Angels mete Iacob by the way. •. He sendeth messengers and giftes to pacifie his brother Esau. 24. wrestling with an Angel is not ouercome, in fine the Angel benummeth his thiegh, blesseth him, and for telleth that he shal be called Israel.
1Jacob also went on the journey he had begun: and the angels of God met him.Giacobbe ancora proseguì l'intrapreso viaggio: e furono incontro a lui gli Angeli di Dio.IACON also went on his iourney that he had begunne: and the Angels of God met him.Jacob quoque abiit itinere quo cœperat: fueruntque ei obviam angeli Dei. 2And when he saw them, he said: These are the camps of God, and he called the name of that place Mahanaim, that is, Camps.E vedutili disse: Questi sono gli accampamenti di Dio: e diede a quel luogo il nome di Mahanaim, vale a dire Accampamenti.Whom when he had seene, he said: These are the Campes of God, and he called the name of that place Mahanaim, that is, Campes.Quos cum vidisset, ait: Castra Dei sunt hæc: et appellavit nomen loci illius Mahanaim, id est, Castra. 3And he sent messengers before him to Esau, his brother, to the land of Seir, to the country of Edom:E spedì messi ancora innanzi a sé al fratello Esaù nella terra di Seir, nella regione di Edom.And he sent also messengers before him to Esau his brother into the land of Seir, into the countrie of Edom:Misit autem et nuntios ante se ad Esau fratrem suum in terram Seir, in regionem Edom: 4And he commanded them, saying: Thus shall ye speak to my lord Esau: Thus saith thy brother Jacob: I have sojourned with Laban, and have been with him until this day:E fece loro questo comandamento, dicendo: Voi direte così al signor mio Esaù: Giacobbe tuo fratello dice: io andai pellegrino nella casa di Laban, e vi sono stato sino a questo dì.and he commanded them, saying: Thus speake ye vnto my lord Esau: This saith thy brother Iacob: I haue soiourned, and haue bene with Laban vntil this present day.præcepitque eis, dicens: Sic loquimini domino meo Esau: Hæc dicit frater tuus Jacob: Apud Laban peregrinatus sum, et fui usque in præsentem diem. 5I have oxen, and asses, and sheep, and menservants, and womenservants: and now I send a message to my lord, that I may find favour in thy sight.Ho de' bovi, e degli asini, e delle pecore, e de' servi, e delle schiave: e adesso invio messi al signor mio per trovar grazia dinanzi a lui.I haue oxen, and asses, and sheepe, and men seruants, and wemen seruants: and now I send a l•agacie to my lord, that I may finde grace in thy sight.Habeo boves, et asinos, et oves, et servos, et ancillas: mittoque nunc legationem ad dominum meum, ut inveniam gratiam in conspectu tuo. 6And the messengers returned to Jacob, saying: We came to Esau, thy brother, and behold he cometh with speed to meet thee with four hundred men.E tornarono i messi a Giacobbe, e riferirono: Abbiam trovato il tuo fratello Esaù, e questi ecco che viene in fretta ad incontrarti con quattrocento uomini.And the messengers returned to Iacob, saying: We came to Esau thy brother, and behold he cometh with spede to mete thee with foure hundred men.Reversique sunt nuntii ad Jacob, dicentes: Venimus ad Esau fratrem tuum, et ecce properat tibi in occursum cum quadringentis viris.
7Then Jacob was greatly afraid; and in his fear divided the people that was with him, and the flocks, and the sheep, and the oxen, and the camels, into two companies,S'intimorì Giacobbe grandemente; e pieno di ansietà divise la gente, ch'era seco, e i greggi ancora, e le pecore, e i bovi, e i cammelli in due squadre,Iacob feared exceedingly: & being sore affraid diuided the people that was with him, the flockes also and the shepe and the oxen, and the camels, into two troupes,Timuit Jacob valde: et perterritus divisit populum qui secum erat, greges quoque et oves, et boves, et camelos, in duas turmas, 8Saying: If Esau come to one company, and destroy it, the other company that is left, shall escape.Dicendo: Se Esaù arriverà, e darà addosso ad una squadra, l'altra squadra, che resta, si salverà.saying: If Esau come to one troupe, and strike it, the other troupe that remaineth, shal be saued.dicens: Si venerit Esau ad unam turmam, et percusserit eam, alia turma, quæ relicta est, salvabitur. 9And Jacob said: O God of my father Abraham, and God of my father Isaac: O Lord who saidst to me, Return to thy land, and to the place of thy birth, and I will do well for thee.E disse Giacobbe: Dio del padre mio Abraham, e Dio del padre mio Isaac: Signore, che dicesti a me: Torna alla tua terra, e al luogo dove sei nato, e io ti farò del bene.And Iacob said: O God of my father Abraham, and God of my father Isaac: O Lord that didest say to me: Returne into thy land, and into the place of thy natiuitie, and I wil doe thee good.Dixitque Jacob: Deus patris mei Abraham, et Deus patris mei Isaac: Domine qui dixisti mihi: Revertere in terram tuam, et in locum nativitatis tuæ, et benefaciam tibi: 10I am not worthy of the least of all thy mercies, and of thy truth which thou hast fulfilled to thy servant. With my staff I passed over this Jordan; and now I return with two companies.Io sono indegno di tutte le tue misericordie, e della fedeltà, colla quale tu hai mantenute le promesse fatte al tuo servo. Solo col mio bastone io passai questo (fiume) Giordano: e ora ritorno con due squadre.I am inferiour to al thy mercies, and thy truth that thou hast fulfilled to thy seruant. With my staffe I passed ouer this Iordain: and now with two troupes I doe returne.minor sum cunctis miserationibus tuis, et veritate tua quam explevisti servo tuo. In baculo meo transivi Jordanem istum: et nunc cum duabus turmis regredior. 11Deliver me from the hand of my brother Esau, for I am greatly afraid of him; lest perhaps he come, and kill the mother with the children.Liberami dalle mani di mio fratello Esaù, perocché io lo temo forte, che in arrivando non uccida madre, e figliuoli.Deliuer me from the hand of my brother Esau, because I am sore affraid of him: lest perhaps he come, and strike the mother with the children.Erue me de manu fratris mei Esau, quia valde eum timeo: ne forte veniens percutiat matrem cum filiis.
12Thou didst say, that thou wouldst do well by me, and multiply my seed like the sand of the sea, which cannot be numbered for multitude.Tu hai detto di farmi del bene, e di dilatar la mia stirpe come l'arena del mare, la quale per la moltitudine non può contarsi.Thou didest say that thou wouldest do good to me, and dilate my seed as the sand of the sea, which for multitude can not be numbred.Tu locutus es quod benefaceres mihi, et dilatares semen meum sicut arenam maris, quæ præ multitudine numerari non potest. 13And when he had slept there that night, he set apart, of the things which he had, presents for his brother Esau,E avendo dormito in quel luogo per quella notte, mise a parte di quello che avea, doni pel suo fratello Esaù,And when he had slept there that night, he separated of those things which he had, giftes to his brother Esau,Cumque dormisset ibi nocte illa, separavit de his quæ habebat, munera Esau fratri suo, 14Two hundred she-goats, twenty he-goats, two hundred ewes, and twenty rams,Dugento capre, venti capri, dugento pecore e venti montoni,she goates two hundred, he goates twentie, ewes two hundred, and rammes twentie,capras ducentas, hircos viginti, oves ducentas, et arietes viginti, 15Thirty milch camels with their colts, forty kine, and twenty bulls, twenty she-asses, and ten of their foals.Trenta cammelli femmine, che avean figliato, co' loro parti, quaranta vacche, e venti tori, venti asine con dieci loro rede.thirtie milch camels with their coltes, sourtie kine, and twentie bulles, twentie she asses, and their foles ten.camelos fœtas cum pullis suis triginta, vaccas quadraginta, et tauros viginti, asinas viginti et pullos earum decem. 16And he sent them by the hands of his servants, every drove by itself, and he said to his servants: Go before me, and let there be a space between drove and drove.E inviò per mezzo dei suoi servi ognuno di questi greggi separato dall'altro, e disse a' suoi servi: Andate innanzi a me: e siavi un intervallo tra gregge e gregge.And he sent by the handes of his seruants, euerie flocke by it selfe, and he said to his seruants: Goe before me, and let there be a space betwen flocke and flocke.Et misit per manus servorum suorum singulos seorsum greges, dixitque pueris suis: Antecedite me, et sit spatium inter gregem et gregem. 17And he commanded the first, saying: If thou meet my brother Esau, and he ask thee: Whose art thou? or whither goest thou? or whose are these before thee?E al primo comandò, e disse: Se incontri il mio fratello Esaù, e ch'ei ti domandi: Di chi sei tu? ovvero: Dove vai tu? o di chi son queste cose, alle quali vai appresso?And he commanded the former, saying: If thou mete my brother Esau, and he aske thee, whose art thou? or whither goest thou? or whose are these that thou doest folowe?Et præcepit priori, dicens: Si obvium habueris fratrem meum Esau, et interrogaverit te: Cujus es ? aut, Quo vadis ? aut, Cujus sunt ista quæ sequeris ?
18Thou shalt answer: Thy servant Jacob’s: he hath sent them as a present to my lord Esau; and he cometh after us.Risponderai: Sono di Giacobbe tuo servo; egli manda questi doni al mio signore Esaù: ed egli stesso vien dietro a noi.thou shalt answere: Iacobes thy seruant, he hath sent them for gifts to my lord Esau: himselfe also cometh after vs.respondebis: Servi tui Jacob, munera misit domino meo Esau, ipse quoque post nos venit. 19In like manner he commanded the second, and the third, and all that followed the droves, saying: Speak ye the same words to Esau, when ye find him.Simili ordini diede al secondo, e al terzo, e a tutti quelli che andavano dietro ai greggi, dicendo: Nella stessa guisa parlate ad Esaù, quando lo troverete.In like maner he gaue commandements to the second, and the third, and to al that folowed the flocks, saying: With the selfe same words speake ye to Esau, when you shal finde him.Similiter dedit mandata secundo, et tertio, et cunctis qui sequebantur greges, dicens: Iisdem verbis loquimini ad Esau cum inveneritis eum. 20And ye shall add: Thy servant Jacob himself also followeth after us; for he said: I will appease him with the presents that go before, and afterwards I will see him, perhaps he will be gracious to me.E soggiungerete: Lo stesso servo tuo Giacobbe seguita le nostre pedate; imperocché egli ha detto: Lo placherò co' doni, che vanno innanzi, e poscia vedrò lui: forse si renderà a me propizio.And ye shal adde: Iacob also thy seruant himselfe foloweth on after vs; for he said: I wil pacifie him with the gifts that goe before, and afterward I wil see him, perhaps he wil be gracious vnto me.Et addetis: Ipse quoque servus tuus Jacob iter nostrum insequitur. Dixit enim: Placabo illum muneribus quæ præcedunt, et postea videbo illum: forsitan propitiabitur mihi. 21So the presents went before him, but himself lodged that night in the camp.Andarono adunque innanzi a lui i doni; ed egli quella notte si stette nello alloggiamento.The giftes therfore went before him, but himselfe lodged that night in the campe.Præcesserunt itaque munera ante eum, ipse vero mansit nocte illa in castris. 22And rising early, he took his two wives and his two handmaids, with his eleven sons, and passed over the ford of Jaboc.E alzatosi molto per tempo, prese le sue due mogli, e le due schiave con gli undici figliuoli, e passò il guado di Jaboc.And when he was risen early he tooke his two wiues, and his handmaides as manie, with his eleuen sonnes, and passed ouer the ford Iaboc.Cumque mature surrexisset, tulit duas uxores suas, et totidem famulas cum undecim filiis, et transivit vadum Jaboc.
23And when all things were brought over that belonged to him,E quando furon passate tutte le cose, che a lui appartenevano,And when he had set ouer al things that appertained to him,Traductisque omnibus quæ ad se pertinebant, 24He remained alone; and behold, a man wrestled with him till morning.Ei si rimase solo: ed ecco un uomo fece con lui alla lotta fino alla mattina.he taried alone: and behold a man wrasteled with him til morning.mansit solus: et ecce vir luctabatur cum eo usque mane. 25And when he saw that he could not overcome him, he touched the sinew of his thigh, and forthwith it shrank.E questi veggendo, che nol potea superare, toccò a lui il nervo della coscia, il quale subitamente restò secco.Who when he saw that he could not ouercome him, he touched the sinowe of his thighe, and forthwith it shranke.Qui cum videret quod eum superare non posset, tetigit nervum femoris ejus, et statim emarcuit. 26And he said to him: Let me go, for it is break of day. He answered: I will not let thee go, except thou bless me.E disse a lui: Lasciami andare; che già viene l'aurora. Rispose (Giacobbe): Non ti lascerò andare, se tu non mi benedici.And he said to him: Let me goe for it is breake of day. He answered: I wil not let thee goe, vnlesse thou blesse me.Dixitque ad eum: Dimitte me: jam enim ascendit aurora. Respondit: Non dimittam te, nisi benedixeris mihi. 27And he said: What is thy name? He answered: Jacob.Disse adunque: Qual nome è il tuo? Rispose: Giacobbe.He therfore said: What is thy name? He answered: Iacob.Ait ergo: Quod nomen est tibi ? Respondit: Jacob. 28But he said: Thy name shall not be called Jacob, but Israel; for if thou hast been strong against God, how much more shalt thou prevail against men?E quegli (disse): Il tuo nome non sarà Giacobbe, ma Israele: perocché se a petto a Dio sei stato forte, quanto più vincerai tutti quanti gli uomini?But he, no, thy name, quoth he, shal not be called Iacob, but Israel: for if thou hast bene strong against God, how much more shalt thou preuaile against men?At ille: Nequaquam, inquit, Jacob appellabitur nomen tuum, sed Israël: quoniam si contra Deum fortis fuisti, quanto magis contra homines prævalebis ? 29Jacob asked him: Tell me by what name art thou called? He answered: Why dost thou ask my name? And he blessed him in the same place.Giacobbe lo interrogò: Dimmi, con qual nome ti chiami? Rispose: Perché domandi del mio nome? E lo benedisse nello stesso luogo.Iacob asked him: Tel me by what name art thou called? He answered: Why doest thou aske my name? and blessed him in the same place.Interrogavit eum Jacob: Dic mihi, quo appellaris nomine ? Respondit: Cur quæris nomen meum ? Et benedixit ei in eodem loco.
30And Jacob called the name of the place Phanuel, saying: I have seen God face to face, and my soul has been saved.E Giacobbe pose a quel luogo il nome di Phanuel, dicendo: Ho veduto il Signore faccia a faccia, e l'anima mia ha avuto salute.And Iacob called the name of the place Phanuel, saying: I haue sene God face to face, and my soule was made safe.Vocavitque Jacob nomen loci illius Phanuel, dicens: Vidi Deum facie ad faciem, et salva facta est anima mea. 31And immediately the sun rose upon him, after he was past Phanuel; but he halted on his foot.E il sole venne a nascer subito, dopo che egli si fu avanzato di là da Phanuel: ed egli zoppicava del piede.And immediatly the sunne rose to him, after that he was past Phanuel; but he halted on his foote.Ortusque est ei statim sol, postquam transgressus est Phanuel: ipse vero claudicabat pede. 32Therefore the children of Israel, unto this day, eat not the sinew, that shrank in Jacob’s thigh: because he touched the sinew of his thigh and it shrank.Per questa ragione i figliuoli d'Israele fino a questo dì non mangiano il nervo, che si seccò nella coscia di Giacobbe: perché quegli toccò il nervo della coscia di lui, e (il nervo) restò senza moto.For which cause the children of Israel eate not the sinowe, that shrunke in Iacobes thighe, vnto his present day: because he touched the sinowe of his thighe, and it shrunke.Quam ob causam non comedunt nervum filii Israël, qui emarcuit in femore Jacob, usque in præsentem diem: eo quod tetigerit nervum femoris ejus, et obstupuerit.
32:1
Year of the World 2265.
Jarchi
Angels. Guardians of Chanaan and Mesopotamia. (Jarchi.)
Calmet
The latter escorted him as far as the torrent Jaboc. That angels guard different provinces, is well attested, Daniel 12:1, and Acts 16:9. (Calmet)
Menochius
Michael protected Chanaan and the people of God. (Diodorus of Tarsus.) (Menochius)
32:2
Mahanaim, "two camps." A town was afterwards built here.
32:3
Menochius
Providentially, Esau had now left his father's house open to his brother; who, on this occasion, addresses him with the utmost civility, and speaks of the riches which he had obtained; in order that Esau might neither be ashamed of him, nor suspect that he would impoverish his father. (Menochius)
32:6
Calmet
Men. Jonathan has Polemarchoi; officers or warriors, either to punish Jacob, (Wisdom 10:12.) as the latter feared, ver. 11; or to do him honour, as Esau protested, Genesis 33:15. (Calmet)
32:9
32:10
Not worthy. Chaldean, "my merits are beneath all thy kindnesses." St. Augustine reads, with St. Cyril, idoneus es, etc., "thou art sufficient for me."
32:11
Calmet
The children; sparing neither sex nor age, but destroying all. (Calmet)
Worthington
Jacob insists on the promises of God; yet fears lest he should, by some offence, have deserved to forfeit his protection; particularly, as he had been living 20 years among idolaters. He acts with all prudence. (Worthington)
32:15
Haydock
Camels. The milk of these animals is most exquisite, being mixed with three parts water. Pliny, Natural History 11:41, who says, "They give milk till they be with young again." The Arabs feed chiefly on their milk and flesh. (St. Jerome, contra Jor. ii.) The value of all these presents, may give us some idea of the prodigious wealth which God had heaped upon Jacob in the space of six years! (Haydock)
32:20
He said, etc. These words were not to be related to Esau; they are the words of the sacred historian. There were probably five droves of goats, sheep, camels, kine and asses; by the successive presenting of which, Esau might be appeased.
32:22
Sons, with Dina his daughter, and all his household.
32:23
All things. Grotius thinks this has been lost in the Hebrew copies; as it occurs in the Samaritan, Septuagint, and Syriac.
32:24
Challoner
A man, etc. This was an angel in human shape, as we learn from Osee 12:4. He is called God, ver. 28 and 30, because he represented the person of the Son of God. This wrestling, in which Jacob, assisted by God, was a match for an angel, was so ordered, (Ver. 28.) that he might learn by this experiment of the divine assistance, that neither Esau, nor any other man, should have power to hurt him. It was also spiritual, as appeareth by his earnest prayer, urging, and at last obtaining the angel's blessing. (Challoner)
Haydock
The father will not refuse a good gift to those who ask him with fervour and humility. Jacob had before set us an excellent pattern how to pray, placing his confidence in God, and distrusting himself, ver. 9, etc. (Haydock)
Calmet
It is not certain, whether Jacob remained alone on the northern or on the southern banks of Jaboc. (Calmet)
32:25
Du Hamel
Sinew, near the coxendix, or huckel-bone. (Du Hamel)
Tirinus
This was to convince Jacob, how easily he could have gained the victory over him; and to make him remember, that it was not simply a vision, but a real wrestling. (Tirinus)
32:28
Haydock
Israel. This name was more honourable, and that by which his posterity were afterwards known; being called Israelites, and not Jacobites. God ratifies the title, Genesis 35:10. It means a prince of God, (St. Jerome, q. Heb.; Calmet) or one standing upright, and contending victoriously with God, rectus Dei, yisrael. (Haydock)
Philo
Many have expounded it, a man seeing God; aiss-rae-al. (Philo, etc.)
32:29
32:30
Challoner
Phanuel. This word signifies the face of God, or the sight, or seeing of God. (Challoner)
Calmet
Hebrew reads here Peni-el, though it has Phanuel in the next verse. Jacob thus returns thanks to God for the preservation of his life, after having seen God or his angel in a corporeal form, and not in a dream only. (Calmet)
32:31
Menochius
Halted, or was lame. Alulensis thinks the angel healed him very soon. (Menochius)
32:32
Haydock
The sinew in beasts of any kind, corresponding with that part of Jacob's thigh. (Haydock)
Calmet
Some refrain from the whole quarter, others extract the sinew. This they do, without any command, in memory of this transaction. (Calmet)
32:24
A man, etc.... This was an angel in human shape, as we learn from Osee 12.4. He is called God, ver. 28 and 30, because he represented the person of the Son of God. This wrestling, in which Jacob, assisted by God, was a match for an angel, was so ordered (ver. 28,) that he might learn by this experiment of the divine assistance, that neither Esau, nor any other man, should have power to hurt him.—It was also spiritual, as appeareth by his earnest prayer, urging and at last obtaining the angel’s blessing.
32:30
Phanuel.... This word signifies the face of God, or the sight, or seeing of God.
32:7
7. Feared exceedingly] Iustly may we meruel, why Iacob so often assured Iacobs feare was iust, and without fault. by Gods promises, confirmed by his manie blessings, protected in al former dangers, accompained the night before with armies of Angels, indued also with al vertues, and namely with perfect charitie (which expelleth feare) 1. Ioan. 4. q. 102. 〈◊〉 Gen. was for al this so vehemently afeard! S. Augustin answereth, that he neither distrusted in God, nor did anie vnlawful thing: but did his owne endeuour wisely and confidently, lest by presuming or desparing he should rather haue tempted God, then trusted in him. The causes of his feare were in respect of The causes of his feare. The humble conceipt of him selfe. him selfe and his brother. For considering Gods former promises, benefites & protections were not to be presumed as absolute signes of his perpetual loue but conditional, if him selfe perseuered sincerly in Gods seruice. And seing Eccle. •. The iust man / novveth not vvhether he be vvorthie of loue, or of hatred, he might doubt, lest by his twentie yeares conuersation among Infidels in Mesopotamia, he had contracted some sinnes, for which God might suffer him to fall into calamitie and affliction. And though he was in dede stil more and more vertuous, and consequently in Gods more fauour and protection: yea so much the more, by how much lesse he presumed of his owne good state and merites: yet by the vehement apprehending of his brothers inclination to reuenge, Esaus inclination & meanes to reuenge. the greatnes of the occasion by procuring the first-birth-right, and his fathers blessing from him, the newes of his speedie coming towards him with foure hundred men, the natural situation of the place, where Esau might es•aly inu•ron him, and (as he humbly thought) his owne vnworthines, he was possessed with natural feare (such as happeneth to constant men) and was sore afflicted for the tender care of his familie. But reflecting vpon Gods goodnes, he prudently disposed of his people and flockes, and besought God to protect him and his, by prayer qualified with requisite conditions, to wit, with Iacobs prayer qualified with Humilitie. Gratitude. Confidence. Meeknes. humilitie, not asking for his owne but for Abraham and Isaacs sake, and for Gods owne promise, acknowledging himselfe to be lesse then Gods mercies towards him, with gratitude recounting great benefites receiued, saying, VVith my staffe I passed ouer this Iordan, and novv vvith tvvo troupes I do returne, with confidence in that God had said, he VVould dilate his sede as the sand of the sea, and with meeknes in sending giftes and good vvordes to Esau. Thus finally he pacified him, and so his owne feare was turned into ioy.
32:24
24. A man vvrastled] This wrestling with an Angel assumpting a bodie Iacobwrestled with an Angel corporally & spiritually. in forme of a man was corporal, as the effect shewed in Iacobs sinow shrunck Osee. 12. vp, which made him to halt. v. 25 & 31. It was also spiritual, as appeareth by his earnest prayer, vrging and at last obtayning the Angels blessing. S. Dionys. c. 4. cel. Hierer. S. Greg. prefat. in Iob. Theodoret, q. 91. in Gen.
32:28
The changing of his name here promised, is performed chap. 35. S. Hieron. Tradit. Heb.
32:2
san Girolamo † 420 d.C. Against the Pelagians 3.6
… and of all that Thou shalt give me I will surely give the tenth unto Thee.” He did not say, If thou preserve my free choice, and I gain by my toil food and raiment, and return to my father’s house. He refers everything to the will of God, that he may be found worthy to receive that for which he prays. On Jacob’s return from Mesopotamia
32:3
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.21
… and then to return only when he thought his brother was appeased. Thus it was that he found such great grace with God. With what offers of willing service, with what gifts, did he reconcile his brother to himself again, so that he should not remember the blessing which had been taken away from him, but should only remember the reparation now offered?
32:5
san Girolamo † 420 d.C. The Letters of St. Jerome 22.32
… “If God will be with me and will keep me in this way that I go, and will give me bread to eat and raiment to put on, then shall the Lord be my God.” He prayed only for things necessary; yet, twenty years afterwards, he returned to the land of Canaan rich in substance and richer still in children.
32:7
san Girolamo † 420 d.C. The Letters of St. Jerome 123.15
… To pass over much of the story (for there is no time to explain all the points in the narrative) after twenty years he who before had passed over Jordan with his staff returned into his native land with three droves of cattle, rich in flocks and herds and richer still in children.
32:10
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 38
… See too how Jacob kept all these things in his mind: wherefore also he said: “The Angel which redeemed me from my youth up” ( Gen. xlviii. 16 ); and not only that he redeemed him, but how and for what purpose. See accordingly how he also calls to mind the benefits he had received in particular. “With my staff,” he says, “I passed over Jordan.” (
32:14
san Girolamo † 420 d.C. Against Jovinianus 1.22
… He certainly received the fairest spot in the division of the land of Judah, and died, not in the twenties , which are ever unlucky in Scripture—by them are reckoned the years of Jacob’s service, the price of Joseph, and
32:21
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… (d) “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respector of persons: but in every nation he that feareth Him, and worketh righteousness, is acceptable to him.” ( v. 34, 35 .) That is, be he uncircumcised or circumcised. (c) This also Paul declaring, saith, “For there is no respect of persons with God.”
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san Giustino † 165 d.C. Dialogue with Trypho 58
… for thou hast prevailed with God, and with men shalt be powerful. And Jacob asked Him, and said, Tell me Thy name. But he said, Why dost thou ask after My name? And He blessed him there. And Jacob called the name of that place Peniel, for I saw God face to face, and my soul rejoiced.’
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san Giustino † 165 d.C. Dialogue with Trypho 126
… For Moses says somewhere in Exodus the following: ‘The Lord spoke to Moses, and said to him, I am the Lord, and I appeared to Abraham, to Isaac, and to Jacob, being their God; and my name I revealed not to them, and I established my covenant with them.’ And thus again he says, ‘A man wrestled with Jacob,’
Origene † 254 d.C. A Letter from Origen to Africanus 1
… And Jacob asked him, and said, Tell me thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. And Jacob called the name of the place Vision of God: for I have seen God face to face, and my life is preserved. And the sun rose, when the vision of God passed by.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 18
… and not only angel, but He is shown by the Scriptures to be God also. And this is believed to be the case by us; so that, if we will not consent to apprehend that it was Christ who then spoke to Hagar, we must either make an angel God, or we must reckon God the Father Almighty among the angels.
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 19
… And he said, I will not let Thee go, except Thou bless me. And He said, What is thy name? And he said, Jacob. And He said to him, Thy name shall no longer be called Jacob, but Israel shall be thy name; because thou hast prevailed with God, and thou art powerful with men.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.25
120. Is there greater wisdom than holy Jacob’s, who saw God face to face and won a blessing? Can there be higher justice than his in dividing with his brother what he had acquired, and offering it as a gift? What greater fortitude than his in striving with God?
san Girolamo † 420 d.C. The Letters of St. Jerome 22.11
… Thus, the descendant of David, who, according to the promise is to sit upon his throne, is said to come from his loins. And the seventy-five souls descended from Jacob who entered Egypt are said to come out of his thigh. So, also, when his thigh shrank after the Lord had wrestled with him,
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 59
… For these methods of communication seem to imply that the angels have not tangible bodies, and make it a very difficult question to solve how the patriarchs washed their feet, and how it was that Jacob wrestled with the angel in a way so unmistakeably material.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 72.3
… and the hand of the younger was found on the elder’s foot. He held his brother’s foot who preceded him in his birth, and himself came after. And because of this occurrence, because he held his brother’s heel, he was called Jacob, that is, Supplanter. And afterwards, when he was returning from Mesopotamia, the Angel wrestled with him in the way.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.28
… under the guise of which Angel, God Himself wrestled with him. He held Him, he exerted violence to hold Him, he prevailed to hold Him: He caused Himself to be held, in mercy, not in weakness. Jacob therefore wrestled, and prevailed: he held Him and when he seemed to have conquered Him asked to be blessed of Him.
papa san Leone I Magno † 461 d.C. Letters 31
… No doubt the Almighty Son of God could have appeared for the purpose of teaching, and justifying men in exactly the same way that He appeared both to patriarchs and prophets in the semblance of flesh
Pseudo-Clement The Clementine Homilies 20.7
… For were not angels, who are free from old age, and of a fiery substance, changed into flesh,—those, for instance, who received the hospitality of Abraham, whose feet men washed, as if they were the feet of men of like substance? Yea, moreover, with Jacob,
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sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.100
… There was no covetous division, where his portion brought such gain. Nor was that sign without a purpose, the ladder from earth to heaven, wherein was seen the future fellowship between men and angels through the cross of Christ, whose thigh was paralyzed,
san Girolamo † 420 d.C. Against Jovinianus 1.19
… But when he wished to enter the holy land, he raised on Mount Galeed the heap of witness, in token that the lord of Mesopotamia had failed to find anything among his baggage, and there swore that he would never return to the place of his bondage; and when,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 45.18
… Here we have at once, blessing and halting. Blessing on those who became believers; for we know that afterward many of that people did believe: Halting on the other hand in those who believed not. And because the greater part believed not, and but few believed, therefore that a halting might be produced, He touched “the breadth of his thigh.”
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san Pietro I di Alessandria † 311 d.C. The Genuine Acts of Peter 1
… for the day is now on the point of breaking.”
sant'Ilario di Poitiers † 367 d.C. De Synodis or On the Councils 1
XV. “If any man says that the Son did not wrestle with Jacob as a man
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… For knowing that He is also called the Father’s ‘Angel of great Counsel ,’ he said that none other than He was the Giver of blessing, and Deliverer from evil. Nor was it that he desired a blessing for himself from God but for his grandchildren from the Angel, but whom He Himself had besought saying, ‘I will not let Thee go except Thou bless me
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 72.3
… let us therefore understand it. For consider the manner of the struggle too. While he wrestleth, Jacob prevailed against the Angel. Some high meaning is here. And when the man had prevailed against the Angel, he kept hold of Him; yes, the man kept hold of Him whom he had conquered. And said to Him, “I will not let Thee go, except Thou bless me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 80.2
… the persecutor had power over Thee: and Thou didst show this aforetime, for Jacob too himself prevailed in wrestling, a man with an angel. Would he at any time, except the angel had been willing? And man prevailed, and the angel was conquered: and victorious man holdeth the angel, and saith, “I will not let thee go, except thou shalt have blessed me.”
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.39
… “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.” Now, what plea is wiser and more irresistible than the simple and open confession made in a martyr’s cause, who “prevails with God”—which is what “Israel” means?
Origene † 254 d.C. Origen De Principiis iv.section24
… For to them was first granted the privilege of converse with God, because theirs is the only race which is said to see God; this being the meaning, by interpretation, of the word “Israel.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.2.9
… proclaims him second Lord after the Father, when he says, “The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord.” The divine Scripture also calls him God, when he appeared again to Jacob in the form of a man, and said to Jacob, “Thy name shall be called no more Jacob, but Israel shall be thy name, because thou hast prevailed with God.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… And Abraham, great Patriarch though he was, was justified by faith, and offered a strange victim, the type of the Great Sacrifice. Yet he saw not God as God, but gave Him food as a man. He was approved because he worshipped as far as he comprehended.
sant'Ambrogio † 397 d.C. Concerning Virgins 1.7
… For how could generation succeed generation in a continual order, unless the gift of marriage stirred up the desire of offspring? Or how could one set forth that Isaac went to the altar of God as a victim of his father’s piety, or that Israel, when yet in the body, saw God,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… And to point this out he said, “For they are not all Israel that are of Israel.” And this is why he does not use the name of Jacob, but that of Israel, which was a sign of the virtue of that just man, and of a gift from above, and of having seen God. (
sant'Agostino d'Ippona † 430 d.C. City of God 16.39
… For when Jacob overcame him, doubtless with his own consent, that the mystery might be represented, it signified Christ’s passion, in which the Jews are seen overcoming Him. And yet he besought a blessing from the very angel he had overcome; and so the imposition of this name was the blessing. For Israel means seeing God ,
sant'Agostino d'Ippona † 430 d.C. City of God 17.13
… Therefore the place of this promised peaceful and secure habitation is eternal, and of right belongs eternally to Jerusalem the free mother, where the genuine people of Israel shall be: for this name is interpreted “Seeing God;” in the desire of which reward a pious life is to be led through faith in this miserable pilgrimage.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 72.4
… from that time he was not called Abram. Search in the Scriptures, and you will see that before he received another name, he was called only Abram; after he received it, he was called only Abraham. But this Jacob, when he received another name, heard the same words, “Thou shalt not be called Jacob, but Israel shalt thou be called.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.6
… Yea indeed, the same difference as there is between “Jacob” and “Israel:” not because they were two persons, but these same two names were bestowed upon one man for different reasons; Jacob because of supplanting, for that he grasped the foot of his brother at his birth: but Israel because of the vision of God.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.37
… viz. that in this time Jacob serveth; but he will be the eternal inheritance of God, at that time when he shall see God face to face, whence he hath received the name Israel.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 84.12
… He sees what has come before in hope, and where he is in reality.…Therefore returning to the groans proper to this place, he saith, “O Lord God of virtues, hear my prayer: hearken, O God of Jacob” ( ver. 8 ): for Jacob himself also Thou hast made Israel out of Jacob. For God appeared unto him, and he was called Israel,
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.25
120. Is there greater wisdom than holy Jacob’s, who saw God face to face and won a blessing?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
… For which do you think the most simple and rude, those in Abraham’s day or those now? ( Josh. xxiv. 2 .) Clearly the former. And when that it was easiest to find religion out now or then? Clearly now. For now the Name of God is proclaimed even by all men, and the Prophets have preached, the things come to pass, the Gentiles been convinced. (
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Tertulliano † 220 d.C. Against Praxeas 14
… (and this they maintain) because in a preceding passage, before He had refused (the sight of) His face to Moses, the Scripture informs us that “the Lord spake face to face with Moses, even as a man speaketh unto his friend;” just as Jacob also says, “I have seen God face to face.”
Tertulliano † 220 d.C. Five Books in Reply to Marcion 5
Among them doth profess to have “seen God”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 19
… because thou hast prevailed with God, and thou art powerful with men.” And it adds, moreover: “And Jacob called the name of that place the Vision of God: for I have seen the Lord face to face, and my soul has been made safe. And the sun arose upon him. Afterwards he crossed over the Vision of God, but he halted upon his thigh.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.2.9
… divine Scripture also calls him God, when he appeared again to Jacob in the form of a man, and said to Jacob, “Thy name shall be called no more Jacob, but Israel shall be thy name, because thou hast prevailed with God.” Wherefore also Jacob called the name of that place “Vision of God,” saying, “For I have seen God face to face, and my life is preserved.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… for they have fallen from the truth, and are greater traitors than the Jews in denying the Christ, and they wallow with the Gentiles, hateful as they are to God, worshipping the creature and many deities. For there is One God, and not many, and One is His Word, and not many; for the Word is God, and He alone has the Form
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.16
… What strange thing do we announce in saying that God was made Man, when yourselves say that Abraham received the Lord as a guest ? What strange thing do we announce, when Jacob says, For I have seen God face to face, and my life is preserved
san Girolamo † 420 d.C. The Letters of St. Jerome 54.16
… Aser may be translated either as blessedness or as wealth. From her youth up to the age of fourscore and four years she had borne the burden of widowhood, not departing from the temple and giving herself to fastings and prayers night and day; therefore she earned spiritual grace, received the title ‘daughter of the face of God,’
san Girolamo † 420 d.C. Against the Pelagians 3.6
… whereupon, instead of Jacob, the supplanter, he received the name, the most upright of God. For he would not have dared to return to his cruel brother unless he had been strengthened and secured by the Lord’s help. In the sequel we read, “The sun rose upon him after he passed over Phanuel,” which is, being interpreted, the face of God. Hence
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.9
… Who, when from the struggle with the man who wrestled with him he understood the mystery of the Incarnation yet to come, said, “I have seen God face to face, and my life is preserved.”
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sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… and that the Jews who did not receive Him who spoke to them, thereby did not receive the Word, which is the Form of God. This too it was that the Patriarch Jacob having seen, received a blessing from Him and the name of Israel instead of Jacob, as divine Scripture witnesses, saying, ‘And as he passed by the Form of God, the Sun rose upon him
sant'Atanasio di Alessandria † 373 d.C. On the Symbols 'Of the Essence' And 'Coessential.' 1
… there being but one Form of Godhead, as the Light is one and the Radiance; (for this was seen by the Patriarch Jacob, as Scripture says, ‘The sun rose upon him when the Form of God passed by,’
san Girolamo † 420 d.C. Against the Pelagians 3.6
… He afterwards contended with an angel in the form of a man, and was strengthened by God; whereupon, instead of Jacob, the supplanter, he received the name, the most upright of God. For he would not have dared to return to his cruel brother unless he had been strengthened and secured by the Lord’s help. In the sequel we read,
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 77.20
… sick as they were, they would not have Him for their Saviour; but He began to be among the Gentiles, and among all nations, among many peoples. Nevertheless, a remnant of that people hath been saved. The ungrateful multitude hath remained without, even the halting breadth of Jacob’s thigh.
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Duas angelorum acies vidit hic Jacob: inde enim hic locus hebraice vocatus machanaim, quod nomen est duale, et significat bina castra vel binas acies. Unde et urbs ibidem postea aedificata, dicta est Machanaim; nimirum una acies erat angeli, qui erat custos et praeses Mesopotamiae: hic cum angelis sibi subditis et subordinatis, quasi instructa acie, comitatus fuerat, et secure deduxerat Jacobum a Mesopotamia hucusque, scilicet ad confinia Chananaee; ibi occurrit ei, eumque excepit angelus praeses Chananaee, eum sua acie angelorum sibi subditorum, ut eum per Chananaem secure ad patrem perduceret, et ab Esau aliisque ei infensis tueretur et protegeret. Sicut enim principes externum principem, per suas terras, datis militibus praesidiariis, secure deducunt, et vicino principi, ejusque praesidiariis ulterius deducendum, consignant: ita pariter cum Jacobo faciunt hic angeli. Vide Dei et angelorum erga suos providentiam et curam. Vide et quantus, quamque similis, familiaris et charus Deo et angelis fuerit Jacob. Vide tertio, quomodo post tentationem et terrorem incussum Jacobo a Laban, sequatur consolatio angelorum; sic de Christo dicitur Matth. IV: «Tunc reliquit eum diabolus; et ecce angeli accesserunt, et ministrabant ei.» Vide quarto, quomodo tentationi minori Labani major succedat, scilicet timor Esau infensi, utque contra eum Jacobum hic praemuniant angeli. Ex dictis patet hanc angelorum extraordinariam fuisse custodiam: non enim solus angelus Jacobi custos, sed binae angelorum acies, cum duobus ducibus, apparuerunt Jacobo. Putat Diodorus Tarsensis angelum praefectum secundae aciei, et praesidem Chananaee, fuisse S. Michaelem: hic enim constitutus est a Deo princeps posterorum Jacob, puta populi Dei, omnium scilicet Israelitarum, ut patet Danielis X, vers. ult. et Danielis XII, vers. 1. Sicut ergo Elisaeus, IV Regum VI, vers. 17, vallatus ab hostibus, vidit angelorum acies sibi in auxilium et tutelam occurrere: ita et Jacob hic contra Esau aliosque hostes angelorum praesidio cingitur, ut discat nec Esau, nec quemquam hominum timere. Ita Abulensis. Hic impletum fuit illud Psalm. XXXIII, 8: «Immittet angelus Domini in circuitu timentium eum.» Sic in Vitis Patrum legimus de Abbate Mose, quod, cum valde a fornicationis spiritu impugnaretur, iverit ad Abbatem Isidorum, qui eum ad superiora domus deduxit, ubi ad Occidentem vidit ingentem daemonum turbam inter se certantem, ad Orientem vidit splendentem angelorum exercitum; tum Isidorus: «Quos, inquit, in Occidente vidisti; ipsi sunt qui etiam justos impugnant: quos vero in Oriente, hi sunt, quos in adjutorium mittit servis suis Dominus exercituum. Cognosce igitur, quod plures sint nobis—» Tropologice, notat S. Augustinus nos exemplo Jacobi ita debere Deo fidere, ut tamen humana praesidia et consilia non negligamus: hoc enim esset tentare Deum. Hinc S. P. N. Ignatius nos docuit, ita omnem spem rerum gerendarum in Deo ponere, ut nobis nostrisque viribus plane diffisi, totos nos in Deum Deique providentiam ingenti fiducia conjiciamus; et tamen in ipsa executione, sedulo adhibere omnia naturalia media et humana praesidia, perinde ac si illis solis niteremur, illisque res omnis conficienda esset: utrumque enim docet et exigit prudentia pietasque Christiana.
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Ad Esau fratrem suum in terram Seir, quae et Edom, sive Idumaea dicitur. Nota, dum Jacob moratur in Haran, Deus injicit cogitationem et mentem fratri ejus Esau, indignanti ob parentum voluntatem in Jacob propensiorem, in se vero et uxores suas frigidiorem, ut Chananaem relinqueret, et montes Edom sibi sedes deligeret: ut nimirum hac ratione Chananaea cederet Jacobo ejusque posteris. Jacob in Haran nuntio a matre, uti videtur (hoc enim ipsa promiserat cap. XXVII, vers. 45), accepto, intellexerat Esau in Edom commigrasse; unde securus ex Haran ad parentes in Chananaem redit. Nota secundo, prolepsim; haec enim terra non ante, sed post habitationem Esau, ab ipso Esau dicta est Seir, et Edom sive Idumaea, uti dixi cap. XXV, vers. 25 et 30.
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Habeo boves, q. d. Tibi ob egestatem non ero oneri, nec parentum opes imminuam: affatim enim opum mihi Deus largitus est.
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Cum quadringentis viris. Ut sic et fratri potentiam suam ostentaret, utque eum hac pompa amplius honoraret, eique securum comitatum per iter praestaret. Videtur ergo Esau per nuntios a Jacobo missos, tam humiliter et humaniter eum salutantes, fuisse placatus, pristinaque odia in amorem convertisse, Deo cor ejus immutante et inclinante in favorem Jacobi.
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Duas turmas. Prior turma erat gregum cum pastoribus, in suos ordines apte distributa; posterior erat uxorum cum liberis, cujus tres erant ordines: primus Zelphae et Balae cum suis prolibus, secundus Liae cum suis; tertius Rachelis et Joseph, ut patet cap. seq. vers. 2. Rachel ergo et Joseph non tertiam faciebant turmam, sed secundae agmen claudebant, utpote charissimi Jacobo.
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Salvabitur, fugiendo salvare se poterit.
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Minor sum, exilior, vilior, indignior sum, quam qui ullam tuam gratiam, vel misericordiam, etiam minimam, mihi praestitam meruerim, aut etiamnum merear. Verae enim virtutis fundamentum est humilitas; nec tanta est claritas, quam non obscuret elatio. Nota: Jacob hic ita gratias agit Deo de praeteritis beneficiis sibi collatis, ut futuris se dignum reddat, ad eaque Deum sua humilitate et gratitudine provocet. Docet ergo nos hic modum efficaciter orandi, nam orditur a Dei reverentia et laude, allegatque patrum merita, dicens: «Deus patris mei Abraham,» etc. Secundo, admonet Deum promissionum: «Domine, qui dixisti mihi: Revertere.» Tertio, humiliat se, et suam infirmitatem confitetur: «Minor sum cunctis miserationibus tuis.» Quarto, beneficia accepta recolit, et gratias agit: «In baculo meo transivi Jordanem istum, et nunc cum duabus turmis regredior.» Quinto, orat: «Erue me de manu fratris mei Esau.» Sexto, non tantum pro se, sed et pro aliis obsecrat: «Ne percutiat matrem cum filiis;» timebat vel maxime ne, occiso semine benedicto, Christus non veniret. Veritate, fidelitate, q. d. Ego, licet indignus, hactenus semper expertus sum, te fidelem in promissis mihi praestitis: quare confido et oro ut in futurum idem experiar, utque nunc ab Esau me protegas. In baculo meo, cum baculo meo, q. d. Solus baculo, seu pedo pastorali innixus, egenus, ut pastor sine grege, imo gregem pascendum quaerens, ex patria ivi in Haran: nunc Dei dono cum duabus prolium, famulorum et pecudum turmis regredior. Ita Josephus.
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Camelos foetas, quae recens pepererant, et pullos lactabant.
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Sit spatium inter gregem et gregem. Ut sic diutius munerum a me ei missorum numero, varietate et pompa se pascat et mitescat Esau: sic enim plura ei et splendidiora esse videbuntur.
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Forsitan, id est utique; est enim to forsitan, non dubitantis, sed affirmantis, et continuantis, uti tacha apud Homerum. Sic et Christus ait, Joannis cap. VIII, 19: «Si me sciretis, forsitan (utique) et Patrem meum sciretis.»
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Ipse vero mansit nocte illa in castris, tum ut despiceret num quid per oblivionem relictum esset; tum ut consilium caperet, et cogitaret qua ratione fratrem placare posset; tum maxime, ut ea nocte solus quiete et ardenter supplicaret Deo, ut omne hoc suum cum fratre negotium, iterque dirigeret: unde post orationem occurrit illi angelus luctator; tum denique ut post curas et labores, aliquid daret somno et necessariae quieti. Unde Septuaginta vertunt, ipse vero dormivit in castris. Hebr. est לין lan, id est, pernoctavit, id est, noctem transegit sive dormiendo, sive vigilando et operando. Moraliter S. Ambrosius, lib. II De Jacob. cap. VI: «Perfecta virtus, inquit, habet quietis tranquillitatem et stabilitatem. Ideo Dominus donum ejus perfectioribus reservavit, dicens: Pacem meam relinquo vobis, pacem meam do vobis. Perfectorum enim est non facile mundanis moveri, non turbari metu, non exagitari suspicione, non terrore concuti, non dolore vexari; sed quasi in littore latissimo adversus insurgentes fluctus saecularium procellarum, mentem immobilem fida statione placidare. Ex adverso, amplius suis suspicionibus affligitur impius, quam alienis plerique verberibus, majoresque vibices vulnerum in ejus animo sunt, quam in eorum corpore qui ab aliis verberantur.»
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Cumque mature surrexisset, ante auroram, durante adhuc nocte, ut habent Hebraea et Graeca: noctu enim postquam sua et suos per vadum Jacob traduxisset, Jacob luctatus est cum angelo usque mane.
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Vir luctabatur cum eo. Quaeres, quis fuerit iste vir? Theodoretus, Justinus, Tertullianus, Hilarius, Ambrosius, Cyrillus, et alii apud Pererium, videntur dicere fuisse Filium Dei, puta Verbum, quod futurum erat caro, et probatur, quia ipse Jacob, vers. 30, eum vocat Deum. Verum dico primo: Hic vir fuit angelus; id patet ex Osee XII, 3, ubi expresse hic vir vocatur angelus. Secundo, quia S. Dionysius, Coelestis Hierarchiae cap. IV; S. Hieronymus, Josephus, Eusebius, Rupertus, et S. Augustinus lib. XVI De Civit. XXXIX, docent fuisse angelum, adduntque Deum in veteri Testamento nunquam per se, sed semper per angelos apparuisse: nam celeberrima illa apparitio Dei dantis legem in Sina, facta est per angelos, ut patet Galat. III, 19. Dices: Hic vir, vers. 30, vocatur Deus. Respondeo: Erat angelus personaliter, sed vocatur Deus repraesentative, et auctoritative, uti vicerex vocatur rex; quia scilicet Deum, puta Dei Filium incarnandum, repraesentabat, ejusque vice et auctoritate fungebatur; et hoc tantum volunt Theodoretus, Justinus et alii Patres citati, qui hunc virum vocant Filium Dei. Dices secundo: Concilium Sirmiense, can. 14, definit hunc virum fuisse Filium Dei; sic enim habet: «Si quis contra Jacob, non Filium quam hominem luctatum esse, sed ingenitum Deum aut Patrem ejus dixerit, anathema sit.» Respondeo: Hoc concilium tantum vult dicere angelum hunc repraesentare Deum, non Patrem, sed Filium. Adde hoc concilium fuisse Arianorum, ac proinde parvae, imo suspectae esse auctoritatis et fidei. Dico secundo: Angelus hic non fuit malus, in specie Esau apparens et volens vincere Jacobum, uti fingunt Judaei apud Lyranum, sed bonus. Patet, quia ab eo benedictionem petit Jacob. Rursum, ab eo locus est vocatus Phanuel, id est, apparitio vel facies Dei, ipseque Jacob dictus est Israel, id est, praevalens Deo. Fuit ergo hic angelus bonus, typus Christi ex Jacob nascituri. Ita Patres et Interpretes. Quare quod S. Hieronymus in Comment. epistolae ad Ephes. cap. VI, vers. 12, typis hunc angelum ait fuisse daemonem, cum quo, ut ait Apostolus, nobis est colluctatio assidua, id more suo, non ex sua, sed ex Origenis sententia affert. Origenes enim, lib. III Periarchon, censuit hunc angelum fuisse diabolum. Dico tertio: Angelus hic non fuit custos Esau, qui nomine Esau voluerit impedire Jacobum ab ingressu terrae sanctae, ut hac ratione eum cogeret ad restituendum Esau sua primogenita, uti commentus est Franciscus Georgius, tom. I, sect. 3, problemate 234. Sed fuit hic angelus custos ipsius Jacobi. Patet, quia Jacobi, non Esau, causam egit, ipsique Jacobo, in praejudicium Esau, benedixit. Rursum, quis credat angelum bonum contra Dei voluntatem, iniquam Esau causam suscipere et agere voluisse? Denique id patet ex eo quod ait Jacob, vers. 29: «Vidi Dominum facie ad faciem, et salva facta est anima mea.» Hic ergo angelus, non Esau, sed Jacobi fuit tutelaris et salutifer. Luctabatur. Hic quaeritur secundo, cur angelus luctatus sit cum Jacobo? Respondeo, ut hac lucta sinens se vinci a Jacobo, illi spem faceret, quod pari modo, imo multo magis fratrem suum Esau, quem metuebat, mitigaret, vinceret et superaret; hoc enim est quod ait angelus, vers. 28: «Quoniam si contra Deum fortis fuisti, quanto magis contra homines praevalebis?» Ita Patres Graeci et Latini. Unde licet D. Thomas et Rupertus hanc luctam dicant imaginariam, verius tamen est eam realem et corpoream fuisse in corpore ab angelo assumpto, uti communiter docent Patres: cum enim angelus apparens Jacobo, eumque confortans ab eo discedere vellet, Jacob timens solus manere adveniente Esau, sancta quadam audacia rogat et retentat angelum, sinitque angelus longa mora et lucta totius noctis se ab eo teneri, ut hac ratione animum ei adderet, et metum Esau depelleret. Symbolice, haec lucta figurabat statum Israelitarum usque ad adventum Christi, qui talis fuit, quod ob eorum peccata, Deus saepe ab eis recedere voluit, et dudum recessisset, ni Jacob ejusque similes, ut Moses, David, Elias, Isaias et alii eum retinuissent. Secundo, haec lucta adumbravit vitam Christianam, quae nihil aliud est quam lucta, et, ut S. Job ait, militia super terram, in qua aliquando vincimur, sed armati et generose luctantes ut Jacob, tandem vincimus. Nam Philosophi (et militis Christiani) animus, ex eo quod passus est generosior redditur, atque ut caudens ferrum frigidae aquae aspersione, sic ipse periculis obdurescit, uti ait S. Gregorius Nazianzenus, orat. 23 in laudem Heronis. Nota: Pro luctabatur hebraice est יאבק yeabec, quod Septuaginta vertunt epaiaie, id est, luctabatur quasi palaestrita in palaestra. Secundo, Aquila et Symmachus vertunt, ekonise, id est versabat et jactabat se cum illo, uti luctantes sese invicem jactare et contorquere solent, dum unus alium detinet, et alius se ab eo expedire et aufugere contendit; unde patet hanc luctam veram fuisse, et proprie dictam. Pari modo Graecum pale, id est lucta, deductum putant apo tou pelou, id est a luto, quo se contorquendo conspergunt luctantes; licet Plutarchus a palin, id est iterum, alii a paleuein, id est dolo et insidiis dejicere, alii a plesiazein, id est appropinquare, alii apo tou palaistou, id est a conjunctis simul quatuor digitis, deductum velint. Tertio, proprie Hebraeum yeabec significat pulverizabatur, hoc est, in pulverem et arenam descendebat, uti vertit Vatablus. Radix enim אבק abac significat pulverem; quia luctantes crebro pedum pulsu, et agitatione celeri ac vehementi pulverem excitant, sicut apud Virgilium taurus ille, «qui spargit arenam pedibus.» Addit Martinus Roa, lib. VI Singul. cap. ult.; in verbo «pulverizandi,» alludi ad morem palaestrae Graecorum et Romanorum, in qua luctantes se invicem pulvere aspergebant, ut facilius et firmius invicem prehensos tenerent. Quarto, alii yeabec vertunt, luctabatur intorquendo se, conandoque adversarium vi dejicere et evertere, ut sit metaphora a vento; sicut enim ventus validus pulverem, imo et homines intorquet et evertit, ita et facere nituntur colluctatores; nam radix אבק abac significat pulverem, qui vento excitatus vehementer intorquetur, agitatur et dissipatur. Sed haec metaphora remotior est, et longius petita; abac enim quemvis pulverem absolute et simpliciter significat. Huc alludit Sapiens, cap. X, vers. 10, ubi agens de Jacobo sic ait: «Certamen forte dedit illi, ut vinceret»; graece est ethlatesen, q. d. Deus proposuit Jacob durum certamen, et simul certaminis praemia et bravia, dum eum objecit avaritiae Laban, irae Esau aliisque hostibus; et maxime dum objecit ei angelum, quocum luctans et vincens, vocatus est Israel, id est dominans Deo. Nota to usque mane. Docet enim hic suo exemplo Jacob, noctem non totam somno dare, sed partem orationi; merito enim queritur Clemens Alexandrinus, lib. II Paedag. cap. IX, somnum velut publicanum dimidium vitae nobiscum dividere. Quocirca Jeremias, Thren. II, 19: «Consurge, ait, nocte, et effunde sicut aquam cor tuum in conspectu Domini.» Noctu enim, ait S. Chrysostomus: «Purior anima leviorque sublimia videt, astrorum choreas, profundum silentium,» etc. Silentium autem, et «solitudo,» ait Nazianzenus, orat. 2, «mater est divinae ascensionis,» id est orationis, Deum ex homine faciens; quam paulo post vocat suam arcem, ad quam persecutionibus vel tentationibus vexatus, se recipere solebat. Mystice S. Ambrosius, lib. II De Jacob. cap. VI: «Quid est, ait, luctari cum Deo, nisi virtutis suscipere certamen et cum superiore congredi, potioremque caeteris Dei imitatorem fieri? Et quia insuperabilis erat fides ejus atque devotio, secreta ei mysteria Dominus revelabat.»
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Qui (vir, puta angelus) cum videret quod eum (Jacobum) superare non posset. Hinc videtur quod, cum Jacob persisteret in lucta, Deus concursum suum, ac consequenter vires resistendi subtraxerit angelo, ut a Jacobo teneretur et vinceretur. Tetigit. Hebraice נגע iigga, id est percussit, laesit, luxavit. Nervum femoris. Hebraice est כף caph, quod significat vertebram, sive cotylen, id est, ossis cavitatem, in qua absconditur summa pars femoris, quod graece ischios dicitur. Rursum caph significat caput illud femoris rotundum et incurvum, quod in ischium inseritur; et ita hic sumitur. Ipsum enim os femoris quod in cotylen, sive in ischium inseritur, hic loco suo motum est, non autem ipsa cotyle, vel ischium, q. d. Ipsum femur, ipsa coxendix Jacobi luxata est, quia scilicet angelus nervum, id est tendinem, qui femur sive coxendicem suae cotylae, sive vertebrae, puta ossi superiori connectit, dissolvit atque luxavit, uti optime quoad sensum vertit noster Interpres. Nota: Hunc tendinem, quasi primo obvium, interius vehementi percussione et collisione laesit et luxavit angelus, eo modo quo luctantes solent, evadendi causa, ubicumque et quocumque modo possunt, adversarium tangere, collidere, eique plagam inferre, idque ut sciret Jacob, hanc suam luctam cum angelo veram fuisse, seque angelum non suis, sed Dei viribus vicisse; angelus enim, qui femur Jacobi luxare poterat, potuisset sane et reliqua ejus membra luxare, totumque Jacobum proterere, nisi Deus impedivisset. Ita Theodoretus. Emarcuit. Hebraice תקע teka, id est dissolutus, luxatus, et plus aequo extensus est, ita ut claudicaret Jacob. Septuaginta et Noster vertunt, emarcuit, quia nervus suo loco motus et luxatus, quasi flaccidus, stupidus et inutilis effectus est; unde vers. ult. dicitur obstupuisse.
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Dimitte me: jam enim ascendit aurora. Petit angelus missionem, quia illucescente die, nolebat se in corpore assumpto clare ostendere Jacobo, inquit Oleaster, et multo minus famulis Jacobi, jamjam ad eum venturis, ait S. Thomas; quae enim divina sunt et spiritualia, uti est angelus, haec arcana sunt, et supra hominum captum, ideoque oculos hominum fugiunt. Non dimittam te, nisi benedixeris mihi. Ingenti affectu et desiderio hoc dixit Jacob; unde Osee cap. XII, vers. 3, ait Jacobum cum lacrymis hanc benedictionem expetiisse, ideoque eam impetravit, cum novo nomine Israel, quod ei angelus indidit. Non dimittam te, nisi benedixeris mihi. Josephus ait Jacobum precatum fuisse ab angelo, ut ex eo fatum suum cognoscere liceret, votique ac deprecationis compotem factum esse; quod sic intellige, non quasi Jacob simpliciter scire optaret quid sibi foret deinceps eventurum; sed ut ei angelus felicia precaretur, utque praesentia mala, quae ab Esau imminente metuebat, dispelleret.
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Nequaquam Jacob appellabitur nomen tuum, sed Israel, q. d. Non tantum Jacob, sed et Israel appellaberis; nam deinceps Jacob quoque appellatus est. Vide Can. 17. Israel. Quaeres quid significet Israel? Primo, S. Hieronymus Israel exponit quasi dicas, ישר אל iescar el, id est rectus Dei; sed obstat quod iescar scribitur per scin asperum, Israel vero per sin lene. Secundo, S. Augustinus, lib. XVI De Civitate Dei, capite XXXIX, Philo, Nazianzenus, Hilarius, Eusebius et Prosper putant Israel dici, quasi איש ראה אל roe el, id est vir videns Deum; sed pari modo is scribitur per schin, Israel vero per sin. Tertio ergo et genuine, Israel dicitur a שרה sara el, id est, dominatus est Deo: inde enim sar vocatur Dominus et princeps, et sara idem est quod domina. Israel ergo idem est, quod dominans, vel qui dominabitur Deo. Potest enim ישרה iisra, in Israel, accipi ut futurum; licet alias in nominibus propriis iod addi soleat, non ut futurum, sed ut heemanticum. Hoc esse etymon Israel, patet ex verbis angeli; ait enim: «Vocaberis Israel,» quia שרית sarita, id est praevaluisti, et dominatus es Deo. Ita Septuaginta, Theodotion, Symmachus, S. Hieronymus et Aquila, qui vertit, regnasti cum Deo, id est contra Deum, quia ipsi Deo dominatus es. Deum vocat angelum Deum repraesentantem, Deique legatum. «Israel idem quod princeps cum Deo, q. d. Quomodo princeps ego sum, sic et tu, qui mecum luctari potuisti, princeps vocaberis. Si autem mecum, qui Deus sum, pugnare potuisti, quanto magis cum hominibus, hoc est, cum Esau? quem propterea formidare non debes,» ait S. Hieronymus in Traditionibus Hebraicis. Haec ergo est benedictio quam Jacobo petenti dat angelus, quod scilicet deinceps vocandus, et reipsa futurus sit Israel, ut sciat se, qui Deum, id est angelum Dei vicarium et nuntium tam generose in lucta superarit, multo magis superaturum Esau, omnesque hostes, q. d. Ne timeas fratrem tuum Esau, o Jacob; nam tuis violentis precibus apud Deum, licet quasi renitentem et colluctantem, obtinuisti, ut contra Esau omnesque hostes tuos sis infracto animo, insuperabilis et victor; haec enim est benedictio hic data Jacobo, inquit S. Thomas et Cajetanus. Nota: Putant aliqui hic nomen Israel tantum promitti Jacobo, reipsa vero ei imponi cap. XXXV, vers. 10. Sed verius est illud hic ipsi, ob tam memorabilem luctam et victoriam, reipsa imponi, renovari vero et confirmari capite XXXV, vers. 10. Nota secundo: Haec lucta, et hoc nomen Israel, obvenit Jacobo anno aetatis suae 97: nam anno ejus 91 natus est Joseph; et postea Jacob adhuc mansit in Haran, serviens pro gregibus, per sex annos, uti ostendi cap. XXX, vers. 25. Septimo vero anno, puta anno aetatis 97, fugiens et veniens in Chananaem hanc luctam peregit, et in ea nomen Israelis accepit. Allegorice, Alcazar in Apocal. XI, notat. 1, putat hic significari luctam Esau cum Jacob, id est Synagogae cum Ecclesia, puta persecutionem Judaeorum in primos Christianos; hi enim cum Jacobo parente suo, in tentatione hac fortes steterunt, ideoque victoriam reportarunt, et a Deo benedicti sunt. Ubi recte notat Alcazar Deum tentatis et tribulatis se propitium et familiarem exhibere, primo, in temperandis viribus, quibus Jacobum et fideles, per Judaeos aliosque hostes exercet et oppugnat. Secundo, in tribuenda eidem Jacobo et fidelibus fortitudine, qua in hac lucta constantes perstent. Tropologice, haec lucta est oratio, in qua cum Jacobo videmus Deum facie ad faciem, et salva fit anima nostra. Rursum, per orationem, quasi Israel dominamur Deo, et consequenter omnibus timoribus, affectibus, perturbationibus et hostibus; exinde femur, id est amor proprius, fiducia suarum virium, et concupiscentia, quae viget in femore, Dei virtute tacta decrescit, luxatur et languescit; tuncque uno claudicamus pede, alius sanus remanet: quia necesse est ut debilitato amore saeculi, homo convalescat ad amorem Dei, inquit S. Gregorius, hom. 14 in Ezech. et in Psal. VI Paenit., initio. Disce ergo, o miles Christi, ex hoc loco a Jacobo, in quavis tentatione, tribulatione et persecutione, per orationem confugere ad Deum; si enim oratione persuadeas et praevaleas Deo, praevalebis et tuis hostibus, Deusque eos tibi vel amicos vel subditos reddet; ita enim fecit Israeli, puta Jacobo. Hoc arcanum vincendi, et quidvis obtinendi consilium norunt et usurparunt, usurpantque etiamnum viri sancti, Deoque conjuncti, qui in Deo faciunt virtutem. «Omnia,» inquit Paulus, «possum in eo qui me confortat.» Deus enim omnium hominum et regum, etiam ferocissimorum, corda in sua habet manu, et ad nutum quocumque libet, ea inflectit et immutat.
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Dic mihi quo appellaris nomine. Quaerit Jacob nomen angeli, ut per hoc eum quasi benedictorem et benefactorem suum praedicare, celebrare, et in quavis adversitate invocare possit. Cur quaeris nomen meum? Addunt aliqui, «quod est mirabile.» Unde Alcazar in Apoc. XI, 1, putat angeli hujus nomen fuisse Mirabilis, tum ut hoc nomine innueret, in hac lucta admirabile Dei consilium, circa Ecclesiae persecutiones et victorias figurari; tum ut typus esset Christi, qui vocatur Admirabilis, Isaiae cap. IX, vers. 6. Idem docent Rabbini nonnulli. Audi Fernelium Medicum, lib. I, De Abditis Rerum Causis, cap. XI: «Litteris proditum, inquit, accepimus, quod primi parentis custos angelus dictus sit Raziel, Abrahae Zachiel, Isaac Raphael, Jacob Peliel (id est mirabilis Dei), Mosis Metratton; per hos internuntios plurima illi divinitus acceperunt.» Verum haec Cabalistarum sunt vel conjecturae, vel commenta; nam haec verba, «quod est mirabile,» hoc loco delenda sunt, uti ea delent Hebraea, Graeca et Latina Romana; habentur tamen illa Judicum XIII, 18, unde in hunc locum a sciolo quopiam traducta videntur. Noluit angelus indicare nomen suum Jacobo, tum ne posteri ejus illud adorarent, aut superstitiose colerent: fuerunt enim Judaei in idololatriam et superstitionem valde proclives; tum quia angeli puri sunt spiritus et mentes, qui vocalia nulla habent nomina; tum quia hic angelus repraesentabat Verbum incarnandum, cujus nomen ante incarnationem fuit tacitum et absconditum.
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Et benedixit ei. Implicite et reipsa, vocando eum Israel, benedixit angelus Jacobo, vers. 28, uti dixi; hic vero explicite ei benedixit formans super eum crucem, simileve signum, dicensque: Benedicat tibi Deus, detque tibi benedictionem Abrahae et semini ejus promissam. Vocavitque nomen illius Phanuel. «Phanuel,» vel, ut hebraice est, Phaniel, idem est quod facies Dei; pane enim facies, el Deum significat. Hic postea aedificata urbs, pariter dicta est Phaniel, quam Strabo gentilis, lib. XVI, faciem Dei appellat. S. Chrysostomus, hom. 58, ex Septuaginta legit: «Vocavit Jacob nomen loci hujus, speciem Dei.» Tunc enim Deus speciem hominis, postea ipsam hominis veritatem et naturam assumpsit: «Praesignans,» ait, «nobis quod humanam naturam suscepturus esset. Verum tunc quidem, quoniam initium et principia erant, in figura unicuique illorum apparebat, sicut per Osee cap. XII, dicit: Ego visiones multiplicavi, et in manibus prophetarum assimilatus sum. Quando autem dignatus est Dominus humanam formam suscipere, non apparentem tantum carnem, sed veram induit.» DICENS: VIDI DOMINUM FACIE AD FACIEM, q. d. Vidi Deum in specie corporea, mihi ab angelo repraesentatum; certum enim est Jacobum, hac nocturna et obscura specie, non vidisse divinam essentiam, imo nec Deum proprie, sed angelum Deum repraesentantem in corpore assumpto. Secundo et melius: «Vidi Dominum facie ad faciem,» id est, cominus cum angelo Deum repraesentante colluctatus sum et depugnavi, manum manui, pedem pedi, latus lateri contuli et conserui. Sic enim ait Amasias rex ad Joas: «Videamus nos,» id est, bello cominus decertemus, IV Reg. XIV, 8. Sic Josias vidit Pharaonem, cum in bello a Pharaone occisus est, IV Reg. cap. XXII, vers. 30. ET SALVA FACTA EST ANIMA MEA. Nam, ut ait S. Cyrillus et Cajetanus, vetus erat persuasio eum, qui vidisset angelum, moriturum. Unde Manue viso angelo: «Moriemur, inquit, quia vidimus Dominum,» Judic. XIII, 22. Hinc Jacob gratulatur sibi se Deum vidisse, et tamen salvum esse. Secundo et planius, S. Chrysostomus et Lipomanus, q. d. Hac familiari Dei visione, benevolentia et amicitia per ejus angelum, quem vidi, et cum quo luctatus sum, liberatus sum metu fratris, omnique alio scrupulo et angore. Lade Osee cap. XII, vertit, confortatus sum; deinceps enim Jacob non timuit fratrem, sed animose et fidenter ad illum perrexit. Hinc Cassianus aliique rerum spiritualium periti docent esse indicium boni angeli, si is qui apparet primo hominem percellat, sed mox hominem consoletur, maestitiam omnesque mentis nebulas abstergat, corroboret, serenum hilaremque relinquat: contrarium prorsus facit diabolus. Ita angelus apparuit Josue terribili specie, scilicet evaginatum tenens gladium, sed mox eum consolatus est et animavit, dicens: «Sum princeps exercitus Domini, et nunc venio,» Josue V, 13. Sic Gedeon, viso angelo, perculsus fuit putavitque sibi moriendum esse, sed mox audivit: «Pax tecum, ne timeas, non morieris,» Judic. VI, 22. Sic Daniel, viso angelo augustae formae, perculsus corruit et emarcuit; sed mox ab eodem erectus et confortatus est, Daniel. X, 8 et seq. Sic mulieres venientes ad Christi sepulcrum, videntes angelum aspectu fulguris, obstupuerunt; sed mox ab eo audierunt: «Nolite expavescere, Jesum quaeritis Nazarenum crucifixum; surrexit, non est hic,» Marci cap. ult., vers. 5.
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CLAUDICABAT — ex nervi ictu, dolore et luxatione. Gennadius in Catena putat Jacob deinceps claudum permansisse, et Hebraei tradunt eum a claudicatione tandem curatum esse, cum pervenit in Sichem, sive Sichar, quae inde Salem sit dicta, id est perfecta, Gen. XXXIII, 18, eo quod ibi perfecte incedere coeperit Jacob. Verum melius censet Abulensis, Jacobum ab angelo tangente et percutiente illico curatum esse, antequam postridie perveniret ad Esau: cur enim maneret claudus et impotens, praesertim coram fratre, cui praevaliturus erat, juxta promissionem angeli?
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NON COMEDUNT NERVUM FILII ISRAEL. Sub nervo intellige musculum, a quo femur movetur et contrahitur; nervus enim a multis, etiam Gentilibus, comedi non solet. Ita Vatablus. Allegorice, nervus et caro Jacob significat carnalem sensum legis veteris, qui per luctam angeli, id est Christi, cum Jacobo, id est Judaeis, erat resolvendus et luxandus. Hinc claudicare coepit judaismus; quia una ejus pars, scilicet verus Israel, ivit sursum ad Christum, per baculum (de quo vers. 10), id est crucem, ait S. Augustinus: haecque est benedicta a Christo; altera, quae Christo credere noluit, ivit deorsum, gratiae et gloriae expers; hinc veri filii Israel non comedunt nervum litterae et intelligentiae carnalis legis, quae occidit. Ita S. Thomas, et S. Augustinus, serm. 80 De Tempore.
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v. 1 « Jacob quoque abiit - (nere , [quo coeperat], fueruntque ei obviam angeli Dei ».
Arg. — lacob Chanaanitiden ingressus, certior factus in Manahaim de divina protectione, nuntios praemittit salutatum Esau eique dona parat lecta et numerosa. Ubi illum audit appropinquantem, rursum in Phanuel angelica visione recreatus, fratrem convenit et res cum illo pacifice componit. De pericopae compositione non est, quod disputemus, cum - fateatur Dz/Im. : « Tam B quam C, praeter Iacobi cum Esau inimicitias et fugam, etiam reditum et redintegratam amicitiam videntur universim. s2millime narrasse, e quibus ambobus R nostram pericopen composuit ». Planius fateamur haberi unius narratoris unam narrationem. Cap. XXXII. Hebr. nonnisi a v. 3 novam pericopen orditur, sed ordienda est reapse cum Vulg. a v. 1, quinequaquam praecedentem narrationem continuat, sed una cum v. 2 priorem partem itineris post pacatum et dimissum Laban suscepti describit.
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v. 2 » Quos cum vidisset , att : Castra Det sunt haec. Et appellavit nomen loci illius Mahanaim , |?. e. Castra] ». Dualem nominis formam ad duas angelorum turmas refert Ps. Jon. : « Et dixit lacob, quando vidit eos : Non sunt turmae Esau, quae veniunt mihi obviam , neque turmae Laban sunt, quae reversae sunt ad me persequendum ; sed turmae angelorum sanctorum suní, qui missi sunt a facie Domini ». Et Rabóini quidam (ap. Calm.) interpretantur agmen angelorum tutelarium Chanaanitidis, qui venerint ad excipiendum Iacob eumque deducendum, dum agmen angelorum tutelarium Chaldaeae, qui eum ab Haran adlocum deduxissent, recederet. « Pulchre ad fratrem iturus inimicum angelorum se comitantium excipitur choris » (Her.). Fortasse angelorum distinctae turmae lacobo consilium suggessere gregum
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v. & « praecepitque eis dicens : Sic loquimini domino meo Esau : Haec dicit frater » — reliqui servus-— « tuus Iacob : Apud Laban peregrinatus sum et fut usque in praesentem diem ».
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v. 5 « Habeo boves et asinos et oves et servos et ancillas. Mittoque nunc legationem ad dominum meum , ut inveniam gratiam in conspectu tuo ». « Insinuat callide Iacob Esau fratri suo, non necessitate aliqua pressum et veluti quidquam postulaturum se venisse » (Calm.).
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v. 6 « Reversique sunt nuntii ad Iacob dicentes : Venimus ad Esau fratrem tuum , et ecce properat tibi in occursum cum quadringentis viris ». Speraverat Iacob (Proc.), se fratrem reperturum esse tanto interiecto tempore placatum : obvium habet fratrem tot armatis stipatum, vel quod uti Laban animo esset infenso, vel saltem incerto. Quid faceret lacob? « Nec regredi nec divertere licebat tunc, ut evaderet » (Caz.). v. " « Timu:t lacob valde et perterritus divisit populum , qui secum erat, greges quoque et oves et boves et camelos , in duas turmas »,
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v. 7 in duas turmas dividendorum; cuius etiam divisionis memoriale aliquod fuerit nomen a2"no. Non tamen altera v. 7 nominis derivatio proponitur. Mahanaim , urbs postea tribus Gad, sed in Ginibus Manasse (Ios. 13, 26. 30) neque longe a flumine Iaboc (infra v. 22) sita, sedes regni Isboseth (2 Reg. 2, 8. 12. 29) et David a facie Absalom fugientis (17, 24. 27), ubi constituit Salomon 3 Reg. 4, 14 unum e duodecim praefectis annonae. Situm accuralius definire haud valemus. v. 98 « Misit autem et nuntios ante se ad Esau fratrem suum n terram Seir, in regionem Edom »,
32:8
v. 8 « dicens : Si venerit Esau ad unam turmam et percusserit eam , alia turma, quae reliqua est, salvabitur ». Haec utique facta sunt in Mahanaim, uti colliges e voce « ibi » v. 14, quae ad alium locum referri nequit; neque « ante se » v. 3 efficit, lacobum eo loco iam excessisse.
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v. 9 « Dixitque lIacoó : Deus patris mei Abraham et Deus patris mei Isaac, Domine, qui dixisti mihi - Revertere in terram tuam et in locum natitoitatis tuae, et benefaciam tibi » (31,3), quique his verbis tuum mihi auxilium pollicitus es,
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v. 10 « menor sum cunctis miserattonibus tuis et veritate tua, quam explevisti servo tuo ». Veritasspeciatim sunt miserationes ex promissione concessae (Mar.). Tantillus sum, ut ne promissorum quidem praestationem meo iure et ob mea merita poscere queam. Cf. 5,13. Exponuntur porro hae ipsae miserationes Iacobo indigno iam tributae, quarum recordatione mirum in modum inflammatur in Deum fiducia : « [n baculo meo », nihil praeter scipionem possidens (Ca:.), « transivit Iordanem istum, et nunc cum duabus turmis regredior ». v. A1 « Erue me de manu fratris mei Esau , quia valde eum timeo : ne forte veniens percutiat » me, « matrem cum filiis », me penitus interimat (Ca?.). « Occidere filios coram matre », vel potius matrem super filiis, quos suo corpore legit, « efferatae est crudelitatis (cf. Os. 10,14). Exprimit id etiam excidium absolutissimum, in quo nulla aetatis vel sexus habita ratione omnes trucidantur » (Caím.). lam eam appellat Iacob divinam promissionem, quae eiusmodi excidium permitti prohibet,
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v. 129 : « Tu locutus es, quod benefaceres mihi et dilatares semen meum sicut arenam maris, quae prae multitudine numerari non potest ». Deo fidens, neque tamen humana negligit media (CArys.).
32:13
v. 13 « Cumque dormisset ibi nocte illa , separavit de his, quae habebat , munera Esau fratri suo » :
32:14
v. 1 « capras ducentas, hircos viginti, oves ducentas et arietes viginti »,
32:15
v. 15 « camelos foetas cum pullis suis Iriginta, vaccas quadraginta et tauros viginti , asinas viginti et pullos earum decem ».
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v. 16 « Et misit per manus servorum suorum singulos seorsum greges, dixitque pueris suis : Antecedite me, et sit spatium nter gregem et gregem », ut plures apparerent et pulchriores irent (Tos/.), quo Esau indignatio successive accedentibus tanti muneris partibus paulatim compesceretur (Kn.).
32:17
v. 17 « Et praecepti priori dicens : $i obvium habueris fratrem meum Esau et interrogaverit te : Cutus es? aut : Quo vadis? aut : Cuius sunt ista , quae sequeris? »
32:18
v. 18 « respondebis : Servi tui lacob, munera misit domino meo Esau, ipse quoque post nos venit ».
32:19
v. 19 « Similiter dedit mandata secundo et tertio et cunctis, qui sequebantur greges, dicens : [isdem verbis loquimini ad Esau, cum inveneritis eum ».
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v. 90 « Et addetis : Ipse quoque servus tuus Iacob iter nostrum insequitur, dixit enim : Placabo » (cf. Prov. 16,15) « illum muneribus, quae praecedunt, et postea videbo illum; forsitan propitiabitur mihi ». Priorem effati partem ait Kn. post v. 18 redundare : at istud maxime opportebat intelligere, brevi adfuturum donatorem amice excipiendum. Reliqua (dixit enim elc.) a s. scriptore adiecta sunt (Sa), Iacobi consilium lectori explicante. | v. 91 « Praecesserunt » — Hebr. traiecerunt, sc. flumen — « ttaque munera ante eum , ipse vero mansit nocte illa » , consequente gregum separationem et noctem v. 13 commemoratam, « n casítris », quae utique (cf. v. 7) erant in Mahanaim (Ca?.), quin tamen cum Well. XXI. 433) dicere fas sit, ni1n2 esse ipsum nomen proprium aano. Locus Phanuel, de quo modo sermo erit, fuit utique ad orientem Succoth et trans Iordanem, at fuisse uti Mahanaim ab aquilone fluminis Iaboc nulla ratione demonstratur. Cf. Iud. 8, 8. 17; 3 Reg. 12, 25. Ios. certe locum assignat plagae ad meridiem Iaboci. Ergo Iacob revera Iabocum una cum familia et gregibus traiecit, flumine traiecto et reliquis progredi permissis « remansit solus » (v. 24), similiter atque
32:23
v. 93 « Traductisque omnibus, quae ad se pertinebant »,
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v. 9& « man- $1 solus, et ecce vir luctabatur cum eo usque mane ». Cum Iacob surrexerit « nocte » seu, ut recte Vulg. v. 22 vertit, « mature » et in traducendis gregibus et familia sane plures horas insumpserit, postea luctatus sit « usque ad auroram », sane rem exaggerat H?er. (ad Eph. 6,12; M. 26.545) luctatum esse affirmans « tota nocte ». Lucta haec non plus temporis occupasse censenda est, quam eiusmodi luctis alias impendi consuevit. De hac lucta nota sequentia. placet, cum ita nominis Israel impositio fere evadat nugatoria, neque prudenter Iacob aucturus fuisset animos ob victoriam in lucta simulata reportatam.
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v. 285 « Qui cum videret, quod eum superare non posset », quod vires a Deo in forma humana ad tempusconcessae id non permitterent, « ne superbiret Iacob, quod sibi Deum superasse videretur » ((TÀheodoret.), « tetigit nervum femoris eius, et [statim] emarcuit ». Hebr. : percussit... et luxatus est, luctante eo cum 1llo. 4v 9j», latitudo femoris, est acetabulum femoris. In eo est v. 39 (33) nvan T4, nervus ischiadicus. Quem cum apud Arabes sola vox nv designet, hanc censet Del. h. |. adscribi appositionis instar.
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v. 26 « Diazztque ad eum : Dimitte me », quem lucta complexus detines (Bonfr.), « am enim Dein ea sane profertur ratio, quam auditam Iacob intellexisset : hanc autem non intellexisset, quia nondum compererat esse angelum. Thom. Anglicus (ib.) : fingebat angelus se rubore opprimi, ne ab aliquo adveniente in lucta deprehenderetur; vel simulabatur se alio festinare. Qui ita festinus est, non debet luctas in itinere suscipere. — Hae omnes explicationes aliquid gratuito supponunt. Sume sensum maxime naturalem : Sat diu iam sumus luctati , ut ascendens testatur aurora; producentes Iuctam nihil proficiemus, viribus quippe sumus pares. Quae verba ab eius ore profecta, qui luctae auctor fuerat, idem sonant, acsi victum se fateatur. « Respondit : Non dimittam te , nisi benedixeris mihi ». Censet Per., Iacobum iam aliquid supernaturale in adversario deprehendisse ideoque rogare benedictionem. Imo Menoch. comparatis verbis Os. 12,4 pronuntiat cum lacrymis Iacob hanc benedictionem expetiisse. At verba « flevit et rogavit eum » commode exponuntur de Iacobi ad Deum precibus, quarum effectus fausta illa lucta adumbratur. Planius secundum Lyr., Caím. lacob renuit luctam abrumpere tantum, alio et fortasse iniquiore tempore resumendam : nonnisi pace et amicitia permanenter concessa dimittere annuit, quem tenet. Reapse 132 salutandi significationem induit : 7,7. 10; Prov. 27,1; 4 Reg. 5,29. Petita praestare luctator aggreditur interrogans v. 27 de nomine : inimieorum quippe nomina ignorantur, exterminantur; amicorum requiruntur et memoriae mandantur.
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v. 97 « Azt ergo : Quod nomen est ttbi? Respondit : lacob ».
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v. 98 « At lle : nequaquam , inquit , lacob appellabitur nomen tuum, sed Israel ». Nomen impositum 35,10 confirmatur (Bonfr. c. Ca?.). Prius nomen non penitus aboletur, cum in sequenti narratione frequentius etiam quam nomen Israel usurpetur. Explica, si placet, cum Est. : « Posthac non solum vocaberis Iacob, . Sed etiam altero nomine augeberis , ut dicaris Israel , quia non solum supplantasti fratrem hominem, sed etiam in lucta superasti Deum ». Nomen LXX Vulg. Chald. Sgr. Aq. Symm. (cf. Hier.) derivabant a àv dominari, sed "wv evidenter est forma verbi nm, ergo a mw decertare. Hebr. : quia decertasti cum Deo et cum hominibus, et praevaluisti. Cum hominibus decertasti, sc. cum Esau puero et cum Laban, et cum Esau mox decertabis : praevaluisti et praevalebis. Ita benedictio transit in vaticinium (Dilim.). — Ceterum de hoc nomine cf. dicenda post 35, 13. Haec vaticinii species nominis impositionem consequens, qui actus auctoritatem aliquam prodit, Iacobo suspicionem movet, non merum hominem sibi coram adstare. Nomen inquirit, quod etiam mutua amicitia exigebat.
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v. 29 « Interrogavit eum Iacob : Dic mihi, quo appellaris nomine? Respondit : Cur quaeris nomen meum? » Cf. Iud. 13,18. « Inter tuos limites mane et ne transgrediaris mensuram tuam. Vis meam benedictionem obtinere? Ecce eam tibi do » (CArys.). « Et benedixit ei in eodem loco ». Responsum prodebat auctoritatem et mysterium ; quo dato crediderim angelum subito disparuisse. Unde intellexit Iacob, se non cum homine luctatum esse.
32:30
v. 30 « Vocavitque lacob nomen loci illius Phanuel », — 5ww2 ; ita etiam Sam. Syr. Symm. et v. 81 Hebr. CAald., contra h.l. Hebr. Chald. 518 — « dicens : Vidi Deum facie ad faciem, et salva facta est anima mea », « et tamen non sum mortuus » (Bonfr.). Cf. 16,13 sq.; Ex. 33,20; Deut. 5,25 sqq. ; Iud. 6,22 sqq.; 13,92 sq.
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v. 31 « Ortusque est ei stattm sol, postquam » — vel fortasse verius dum — « transgressus est Phanuel; ipse vero claudicabat pede ». Verba definiunt tempus luctae et perdurantem effectum. Quo fine? ut veritas luctae statuatur. Sc. ea locum habuit immediate ante auroram, quo tempore nequaquam somno et somniis indulgent pastores, certe non ii qui cum gregibus peregrinantur; dein lucta effectum post se reliquit minime imaginarium; ergo fuit vera lucta.
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v. 32 « Quam 0b causam non comedunt nervum filii Israel , qui emarcwuit in femore lacob, usque in praesentem diem ; eo quod tetigerit nervum femoris etus |et obstupuerit] ». Cf. quae diximus ad v. 95. Mos fuit, non lex. Verba sunt auctoris Geneseos, certe non Esdrae, ut vult Lamy, cum etiam in Sam. legantur. — Locus Phanuel commemoratur Iud. 8,8 sqq.; 3 Reg. 12,95, sed situs est plane incertus. Nomen se putant reperisse in inscriptione regis Aegyptiaei Sesae : Penuaru, Aegyptii quippe literae /, qua carebant, sufficiebant literam r (M. Mueller : Asien u. Europa p. 168). Cap. XXXIII
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Dalla Bibbia risulta che gli a. sono innumerevoli (Gen. 32, 2-3), costituiscono le « armate » di Jahweh (cf. la locuzione Jahweh sebhā'ath), sono potenti, messaggeri ed esecutori degli ordini divini (Ps. 102, 20 sg.), sono intelligenti (II Sam. …
MAHANĀIM (EBR. « DUE SCHIERE » O « DUE ACCAMPAMENTI »)
… Il nome fu dato da Giacobbe allorché sulla via del ritorno da Laban, prima di arrivare al fiume Iaboc (= Wādi ez-Zerqā) incontrò schiere di angeli (Gen. 32, 2). Era al confine tra le tribù di Gad e di Manasse (Ios. 13, 26, 30). Vi si ritirò David durante la ribellione di Absalom, morto non lontano da M. (II Sam. 17, 24, 29; 19, 32; I Reg. 2, 8).
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E.» (Gen. 32, 4; 36, 8; Iude. 5, 4) diventa sinonimo di «terra di Seir», nel sud palestinese. …
32:21
… Nel Vecchio Testamento hipper ha due accessioni distinte: l'una « coprire », in modo particolare « coprire la faccia » (Gen. 32, 21); « coprire » « scongiurare » in Is. 47, 11. Kipper si riferisce all'azione di e. da parte del sacerdote ministrante, secché la parola significa: praticare l'e., ossia fare espiare. …
32:23
… Giordano. È celebre nella Bibbia per la lotta notturna sostenuta sulle sue sponde (v. PHANUEL) dal patriarca Giacobbe (v.), reduce dalla Mesopotamia, con un personaggio misterioso (Jahweh o l'angelo di Jahweh?), che gli cambiò il nome in quello di «Israele» (Gen. 32, 23-30; 33, 17-20). Era vicino a Mahanaim (v.) e divideva in due parti eguali il Galaad (Ios. 12, 2; Iudc. 11, 13-22). Segnava il confine tra il Regno di Og (Basan) e quello di Sehon (Hese-
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Nessun documento cinese attesta l'arrivo degli ebrei in C. prima del 1000 d. C. Non mangiando essi i nervi degli animali in memoria di Giacobbe (Gen. 32, 24-32), i Cinesi chiamarono la loro religione «la religione di coloro che tolgono i nervi». …
… Sprachwissenschaft, Strasburgo 1910, p. 75], « combattere ») vittoriosa sostenuta dal patriarca (Gen. 32, 24-32; diversa è la concezione in Os. 12, 4 sg.), il nome di I. viene spiegato: « Egli lotta con Dio ». Ma poiché nei nomi teoforici Dio è di solito soggetto, taluni, scostandosi da Gen. …
32:25
… Rabbā 29) e nel Talmūd: «L'angelo Sammael, l'empio, è il capo di tutti i s.» (Henoch 40, 7; Deut. rabbā su 33, 1); Sammael, identificato con l'angelo con cui lottò Giacobbe (Gen. 32, 25-32), è tenuto a bada da Michael o Phanuel; è l'«angelo della morte» che tentò Eva (Targum Ier. 1 su Gen. 3, 6). Il capo del regno del male è Mastema (= S.) in Iubil., Damasc., «Manuale» …
32:28
ISRAEL. - Dapprima soprannome di Giacobbe, poi nome del popolo originato dai 12 figli di lui. Iddio cambiò il nome del patriarca Giacobbe (v.) in I. (Gen. 32, 28).
32:29
… Sprachwissenschaft, Strasburgo 1910, p. 75], « combattere ») vittoriosa sostenuta dal patriarca (Gen. 32, 24-32; diversa è la concezione in Os. 12, 4 sg.), il nome di I. viene spiegato: « Egli lotta con Dio ». Ma poiché nei nomi teoforici Dio è di solito soggetto, taluni, scostandosi da Gen. 32, 29, spiegano: « Dio combatte (per lui) ». Va considerato però che la lotta si svolge di notte e che il misterioso lottatore vuole essere congedato allo spuntare dell'alba, ed è all'alba …
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… della morte (Io. 21, 18). Più importante, in un ambiente orientale ed ebraico, fu il gesto compiuto al primo incontro: il cambiamento del nome (Io. 1, 42). Negli unici casi che la storia ebraica conosceva, quelli di Abramo (Gen. 17, 5) e di Giacobbe (Gen. 32, 29), aveva significato il conferimento di una solenne missione. …
32:30
PHANUEL (EBR. PÊNI'ËL, « FACCIA [APPARIZIONE] DI DIO »)
… Pêni'ël, « faccia [apparizione] di Dio »). - Nome dato al luogo dove Giacobbe sostenne una lotta con l'angelo (Gen. 32, 30). P. si trovava, molto probabilmente, lungo il fiume Iabok. …
32:32
… Era essenziale la combustione totale della vittima (ad eccezione della pelle, sempre esclusa dai s.; secondo la tradizione giudaica era escluso anche il nervo sciatico, per il ricordo di Giacobbe [cf. Gen. 32, 32]; Hullin, 7, 1).
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.