Iacob intertained by Laban, 15. serueth him seuen yeares for Rachel, 23. but first receiuing Lia, 27. seuen dayes after receiueth also Rachel, and serueth for her seuen yeares more. 31. She remaining barren, Lia beareth foure sonnes.
1Then Jacob went on in his journey, and came into the east country.Partitosi quindi Giacobbe giunse nella terra d'oriente.IACOB therfore going on his iourney, came into the East countrie.Profectus ergo Jacob venit in terram orientalem. 2And he saw a well in the field, and three flocks of sheep lying by it: for the beasts were watered out of it, and the mouth thereof was closed with a great stone.E vide in un campo un pozzo, e presso a questo tre greggi di pecore sdraiate: perocché a questo si abbeveravano le pecore, e la sua bocca era chiusa con una gran pietra.And he sawe a wel in the field, and three flockes of sheepe lying beside it: for of it the beasts were watered, and the mouth therof was closed with a great stone.Et vidit puteum in agro, tres quoque greges ovium accubantes juxta eum: nam ex illo adaquabantur pecora, et os ejus grandi lapide claudebatur. 3And the custom was, when all the sheep were gathered together, to roll away the stone, and after the sheep were watered, to put it on the mouth of the well again.Ed era usanza, che raunate tutte le pecore ribaltavan la pietra, e ristorati i greggi la rimettevano sopra la bocca del pozzo.And the maner was when al the sheepe were geathered togeather they did rowle of the stone, and after the sheepe were refreshed they put it on the mouth of the wel againe.Morisque erat ut cunctis ovibus congregatis devolverent lapidem, et refectis gregibus rursum super os putei ponerent. 4And he said to the shepherds: Brethren, whence are you? They answered: Of Haran.Ed egli disse a' pastori: Fratelli, donde siete? Ed ei risposero: Di Haran.And he said to the sheperds: Brethren, Whence are you? Who answered: Of Haran.Dixitque ad pastores: Fratres, unde estis ? Qui responderunt: De Haran. 5And he asked them, saying: Know you Laban, the son of Nachor? They said: We know him.E interrogolli: Conoscete voi forse Laban, figliuolo di Nachor? Dissero: Lo conosciamo.And he asked them, saying: Know you Laban the sonne of Nachor? They said: We do knowe him.Quos interrogans, Numquid, ait, nostis Laban filium Nachor ? Dixerunt: Novimus. 6He said: Is he in health? He is in health, say they: and behold, Rachel, his daughter, cometh with his flock.È egli sano? disse egli. Risposero: È sano: ed ecco Rachele sua figlia, che vien col suo gregge.Is he in health? quoth he: He is in health, say they: And behold Rachel his daughter cometh with his flocke.Sanusne est ? inquit. Valet, inquiunt: et ecce Rachel filia ejus venit cum grege suo.
7And Jacob said: There is yet much day remaining, neither is it time to bring the flocks into the folds again: first give the sheep drink, and so lead them back to feed.E Giacobbe disse: Rimane ancor molto del giorno, e non è tempo di ricondurre i greggi all'ovile: date prima da bere alle pecore, e poscia riconducetele al pascolo.And Iacob said: There is yet much day remaining, neither is it time to bring the flockes into the foulds againe: first geue the sheep drinke, and so bring them backe to feede.Dixitque Jacob: Adhuc multum diei superest, nec est tempus ut reducantur ad caulas greges: date ante potum ovibus, et sic eas ad pastum reducite. 8They answered: We cannot, till all the cattle be gathered together, and we remove the stone from the well’s mouth, that we may water the flocks.Risposer quelli: Nol possiam fare, fino a tanto che sien radunate tutte le pecore, e tolta dalla bocca del pozzo la pietra, si abbeverino tutti i greggi.Who answered: We can not, til al the cattel be gethered together: and we remoue the stone from the wels mouth, that we may water the flocks.Qui responderunt: Non possumus, donec omnia pecora congregentur, et amoveamus lapidem de ore putei, ut adaquemus greges. 9They were yet speaking, and behold Rachel came with her father’s sheep; for she fed the flock.Non avean finito di parlare, quand'ecco che Rachele veniva colle pecore di suo padre: perocché ella pasceva il gregge.They were yet speaking, and behold Rachel came with her fathers sheepe: for the fed the flocke.Adhuc loquebantur, et ecce Rachel veniebat cum ovibus patris sui: nam gregem ipsa pascebat. 10And when Jacob saw her, and knew her to be his cousin german, and that they were the sheep of Laban, his uncle: he removed the stone wherewith the well was closed.E avendola veduta Giacobbe, e sapendo ch'ella era sua cugina germana, e che le pecore erano di Laban suo zio, tolse la pietra, colla quale chiudevasi il pozzo.whom when Iacob had seene, and knew her to be his cosen germaine, and that they were the sheepe of Laban his vncle: he remoued the stone, wherwith the wel was closed.Quam cum vidisset Jacob, et sciret consobrinam suam, ovesque Laban avunculi sui, amovit lapidem quo puteus claudebatur. 11And having watered the flock, he kissed her: and lifting up his voice wept.E fatto bere il suo gregge, la baciò: e alzata la voce pianse,And hauing watered the flocke, he kissed her: and lifting vp his voice wept,Et adaquato grege, osculatus est eam: et elevata voce flevit, 12And he told her that he was her father’s brother, and the son of Rebecca: but she went in haste and told her father.E le accennò, come era fratello del padre suo, e figliuol di Rebecca: ed ella andò in fretta a recarne nuova a suo padre.and he told her that he was her fathers brother, and the sonne of Rebecca: but she in hast went and told her father.et indicavit ei quod frater esset patris sui, et filius Rebeccæ: at illa festinans nuntiavit patri suo.
13Who, when he heard that Jacob his sister’s son was come, ran forth to meet him: and embracing him, and heartily kissing him, brought him into his house. And when he had heard the causes of his journey,Il quale avendo udito esser venuto Giacobbe, figliuolo di sua sorella, gli corse incontro: e abbracciatolo, e baciatolo, e ribaciatolo lo condusse a casa sua. E udite le ragioni dei suo viaggio,Who when he heard that Iacob his sisters sonne was come, he ranne forth to mete him: and embracing him, and hartely kissing him, brought him into his house. And when he had heard the causes of his iourney,Qui cum audisset venisse Jacob filium sororis suæ, cucurrit obviam ei: complexusque eum, et in oscula ruens, duxit in domum suam. Auditis autem causis itineris, 14He answered: Thou art my bone and my flesh. And after the days of one month were expired,Rispose: Tu sei osso mio, e mia carne. E passato che fu un mese,he answered: Thou art my bone and my flesh. And after the dayes of one moneth were expired,respondit: Os meum es, et caro mea. Et postquam impleti sunt dies mensis unius, 15He said to him: Because thou art my brother, shalt thou serve me without wages? Tell me what wages thou wilt have.Gli disse: Forse perché tu sei mio fratello, servirai a me gratuitamente? dimmi quel che tu vuoi.he said to him: because thou art my brother, shalt thou serue me gratis? Tel me what wages wilt thou take.dixit ei: Num quia frater meus es, gratis servies mihi ? dic quid mercedis accipias. 16Now he had two daughters, the name of the elder was Lia; and the younger was called Rachel.Or egli avea due figliuole: la maggiore chiamavasi Lia; la minore Rachele.He had in dede two daughters, the name of the elder was Lia: and the younger was called Rachel.Habebat vero duas filias: nomen majoris Lia, minor vero appellabatur Rachel. 17But Lia was blear-eyed: Rachel was well favoured, and of a beautiful countenance.Ma Lia avea gli occhi cisposi: Rachele era bella di volto, e avvenente.But Lia was bleare eyed: Rachel wel fauored, and of a bewtiful countenance.Sed Lia lippis erat oculis: Rachel decora facie, et venusto aspectu. 18And Jacob being in love with her, said: I will serve thee seven years for Rachel, thy younger daughter.E a questa portando amore Giacobbe disse: Ti servirò per Rachele tua figlia minore per sette anni.Whom Iacob louing, said: I wil serue thee for Rachel thy younger daughter, seauen yeares.Quam diligens Jacob, ait: Serviam tibi pro Rachel filia tua minore, septem annis.
19Laban answered: It is better that I give her to thee than to another man; stay with me.Rispose Laban: È meglio, ch'io la dia a te, che ad altro uomo: statti con me.Laban answered: It is better that I geue her to thee then to an other man, tary with me.Respondit Laban: Melius est ut tibi eam dem quam alteri viro: mane apud me. 20So Jacob served seven years for Rachel: and they seemed but a few days, because of the greatness of his love.Servì adunque Giacobbe per Rachele sette anni: e pochi gli parver quei giorni pel grande amore.Iacob therfore serued for Rachel seuen yeares: and they semed a few dayes because of the greatnes of his loue.Servivit ergo Jacob pro Rachel septem annis: et videbantur illi pauci dies præ amoris magnitudine. 21And he said to Laban: Give me my wife; for now the time is fulfilled, that I may go in unto her.E disse a Laban: Dammi la mia moglie: perocché è compiuto già il tempo di sposarla.And he said to Laban: geue me my wife: because now the time is complete, that I may companie with her.Dixitque ad Laban: Da mihi uxorem meam: quia jam tempus impletum est, ut ingrediar ad illam. 22And he, having invited a great number of his friends to the feast, made the marriage.E quegli, fatto invito di una gran turba di amici al convito, fece le nozze.Who hauing bid a great number of his freinds to the feast, made the mariage.Qui vocatis multis amicorum turbis ad convivium, fecit nuptias. 23And at night he brought in Lia, his daughter, to him,E la sera condusse a lui la sua figliuola Lia,And at night he brought in Lia his daughter to him,Et vespere Liam filiam suam introduxit ad eum, 24Giving his daughter a handmaid, named Zelpha. Now when Jacob had gone in to her according to custom, when morning was come he saw it was Lia.Dando alla figliuola una serva chiamata Zelpha. Ed essendo Giacobbe andato a stare con lei secondo il costume, allorché venne il giorno, conobbe ch'ella era Lia.geuing his daughter a handmaid, named Zelpha. With whom when Iacob had compained after the maner, when morning was come he saw Lia:dans ancillam filiæ, Zelpham nomine. Ad quam cum ex more Jacob fuisset ingressus, facto mane vidit Liam: 25And he said to his father-in-law: What is it that thou didst mean to do? did not I serve thee for Rachel? why hast thou deceived me?E disse al suo suocero: Che è quello che tu ti sei indotto a fare? non ti ho io servito per Rachele? perché mi hai tu gabbato?and he said to his father in lawe: What is it that thou didest meane to doe? did not I serue thee for Rachel? why hast thou deceiued me?et dixit ad socerum suum: Quid est quod facere voluisti ? nonne pro Rachel servivi tibi ? quare imposuisti mihi ?
26Laban answered: It is not the custom in this place, to give the younger in marriage first.Rispose Laban: Non è usanza nel nostro paese, che le figliuole minori sien le prime a maritarsi.Laban answered: It is not the custome in this place, that we bestowe the younger in mariage first.Respondit Laban: Non est in loco nostro consuetudinis, ut minores ante tradamus ad nuptias. 27Make up the week of days of this match: and I will give thee her also, for the service that thou shalt render me other seven years.Compisci la settimana di questo sposalizio; e ti darò anche l'altra pella servitù, che mi presterai per altri sette anni.Make vp the weeke of dayes of this match: and I wil geue the this same also, for the worke that thou shalt serue me other seauen yeares.Imple hebdomadam dierum hujus copulæ: et hanc quoque dabo tibi pro opere quo serviturus es mihi septem annis aliis. 28He yielded to his pleasure: and after the week was past, he married Rachel:Si accomodò alla proposta: e passata quella settimana, prese per moglie Rachele;He yelded to his pleasure: and after the weeke was past, he maried Rachel to wife:Acquievit placito: et hebdomada transacta, Rachel duxit uxorem: 29To whom her father gave Bala, for her servant.A cui il padre avea data per serva Balam.to whom her father had deliuered Bala for to be her seruant.cui pater servam Balam tradiderat. 30And having at length obtained the marriage he wished for, he preferred the love of the latter before the former, and served with him other seven years.E giunto finalmente al possesso delle nozze bramate, l'amore della seconda fu in lui più forte, che quel della prima, servendo in casa di Laban per altri sette anni.And hauing at length obteined the mariage that he wished, he preferred the loue of the later before the former, seruing with him other seauen yeares.Tandemque potitus optatis nuptiis, amorem sequentis priori prætulit, serviens apud eum septem annis aliis. 31And the Lord seeing that he despised Lia, opened her womb, but her sister remained barren.Ma il Signore veggendo, com'ei disprezzava Lia, la rendette feconda, rimanendo sterile la sorella.And our Lord seing that he despised Lia, opned her wombe, her sister remaining barren.Videns autem Dominus quod despiceret Liam, aperuit vulvam ejus, sorore sterili permanente. 32And she conceived and bore a son, and called his name Ruben, saying: The Lord saw my affliction: now my husband will love me.Ed ella partorì il figliuolo, che avea conceputo, e posegli nome Ruben, dicendo: Il Signore ha veduta la mia umiliazione; adesso il mio marito mi amerà.Who conceaued and bare a sonne, and called his name Ruben, saying: Our Lord saw mine affliction: now my husband wil loue me.Quæ conceptum genuit filium, vocavitque nomen ejus Ruben, dicens: Vidit Dominus humilitatem meam: nunc amabit me vir meus.
33And again she conceived and bore a son, and said: Because the Lord heard that I was despised, he hath given this also to me: and she called his name Simeon.E di bel nuovo concepì, e partorì un figliuolo, e disse: Perché il Signore intese, come io era dispregiata, mi ha dato anche questo figliuolo: e diedegli il nome di Simeon.And againe she conceaued and bare a sonne, and said: For because our Lord heard that I was contemned, he hath geuen this also to me: and she called his name Simeon.Rursumque concepit et peperit filium, et ait: Quoniam audivit me Dominus haberi contemptui, dedit etiam istum mihi; vocavitque nomen ejus Simeon. 34And she conceived the third time, and bore another son, and said: Now also my husband will be joined to me, because I have borne him three sons: and therefore she called his name Levi.E concepì la terza volta, e partorì un altro figliuolo, e disse: Adesso sarà ben unito con me il mio marito, dacché gli ho fatti tre figliuoli: e perciò chiamollo col nome di Levi.And she conceaued the third time, and bare an other sonne: and said: Now also my husband wil be ioyned to me, for because I haue borne him three sonnes: and therfore she called his name, Leui.Concepitque tertio, et genuit alium filium: dixitque: Nunc quoque copulabitur mihi maritus meus: eo quod pepererim ei tres filios: et idcirco appellavit nomen ejus Levi. 35The fourth time she conceived and bore a son, and said: Now will I praise the Lord: and for this she called him Juda. And she left bearing.Concepì per la quarta volta, e partorì un figliuolo, e disse: Adesso io darò laude al Signore: e perciò chiamollo Giuda; e cessò da fare figliuoli.The fourth time she conceaued and bare a sonne, and said: Now wil I conffesse to our Lord. And for this she called him Iuda: And she left bearing.Quarto concepit, et peperit filium, et ait: Modo confitebor Domino, et ob hoc vocavit eum Judam: cessavitque parere.
29:1
Year of the World 2245.
Haydock
East. Mesopotamia, where Laban dwelt. (Haydock)
29:2
Calmet
Stone. Not of such an immoderate size, but that Jacob could remove it. In that country water was scarce, and preserved with care. (Calmet)
29:3
Haydock
Sheep. Instead of this, Kennicott would read shepherds; as also ver. 2. and 8. In which last, the Samaritan, Arabic and Septuagint agree with him; as the two former do likewise in this third verse. (Haydock)
29:4
29:5
29:6
Du Hamel
Health. Hebrew, "in peace;" by which name all good things are designated. (Du Hamel)
29:7
Menochius
To feed. He shews his knowledge of pastoral affairs, and his concern for them. (Menochius)
29:9
Haydock
She. Hebrew He, ipsa. Eva is put for Eia, the letters being similar, Genesis 3:15. (Haydock)
Calmet
Other copies agree with the Vulgate and the Septuagint (Calmet)
29:10
29:11
Haydock
Kissed her, according to the custom of the country, (Chap. 24:26,) having told her who he was. He was not so young, that she could suspect him guilty of an unbecoming levity, being above 77 years old, Genesis 27:1. (Haydock)
Menochius
In that age of simplicity, beautiful maids might converse with shepherds, without suspicion or danger. (Menochius)
Calmet
Wept, through tenderness, and perhaps on account of his present inability to make her a suitable present. (Calmet)
29:12
Brother, or nephew. The name of brother, in Scripture, almost corresponds with the Consanguineus of the Latins, or our relation.
29:14
Calmet
My flesh, entitled to my utmost protection and friendship. (Calmet)
29:17
Onkelos
Blear-eyed. Hebrew, racoth. Watery and tender, unable to look steadfastly at any object, but at the same time very beautiful. (Onkelos; etc.)
Calmet
The beauty of Rachel was perfect; not confined to one part. These two sisters represented the synagogue and the Church of Christ. Lia, though married first, never gains the entire affection of her husband. (Calmet)
29:20
Year of the World 2252, Year before Christ 1752.
Calmet
For Rachel. It was then the custom to buy or to pay a dowry for a wife. (Chap. 34:12; Osee 3:2.) Herodotus says, 1:196, that the Babylonians sold their beautiful women as high as possible, and gave part of the price to help off the more deformed. The Turks do the like. (Calmet)
Tirinus
A few, etc. So highly did he esteem Rachel, that he thought he had obtained her for just nothing, though delays naturally seem long to lovers. (Tirinus)
Haydock
Calmet supposes that he was married to her the second month after he arrived at Haran; and on this account, easily explains his words, as love made all labour tolerable, and even easy, in the enjoyment of the beautiful Rachel. Usher also places the birth of Ruben in the first year of Jacob's service, A. 2246[the year of the world 2246]. But Salien and the context decide, that he waited full seven years, and then obtained Lia, by fraud, of Laban; and seven days after, Rachel. (Haydock)
Du Hamel
He was then 84 years old! (Du Hamel)
29:21
Haydock
Go in, etc. To consummate my marriage; (Menochius) as the time is expired. (Haydock)
29:22
Haydock
Friends. Hebrew, Septuagint and Chaldean say, "all the men of that place." He was rich, and, though very greedy, could not well avoid conforming to the custom of making a splendid entertainment on such a joyful occasion. (Haydock)
29:24
A handmaid, by way of dowry, as he did afterwards to Rachel. Both sisters considered it so small, as to say they had nothing, Genesis 31:14.
Menochius
Lia, who committed a great sin of adultery, though she was more excusable than Laban; inasmuch as she obeyed his order. (Menochius)
Haydock
Jacob might justly have refused to marry her; and then what a dishonour would have been entailed upon her for life! In consequence of this imposition, the legitimacy of Ruben's conception was rendered doubtful. We may suppose, that shame hindered Lia from opening her mouth; so that Jacob had no means of discovering the cheat till day-break, having gone into the nuptial chamber after it was dark, according to custom, and the woman being also covered with a veil, Tobias 8:1. Hence Jacob was guilty of no fault, as his mistake was involuntary. (Haydock)
Haydock
He afterwards consented to marry her, (Calmet) probably on the second day of the feast. (Haydock)
29:26
Menochius
Custom. This appears to be a false pretext: for all the people saw that Rachel was adorned like the intended bride, (Haydock) and were invited to her wedding. (Menochius)
29:28
Week. Seven days; not years, as Josephus would have it. The nuptial feast lasted a week, Judges 14:15.
29:30
Calmet
Latter. Jacob is the figure of Jesus Christ; who rejected the synagogue, and treated his Church, gathered from all nations, with the utmost affection. (Calmet)
St. Gregory
Lia means "painful or labourious;" and Rachel a sheep; denoting, that a quiet contemplative life must be united with an active one; and that the Church must suffer here, and be crowned in heaven. (Haydock) (St. Gregory, Mor. 6:28.)
29:31
29:32
Year of the World 2253, Year before Christ 1751.
Haydock
Ruben. "See the son, or the son of vision;" alluding perhaps, distantly, to ver. 24, He saw Lia. (Haydock)
29:33
Year of the World 2254.
Despised, or the hated wife, Deuteronomy 21:15.
Simeon, "hearing or obedient."
29:34
Year of the World 2256.
Levi, "adhesion or union." My husband will now stick to me.
29:35
Calmet
Juda, "praise or confession." (Calmet)
Haydock
Left bearing for a time. (Haydock)
Tirinus
In the imposition of these names, Lia testified her gratitude to God. (Tirinus)
29:11
S. Augustin. (q. 87. in Gen) cōmendeth familiar kissing of kinsfolke and frendes as a laudable custome in some countries. It is no where more ciuil & modest then in England.
29:15
VVithout ••• ges?
29:23
Laban greeously offended, neither could Lia be excused, but Iacob was innocent, in this fact.
29:27
After seuen daies he had Rachel who was his first spouse. S. Hierom Tradit Heb. S. Aug. q. 89. in Gen.
29:10
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
29:11
sant'Ambrogio † 397 d.C. Concerning Virgins 3.3
10. Was it a small sign of modesty that when Rebecca came to wed Isaac, and saw her bridegroom, she took a veil, that she might not be seen before they were united? Certainly the fair virgin feared not for her beauty, but for her modesty. What of Rachel, how she, when Jacob’s kiss had been taken,
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 16
… Jacob, the son of Isaac and Rebecca, when in fear of his brother’s treachery he had gone to Mesopotamia, drew nigh and rolled away the stone from the mouth of the well, and watered the flocks of Laban, his mother’s brother.
29:12
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 10.2
… Read, and thou wilt find that Abraham was Lot’s uncle on the father’s side, and yet they are called brethren. Why, but because they were kinsmen? Laban the Syrian was Jacob’s uncle by the mother’s side, for he was the brother of Rebecca, Isaac’s wife and Jacob’s mother. Read the Scripture, and thou wilt find that uncle and sister’s son are called brothers.
29:15
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 16
… “And Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father’s brother, and that he was Rebekah’s son.” Here is an example of the rule already referred to, by which a nephew is called a brother. And again,
29:17
san Girolamo † 420 d.C. The Letters of St. Jerome 123.13
… Besides, if we are to deal with symbols and types of things to come, we must judge of them not by our own opinions but in the light of the apostle’s explanations. Hagar and Sarah, or Sinai and Zion, are typical of the two testaments. Leah who was tender-eyed and Rachel whom Jacob loved
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.52
… And on this account she is described as fair and well-formed. This is the beloved of every pious student, and for this he serves the grace of God, by which our sins, though like scarlet, are made white as snow. For Laban means making white; and we read that Jacob served Laban for Rachel.
29:20
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 33
… a thing which is wont to be most vexing, when one receives opprobrious treatment from one’s friends? In no wise. And the cause was his love, which made the time, though long, appear short. “For they were,” saith he, (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.40
40. Love finds nothing hard; no task is difficult to the eager. Think of all that Jacob bore for Rachel, the wife who had been promised to him. “Jacob,” the Scripture says, “served seven years for Rachel. And they seemed unto him but a few days for the love he had to her.”
29:21
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.31
… Let us abhor those also who say that the Saviour’s birth was of husband and wife; who have dared to say that He was the child of Joseph and Mary, because it is written, And he took unto him his wife . For let us remember Jacob who before he received Rachel, said to Laban, Give me my wife
29:23
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… for he too got (thereby) to be in safety. He made him a wiser and a better man ( φιλοσοφώτερον ); he was the means of his having that dream ( Gen. xxviii. 12 .) But, you will say, he was a slave in a foreign land? Yes, but he arrives among his own kindred, and receives a bride, and appears worthy to his father-in-law. (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 87.6
… “And they laded,” it is said, “both the ships.” The two ships figured the One Church, but made out of two peoples, joined together in Christ, though coming from different parts. Of this too the two wives, who had one husband Jacob, Leah and Rachel, are a figure.
29:26
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.52
… A man would desire, if it were possible, to obtain at once the joys of lovely and perfect wisdom, without the endurance of toil in action and suffering; but this is impossible in mortal life. This seems to be meant, when it is said to Jacob: "It is not the custom in our country to marry the younger before the elder."
29:28
sant'Ambrogio † 397 d.C. Concerning Widows 15
… And so the holy patriarch has taught us, how highly we ought to esteem a first marriage, since he himself esteemed his first betrothal so highly. Take care, then, my daughter, lest you be both unable to hold fast the grace of marriage, and also increase your own troubles.
29:32
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… So, too, Pharez was so named by his nurse from the incident at his birth , yet no one on that account, like Eunomius, displayed any jealousy of his assuming an authority above that of God. Moreover the mothers of the patriarchs gave them their names, as Reuben, and Simeon, and Levi
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1. PROFECTUS ERGO. — Hebraice, levavit pedes suos, q. d. Jacob visione Dei scalae incumbentis, votoque suo roboratus, excitatus et alacer perrexit in Haran, non dubius Deum juxta promissa sibi viae, uti ducem, ita et reducem fore. Josephus hic et alibi subinde, non satis fideliter sacram historiam enarrat; ait enim Jacob multos habuisse viae comites, cum ipse Jacob asserat se, non sociis, sed uni baculo suo innixum iter hoc confecisse, Gen. XXXII, 10. IN TERRAM ORIENTALEM, — in Mesopotamiam, quae Palaestinae est Orientalis.
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3. MORIS ERAT. — Causa claudendi hujus putei, erat raritas aquae in illis locis, inquit Abulensis, et ne quis aquam inficeret aut sordidaret; simul ergo pastores cum gregibus ad eum convenientes, amovebant lapidem grandem, quo claudebatur, itaque greges simul adaquabant, et mox rursum lapidem advolventes, eo os putei obturabant.
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4. FRATRES, — socii, amici: ut pastor pastores alloquitur.
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5. FILIUM NACHOR, — nepotem Nachor; erat enim Laban filius Bathuelis, filii Nachor. Nominatur ergo hic Nachor, quia is familiae erat caput et patriarcha. Unde et Haran vocatur urbs Nachor, cap. XXIV, vers. 10.
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9. ECCE RACHEL. — Nota prisci illius aevi pudicitiam et simplicitatem: en Rachel puella speciosa, opulenta et nubilis, sine castitatis periculo et sinistra suspicione inter pastores versatur, pascitque oves (Rachel enim hebraice ovem significat).
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10. ET SCIRET, — ex verbis pastorum, vers. 6. AMOVIT LAPIDEM. — Quod multi pastores simul non poterant, solus efficit Jacob; unde apparet eum ingenti fuisse naturae robore, quod ipse auxit continua temperantia et castitate. Fecit hoc Jacob amore Rachelis, suae consobrinae et futurae conjugis.
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11. OSCULATUS EST. — Fuit hoc osculum amicitiae, quo fratres et cognati abeuntes aut redeuntes invicem solent osculari, osculoque salutare aut valedicere. Ita S. Augustinus, Quaest. LXXXVII. FLEVIT, — uti solent cognati flere ex laetitia, dum occurrunt cognatis, quos tenere diligunt, quosque multo tempore non viderunt. Hebraei et Lyranus putant Jacob flevisse, eo quod non haberet aurum et argentum, quod offerret Racheli: illo enim, inquiunt, spoliaverat Jacobum Eliphaz, filius Esau, qui ob praereptam patri primogenituram Jacobo infensus, eum in itinere insecutus comprehendit. Sed hae sunt fabulae judaicae.
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12. QUOD FRATER ESSET PATRIS. — «Frater,» id est nepos; erat enim Jacob filius Rebeccae, quae erat soror Laban, qui erat pater Rachelis. Laban ergo erat avunculus Jacobi, et consequenter Jacob nepos erat Labani ex sorore: Rachel vero et Jacob erant consobrini. AUDITIS AUTEM CAUSIS ITINERIS. — Hebraea habent, et narravit Jacob Labano omnia verba haec, scilicet, quomodo ipse fugiens Esau fratrem suum, missus sit a parentibus suis ad Laban, ut inde peteret uxorem, et quomodo ad puteum inciderit in Rachelem.
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14. OS MEUM ES, ET CARO MEA, — mihi nepos es et consanguineus. Vide cap. II, vers. 23. Cum ad me, quasi avunculum, tum tutelae, tum conjugii causa confugeris, tibi, utpote nepoti, nihil negare possum: pone ergo metum, o nepos! apud me mane, ut securus sis, et ex familia mea uxorem delige, domus mea domus tua esto. Putant aliqui Labanum hac phrasi respexisse ad id, quod plerique veteres philosophi tradiderunt, nimirum ossa ex virili semine in embryone gigni, ex materna vero genitura virili circumfusa carnem ipsam fieri. POSTQUAM IMPLETI SUNT, — post evolutum mensem, quo Jacob gratis servierat Labano: nolebat enim Jacob in domo avunculi otiosus degere, et panem gratis comedere; itaque statim ad opera domestica, curamque ovium se accinxit. Unde Laban mox cunctis ovibus eum praefecit, inquit Josephus.
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15. FRATER, — cognatus.
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17. LIPPIS ERAT OCULIS. — Hebraice est, oculi Liae erant raccot, id est, teneri, debiles et infirmi, ut vertunt Septuaginta. Male ergo Chaldaeus teneros interpretatur elegantes, quasi Lia solis oculis fuerit pulchra et elegans, Rachel vero tota facie. Secundo, alii addunt aleph, et pro raccot, legunt aruchot, id est longos, quasi Lia longos, ideoque deformes habuerit oculos; sed hi textum immutant et vitiant, addendo litteram. Tertio, alii putant Liam lippitudine proprie dicta laborasse: hoc enim videtur velle noster Interpres. Quarto et optime, lippitudo Liae videtur fuisse sola debilitas, mollities et teneritudo oculorum, qua fit ut non possint diu in rem aliquam defigi, sed volubiles sint pronique in lacrymas, ita ut pupillae suis orbibus quasi innatare videantur; hoc enim significat Hebraeum raccot. Tropologice S. Gregorius, I part. Pastor. cap. XI: Lippus, inquit, est cujus oculum, id est, ingenii aciem, humor, id est, affectus et opera terrena obscurant. Nota, licet in uxore quaerenda primo spectanda sit virtus et mores, secundario tamen spectari in uxore posse pulchritudinem, tum ut in ea sistat conjugalis tam amor quam concupiscentia, ne ad alias deflectat; tum ut ex pulchra vegetiores et pulchriores proles procreentur. Ita Abulensis. Et hoc est quod vult S. Thomas, cum docet non licere ducere uxorem causa pulchritudinis, ut scilicet sola pulchritudo te a caelibatu avocet ad conjugium; sed tamen posito quod velis uxorem ducere, licere pulchram eligere prae turpi, idque ob suaviorem convictum, et constantiorem amorem.
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18. SERVIAM TIBI. — Nota: Jacob hac servitute tam longa et dura, more prisco, emit sibi uxorem tam Liam quam Rachelem. Moris enim fuit apud Graecos, Romanos et Hebraeos, ut viri dato pretio emerent sibi uxorem. Ita David coemit Michol centum praeputiis Philistinorum, I Reg. XVIII, 25, et II Reg. III, 14. De hac uxorum coemptione plura dicam Exodi IV, 25.
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20. VIDEBANTUR ILLI PAUCI DIES PRAE AMORIS MAGNITUDINE. — Dices: Amor est morae impatiens, et paucos dies aestimat plurimos. Respondeo id verum esse effective, non appretiative: quoad affectum enim et desiderium potiundi Rachele videbantur Jacobo dies servitutis esse plurimi; verum appretiative, id est, pro re tam pulchra, pretium servitutis hujus ei videbatur exiguum, diesque laboris tam longi videbantur esse pauci et parvi, id est, labor suus sibi videbatur esse parvus, comparatus cum tanto praemio. Dies ergo hic ponuntur pro dierum illorum labore, per metonymiam. Ita S. Hieronymus et S. Augustinus.
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22. FECIT NUPTIAS, — nuptiale convivium. Hoc enim est Hebraeum mishte. Ex tunc ergo in nuptiis celebrabantur convivia, sed a piis cum timore Dei, ut patet de Tobia, cap. IX. Causam dat Athenaeus, lib. V: «Moribus, ait, et legibus scitum est, ut in nuptiis epulum fiat: tum nuptiales deos ut veneremur, tum ut pro testimonio id sit,» convivis scilicet, quod nuptis placeant suae nuptiae; verum haec convivia sensim in magnum luxum et abusum excreverunt, uti fuse hic ostendit S. Chrysostomus.
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23. ET VESPERE. — Virgines enim dum nubebant, verecundiae causa, in tenebris viri thalamum adibant, idque apud Spartanos lege lata sanxit Lycurgus, teste Plutarcho.
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24. MANE VIDIT LIAM. — Peccavit Lia obtemperando parenti; consensit enim in stuprum, imo adulterium et incestum: sciebat enim Jacobum non suum, sed Rachelis sororis esse maritum. Gravius tamen peccavit Laban, qui eam sua auctoritate et consilio ad facinus induxit. Jacobum excusat ignorantia, qua bona fide putabat esse Rachelem, non Liam.
Symbolice, Richardus de S. Victore, lib. De Duodecim Patriarchis, sic haec explicat: «Quomodo autem Lia supponitur, dum Rachel speratur, facile cognoscunt, qui hoc quam saepe contingat, non tam audiendo quam experiendo didicerunt. Quid enim aliud Scripturam sacram, nisi Rachelis cubiculum dicimus: in qua sapientiam divinam sub decenti allegoriarum velamine latitare, non dubitamus? In tali cubiculo Rachel toties quaeritur, quoties in lectione sacra spiritualis intelligentia indagatur. Sed quamdiu adhuc ad sublimia penetranda minime sufficimus, diu cupidam, diligenter quaesitam Rachel nondum invenimus: incipimus ergo gemere, suspirare, nostram caecitatem non solum plangere, sed et erubescere; et tum in cubiculo Rachel, non ipsam, sed Liam nos invenisse non dubitemus. Nam sicut Rachelis est intelligere, meditari, contemplari: sic profecto pertinet ad Liam flere, gemere, suspirare.»
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27. IMPLE HEBDOMADAM DIERUM HUJUS COPULAE, — quibus Liae matrimonio et affectu maritali copularis: nam prima copula adulterina fuit, non maritalis. Voluit ergo Laban ut Jacob, cognito errore, Liam quam cognoverat, duceret uxorem; idque fecit Jacob, ut pudori et honori Liae consuleret. Sensus ergo est, q. d. Laban: Transeant, o Jacob, septem dies festi hujus Liae, quibus de more ejus nuptiae celebrantur: iis exactis, tradam tibi quoque Rachelem, ea tamen lege, ut pro ea servias mihi alios septem annos: turpe enim esset et probrosum Liae, si intra dies ejus nuptiales, sororem ejus superinduceres conjugem. Hinc apparet festum et convivium nuptiale illo tempore agitari solitum per septem dies, ut jam agitur per tres. Idem insinuatur Judic. XIV, 12.
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28. HEBDOMADA TRANSACTA, RACHEL DUXIT UXOREM. — Errat ergo Josephus, dum asserit quod Jacob Rachelem duxerit post secundum septennium servitutis, scilicet post quatuordecim annos a Jacobi fuga, et adventu in Haran, quibus servivit Laban; nam ex hoc loco et sequentibus patet, quod Jacob duxerit Rachelem post exactos septem dies a matrimonio Liae, ac postea pro eadem servivisse alios septem annos. Idem patet ex contentione Rachelis sterilis cum Lia foecunda et pariente, vers. 31. Ita S. Hieronymus, Augustinus, Alcuinus et alii.
Tropologice, Rachel et Lia sorores significant duplicem vitam, scilicet contemplativam et activam. Primo, ducenda est Lia, id est laboriosa (hoc enim hebraice significat Lia) et lippa: quia terrenis intenta et sollicita ac varie distracta, vita activa; deinde Rachel, id est ovis, scilicet quies contemplationis, quam utpote pulchram tanto amore prosequi debemus, quanto Jacob amavit Rachelem. Vide S. Gregorium, lib. VI Moral. cap. XXVIII, et S. Augustinum, lib. XXII Contra Faustum, cap. LII. Et S. Bernardus, lib. De Modo bene vivendi ad sororem, cap. LIII: Activa, ait, vita in laboribus hujus mundi Deo servit, dum pauperes pascit, recipit, vestit, visitat, consolatur, sepelit, et caetera opera misericordiae eis impendit. Et tamen Lia est foecunda in filiis, quia multi sunt activi, et pauci contemplativi. Rachel vero ovis, vel videns principium (ut Rachel dicatur quasi raa chel, id est, vidit principium) interpretatur, quia contemplativi simplices et innocentes sunt sicut oves, et ab omni tumultu saeculi alieni, ut soli divinae contemplationi adhaerentes, videant illum qui ait: Ego sum principium, qui et loquor vobis. Et paulo ante: Ita ut jam nihil agere libeat, sed despectis omnibus curis saeculi, ad videndam faciem sui Creatoris animus inardescat: ita ut jam noverit carnis corruptibilis pondus cum maerore portare, totisque desideriis optare hymnidicis angelorum choris interesse, appetere admisceri caelestibus civibus, de aeterna incorruptione in conspectu Dei gaudere. Et inferius: Sicut activa vita est sepulcrum saecularis vitae, ita contemplativa vita est monumentum activae vitae. Ad eam enim ascendentes sepeliuntur in quiete contemplationis. Hanc elegit Magdalena, cui proinde dictum est a Christo: Maria optimam partem elegit, quae non auferetur ab ea. Ergo tanquam mortua ab amore praesentis vitae te separa, sicut sepulta in monumento, non habeas curam de saeculo. Et S. Thomas, II II, Quaest. CLXXXII, art. 1, docet Rachelem Liae, id est contemplationem actioni praecellere, idque probat octo rationibus. Prima est, quia vita contemplativa convenit homini secundum id quod in ipso est optimum, id est, secundum intellectum, et respectu propriorum objectorum intelligibilium. Secunda, quia potest esse magis continua, quam activa. Tertia, quia plus sanctae delectationis adfert. Nam, ut ait S. Augustinus, serm. 26 De Verbis Domini: Martha turbabatur, Maria epulabatur. Quarta, quia in vita contemplativa homo est magis sufficiens, quoniam paucioribus indiget. Quinta, quia contemplativa propter se diligitur, activa ad aliud ordinatur. Sexta, quia consistit in quiete. Septima, quia contemplativa in divinis rebus versatur, activa in humanis. Octava, quia est secundum id quod est magis proprium homini, scilicet secundum intellectum. Satius ergo est contemplantem vitam amplecti, dum per obedientiam licet, et charitatem, quam agentem sectari. Id quod docuit S. Augustinus, lib. XIX De Civit. Dei, cap. XIX: Otium sanctum quaerit charitas veritatis: negotium justum suscipit necessitas charitatis; quam sarcinam si nullus imponit, percipiendae atque intuendae vacandum est veritati. Felix domus, ait S. Bernardus, serm. 3 De Assump., et beata semper congregatio, ubi de Maria Martha conqueritur, hoc est, ubi rerum divinarum contemplatio ita praevalet ac dominatur, ut de illa actio externa veluti conqueratur. Congregatio infelix est, in qua Maria de Martha conqueritur: eo quod nullum tempus Mariae, id est contemplationi, totum rebus externis impendatur. Symbolice, Richardus de S. Victore, lib. II De Duodecim Patriarchis, qui inscribitur Benjamin minor: Rachel, inquit, est studium sapientiae, Lia desiderium justitiae; sed scimus Jacob septem annis pro Rachele servivisse, et videbantur ei dies pauci prae amoris magnitudine. Quid miraris? secundum magnitudinem pulchritudinis erat magnitudo dilectionis. Quid enim sapientia dulcius possidetur, ardentius diligitur? ejus decor omnem superat pulchritudinem, ejus dulcor excedit omnem suavitatem. Est enim speciosior sole, et super omnem dispositionem stellarum luci comparata, invenitur prior. Hinc quaerendum est cur omnes conjugia Liae tantopere exhorreant, qui in amplexu Rachel tantum suspirant. Perfecta justitia jubet inimicos diligere, parentes, propria quaeque relinquere, illata mala patienter ferre, oblatam gloriam ubique declinare. Sed ab hujus mundi amatoribus quid stultius, quid laboriosius esse reputatur? Hinc est quod ab eis Lia et lippa creditur, et laboriosa reputatur. Secundo, idem inferius aliter has duas Jacobi uxores symbolice explicat: Omni, inquit, spiritui rationali, id est Jacob, gemina quaedam vis data est: una est ratio, altera est affectio: ratio qua discernamus, affectio qua diligamus. Hae sunt spiritus rationalis geminae uxores, ex quibus oritur generosa proles. Ex ratione spirituales sensus; ex ista affectus ordinati. Sciendum itaque est quod affectio veraciter Lia esse incipit, quando satagit seipsam ad normam justitiae componere; et ratio indubitanter Rachel asseritur, quando verae sapientiae luce illustratur. Sed quis ignorat quam illud laboriosum sit, istud jucundum? utique non sine labore magno, animi affectio ab illicitis ad licita restringitur, et recte talis uxor Lia, id est laboriosa, nuncupatur. Quid vero jucundius, quam oculum mentis ad summae sapientiae contemplationem erigere? ad quam contemplandam cum ratio dilatatur, merito Rachelis nomine honoratur; Rachel enim, videns principium interpretatur. Pari modo Pineda noster, lib. I in Salom. cap. IV: Jacob et Rachel, inquit, sapientis et sapientiae symbola sunt; hinc sicut Jacob Rachelem, sic Salomon amavit sapientiam: quod pulchre per novemdecim parallela ostendit et deducit.
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31. QUOD DESPICERET LIAM. — Hebraea, Chaldaea et Graeca habent, quod odio haberet Liam, id est, quod minus amaret Liam, quam Rachelem, ita ut Jacob Liam prae Rachele videretur odisse. Odium ergo hoc non fuit positivum, sed negativum, puta defectus amoris, ex eo ortus, quod Lia esset lippa et deformis, quodque per fraudem se pro Rachele Jacobo substituisset. Similes hebraismi et auxeses sunt, Matth. X, 37; Joann. XII, 25, et alibi. APERUIT VULVAM EJUS, — foecundam reddidit dando ei proles: e contrario vulvam claudere, vel concludere, est sterilem efficere. Nota hic quomodo Deus dona sua distribuat, ut omnibus quidem det aliqua, sed nulli omnia. Sic Racheli dedit pulchritudinem, sed non foecunditatem: Liae negavit pulchritudinem, sed dedit quod majus est, scilicet foecunditatem, et quod ex ipsius stirpe, puta ex Juda, natus sit Christus. Rursum nota hic foecunditatem esse peculiare Dei donum.
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32. RUBEN. — Hebraice reuben, id est, videte filium, quem scilicet dedit mihi Deus, oculis suae misericordiae aspiciens me, cum a marito despicerer. Hoc est enim quod subdit Lia: Vidit Dominus humilitatem meam, hebr. onii, id est, abjectionem et afflictionem meam. Huc respexit B. Virgo canens: Respexit humilitatem (tapeinosin, id est, exiguitatem, vilitatem, abjectionem) ancillae suae; quia dedit mihi filium, non Ruben, sed Jesum Christum. Non ergo praedicat virtutem suae humilitatis: hoc enim fuisset superbiae; sed agnoscit et confitetur suam vilitatem: quod reipsa erat actus humilitatis, quem adamat, respicit et exaltat Deus. Unde: «Diabolus nil pejus colit, quam humilem et Dei amantem,» ait S. Antonius apud Athanasium. Idem per visum vidit mundum plenum laqueis daemonum, et rogavit: «Quis eos evadet, Domine?» respondit Dominus: «Humilitas.» Notent matres, et imitentur pietatem ac gratitudinem Liae, quae perennem memoriam beneficii sibi a Deo dati, puta prolis, in nomine ipsius prolis constituit, ut quoties prolem videret et nominaret, toties recordaretur et gratias ageret divinae erga se beneficentiae; idem ageret et proles, compos rationis effecta. Ita Anna suum Samuelem Deo retulit et obtulit, vocavitque Samuelem, id est postulatum et impetratum a Deo, I Reg. I, 26. Ita B. Virgo suum filium obtulit, vocavitque Jesum. Ita mater S. Bernardi eum recens natum obtulit, et deposuit in altari templi. Idem facere solebat singulis suis prolibus recens natis S. Elisabeth, filia regis Hungariae: quae proinde omnes piae et sanctae evaserunt, ut habet ejus Vita. Ita B. Virgo, S. Joannes Baptista, S. Gregorius Nazianzenus, S. Dominicus, S. Bonaventura, S. Bernardinus, S. Nicolaus Tolentinas, S. Elzearius Comes, S. Franciscus de Paula et alii, Deo in ipso ortu a parentibus oblati, sanctitate et miraculis fuerunt illustres.
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33. HABERI CONTEMPTUI. — Hebraea, Chaldaea et Septuaginta habent, me odio haberi, id est minus diligi, ut dixi vers. 31. SIMEON. — «Simeon» idem est quod auditio, vel exauditio, a radice shama, id est audivit, exaudivit, scilicet Deus afflictionem et orationem meam.
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34. LEVI. — Hic est parens omnium Levitarum. Nota, «Levi» idem est quod copula, cohaesio, additio, adjunctio, q. d. Addidi jam pariendo tres filios marito; igitur deinceps ipse majori amore mihi adjungetur et agglutinabitur.
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35. JUDAM. — «Juda» hebraice idem est quod confessio, sive laus.
Chronologia Annorum Jacobi Nota hic seriem annorum Jacobi: Jacob fugiens Esau venit in Haran ad Laban, anno aetatis suae 77, ut dixi cap. XXVII; initio post septem annos quibus servivit Laban, ducit Liam et Rachelem, puta anno aetatis suae 84, inde mox ex Lia foecunda, anno primo a nuptiis, ut videtur, puta anno Jacobi 85, nascitur ei Ruben, deinde Simeon anno 86, mox Levi anno 87, denique Judas anno 88. Ubi observa insigne exemplum castitatis in Jacob, qui usque ad annum aetatis 84, caelebs vixit, eoque primum uxorem duxit.
Allegorice: Duodecim Patriarchae ut Duodecim Apostoli Allegorice, duodecim Patriarchae figurae fuerunt duodecim Apostolorum. Secundo, Jacob multos habuit filios, sed non ex una uxore; sic et Christus multos filios habuit, sed non ex uno populo aut regione. Tertio, Jacob uxores, et liberas et ancillas habet, e quibus filios suscipit; sic et Christus habet veros pastores et mercenarios: utrosque tolerat, ut filios sibi generent. Quarto, uxores Jacob inter se certabant, quae plures filios Jacobo pareret: sic et pastores certatim filios Christo generare student. Quinto, Bala et Zelpha filios Jacobo pariunt, sed ipsae manent ancillae: sic mercenarii aliis quidem bona praedicant, sed ipsi manent mercenarii, et saepe improbi. Sexto, Jacob ad haereditatem suam admisit etiam ex ancillis genitos: et Christus omnes ad se conversos suscipit, qualiscumque vita praecesserit, Joan. vi: Omne quod dat mihi Pater, ad me veniet: et eum qui venit ad me, non ejiciam foras. Et Matth. viii: Multi venient ab Oriente, etc., et recumbent cum Abraham, etc. Septimo, Jacob duas habuit uxores, unam pulchram, alteram deformem: et Christi sponsa interne quidem pulchra est ut Rachel, propter gratiam et dona Spiritus Sancti, sed externe deformis est, propter crucem et adversitates. Octavo, Liae nihil obfuit deformitas, sed eo fuit foecundior: sic Ecclesiae prodest adversitas, et tunc vel maxime fructificat, cum maxime premitur.
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v. 3 « Morisque erat, ut cunctis ovibus » — sed pro avviyn Sam. legit anyon, pastores -— « congregatis devolverent lapidem, et refectis gregibus rursum super os putei ponerent ».
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v. & « Dixitque ad pastores : Fratres , unde estis? Qui responderunt : De Haran ».
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v. 5 « Quos ?nterrogans : Numquid, ait, nostis Laban filium » —i. e. nepotem (Bonfr.) — « Nachor? Dixerunt : Novimus ».
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v. 6 « Sanusne est? inquit. Valet, inquiunt, et ecce Rachel filia eius venzt cum grege suo ». v. "1 « Dixit- Cur non Poterant? « Propter lapidis magnitudinem vires nostras superantem; vel ne videantur agere contra morem, non exspectatis aliis » (Malv.). Si illud, ergo sane gigas robore erat lacob, si is supponatur lapidem removisse solus. Potuit autem etiam inter pastores illos convenisse, propter frequentes de puteo rixas et ne quis alium defraudaret, praesertim ubi aquae fortasse non ita magna erat copia, ut ne quis adaquandi faceret initium, donec omnes adessent, utque qui primi adessent, primi etiam ad aquas accederent. Unde factum est, ut reliqui pastores valde mature adesse consueverint, gregibus aequo maturius a pascuis abductis; quod stulte factum non latuit prudentem pastorem Iacob. Rachel vero, quod a rudibus hominibus semper nonnisi ultima ad puteum accedere permitteretur, diutius cum grege in pascuis perseverabat, ceteris serius ad puteum accedebat. Iacob virginem sanguine iunctam defendendam suscepit: vir robustissimus cum esset, se Rachelis cognatum palam professus, neglectis pastoribus ad puteum accessit, lapidem nemine rogato vel adiuvante sustulit, gregem Rachelis ante alios admisit. Mirati sunt pastores rudes et in mulierem audaces virum insignis roboris atque intrepidum, neque illum cohibere ausi sunt. — Ceterum ex his colligas duo : primum, Labani greges non aeque sapienter ante quam post Iacobi adventum esse administratos; secundum, omnia circa Labanum avaritiam sapere, nescio quam. Fortasse etiam ipse antea reliquos pastores defraudare attentaverat.
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v. 9 « Adhuc loquebantur, et ecce Rachel ventebat cum ovibus patris sut, nam gregem psa pascebat ». Haec verba cum aliis, quae de pastoribus legimus, collata suggerunt pascere greges non fuisse generatim mulierum.
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v. 10 « Quam cum vidisset Iacob et sciret consobrinam suam , ovesque Laban avunculi sui, amovit lapidem quo puteus claudebatur »,
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v. 11 « et adaquato grege osculatus est eam », nam « propinqui propinquas osculabantur » (Menoch.), « et elevata voce flevit » « ex animi teneritudine et vehementi laetitia » (Menoch.). Hebr. urget eum haec omnia fecisse, intuitu imprimis Laban cognati sui : e£ sciret filiam Laban fratris matris suae , ovesque Laban | fratris matris suae , aceessit Iacob et amoto lapide ab ore putei adaquavit oves Laban fratris matris suae. Videtur eo tempore Iacob pietate actus esse potius erga matrem , quam erga. « futuram coniugem » (Menoch.). Tamen « insperato officio animum Rachelis devinciebat sibi, antequam innotesceret » (Malv.). Movet Caz. quaestionem, fuerintne omnia haec acta praecise eo, quo narrantur, ordine. Quaestio est parvi momenti, cum in rebus exiguis narrandis auctori etiam inspirato aliqua concedenda sit libertas. Nulla est ratio mutati ordinis affirmandi, dummodo advertas eo Iacobum adaquasse Rachelis gregem, quod eam cum ovibus primam ad puteum admiserit, ceteris pastoribus cohibitis; hinc Rachelis oves conferto agmine ad aquas accessere, dum lacob virginem osculo salutans se consanguineum esse professus est.
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v. 19 « Et indécavit ei, quod frater esset patris Sui et filius Rebeccae. At ila festinans nuntiavit patri suo ». LXX hic uti v. 13 addit omnia verba haec. Item v. 13 pro yov nu false legebat DZ nw.
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v. 18 « Quz cum audisset venisse Iacob, filium sororis suae, cucurrit obviam ei complexusque eum et in oscula ruens duxit in domum suam. Auditis autem causis itineris », — Hebr. omnibus verbis istis, non 1is solis (Kez/) quae v. 2-12 habentur, sed imprimis caus?s ?tineris, 1. e. is « quae sibi circa primogeniti iura cum fratre accidissent » (Rosenm.) — v. 1h « respondit : Os meum es et caro mea ». Non ea tan- " dem narratione (Kez]) consanguineum agnoscit, amplexu quippe et osculis v. 13 jam testatus erat se agnovisse. Crediderat affirmanti se esse consanguineum. Bene Ca?. : « ratio redditur susceptionzs lacob, sola consanguinitas »; bene item Bon/r. aliquid subintelligi censet, sc. conclusionem quae ex agnita consanguineitate sponte fluebat : « apud me mane » (Lop.). |
29:14
« Et postquam impleti sunt dies mensis unzus »,
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v. 15 « dizit ei : Num, quia frater meus es , gratis servies mihi? » Laban cupit Iacobum, quem peritum expertus est pastorem, penes se retinere : at cognatum, cul etiam maior quam extraneo tribuenda esset merces, diutius gratis famulari permittere non poterat (Kn.). « Dic, quid mercedis accipias ».
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v. 16 « Habebat vero duas filias : nomen mazoris Lia, minor vero appellabatur Rachel ».
29:17
v. 11 « Sed Lia lippis erat oculis, Rachel decora facie et venusto adspectu ». Putat Kn., eundem auctorem , qui v. 9-19 Rachelem descripserit, non potuisse h. l. de ea loqui, quasi nulla eius ante occurrerit mentio. At v. 9-12 Rachel non describebatur, lacob non venustate sed consanguineitate ad lacrimas provocabatur; describitur primum, ubi etiam soror describitur et de alterutra ducenda agitur. Vide, quae diximus initio capitis. v. 15. uti 31,7. 41 et secus solummodo Ruth 2, 12, merces scribitur r12U2, dum eadem 30,28. 32. 33; 31,8 dicitur 32V : an propter illos tres textus statuamus diversum aliquem auctorem, cuius deliciae fuerint forma n02»uUn prae 12V? Adverte cap. 31 duos ex ordine haberi versus 7 et 8 unius individuae orationis Iacob, quorum prior "23V habet, alter *2w. — v. 16. 18 voces no73 et nap distinguunt sorores maiorem et minorem : sed 27,15. 42 ille, quem dicunt iahvistam, iisdem vocibus filios distinguebat. — v. 17 Rachelis venustas describitur expressionibus ?NT! n2? (cf. 39,6; 41,18) et 1N'Y2 n»? (cf. 12,11), dum 24, 16 et 26,7 Rebecca dicitur 3N?2 n3TO. Ad pulchritudinem exprimendam 3*0 est vox generalior, T5* particularior : an illam igitur ignorabat elohisla secundus, hanc iahvista? — "1 tener per se cum Chald. de pulchritudine exponi posset : at « denotari hic vitium aliquod oculorum suadet oppositio, quae fit cum venustate Rachelis » (Lamy). Ergo melius LXX &ocvet;. Aq. Symm. &naAol i. e. delicati. Significatio lippus, quam cum Vulg. exprimit Ps. Ion., utique demonstrari nequit. Ipsos Hebraeos vocis sensum nonnisi obscurius perspexisse, colligas cum e Iosephi generali expressione xat tv Ógtw o)x sbrpenij, tum ex iis quae Levy affert ad voces N*1Y'Y et ya.
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v. 18 « Quam diligens Iacob ait : Serviam tibi pro Rachel filia tua minore septem annis ». « lacob hac servitute tam longa et dura more prisco emit sibi uxorem ; moris enim erat, ut viri dato pretio emerent sibi uxorem » (Lap.). Cf. 94,53.
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v. 19 « Respondit Laban : Melius est, ut tibi eam dem quam alteri viro », i. e. extraneo, « mane apud me ».
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v. 20 « Servivit ergo lacob pro Rachel septem annis et videbantur illi pauci » (cf. 9'1,&&) « dies prae amoris magnitudine ».
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v. 21 « Dixitque ad Laban : Da mihi uxorem meam , quia iam tempus impletum est, ut ingrediar ad illam ». Audacius ex uxoris vocabulo infert Per., uxorem esse factam initio septennii, sed usque ad septennii finem dilatum matrimonii usum : mulier, ubi primum uxor fiebat , sub viri potestate erat et cum ipso cohabitabat.
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v. 22 « Quz vocatis multis amicorum turbis » — Hebr. omnibus viris loci — « ad convivium, fecit nuptias] »,
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v. 23 « et vespere Liam filiam suam introduxit ad eum »,
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v. 9& « dans ancillam filiae, Zelpham nomine ». Praegnantius Hebr. : et dedit Laban ei Zelpham ancillam, Liae filiae suae ancil- Jam, quo discatlector, utri filiarum attributa Zelpha : erat enim resscitu maxime necessaria. Cur fraudem vespere non senserit Iacob, causam assignat Jac. Edess. multam viri verecundiam, Jos. vinum et noctem. « Ad quam cum [ex more| Iacob fuisset ingressus, facto mane vidit Liam ».
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v. 95 « Et dixit ad socerum suum : Quid est, quod facere [voluisti]? Nonne pro Rachel serotvi tibi? Quare imposuisti mihi? »
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v. 96 « Respond:t Laban : Non est in loco nostro consuetudinis , ut minores ante » adultiores « tradamus ad nuptias ».
29:27
v. 91 « Imple hebdomadam |dterum] huius [copulae], et hanc quoque dabo tibi pro opere , quo serviturus es mzhi septem annis aliis ». Suadet ut prioris coniugii hebdomada (cf. Iud. 15,12) expleta, post septem dies nuptias celebret cum Rachele, pro ea serviturus postea alios septem annos : cf. v. 30 « et servivit cum eo rursum alios septem annos ». Fraudulenter sane egerat Laban volens filiae minus venustae de nuptiis providere. Deceptus est in primogenita Iacob, qui primogenitum fratrem deceperat. Iam Liam compellitur ducere, quacum rem habuerat; quam si repudiasset , et stupri infamia notasset omnemque obtinendae Rachelis spem abdicasset. Ergo sane ob duplices nuptias non est vituperandus Iacob : culpa omnis Labani fuit. Cf. Jac. Edess. ANT DN Q3 y nani nw? yav won, imple hebdomadam huius et dabo tibi etiam hanc. Vox nNN5 bis adhibita non tamen necessario ad eandem personam refertur, cum pronominum apud Hebraeos usus sit quadamtenus incertus. Ad unam Rachel retulit Ios. et, ut crediderim, etiam Chrys. : Imple iam alteram pro Rachel hebdomadam, qua absoluta Rachelem tibi tradam. Hoc sensu hebdomas utique intelligenda est annorum. Sed post Hier., qui idem sentit atque Syr., Ps. Ion., Targ. Hier., interpretes vix non omnes pronomen prius retulere ad Liam et hebdomadam intellexere dierum : Perfice, quod coepisti, nuptiarum cum Lia septiduum ; stuprum verte in coniugium ; ita Rachele potieris, pro qua septem alios annos servies (cf. Calm.). Nota, etiam v. 28. 30 discerni ab invicem hebdomadam septemque annorum servitium, ut haec neque v. 27 confundere fas sit. Celerum quaestionem dirimit annorum ratio. 30,95 post natum Ioseph petit Iacob a patruo dimitti. Postea permanere aliquamdiu inducitur mercedem e gregibus comparaturus. Permanet annos aliquos 31,7 sq., sc. sex, tandemque completis annis viginti (31,38. 41), quorum quatuordecim pro uxoribus, sex pro gregibus servierat, secedit. Ergo quartodecimo commorationis Iacob apud Laban anno natus est loseph, ergo ante annum quartumdecimum iam pepererat Lia filios sex et filiam unam 30,19 sqq.; sed Lia non peperit 29,31 ante initas Iacobi cum Rachele nuptias. Ergo hae nuptiae initio secundi septennii factae sunt et yav 29,27 sq. septiduum nuptiarum designat. Cf. Lamy. An Lia censenda erit sex annis filios sex et filiam saltem unam distinctis partubus edidisse?
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v. 98 « Acquievit placito et, hebdomada transacta, Rachel duxit urorem ».
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v. 29 « Cui pater servam Balam tradiderat ». Cf. Hebr. et
29:30
v. 9&. v. 30 « Tandemque potitus optatis nupttis amorem sequentis priori praetulit, serviens apud eum septem annis alüis ». Hebr. planius : et ingressus est etiam ad. Rachel, uti v. 24 ingressus fuerat ad Liam, el amavit etiam Rachelem plus quam Liam, servivitque etc. Alterum Q3, quod quidem LXX ignorat, affirmat Iacobum amavisse etiam Liam, licet Izachelem plus amaverit. Ubi Dillm. deprehendit contradictionem cum v. 31, ubi Iacob dicitur odisse Liam. At hoc odium erat relativum neque amore carebat : annon amaverit Iacob mulierém, quacum nuptiarum hebdomadam absolvit atque identidem, licet rarius, rem habebat?
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v. 31 « Videns autem Dominus, quod despiceret Ltam , aperuit vulvam eius, sorore sterili permanente ».
Pericopen Dil/m. concedit iahvistae universim, ita tamen ut plura elohistae alteri reservet. Discerpendi textus, praeter nomina divina, ratio petitur ab explicationibus filiorum nominibus adscriptis, quarum elohista ille supponitur fuisse apprime studiosus. Tamen quae 30, 20". 94 nominum Zabulon et Ioseph adscribuntur explicationes alterae, eas lahvistae permittit. Post Penelopaeum tandem laborem fateri cogitur, « narrationis ordinem eft materiam in utroque fonte fuisse simillima, nominum derivationes, ubi diversae non recensentur (30, 26^. 94), apud B et C fere fuisse easdem et ab R modo hinc modo illine esse transsumptas ». Annon satius erat textum linquere intactum?
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v. 39. « Quae conceptum genuit filium vocavitque nomen etus Ruben » — yawn, videte: filium vel ecce filius, gaudii est exclamatio — « dicens : Vidit », consideravit, respexit (cf. 16,11; Luc. 1,48) « Dominus humilitatem meam; nunc amabit me vir meus ».
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v. 33 « Rursumque concepit et peperit filium, et ait : Quoniam audivit me Dominus haberi contemptui, dedit etiam istum mihi. Vocavitque nomen eius Simeon » ,l e. exauditio.
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v. 3 « Concepitque tertio et genuit alium filtum, dixitque : Nunc quoque. copulabitur mihi maritus meus » , amore mihi adhaerebit, « eo quod pepererim ei tres filios; et idcirco appellavit » (Sam. nwhp) « nomen eius Levi » i. e. adhaesor.
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v. 35 « Quarto concepit et peperit filum, et ait : Modo confitebor Domno. Et ob hoc vocavit eum Iudam » , Ios. sbyagwszlav. « Cessavitque parere », ergo uno saltem anno non peperit (Kn.), secus nulla cessatio. | Cap. XXX
29:1
… Raggiunto « il paese degli Orientali » (ibid. 29, 1), nei pressi di Haran (ibid. 29, 4), Giacobbe si incontra con R., figlia di Laban (v.), fratello di Rebecca, e perciò sua cugina.
29:4
… 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).
… Raggiunto « il paese degli Orientali » (ibid. 29, 1), nei pressi di Haran (ibid. 29, 4), Giacobbe si incontra con R., figlia di Laban (v.), fratello di Rebecca, e perciò sua cugina.
29:10
L'incontro presso il pozzo, ove la giovanetta conduceva ad abbeverare il suo gregge, è descritto idillicamente (ibid. 29, 10-12). Giacobbe, chiesta in sposa R., non potendo offrire un dono al futuro suocero secondo le usanze matrimoniali di allora, si dichiara disposto a servirlo per sette anni. …
29:15
BEATTY, CHESTER, papiri - Papiro IV, Gen. 29, 15-27 (sec. …
… Ma Laban, volendo sistemare dapprima la sua figlia maggiore Lia, di notte sostituisce questa a R., e Giacobbe è costretto a rimanere altri sette anni per avere anche l'amata R. (ibid. 29, 15-18). Mentre Giacobbe passa i suoi sette anni nella casa di Laban, Lia, posposta
29:16
Nella S. Scrittura sono dati dai Padri come testi basilari Gen. 29, 16 sg. e Lc. 10, 38 sg. (C. Buttler, op. cit., p. 135 sg.; P. Zanfrognini, Azione e contemplazione. …
29:22
… Fu data dal padre in sposa a Giacobbe, in sostituzione di Rachele, che era la prescelta e per la quale egli aveva prestato servizio per sette anni, con il pretesto che non era usanza nel paese maritare la sorella minore prima della maggiore (Gen. 29, 22-26). Giacobbe l'accettò ma ottenne dopo una settimana anche la mano di Rachele, per la licenza allora vigente (poi abolita dalla legge mosaica, cf. Lev. 18, 18), di sposare la sorella …
Sebbene non manchino allusioni ad elementi accessori o cerimoniali (cf. Gen. 29, 22, 27; Edec. 14, 10; Ps. 18, 6; Is. 61, 10; Ier. 7, 34; 16, 9; Cant. 3, 11; I Mach. 9, 37; Mt. 25, 1 ecc.), nella Bibbia solo in Tob. 8, 24 si parla di un documento scritto …
29:23
G. nacque da Isacco e Rebecca (Gen. 25, 26; 29, 23 sgg.). …
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… B. ebbe due figli, cui Rachele, ricevendoli, impose i nomi di Dan e Neftali (Gen. 29, 29; 30,3 sgg.; 37,2; 46, 25).
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… I suoi primi figli furono Ruben, Simeon, Levi e Giuda (Gen. 29, 32-35): i nomi ad essi imposti attestano la sua pietà e gratitudine verso il Signore. …
RUBEN. - Primogenito di Giacobbe e di Lia sua prima moglie (Gen. 29, 32). Nel darlo alla luce, la madre esclamò: « Dio vide la mia afflizione », e il nome R. è connesso all'assonanza con rā'ah bē'onjī « vide afflizione », ma propriamente significa: « vedete …
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SIMEONE (EBR. ŠIM'ÔN, GRECO ΣΥΜΖΌΝ)
SIMEONE (ebr. Šim'ôn, greco Συμζόν). - Secondo figlio di Giacobbe (v.) e Lia (Gen. 29, 33; 35, 22; 48,5) da cui ebbe nome una delle tribù d'Israele. …
29:34
In Gen. 29, 34 il nome è spiegato con la frase della madre: «Ormai questa volta mio marito si stringerà (o affezionerà) a me». L., con Simeone, compì feroce vendetta sui Schemitti, dopo che fu violata …
29:35
GIUDA. - Quarto figlio di Giacobbe, nato da Lia, chiamato Jéhâdhâh « lode, plauso » (Gen. 29, 35; 49, 8). Cercò con Ruben di salvare Giuseppe (Gen. 37, 26 sg). Da Thamar ebbe Phares (Gen. 38; cf. Revue biblique, 34 [1925], pp. 524-46), antenato di Gesù (Mt. 1, 3 sg.). …
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.