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VOX QUIDEM, VOX JACOB EST; SED MANUS, MANUS SUNT ESAU. Sic allegorice Christi vox, vox fuit Filii Dei, sed manus et species externa, quam viderunt et tetigerunt homines, fuit hominis communis, mortalis et miseri. Unde S. Bernardus, serm. 28 in Cantica: « Suum, inquit, est quod auditur in Christo: quod videtur, nostrum: quod loquitur, spiritus et vita est: quod apparet, mortale est et mors: aliud cernitur, et aliud creditur. » Hinc ibidem docet quod notitia veritatis magis per auditum, quam per visum accipitur. « Caligant, inquit, oculi patriarchae, palatum seducitur, fallitur manus, non fallitur auris. Quid mirum, si auris percipit veritatem cum fides ex auditu, auditus per verbum Dei, verbum Dei veritas sit? Vox, inquit, vox Jacobi; nihil verius: manus autem, manus sunt Esau; nihil falsius. Falleris, manus similitudo decipit te. Nec in gustu veritas, etsi suavitas: nam quomodo habet veritatem, qui se putat edere venationem, cum domesticis vescatur haedorum carnibus? Multo minus oculus, qui nihil videt. Non est veritas in oculo, non sapientia; solus habet auditus verum, qui percipit verbum. » Idem clarum est in Eucharistia: in ea enim manus, gustus et tactus falluntur, dum sapiunt, gustant et judicant esse panem; sed sola vox non fallit: haec enim vox Filii Dei, qui falli aut fallere nequit, dicens: « Hoc est corpus meum. »
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BENEDICENS ERGO. Destinans et parans se ad benedicendum: to enim benedicens significat hic actum, non perfectum, sed inchoatum et destinatum, puta ipsam destinationem et praeparationem ad benedicendum: non enim hic, sed in sequentibus benedicit Isaac Jacobo.
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UT SENSIT. Odoris fragrantia, quam vestibus suis spargebat Jacob, cerebrum boni senis Isaac ita recreavit et exhilaravit, ut laetitia perfusus, et amore filii inardescens, in ejus benedictionem prorumperet. Ex hoc loco patet antiquissimum esse, ut principum virorum et nobilium vestes pretiosis unguentis, vel odoribus condirentur. Idem patet Cant. IV, 11: Odor vestimentorum tuorum sicut odor thuris, Et Psalm. XLIV, 9: Myrrha, et gutta, et casia a vestimentis tuis. ECCE ODOR FILII MEI. Pro ecce hebraice est vide, q. d. Video, id est sentio, percipio, odoror miram fragrantiam filii mei; visus enim pro quovis sensu ponitur, uti alias dixi. SICUT ODOR AGRI PLENI, floribus et fructibus vernantis: hi enim suavem et odoratum sui halitum exspirant, quo mire homines recreantur. Vox pleni non est in Hebraeo, nec in Chaldaeo, sed in Graeco. Tropologice, de odore virtutum vide Rupertum hic, et S. Augustinum, lib. XVI De Civitate Dei, XXXVII, et S. Gregorium, hom. 6 in Ezech., qui ait: « Aliter namque olet flos uvae; quia magna est praedicatorum virtus et opinio, qui inebriant mentes audientium. Aliter flos olivae; quia suave est opus misericordiae; quia more olei fovet et lucet. Aliter flos rosae; quia candida vita carnis est de incorruptione virginitatis. Aliter flos violae; quia magna est virtus humilium, qui ex desiderio ultima loca tenentes, se per humilitatem a terra in altum non sublevant, et coelestis regni purpuram in mente servant. Aliter redolet spica, cum ad maturitatem perducitur; quia bonorum operum perfectio ad satietatem eorum qui justitiam esuriunt, praeparatur. » CUI BENEDIXIT DEUS. Haec agri a Deo benedictio sita est in tribus, uti hic explicat Isaac: primo, in odore suavi et fragranti, de quo hic dicit: Sicut odor agri pleni; secundo, in rore coeli. Dicit potius in rore, quam in pluvia, quia in Palaestina bis tantum in anno pluit, nimirum in octobri cum seminant, ut semen germinet, qui proinde in Scriptura vocatur imber temporaneus; secundo, in aprili, ut fruges maturescant, qui vocatur imber serotinus. Hinc intermedio tempore agri continuo rore indigent, ut sata et segetes non exarescant, sed vegetentur, alantur et crescant. Tertio, in pinguedine terrae, ut scilicet terra sit non sabulosa, non aquosa, non senescens, sed pinguis, moderate sicca, et quasi juvenescens, ut uberes foetus et fructus proferat. Allegorice, istae benedictiones impletae sunt in Christo, ut docet S. Augustinus, lib. XVI De Civitate Dei, XXXVII. Tropologice, in anima cujusque justi, ut docet S. Gregorius, hom. 6 in Ezech. Anagogice, in Beatis, ut docet S. Irenaeus, lib. V, cap. XXXIII.
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SERVIANT TIBI POPULI, q. d. Posteris tuis, Davidi, Salomoni et Machabaeis subjicientur Idumaei, Philistini, Arabes, Ammonitae et alii populi. Nota quatuor partes hujus benedictionis. Prima duplex benedictio Jacobi: ad opes pertinet, cum ait: Det tibi Deus de rore coeli, etc.; secunda haec ad imperium, cum ait: Serviant tibi populi; tertia, ad principatum inter fratres, cum ait: Esto dominus fratrum tuorum; quibus verbis Jacob accepit jus et dominium in Esau; sed executionem hujus juris et dominii non in se, sed in suis posteris accepit, cum eis posteri Esau, puta Idumaei, sub Davide servierunt; quarta, cum ait: Qui tibi maledixerit, sit ille maledictus; et qui tibi benedixerit, benedictionibus repleatur. Haec ad Dei favorem pertinet, q. d. Deus tuas tuorumque partes et causam aget; qui tui sunt amici vel inimici, suos censebit: his maledicendo, id est malefaciendo, illis benedicendo, id est benefaciendo. Nota: Hae benedictiones partim benedictiones, partim prophetiae sunt. Isaac enim spiritu prophetico hisce verbis imprecatur, et simul praenuntiat ea, quae Jacobo et Jacobaeis ex Deo Deique favore sunt obventura.
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EXPAVIT ISAAC STUPORE VEHEMENTI. Septuaginta: Raptus est Isaac in exstasin magnam vehementer. In hoc ergo pavore et admiratione Isaac raptus in exstasin, inquit S. Augustinus, Quaest. LXXX, vidit et dixit ea quae sequuntur, ita ut mentem mutaret, et Jacobo, qui fraude benedictionem fratri surripuerat, non irasceretur, sed eam confirmaret: nimirum in hoc raptu Deus indicavit Isaaco factum hoc Jacobi, quoad facti substantiam, puta quoad surreptionem, praeventionem et suppositionem sui in primogenitura (licet non quoad modum, puta mendacium), suo nutu et instinctu gestum esse: Jacobum enim a se designatum esse primogenitum et haeredem promissionum suarum Abrahae et Isaaco factarum, non Esau; velle ergo se, ut Isaac haec ipsa rata habeat; unde Isaac statim Deo obediens, mentemque ex Esau in Jacob commutans, ait: Et erit benedictus. Ita S. Hieronymus, Alcuinus et S. Augustinus, lib. XVI De Civitate Dei, cap. XXXVII.
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IRRUGIIT, quasi leo, suam non tantum tristitiam, sed ferociam et furorem, valido clamore quasi rugitu ostendens. Philo et Eusebius censent Esau ita irrugiisse, non tam ex dolore amissae benedictionis (quanquam et hic eum pupugit), quam ex invidentia fraterni incrementi, praesertim quod illum sibi praetulerat, seque illi subjecerat pater. BENEDIC ETIAM ET MIHI. Hebraea majus habent pathos, Benedic mihi etiam; ego, pater mi, subaudi, filius tuus sum, isque vere primogenitus, tibique hactenus carior, et cui paulo ante benedictionem hanc promisisti, qui nunc dolo fratris praeventus sum, quique hanc jacturam feci, eo quod tuae jussioni obediverim discedens venatum, ut pararem quae optabas; par ergo est, ut mihi quoque benedicas. DUDUM. Haec vox non est in Hebraeo, nec Chaldaeo, nec Graeco. Dudum ergo idem est, quod ante; sic enim vulgo dicimus de homine vigili, sedulo et acri: Jamdudum, jampridem ille te praevenit, uti Jacob hic praevenerat Esau; vix enim egressus erat a patre Jacob, cum supervenit Esau, ut patet vers. 30. Ubi S. Chrysostomus, hom. 53, miratur Dei erga suos sibique obedientes providentiam: ea enim fecit ut Esau non rediret, nisi post Jacobi, benedictione accepta, egressum. « Hinc discamus, ait, quando quis juxta voluntatem Domini sua dispensare vult, tanto superno subsidio adjuvatur, ut hoc plane reipsa experiatur. » Posset secundo, to dudum non ad egressum Jacobi, sed ad captam venationem, cibosque ab eo ad patrem illatos referri: plusculum enim morae in comedendo et colloquendo Jacobo impendit pater. ET ERIT BENEDICTUS. Dices: Error personae irritat humanos contractus, maxime matrimonia; ergo et hanc Isaaci benedictionem: ipse enim errans benedicens Jacobo, non illi, sed Esau se benedicere putabat et intendebat. Rursum, Jacob dolo irrepsit et surrepsit; dolus autem nemini debet patrocinari, ut habet regula Juris. Respondet Pererius, negando consequentiam; quia Isaac non errabat in persona quoad primariam suam intentionem, quae erat benedicere ei qui erat primogenitus, seu quem Deus vellet esse primogenitum: is autem erat Jacob, non Esau; errabat tamen quoad secundariam intentionem, qua intendebat benedicere Esau, putans eum esse primogenitum; unde Dei instinctu errorem hunc agnoscens, intentionemque suam corrigens ait: Et erit benedictus, scilicet Jacob, cui ante benedixi. Dolus autem Jacobi non malus, sed bonus fuit: illo enim sibi vindicavit jus et rem suam, puta primogenituram, quam aliter ab injusto et violento possessore Esau obtinere non potuisset. Adde, hanc non tam esse benedictionem, quam prophetiam, et linguam Isaaci non tam ab Isaaco, quam a Deo motam fuisse ad benedicendum Jacobo. Quaeres, cur Esau tam avide et instanter expetiit benedictionem patris? Respondeo primo, quia longo usu didicerant illo tempore homines benedictionem patris benedictionem, vel maledictionem plurimum valere, saepeque esse efficacem in filiis, uti etiamnum non raro fit. Benedictio patris, inquit Sapiens Eccli. III, vers. 11, firmat domos filiorum, maledictio autem matris eradicat fundamenta. Ita Sem et Japhet benedicti a Noe: Benedictus Dominus Deus Sem, sit Chanaan servus ejus, dilatet Deus Japhet, etc. Gen. IX, 26, idipsum a Deo consecuti sunt. Ita Jacobi benedictio data Ephraim et Manasse Gen. XLVIII, 20, et alia data duodecim filiis Gen. XLIX; item Mosis data 12 tribubus, Deut. XXXIII, fuit efficax, et reipsa completa. Ita benedictio Tobiae data filio cap. V, 21: Bene ambuletis, et sit Deus in itinere vestro, et angelus ejus comitetur vobiscum; item benedictio Raguelis soceri data Tobiae, ejusque uxori Sarae, cap. X, vers. 1, fuit efficax. Hinc S. Ambrosius, lib. I De Benedictionibus Patriarcharum, cap. 1: « Quantam quoque, inquit, debemus parentibus reverentiam, cum legimus (Gen. XXVII) quoniam qui benedicebatur a patre, benedictus erat; ideo parentibus hanc Deus donat gratiam, ut filiorum pietas provocetur: praerogativa ergo parentum, disciplina est filiorum. » Ita Mathathiae patris benedictione Machabaei fortes et invicti in bellis evaserunt, I Machab. cap. II, 69 et seqq. E contrario Cham a patre Noe maledictus, talis in omni sua Chananaeorum posteritate evasit. Sic et Ruben a Jacobo ob incestum maledictus, talis extitit: idem contigit Levi et Simeoni, Gen. cap. XLIX, vers. 4 et 5. Unde infert S. Ambrosius supra: « Honoret pius patrem propter gratiam, ingratus propter timorem. » Exemplum memorabile habet S. Augustinus, lib. XXII De Civitate Dei, VIII, de decem prolibus a matre maledictis, qui mox horribili membrorum tremore percussi sunt, ideoque toto pene orbe Romano vagabantur: e quibus duo ad reliquias S. Stephani curati sunt. Secundo, quia per hanc patris morientis benedictionem, declarabantur primogeniti, et haeredes promissionis Abrahae factae, uti Jacob hic declaratus est. Ita Rupertus.
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JUSTE (recte, vere, apte: ita Hebraea) VOCATUM EST NOMEN EJUS JACOB: SUPPLANTAVIT ENIM ME IN ALTERA VICE. Jacob idem est quod plantam tenens et supplantans. Ita dictus est ex eo quod nascens tenuit plantam fratris. Quo significabatur quod supplantaret fratrem, uti de facto fecit; primo, astute emendo primogenituram Esau, cap. XXV, vers. 21; secundo, hic praeripiendo illi benedictionem patris. Arabicus emphatice vertit, quia jacobavit me in altera vice. Jacobare est verbum frequens Arabibus significans supplantare, et aliquid usque ad faecem et extremum extenuare, sumptum ab Hebraeo aqab et iaacob, id est supplantare et supplantator. BENEDICTIONEM TUAM, — tibi jure naturae debitam, tibique a me destinatam, sed illam Deus in fratrem tuum transtulit.
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OMNES FRATRES. — Omnes cognatos et consanguineos, vel ex te, o Esau, vel ex Ismaele, aliisque fratribus meis, filii Ceturae, nascituros: horum enim uti caput et princeps sum ego, ita erit et Jacob. QUID FACIAM? — Esau benedictionem similem Jacobi, et primogenito debitam poscebat: hanc dare non poterat Isaac; unde Apostolus Hebr. XII, Esau cum lacrymis eam requisiisse, sed frustra, nec enim eam impetrasse, asserit; aliam ergo talem qualem dedit ei Isaac.
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IN PINGUEDINE TERRAE, ET IN RORE COELI DESUPER ERIT BENEDICTIO TUA. — Hebraice est, erit sessio, vel habitatio tua, q. d. Habitabis in terra pingui et fertili, quam Deus foecundabit immissione roris et pluviae. Vides hic benedictionem Isaaci esse prophetiam, quae impleta est cap. XXXIII, vers. 9. Rursum, haec est minima benedictionum Jacobo datarum, scilicet opulentia vini et tritici; nimirum talis, non alia, homini terreno et carnali debebatur. VIVES IN GLADIO. — Uberem terram occupabis; attamen non tam ex agricolatione, quam ex rapina et praedatione vives, non tam tu, quam tua posteritas. Quam rapaces et bellicosi fuerint Idumaei, docet Josephus lib. IV De Bello Judaico. ET FRATRI TUO SERVIES (sub Davide), TEMPUSQUE VENIET, CUM EXCUTIAS ET SOLVAS JUGUM. — Puta tempore Joram, filii Josaphat, Idumaei rebellarunt Judaeis, IV Reg. VIII, et a Judaeorum jugo liberi manserunt per 800 annos, usque ad Hyrcanum, qui eos rursum subegit; ac rursum Herodes, Antipatri Idumaei filius, regnum Judaeae fuit adeptus, tenuitque in se et suis posteris usque ad excidium Hierosolymae, per annos 150. Hinc factum est, ut tempore Titi et Vespasiani, Idumaei cum Romanis Hierosolymam expugnarint et vastarint. Vide Josephum, lib. XIV Antiquitatum, initio, et lib. I De Bello Judaico. Moraliter S. Ambrosius, lib. II De Jacob, cap. III: « Bonus pater, ait, cum duos haberet filios, unum intemperantem, sobrium alterum, quo utrique consuleret, intemperanti praefecit sobrium, et insipientem prudenti statuit obedire, ut regentis imperio suum melioraret affectum. »
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ODERAT ERGO SEMPER ESAU JACOB. — Nota hic: Post acceptam patris benedictionem statim tentatur Jacob, persecutionem patitur, denique fugatur e domo patris, ut cogitare posset quis, nihil illi profuisse benedictionem, imo obfuisse: sed eventus docuit illam ipsi profuisse. Nota secundo, impietatem et stultitiam Esau: nam primo, irascitur, imo odit fratrem; secundo, modum vindicandi quaerit; tertio, non cogitat Dei providentia sic factum esse, nec se id commeruisse, sed tantum quid frater fecerit considerat; quarto, cum jure benedictionem retrahere non posset, ad vim se accingit; quinto, fratrem non tantum persequi, sed et occidere destinat; sexto, patris mortem desiderat; Venient, inquit, dies luctus patris mei, et occidam fratrem. Ubi jure S. Chrysostomus, hom. 53: « Nonne, inquit, et irascens insanientibus ipsis non minus insanus est? » Septimo, omnia haec celat, donec occasio ea perficiendi se offerat. Quam stultus fuit, qui benedictionem malis mediis, imo peccata peccatis addendo, recuperare tentavit, cum per haec magis incurratur maledictio: benefactis enim benedictio Dei accersenda est.
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MINATUR. — Hebraice mitnachem, id est consolatur se — quod te interficiet.
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CUR UTROQUE ORBABOR FILIO IN UNO DIE? — Si enim hic maneas, pugnandum erit cum fratre, et vel mutuis concidetis vulneribus, vel uno caeso, alter profugus erit, itaque utriusque praesentia et solatio orbabor.
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SI ACCEPERIT JACOB UXOREM DE STIRPE HUJUS TERRAE (Chananeam, aut Hetheam, quales accepit Esau, quae sua improbitate et contumacia mihi tibique molestae et invisae sunt), NOLO VIVERE. — Hebraice, ad quid mihi vita? q. d. Tristis et acerba mihi erit vita, ut mori potius optem quam vivere. Nota prudentiam Rebeccae: ut enim fratricidium impediat, fratrem alterum ablegat; neve alterius crimen et machinationem patri prodat, itaque patri tristitiam, filio patris indignationem conciliet, aliam praetexit ablegandi filii causam, eamque veram, scilicet nolle se Jacobum ducere immorigeram et improbam aliquam Hethaeam, sed cupere ut ducat cognatam aliquam ex Haran, in qua bene morata erat domus patris sui. Quae ratio movit Isaacum, eique persuasit, ut mox cap. seq. Jacobum ablegaret in Haran. Unde S. Ambrosius, lib. II De Jacob, cap. III: « Discamus, inquit, a Rebecca, quam providendum sit ne invidia iracundiam excitet, iracundia in parricidium proruat. Veniat Rebecca, hoc est patientia, bona custos innocentiae; suadeat ut irae locum demus. Concedamus aliquo longius, donec tempore indignatio molliatur, offensionis subrepat oblivio. » Hoc Rebeccae et Jacobi prudens et sanctum consilium secutus est S. Gregorius Nazianzenus; cum enim in Concilio Constantinopolitano simultates quorumdam Episcoporum, et dissidia essent exorta, eo quod Nazianzenus, ipsis inconsultis, ab aliis esset consecratus Episcopus, Nazianzenus loco suo et gradu sponte cessit, atque ita eos allocutus est: « Suppliciter vos per Trinitatem ipsam oro, ut inter vos omnia recte pacificeque constituatis: quod si ego dissensionis inter vos causa sum, nequaquam Jona vate venerabilior videri debeo; abjicite me in mare, ac turbarum tempestas haec inter vos sedabitur. Lubens equidem patiar quidquid volueritis, quanquam innocens, vestrae concordiae causa; ejicite me solio, ab orbe pellite, tantum veritatem et pacem diligite. Valete, pastores sacri, meorumque laborum perpetuo recordamini. » His dictis, abiit ad Theodosium imperatorem dimissionem petens: « Supplex, inquit, oro, ut laboribus hisce liberer, esto finis invidiae, pacem colant Antistites, idque tua opera: hoc ego munus a te flagito, hoc mihi postremum beneficium largire. » Admiratus virtutem viri Theodosius, vix tandem acquievit, ac Nectarium ei substitui passus est. Ita Gregorius presbyter in Vita Nazianzeni. Allegorice, Rebecca mittens Jacob in Mesopotamiam, ubi genuit 12 Patriarchas, significat Deum Patrem mittentem Filium in terram, ubi procreavit duodecim Apostolos. Et sicut Jacob missus est solus cum baculo, ita Christus venit solus, pauper et humilis, ac tales voluit esse Apostolos, itaque evangelizare per totum orbem, ut essent instar angelorum nullius indigentes, quasi dii quidam terrestres. Ita S. Irenaeus, lib. IV, cap. XXXVIII, et S. Augustinus, serm. 79 De Tempore.
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v. 1 « Senutt autem Isaac et caligaverunt oculi eius », — vot imperfectam caecitatem designat, cf. 1 Reg. 3,9 — « et videre non poterat ». 1n Moyse Deut. 34,7 laudatur: « non caligavit oculus eius nec dentes illius moti sunt ». « Vocavitque Esau, filium suum maiorem , et dixit ei : Fili mi! Qui respondit : Adsum ».
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v. 2 « Cui pater : Vides, inquit, quod senuerim et ignorem diem mortis meae ». Gravem morbum suspicatur Caím.; sed is vix componi potest cum tanto appetitu carnis ferarum, et quidem recenter occisarum. « Vegetae ac vividae senectutis argumentum est, tantopere venatitias et ferinas carnes in cibum appetere. Ergo Isaac, etsi infirma erat acie oculorum, robustissimo tamen atque optimo fuisse stomacho, qui est officina vitae, necesse est » (Per.). Caeci facilius indulgent seriis cogitalionibus; Isaac caecitatem aestimabat esse totam quantam senecctutis effectum et hinc brevi secuturae mortis praesagium. Dies mortis ignorata causa est, cur benedictionem nolit differre Isaac.
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v. 3 « Sume arma tua, pharetram » — on &xa& Xey5ysvov, a pendendo; non gladéus , (Chald. Syr.) quo quis cingitur neque antiqui facile utebantur in venatione, sed pharetra (LXX Vulg. Ps. Ion. et Targ. Hier.) — « et arcum, et egredere foras; cumque venatu aliquid apprehenderis », V. h « fac mihi inde pulmentum », genus cibi electitium, ut patet Prov. 23,3.
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6, « sicut velle me nosti, et affer ut comedam, et benedicat tibi anima mea, antequam moriar ». Volebat benedicere tamquam primogenito, nam divina promissio 25,23 1us primogeniturae non ademerat, neque pater venditionem 25,33 ratam habebat. Rogabat prius eo refici cibo, quem 25,98 maxime in votis haberet : cave, id carpas in viro, cui ob caecitatem pluribus carendum esset oblectamentis.
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v. 5 « Quod cum audisset Rebecca et ille abüisset in agrum , ut tussionem patris impleret », — v. 5 et 8 liberius Vu/g. vertit. Pro x'an5 (cf. v. &. 7) LXX vaxb —
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v. 6 « dixit filio suo Iacob : Audivi patrem tuum loquentem cum Esau fratre tuo et dicentem ei » : v. "1 « Affer mihi de venatione (ua et fac cibos » , pulmentum, « ut comedam et benedicam tibi coram Domino », eo « annuente et ratum habente » (Bonfr.; cf. 1 Reg. 23,18), « antequam moriar ».
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v. 8 « Nunc ergo, fli mi , acquiesce consiliis meis »,
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v. 9 « et pergens ad gregem affer mihi duos hoedos optzmos, ut faciam ez eis escas patri tuo, quibus libenter vescitur ». Ne mireris cum Proc. duos hoedos seni pro epulo oblatos; teneriores tantum partes ipse erat comesturus (Bonfr.) ; honorabatur quis magna portione apposita (18,6; 43,354; 1 Reg. 9,94).
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v. 10 « Quas cum intuleris et comederit, benedicat. tib. priusquam moriatur ». | Celebris hic occurrit quaestio, an peccaverint Rebecca et Iacob obiective. Sententias bene exponit Lamy. Veteres, secuti imprimis Aug. (De mendacio cap. 5; M. 40. 491), variis modis illos excusare nituntur. Hodie cum Cai. consentiunt auctores, illos obiective sine dubio peccasse. Zonfr. : « Neque vero debemus usque adeo esse solliciti, ut omnia sanctorum facta excusemus a peccato veniali », vel etiam mortali, « cum id contextus scripturae minus patitur, nec aliter nisi valde contorte scriptura explicari potest ; quandoquidem certum sit, homines sanctos ipsosque adeo apostolos absque huiusmodi peccatis non vixisse ».
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v. 11 « Cui ille respondit : Nosti, quod Esau frater meus homo pilosus sit, et ego lenis ».
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v. 19 « Sz? attrectaverit me pater meus [et senserit], timeo ne putet me stbi voluisse illudere », — hunc sensum exprimunt versiones, cf. 2 Par. 36,16. Ludibrium magis attendit Iacob, quam deceptionem aut iniustitiam. Sane aegerrime laturus fuisset pater senex caecus ludibrium (Calm.) — « et inducam super me maledictionem pro benedictione ».
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v. 13 « Ad quem mater : In me sit, ait, ista maledictio, fili mi. Tantum audi vocem meam et pergens affer, quae dizi ». Maledictionem censet futuram non gravem, inferendam ob actum, qui - id tantummodo esset acceleraturus, quod ipsa opinabatur 25,23 divinitus fuisse praenuntiatum.
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v. 1& « Abt et attulit deditque matri. Paravit illa cibos, sicut velle noverat patrem ilius ».
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v. 45 « Et vestibus: Esau » fihi sui maioris » valde bonis, quas apud se habebat domi, induit eum », sc. Iacob filium suum minorem. ron, desiderabilia sunt vestes lectiores, festivae (cf. Hier.) : etiam his praecellebat primogenitus fratres suos (Cai.).
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v. 16 « Pelliculasque hoedorum circumdedit manibus et colli nuda protexit », ea sc. quae erant lenia, non pilosa (v. 11). Utrum ex voce dom? fas sit cum Dillm. inferre, aedificasse Isaac domum, uti Lot 19,2 sqq. et lacob 33,17, ambigo.
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v. 17 « Deditque pulmentum et panes, quos coxerat, tradidit ». v. 18 primam vocem cum Masor. Chald. puncta et ingressus est.
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« Quibus illatis dixi : Pater mi. At zlle respondit * Audio. Quis es tu, fii mi? » Suspicionem iam movebat patri et vox et reditus exspectatione celerior.
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v. 19 « Dixitque lacob : Ego sum primogenitus tuus Esau ». Merito adnotat Ca?., certe in voce Esau latere mendacium, nam Iacob non emerat ius usurpandi nominis fratris. « Fecz, sicut praecepisti mihi. Surge », recumbebat enim vel dormierat, « sede », — male pro nav Sam. yav, saturare, nam prius est edere quam saturari — « et comede de venatione mea , ut benedicat mihi anima tua ». v. 90
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« Rursumque Isaac ad filiiutm suum : Quomodo , inquit, tam cito invenire potuisti, fili m1? Quz respondit : Voluntas Dei fuit, ut cito occurreret mihi quod volebam ». Hebr. : Occurrere fecit Dominus Deus tuus ante faciem meam.
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v. 91 « Dixitque Isaac : Accede huc, ut tangam te, fit mi, [et probem,] utrum tu sis filtus meus Esau, an non ».
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v. 99 « Accessit ille ad patrem et, palpato eo, dixit Isaac : Vox quidemvox Iacob est, sed manus manus sunt Esau ».
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v. 93 « Et non cognovit eum, quia pilosae manus similitudinem. matoris. expresserant ». Hebr. quia erant manus eius sicut manus Esau fratris etus pilosae. Sequens benedicens non est detorquendum ad sensum « parans benedicere » (Bon[r. et alii), sed est vera benedictio, qua se sc. salutabant (cf. MI ,T. 10; & Reg. 4,29; Kn.), qui invicem-occurrebant. Hanc ante non pronuntiaverat Isaac, quia nunc primum sibi videtur certius perspicere, quisnam coram adsit. Tamen ex hac voce et ex iterata quaestione « tune es Esau? » putant effici, duo h. l. consuta esse documenta. Non satis attendere indolem senis caeci viri doctissimi. Cuius visus iam factus est hebes, is dubitat possitne satis fidere auditui iunioris vocem referenti, tandemque dubium dirimit testimonio tactus et odoratus. Non audit et tangit in uno documento senex et in altero odoratur, sed in una individua narratione omnes ex ordine sensus applicat. Simul nomen repetito quaerit : Tune es Esau? Illud norat sine patenti mendacio fingi non posse. « Benedicens ergo illi »,
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v. 29& « ait : Tu es filius meus Esau? Respondit : Ego sum ». Modo sibi certus esse visus benedicebat : illico in dubium relapsus iterat interrogationem (CArys.). Caeci sunt magis suspiciosi aliis.
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v. 25 « A4 zlle : Afer mihi, inquit; [cibos] de venatione tua, filà mi, ut benedicat tibà anima mea. Quos cum oblatos comedisset , obtulit ei etiam vinum; quo hausto »
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v. 96 « dixit ad eum : Accede ad me et da mihi osculum, fili mi ».
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. v. 97 « Accessit et osculatus est eum. Statimque ut sensit vestimentorum illius fragrantiam , benedicens illi ait : Ecce odor filii mei sicut odor agri [pleni], cui benedixit Dominus ». Odor omne dubium compescit, mentem reddit securam, « incitat ad benedicendum » (Cai.). Non agitur de illo odore arte quaesito, quo fragrant magnatum vestes (Per.); neque de odore quorumdam florum aut fructuum, quae sed de odore illo, qui ab ipso Esau in vestes derivatus arva referebat et venationem, eratque plane alius ab odore vestium, quibus cultior frater utebatur. Hunc comparat Isaac odori agr cuz benedixit Dominus, « qui a Domino refertus est variis floribus » (Sa) et herbis, qualia sunt pascua Palaestinae tempore verno. « Rustica haec ac pastoralis similitudo belle congruebat cum instituto ac ratione vitae, quam agebat Isaae » (Per.).
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v. 28 « Det tibt Deus de rore coeli et de pinguedine terrae » et « abundantiam frumenti et vini » , Hebr. musti. Particitorum fragrantia primum menti patriarchae suggerit florentia terrae promissae arva (De/.).
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v. 99 « Et serviant tibi populi et adorent te tribus. Esto dominus fratrum tuorum et incurventur ante te filii matris tuae ». Isaac naturalem affectum secutus eam ipsam benedictionem filio maiori attribuere conatur, quam Deus 25,22 minori praenuntiaverat : fraude filii minoris conatus parentis frustratur. Tamen ea fraude non erat opus, cum patris benedictio effectum nancisci haud potuerit, nisi Deo approbante. « Quz maledixerit tibi, sit ille maledictus; et qui benedixerit tibi, benedictionibus repleatur ». Hebr. *-maledicentes tibi, maledictus etc. : sc. unusquisque (Caz.). Sequens v. 30 reapse e duobus textibus videtur consutus : Et factum , ut complevit Isaac benedicere Iacob, et factum est, modo egrediebatur Iacob a facie Isaac patris sui : Esau frater eius revertebatur a venatione. Triplex se offert solutio. Prima est recentiorum, redactorem, ubi verba iahvistae Et factum est, ut complevit Isaac benedicere Iacob descripsisset, animadvertisse in altero elohistae scripto alia illa verba et. factum est, modo egrediebatur Iacob etc. ; quibus cum nollet lectorem privare, ea prioribus assuit, ne sutura quidem dissimulata. Altera solutio est, cum in aliquo codice antiquitus priora illa verba non satis discerni possent, adscripsisse scribam aliquem in margine et factum est, modo etc., quae ipse secundum sensum vere eflinxerat; e margine ea postmodum in textum irrepsere. Tertia et planissima solutio est, pro *N *" primitus lectum esse qM Quarum trium solutionum prima ceteris est violentior. priora dubia omnia certusque fit Isaac de fraude patrata. « Benedéique ei, et erit benedictus ». Ultima verba Aug. censet Isaacum locutum esse ex revelatione divina. E contra Bon/fr. : « Ratam habet suam benedictionem, quod intelligeret hanc esse Dei voluntatem satisque sciret verba sua prophetica fuisse, quae retractari non possent ». « Statim tamquam propheta advertit rem a Deo geri volente per hunc modum ostendere, ratum se habere responsum, quod olim Rebeccae uxori ipsius se consulenti reddiderat de praeeminentia filii minoris » (Est.). Cf. Ephr. Initio sequentis versus Sam. LXX legunt *1"i, quod facile excidere potuit ob praecedens n'm.
27:34
v. 94 « Auditis Esau sermonibus patris irrugitt clamore magno », « non suam tantum iristitiam, sed ferociam etiam valido clamore quasi rugitu ostendens » (Menoch.), « et consternatus ait : Benedic etiam et mihi, pater mi ». lam pater ipse sibi solvit quaestionem, quam v. 33 posuerat quamque Esau desiderio benedictionis obtinendae ignoraverat : nulla profecto est ratio consutas supponendi narrationes.
27:35
v. 35 « Qui ait : Venit germanus tuus fraudulenter et accepit benedictionem tuam ».
27:36
v. 96 « At zlle subiunzit : Iuste vocatum est nomen eius Iacob , supplantavtt enzm me en altera vice ». Ostendit, alteram huic nomini quadrare explicationem praeter eam, quae ab imponentibus illud 25,25 proxime inlendebatur. « Primogenita mea ante tulit, et nunc secundo surripuit benedictionem meam. Rursumque ad patrem: Numquid non reservasti », — pro nbx& Sam. LXX rxn, salvastt. Nota etiam assonantiam inter 2253 et *n2Xà — « a?, et mihi benedictionem? » v. 3'1 « Respondit Isaac : Dominum tuum illum con- StiLui », sc. fratres v. 29 imprimis sunt Esau et Edomitae, « et omnes fratres eius servttuti illius subtugavi, frumento et vino stabilivi eum : et tibi post haec , fili mz, [ultra] quid faciam? »
27:38
v. 38 « Cui Esau : Num unam , inquit, tantum benedictionem habes , pater? Mihi quoque obse- - cro ut benedicas. Cumque eiulatu magno fleret » , v. 39 « motus » — haec vox, uti LXX xaxavvy08vxoc «o9 'Icazx., ortum duxit ex pny* Dp" — « Isaac dixit ad eum : In pinguedine terrae et zn rore coli desuper »
27:40
v. 40 « erit benedictio tua ». In ultimis verbis latet mendum, reliqui enim evidenter habent ext habitatio tua. Isaac filii supplicationi cedens benedictionem largitur. Ipse utique benedictionem in mente habet, vult Esau participem reddere prioris partis benedictionis fratri concessae v. 28; iis autem providente Deo utitur verbis, quae nihil eius benedictionis conferant. Licet enim textus exponi queat de fertilitate sedium Edomitarum , quae reapse multo minus fertiles fuere terra promissa, at verius eundem ita vertes (Castalio apud Crit. S. ; Cler.) : Procula pinguedine terrae erit habitatio tua, et procul a rore coeli desuper. Ceterum sensere iam Proc., Ca?., verba non veri nominis benedictionem sonare; et cf. LXX zz5. « Vives in gladio », gladio victum comparabis (cf. Deut. 8,3), neque enim aliter in sterili regione vitam agere poteris, « e£ fratri tuo servies ». Hanc partem benedictionis Jacob v. 29 collatae pater revocare non audet, sed conatur limitare : « fempusque veniet, cum excutias et solvas iugum etus de cervicibus tuis ». De significatione vocis ^n ambigebanít versiones, imo Sam. habet ^n g/oriosus eris; oplima translatio videtur esse agitari, cf. Ps. 55 (55), 3. Obiter inspectus textus omnino in laudem cedit Esau : sed cum prior benedictionis pars fuerit ambigua, oritur suspicio, in hac extrema quoque latere ambiguitatem. Construas sententiam interrogative : E $8; (seu : quantumcunque) te agitaveris , num etiam confringes tugum eius de collo tuo? Misellus Esau nullam omnino accipit benedictionem, cf. Hebr. 12,17. Ergo non agitur de Idumaeis contra Israelitas rebellantibus sub Ioram, Amasia aliisque regibus; minora haec patriarcha non attendit, neque est e genio prophetiae V. T. , ut post Israelis principatum eztrema victoria alienis attribuatur.
27:41
v. 41 « Oderat ergo [semper] Esau Iacob pro benedictione, qua benedixerat ei pater dixitque in corde suo : Venient dies luctus patris mei et occidam Iacob fratrem meum ». Mortem paíris exspectat, eius maxime veritus maledictionem (Per.); de matre haud videtur fuisse sollicitus. Consilium etiam quibusdam aperuit (Proc.), unde
27:42
v. 42 : « Nuntiata sunt haec Rebeccae , quae mittens et vocans Iacob filium suum dixit ad eum : Ecce Esau frater tuus minatur, ut occidat te ». Aliqua omittit Vulg. — anna explicant sibt satisfacit, indulget cogitationibus vindictae, et appellant Is. 1,24; Syr. videtur legisse anonn, pugnat secum pso, deliberat.
27:43
v. 43 « Nunc ergo, fili mi, audi vocem meam et consurgens fuge ad Laban fratrem meum in Haran »,
27:44
v. && « habitabisque cum eo dies paucos, donec requiescat furor fratris tui », — « breve pollicetur fore tempus absentiae, ut facilius persuadeat » (Menoch.) — V. h5 « et cesset indignatio etus obliviscaturque eorum, quae fecisti 2n eum. Postea mittam et adducam te inde huc. Cur utroque orbabor filio n uno die? » Sc. uno nece, altero in poenam inflictae necis exstincto aut certe fugae se dare coacto (Calm.). TN mon an TON "y et "jo "TN Ó"N 2v "UY: alterutrum utique abundat. Si priorem lectionem supponas fuisse obliteratam, íacile aliquo tentante illam conlectura restituere nasci potuit altera lectio; postmodum utraeque in unum textum coaluere. Nimis stultus fuisset redactor, si e variis documentis lectiones tam similes, quaeque nihil prorsus haberent novi, comportasset. . Sequens versus cum respectum habet ad 26,35, tum sequentibus praeludit. Rebecca honestum itineris Iacob praetextum quaerit (Chrys.) eumque, quo certius à marito itineris veniam extorqueat. v. k6 « Dixitque Rebecca ad Isaac : Taedet me vitae meae propter filias Heth ; si acceperit Iacob uxorem de stirpe hutus terrae, nolo vivere ». Hebr. v?wn nmn nbwo nn nap, quae lectio videtur e duabus compacta. Genuinam lectionem crediderim fuisse nbwn nx»Nn na35, qua deformata in n5» nn man, scriba vere secundum sensum in margine supplevit v"Nn n1322. Postea haec glossa e margine in textum irrepsit. Sed genuinae lectionis vestigium servavere LXX Vulg., sc. pronomen hutus, -aóvne in fine sententiae. Cap. XXVIII
27:3
Più rara è la scena di I. quando, divenuto cieco, chiama a sé Esaù (Gen. 27, 3) che era rappresentata nel ciclo della Basilica Vaticana (Wilpert, Mosaiken, p. 383). I., con Giacobbe ed Esaù, ritorna sia nel ciclo di S. Giovanni ante portam Latinam che in quello …
PESCA E CACCIA (AUCUPIUM, VENATIO, PISCATIO)
… Questa facoltà, concessa dal diritto naturale, che pose le creature inferiori a servizio dell'uomo, costituì una delle prime forme di sussistenza per l'uomo, specie se nomade (Gen. 9, 3; 27, 3-4), e fu tra i temi di legislazione, quando, raccolto in forme di più alto vivere civile, l'uomo organizzò meglio anche giuridicamente la propria vita sociale. …
27:7
MOSÈ (MŌŠEH, ΜΩ[Θ]ΣΗ͂Σ, VOLG. MOYSES, ANTICA LATINA MOSES)
… L'Israele mosaico non era semplicemente nomade: dell'agricoltura si parla già a proposito dei Patriarchi (Gen. 26, 12; 27, 7 ecc.); anche in Egitto oltre che pecore e capre gli Ebrei avevano bovini (ibid. 45, 10; Ex. 19, 9, 24) e lavoravano la terra (Deut. 11, 10). Che le prescrizioni restassero molto lontano …
figli (Gen. 17, 17) senza un miracolo (ibid. 18, 14); già si ritengono vecchi ed avanzati di età (ibid. 18, 10-13). Abramo a 175 è sazio di anni (ibid. 27, 7 sg.). …
27:15
… Hebr. ad Gen. 27, 15 e 49, 3, ed Ep. 73 ad Evang.; PL 23, 980. 1056; 22, 680) e s. Tommaso (Sum. …
27:23
… Oltre il fascicolo delle sigle (Friburgo in Br. 1949) ne sono apparsi due sul Genesi, fino a Gen. 27, 23. Mercè un sussidio della « Deutsche Forschungsgemeinschaft », l'ultimo ostacolo alla sua pubblicazione regolare sembra rimossa. …
27:28
… A questo punto si recitavano i testi scritturali (Ps. 144, 67, 91; Gen. 27, 28-29), atti ad invocare benedizione, abbondanza e illibaiezza di costumi nel periodo entrante, ad allontanamento di influssi malefici. …
… Conferma l'universalità della salvezza e la missione intermedia del popolo discendente da Abramo, per la linea di Isacco e Giacobbe (ibid. 26, 3 sgg.; 27, 28 sgg.; cf. A. Bea [v. bibl.], pp. 203-206). Nella benedizione di Giacobbe (Gen. 49, 8-12), il tutto è ristretto alla tribù di Giuda. …
27:36
… 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 al Thesaurus del Gesenius: « imitatur formas adiectivorum, quae colores similesque species designant …
… Per tale diritto (ebr. bēkhōrōth) cf. Gen. 25, 31-34; 27, 36; 43, 33, ecc.; Hebr. 12, 16: τὰ πρωτοτόκια. …
27:40
Giacobbe (Gen. 27, 40), il servo del fratello. …
La M. offre il numero esatto delle pericopi e dei versetti (cifra complessiva: 23.206; il libro di Ezechiele, p. es., ne comprende 1273), delle parole, delle consonanti; l'indice dei versetti (p. es., Gen. 27, 40; Ev. 22, 28; Lev. 15, 7 ecc.), delle parole, delle sillabe, che stanno esattamente alla metà di ciascun libro. …
27:43
… Abramo (v.), venuto da Ur, visse colà lunghi anni prima di partire alla volta di Canaan (Gen. 11, 3 sg.; 12, 4 sg.); vi si svolsero gli idillici episodi di Rebecca e di Rachele presso il pozzo di H., e la fuga di Giacobbe (Gen. 24, 10; 27, 43; 28, 10; 29, 4).
faccia menzione di lui all'epoca dell'emigrazione di Abramo dalla Caldea, N. seguì il fratello fino a Haran, detta perciò in seguito «città di N.» (Gen. 27, 43), ove cioè egli si stabilì con la sua famiglia.
27:46
… Per suggerimento della madre Rebecca (Gen. 27, 46), Giacobbe si reca in Mesopotamia per scegliersi una donna del proprio casato. …
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.