Genesis 30
Commentary from 7 fathers
And Jacob was angry with Rachel, and said to her, Am I in the place of God, who has deprived thee of the fruit of the womb?
θυματωθεὶς δὲ ᾿Ιακὼβ τῇ Ραχὴλ εἶπεν αὐτῇ· μὴ ἀντὶ Θεοῦ ἐγώ εἰμι, ὃς ἐστέρησέ σε καρπὸν κοιλίας;
Разгнѣ́вавсѧ же і҆а́кѡвъ на рахи́ль, речѐ є҆́й: є҆да̀ вмѣ́стѡ бг҃а а҆́зъ є҆́смь, и҆́же лиши́ тѧ плода̀ ᲂу҆тро́бнагѡ;
Why, Jacob says, do you ignore the Lord of nature and fix the blame on me? He it is who has deprived you of the fruit of the womb. Why not make your request to him, who can open nature’s workplace and quicken the womb to childbirth? So understand that God is the one who has deprived you of the fruit of the womb and granted your sister such fertility. So don’t look to me for what I am powerless to provide and over which I have no lordship. I mean, if it lay in my power, I would certainly give you pride of place ahead of your sister by securing greater respect for you. But since, no matter to what degree I am kindly disposed to you, I can do nothing to solve your problem, address your request to him who inflicted the sterility and has the power to remedy it. See the good man’s common sense in that, though provoked to anger by her words, he replied to her with great wisdom, instructing her precisely in everything and making the responsibility clear to her, lest by ignoring the Lord she might seek from another what God alone was able to provide.
Homilies on Genesis 56.19
And Rachel said to Jacob, Behold my handmaid Balla, go in to her, and she shall bear upon my knees, and I also shall have children by her.
εἶπε δὲ Ραχὴλ τῷ ᾿Ιακώβ· ἰδοὺ ἡ παιδίσκη μου Βαλλά· εἴσελθε πρὸς αὐτήν, καὶ τέξεται ἐπὶ τῶν γονάτων μου, καὶ τεκνοποιήσομαι κἀγὼ ἐξ αὐτῆς.
Рече́ же рахи́ль і҆а́кѡвꙋ: сѐ, раба̀ моѧ̀ ва́лла: вни́ди къ не́й, и҆ да роди́тъ на колѣ́нахъ мои́хъ, и҆ ча́до сотворю̀ и҆ а҆́зъ ѿ неѧ̀.
And she gave him Balla her maid, for a wife to him; and Jacob went in to her.
καὶ ἔδωκεν αὐτῷ Βαλλὰν τὴν παιδίσκην αὐτῆς αὐτῷ γυναῖκα· καὶ εἰσῆλθε πρὸς αὐτὴν ᾿Ιακώβ.
И҆ дадѐ є҆мꙋ̀ ва́ллꙋ рабꙋ̀ свою̀ є҆мꙋ̀ въ женꙋ̀: и҆ вни́де къ не́й і҆а́кѡвъ.
So, lest she nag him, asking him every day for children, Jacob, who was sent from his parents to take a daughter of Laban, agreed to take the foreign woman. But it was also so that the sons of the maidservants might become joint heirs with sons of the freewomen that Jacob took maidservants and freewomen. So he took Bilhah, and she conceived and bore Dan and Naphtali.
Commentary on Genesis 28.1.2
And Balla, Rachel's maid, conceived, and bore Jacob a son.
καὶ συνέλαβε Βαλλὰ ἡ παιδίσκη Ραχὴλ καὶ ἔτεκε τῷ ᾿Ιακὼβ υἱόν.
И҆ зача̀ ва́лла раба̀ рахи́лина и҆ родѝ і҆а́кѡвꙋ сы́на.
5–6(Chapter XXX.—Verses 5 and 6) And Bala conceived and bore a son to Jacob: and Rachel said: The Lord judged me, and heard my voice, and gave me a son: therefore she called his name Dan. She expressed the reason for the name, that because the Lord had judged her, a son of the handmaid, she would give the name of judgment: Dan, indeed, is interpreted as judgment.
Hebrew Questions on Genesis
And Rachel said, God has given judgment for me, and hearkened to my voice, and has given me a son; therefore she called his name, Dan.
καὶ εἶπε Ραχήλ· ἔκρινέ μοι ὁ Θεὸς καὶ ἐπήκουσε τῆς φωνῆς μου καὶ ἔδωκέ μοι υἱόν· διὰ τοῦτο ἐκάλεσε τὸ ὄνομα αὐτοῦ Δάν.
И҆ речѐ рахи́ль: сꙋди́ ми бг҃ъ и҆ послꙋ́ша гла́са моегѡ̀, и҆ даде́ ми сы́на. Сегѡ̀ ра́ди прозва̀ и҆́мѧ є҆мꙋ̀ да́нъ.
And Balla, Rachel's maid, conceived yet again, and bore a second son to Jacob.
καὶ συνέλαβεν ἔτι Βαλλὰ ἡ παιδίσκη Ραχὴλ καὶ ἔτεκεν υἱὸν δεύτερον τῷ ᾿Ιακώβ.
И҆ зача́тъ є҆щѐ ва́лла раба̀ рахи́лина и҆ родѝ сы́на втора́го і҆а́кѡвꙋ.
7–8(Verse 7 and 8) And she conceived again, and bore a son. And Rachel said, God has judged me, and has also heard my voice, and has given me a son. Therefore she called his name Naphtali. The meaning of the name Naphtali is explained differently here than it is written in the Book of Hebrew Names. Hence also Aquila says, 'God has joined me, and I have joined together,' which in Hebrew is written Naphtule Elohim, Naphtalethi. From the conversion or from the comparison, since both signify conversion or comparison, he named the son Nephthalim. But what follows.
Hebrew Questions on Genesis
And Rachel said, God has helped me, and I contended with my sister and prevailed; and she called his name, Nephthalim.
καὶ εἶπε Ραχήλ· συναντελάβετό μου ὁ Θεός, καὶ συνανεστράφην τῇ ἀδελφῇ μου καὶ ἠδυνάσθην· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Νεφθαλείμ.
И҆ речѐ рахи́ль: под̾ѧ́ мѧ бг҃ъ, и҆ сравни́хсѧ съ сестро́ю мое́ю, и҆ возмого́хъ. И҆ прозва̀ и҆́мѧ є҆гѡ̀ нефѳалі́мъ.
And Lea saw that she ceased from bearing, and she took Zelpha her maid, and gave her to Jacob for a wife; and he went in to her.
Εἶδε δὲ Λεία ὅτι ἔστη τοῦ τίκτειν, καὶ ἔλαβε Ζελφὰν τὴν παιδίσκην αὐτῆς καὶ ἔδωκεν αὐτὴν τῷ ᾿Ιακὼβ γυναῖκα. καὶ εἰσῆλθε πρὸς αὐτὴν
Ви́дѣ же лі́а, ꙗ҆́кѡ преста̀ ражда́ти, и҆ взѧ̀ зе́лфꙋ рабꙋ̀ свою̀ и҆ дадѐ ю҆̀ і҆а́кѡвꙋ въ женꙋ̀: и҆ вни́де къ не́й.
And Zelpha the maid of Lea conceived, and bore Jacob a son.
καὶ συνέλαβε Ζελφὰ ἡ παιδίσκη Λείας καὶ ἔτεκε τῷ ᾿Ιακὼβ υἱόν.
И҆ зача́тъ зе́лфа раба̀ лі́ина и҆ родѝ і҆а́кѡвꙋ сы́на.
10–11(Verse 10 and 11.) And Zilpah, the maid of Leah, bore Jacob a son, and Leah said, 'In fortunate circumstances,' and she called his name Gad. Where we have placed ourselves, in fortunate circumstances, and in Greek it is said ἐν τύχῃ, which can be translated as 'event.' In Hebrew, it is Bagad (), which Aquila interprets as 'girdle' or 'belt.' But we can say 'in readiness.' For Ba can sound like the preposition 'in,' and gad means 'coming.' Therefore, from the event or readiness, the son of Zilpah, Gad, was called. Sequitur:
Hebrew Questions on Genesis
And Lea said, [It is] happily: and she called his name, Gad.
καὶ εἶπε Λεία. ἐν τύχῃ· καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Γάδ.
И҆ речѐ лі́а: бла́го мнѣ̀ слꙋчи́сѧ. И҆ наречѐ и҆́мѧ є҆мꙋ̀ га́дъ.
And Zelpha the maid of Lea conceived yet again, and bore Jacob a second son.
καὶ συνέλαβεν ἔτι Ζελφὰ ἡ παιδίσκη Λείας καὶ ἔτεκε τῷ ᾿Ιακὼβ υἱὸν δεύτερον.
И҆ зача́тъ є҆щѐ зе́лфа раба̀ лі́ина и҆ родѝ і҆а́кѡвꙋ сы́на втора́го.
12–13(Verse 12 and 13.) And Zilpah, Leah's maidservant, gave birth to a second son for Jacob. And Leah said, 'I am blessed, for women will call me blessed.' And she called his name Asher, which means 'riches'. The riches are added with a play on words, that is, πλοῦτος. The etymology of the name Asher is explained by the authority of Scripture, which says, 'I am blessed, and women will call me blessed.' And because she is called blessed by people, she named her son blessed. Therefore, Asher is not called riches but blessed, only in this particular context. For in other cases, according to the ambiguity of the word, riches can be called thus.
Hebrew Questions on Genesis
And Lea said, I am blessed, for the women will pronounce me blessed; and she called his name, Aser.
καὶ εἶπε Λεία· μακαρία ἐγώ, ὅτι μακαριοῦσί με αἱ γυναῖκες· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ ᾿Ασήρ.
И҆ речѐ лі́а: блаже́на а҆́зъ, ꙗ҆́кѡ ᲂу҆блажа́тъ мѧ̀ жєны̀. И҆ прозва̀ и҆́мѧ є҆мꙋ̀ а҆си́ръ.
And Ruben went in the day of barley-harvest, and found apples of mandrakes in the field, and brought them to his mother Lea; and Rachel said to Lea her sister, Give me of thy son's mandrakes.
᾿Επορεύθη δὲ Ρουβὴν ἐν ἡμέρᾳ θερισμοῦ πυρῶν καὶ εὗρε μῆλα μανδραγορῶν ἐν τῷ ἀγρῷ καὶ ἤνεγκεν αὐτὰ πρὸς Λείαν τὴν μητέρα αὐτοῦ· εἶπε δὲ Ραχὴλ Λείᾳ τῇ ἀδελφῇ αὐτῆς· δός μοι τῶν μανδραγορῶν τοῦ υἱοῦ σου.
И҆́де же рꙋви́мъ въ де́нь жа́твы пшени́цы и҆ ѡ҆брѣ́те ꙗ҆́блѡка мандраго́рѡва на по́ли, и҆ принесѐ ѧ҆̀ къ лі́и ма́тери свое́й. Рече́ же рахи́ль къ лі́и сестрѣ̀ свое́й: да́ждь мѝ ѿ мандраго́рѡвъ сы́на твоегѡ̀.
Some say that the mandrake is a plant whose fruit resembles apples, which have a scent and are edible. So by means of these mandrakes, with cheerfulness seasoned with faith, Leah made Jacob take her that night.
Commentary on Genesis 28.3.1
And Lea said, [Is it] not enough for thee that thou hast taken my husband, wilt thou also take my son's mandrakes? And Rachel said, Not so: let him lie with thee to-night for thy son's mandrakes.
εἶπε δὲ Λεία· οὐχ ἱκανόν σοι ὅτι ἔλαβες τὸν ἄνδρα μου; μὴ καὶ τοὺς μανδραγόρας τοῦ υἱοῦ μου λήψῃ; εἶπε δὲ Ραχήλ· οὐχ οὕτως· κοιμηθήτω μετὰ σοῦ τὴν νύκτα ταύτην ἀντὶ τῶν μανδραγορῶν τοῦ υἱοῦ σου.
Рече́ же лі́а: не дово́льно ли тебѣ̀, ꙗ҆́кѡ взѧла̀ є҆сѝ мꙋ́жа моего̀; є҆да̀ и҆ мандраго́ры сы́на моегѡ̀ во́змеши; Рече́ же рахи́ль: не та́кѡ: да бꙋ́детъ сеѧ̀ но́щи съ тобо́ю за мандраго́ры сы́на твоегѡ̀.
And Jacob came in out of the field at even; and Lea went forth to meet him, and said, Thou shalt come in to me this day, for I have hired thee for my son's mandrakes; and he lay with her that night.
εἰσῆλθε δὲ ᾿Ιακὼβ ἐξ ἀγροῦ ἑσπέρας, καὶ ἐξῆλθε Λεία εἰς συνάντησιν αὐτῷ καὶ εἶπε· πρὸς ἐμὲ εἰσελεύσῃ σήμερον· μεμίσθωμαι γάρ σε ἀντὶ τῶν μανδραγορῶν τοῦ υἱοῦ μου. καὶ ἐκοιμήθη μετ᾿ αὐτῆς τὴν νύκτα ἐκείνην.
Прїи́де же і҆а́кѡвъ съ по́лѧ въ ве́черъ, и҆ и҆зы́де лі́а во срѣ́тенїе є҆мꙋ̀ и҆ речѐ: ко мнѣ̀ вни́деши дне́сь: наѧ́ла бо тѧ̀ є҆́смь за мандраго́ры сы́на моегѡ̀. И҆ бы́сть съ не́ю тоѧ̀ но́щи.
And God hearkened to Lea, and she conceived, and bore Jacob a fifth son.
καὶ ἐπήκουσεν ὁ Θεὸς Λείας, καὶ συλλαβοῦσα ἔτεκε τῷ ᾿Ιακὼβ υἱὸν πέμπτον.
И҆ послꙋ́ша бг҃ъ лі́ю, и҆ заче́нши родѝ і҆а́кѡвꙋ сы́на пѧ́таго.
17–18(Verse 17 and 18.) And God heard Leah, and she conceived and bore Jacob her fifth son, and she said, 'God has given me my wages because I gave my maid to my husband.' And she called his name Issachar. The Septuagint Interpreters have given the etymology of this name, it is wages. Not that, as many wrongly read with an added pronoun, it is to be understood as written, which is wages, but the whole name is interpreted, it is wages. For it is said that Sachar, the son of Ruben, bought the entrance which was owed to Rachel, for a price. It follows:
Hebrew Questions on Genesis
And Lea said, God has given me my reward, because I gave my maid to my husband; and she called his name Issachar, which is, Reward.
καὶ εἶπε Λεία· δέδωκέ μοι ὁ Θεὸς τὸν μισθόν μου, ἀνθ᾿ οὗ ἔδωκα τὴν παιδίσκην μου τῷ ἀνδρί μου· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ ᾿Ισσάχαρ, ὅ ἐστι μισθός.
И҆ речѐ лі́а: даде́ ми бг҃ъ мздꙋ̀ мою̀, занѐ да́хъ рабꙋ̀ мою̀ мꙋ́жꙋ моемꙋ̀. И҆ прозва̀ и҆́мѧ є҆мꙋ̀ і҆ссаха́ръ, є҆́же є҆́сть мзда̀.
And Lea conceived again, and bore Jacob a sixth son.
καὶ συνέλαβεν ἔτι Λεία καὶ ἔτεκεν υἱὸν ἕκτον τῷ ᾿Ιακώβ.
И҆ зача́тъ є҆щѐ лі́а и҆ родѝ сы́на шеста́го і҆а́кѡвꙋ.
19–20(Verse 19 and 20.) And Leah conceived again and gave birth to her sixth son for Jacob. And Leah said, 'God has endowed me with a good endowment. Now my husband will dwell with me, because I have borne him six sons.' And she called his name Zebulun. Wherever we have settled, he will dwell with me.' And the Seventy translated it as 'he will love me.' In Hebrew, it is written as Jezbuleni. And the meaning is that I have borne Jacob six sons, so now I am secure, for my husband will dwell with me. Therefore, my son is called "Habitaculum". However, in the book of Numbers, Zabulon is translated as "fluxus noctis" (night's flow) wrongly and violently.
Hebrew Questions on Genesis
And Lea said, God has given me a good gift in this time; my husband will choose me, for I have born him six sons: and she called his name, Zabulon.
καὶ εἶπε Λεία· δεδώρηται ὁ Θεός μοι δῶρον καλὸν ἐν τῷ νῦν καιρῷ· αἱρετιεῖ με ὁ ἀνήρ μου, τέτοκα γὰρ αὐτῷ υἱοὺς ἕξ· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ζαβουλών.
И҆ речѐ лі́а: дарова́ ми бг҃ъ да́ръ до́бръ въ нн҃ѣшнее вре́мѧ: возлю́битъ мѧ̀ мꙋ́жъ мо́й: роди́хъ бо є҆мꙋ̀ ше́сть сынѡ́въ. И҆ прозва̀ и҆́мѧ є҆мꙋ̀ завꙋлѡ́нъ.
And after this she bore a daughter; and she called her name, Dina.
καὶ μετὰ τοῦτο ἔτεκε θυγατέρα καὶ ἐκάλεσε τὸ ὄνομα αὐτῆς Δείνα.
И҆ посе́мъ родѝ дще́рь, и҆ прозва̀ и҆́мѧ є҆́й ді́на.
(Verse 21.) And after these things she gave birth to a daughter, and named her Dinah (). She is involved in a case, which the Greeks more significantly call δίκην. For there was a cause of contention in Shechem. After the sons, the names of the parents are to be given. Leah (), is interpreted as laboring. Rachel (), a sheep, whose son Joseph (), is called the addition because his mother had desired another to be added to her.
Hebrew Questions on Genesis
And God remembered Rachel, and God hearkened to her, and he opened her womb.
᾿Εμνήσθη δὲ ὁ Θεὸς τῆς Ραχήλ, καὶ ἐπήκουσεν αὐτῆς ὁ Θεὸς καὶ ἀνέῳξεν αὐτῆς τὴν μήτραν,
Помѧнꙋ́ же бг҃ъ рахи́ль, и҆ ᲂу҆слы́ша ю҆̀ бг҃ъ, и҆ ѿве́рзе ᲂу҆тро́бꙋ є҆ѧ̀:
And she conceived, and bore Jacob a son; and Rachel said, God has taken away my reproach.
καὶ συλλαβοῦσα ἔτεκε τῷ ᾿Ιακὼβ υἱόν. εἶπε δὲ Ραχήλ· ἀφεῖλεν ὁ Θεός μου τὸ ὄνειδος·
и҆ заче́нши, родѝ і҆а́кѡвꙋ сы́на. И҆ речѐ рахи́ль: ѿѧ̀ бг҃ъ ᲂу҆кори́знꙋ мою̀.
And she called his name Joseph, saying, Let God add to me another son.
καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ ᾿Ιωσὴφ λέγουσα· προσθέτω ὁ Θεός μοι υἱὸν ἕτερον.
И҆ наречѐ и҆́мѧ є҆мꙋ̀ і҆ѡ́сифъ, глаго́лющи: да прида́стъ мѝ бг҃ъ сы́на дрꙋга́го.
And it came to pass when Rachel had born Joseph, Jacob said to Laban, Send me away, that I may go to my place and to my land.
᾿Εγένετο δὲ ὡς ἔτεκε Ραχὴλ τὸν ᾿Ιωσήφ, εἶπεν ᾿Ιακὼβ τῷ Λάβαν· ἀπόστειλόν με, ἵνα ἀπέλθω εἰς τὸν τόπον μου καὶ εἰς τὴν γῆν μου.
Бы́сть же ꙗ҆́кѡ родѝ рахи́ль і҆ѡ́сифа, речѐ і҆а́кѡвъ лава́нꙋ: ѿпꙋсти́ мѧ, да и҆дꙋ̀ на мѣ́сто моѐ и҆ въ зе́млю мою̀:
Restore my wives and my children, for whom I have served thee, that I may depart, for thou knowest the service wherewith I have served thee.
ἀπόδος τὰς γυναῖκάς μου καὶ τὰ παιδία μου, περὶ ὧν δεδούλευκά σοι, ἵνα ἀπέλθω· σὺ γὰρ γινώσκεις τὴν δουλείαν, ἣν δεδούλευκά σοι.
ѿда́ждь мѝ жєны̀ моѧ̑ и҆ дѣ́ти моѧ̑, и҆́хже ра́ди рабо́тахъ тебѣ̀, да ѿидꙋ̀: ты́ бо вѣ́си рабо́тꙋ, ю҆́же рабо́тахъ тѝ.
Nothing is really more efficacious than meekness and nothing more powerful than it. See at any rate how, by a disarming use of meekness, Jacob also brought Laban to reply to him with great deference. “Laban replied to him,” the text goes on, remember, “If I have found favor in your sight, and the omens do not deceive me, God has blessed me in your coming. Name your wage to me, and I will pay.” “I am not unaware,” he is saying, that in the wake of your coming I enjoyed favor from God more richly. So, since I recognize the kindness done me in your coming, “name any wage you care to mention, and I will readily pay it.”Consider what a great thing meekness is, and don’t pass idly by these words. Instead, keep in mind that the good man had made no mention of this nor looked for any payment for his trouble. [He] had said only this: “Let me have my wives and children, for whom I was in your service, so that I may depart.” And yet the other man, out of respect for the good man’s great meekness, replied, “Tell me what wage you want to be paid by me, and I will cheerfully pay it.” After all, were not “Jacob’s wives and children in his company”? So why did he say, “Let me have my wives and children”? Jacob was giving him due respect and displaying in every circumstance his typical behavior, and wishing as well to take his leave without hindrance. Notice, at any rate, from these words how he won Laban over to the extent of promising to pay a wage and to leave the decision to him.
Homilies on Genesis 57.2-3
And Laban said to him, If I have found grace in thy sight, I would augur [well], for the Lord has blessed me at thy coming in.
εἶπε δὲ αὐτῷ Λάβαν· εἰ εὗρον χάριν ἐναντίον σου, οἰωνισάμην ἄν· εὐλόγησε γάρ με ὁ Θεὸς ἐπὶ τῇ σῇ εἰσόδῳ.
Рече́ же є҆мꙋ̀ лава́нъ: а҆́ще ѡ҆брѣто́хъ благода́ть пред̾ тобо́ю: ᲂу҆смотри́хъ бо, ꙗ҆́кѡ блгⷭ҇ви́ мѧ бг҃ъ прише́ствїемъ твои́мъ:
Appoint me thy wages, and I will give [them].
διάστειλον τὸν μισθόν σου πρός με, καὶ δώσω.
раздѣлѝ мздꙋ̀ свою̀ ᲂу҆ менє̀, и҆ да́мъ тѝ.
And Jacob said, Thou knowest in what things I have served thee, and how many cattle of thine are with me.
εἶπε δὲ ᾿Ιακώβ· σὺ γινώσκεις ἃ δεδούλευκά σοι καὶ ὅσα ἦν κτήνη σου μετ᾿ ἐμοῦ·
Рече́ же і҆а́кѡвъ: ты̀ вѣ́си, ꙗ҆̀же рабо́тахъ тебѣ̀, и҆ коли́кѡ бѣ̀ скота̀ твоегѡ̀ ᲂу҆ менє̀:
For it was little thou hadst before my time, and it is increased to a multitude, and the Lord God has blessed thee since my coming; now then, when shall I set up also my own house?
μικρὰ γὰρ ἦν ὅσα σοι ἐναντίον ἐμοῦ, καὶ ηὐξήθη εἰς πλῆθος, καὶ εὐλόγησέ σε Κύριος ὁ Θεὸς ἐπὶ τῷ ποδί μου. νῦν οὖν πότε ποιήσω κἀγὼ ἐμαυτῷ οἶκον;
ма́лѡ бо бѣ̀ є҆ли́кѡ твоегѡ̀ ᲂу҆ менє̀ и҆ возрастѐ во мно́жество: и҆ блгⷭ҇ви́ тѧ гдⷭ҇ь прише́ствїемъ мои́мъ: нн҃ѣ ᲂу҆̀бо когда̀ сотворю̀ и҆ а҆́зъ себѣ̀ до́мъ;
“I call you to witness my labors,” he is saying. “I mean, you know how I did my best with good grace and how, after taking charge of your poor creatures, I made them grow into a vast herd through my attention and vigilance.” Then, to show his godly attitude, he added, “The Lord, you see, has blessed you in my coming. So isn’t it high time for me to build a house of my own?” You yourself know that after my arrival grace from on high increased your prosperity. So now, since I too have made every effort on my part with good grace in discharge of my service and the grace of God has become manifest, it is only fair that I too should build a house for myself.” Now, what is the meaning of “build a house for myself”? It means, to live now in freedom and to pay attention to a house of one’s own.
Homilies on Genesis 57.4
And Laban said to him, What shall I give thee? and Jacob said to him, Thou shalt not give me anything; if thou wilt do this thing for me, I will again tend thy flocks and keep them.
καὶ εἶπεν αὐτῷ Λάβαν· τί σοι δώσω; εἶπε δὲ αὐτῷ ᾿Ιακώβ· οὐ δώσεις μοι οὐδέν· ἐὰν ποιήσῃς μοι τὸ ρῆμα τοῦτο, πάλιν ποιμανῶ τὰ πρόβατά σου καὶ φυλάξω.
И҆ речѐ къ немꙋ̀ лава́нъ: что́ ти да́мъ; Рече́ же є҆мꙋ̀ і҆а́кѡвъ: не да́си мѝ ничто́же: а҆́ще сотвори́ши мѝ глаго́лъ се́й, па́ки пастѝ и҆́мамъ ѻ҆́вцы твоѧ̑, и҆ сохраню̀:
Let all thy sheep pass by to-day, and separate thence every grey sheep among the rams, and every one that is speckled and spotted among the goats-- [this] shall be my reward.
παρελθέτω πάντα τὰ πρόβατά σου σήμερον, καὶ διαχώρισον ἐκεῖθεν πᾶν πρόβατον φαιὸν ἐν τοῖς ἄρνασι καὶ πᾶν διάλευκον καὶ ραντὸν ἐν ταῖς αἰξίν· ἔσται μοι μισθός.
ѡ҆б̾идѝ всѧ̑ ѻ҆́вцы твоѧ̑ нн҃ѣ и҆ разлꙋчѝ ѿтꙋ́дꙋ всѧ́кꙋю ѻ҆́вцꙋ пеле́сꙋю во ѻ҆вца́хъ, и҆ всѧ́кꙋ бѣлова́тꙋю и҆ пе́стрꙋю въ коза́хъ, бꙋ́детъ мѝ мзда̀ (и҆ бꙋ́детъ моѐ):
32–33(Verse 32 and 33.) I will pass through all your flock today: separate from it all the variegated and discolored animals: and all the animals of one color will be lambs and the variegated and discolored ones will be goats, they will be my reward: and my justice will be answered to me the next day, when my reward comes before you: everything that is not variegated and discolored among the goats and lambs, will be considered as theft to me, and so on. The meaning of this passage has been greatly confused among the Septuagint Interpreters, and until today I have not been able to find any clear explanation from our scholars regarding what is meant in this passage. I will serve you, Jacob, he said, seven more years, do what I demand. Separate all the speckled and spotted, both the sheep and the goats, and give them into the hands of your sons. And from the entire flock, the white and the black animals, that is, of one color, give them to me. So if anything speckled or spotted, which are of one color, is born, it will be mine; but if anything of one color is born, it will be yours. I ask for a not difficult thing. Nature makes it so that white offspring are born from white animals, and black offspring are born from black ones: my justice will be with me, as long as God looks at my humility and labor. He eagerly seized the opportunity given by Laban, and, doing as Jacob requested, separated Jacob and his sons with a three-day journey, so that no deceitful child would be born from near the flock. Therefore, Jacob devised a new strategy and fought against the natural order of white and black livestock with his cunning. For he made three rods, of poplar, almond and pomegranate, even though the Seventy had storax, walnut and plane tree rods, partly stripping the bark, to create a variety of rod colors, so that wherever he left the bark on the rod, the ancient color would remain; but where he removed the bark, a bright color would be revealed. So Jacob observed that at the time when the flocks were mating, and after the heat of the day, when they were thirsty and eager to drink, he would place the discolored rods in the troughs. And as the rams and goats came to drink, driven by their intense desire, he would make them mate, so that from this double longing, as they eagerly drank and were mounted by the males, they would conceive offspring resembling the shadows of the rams and goats as they ascended from above in the mirror of the water. For when men and women have experienced those of varied color in the bedding, it is not surprising that this is the nature of women, that they give birth to offspring resembling those they have seen or imagined in the heat of extreme pleasure; this is said to also happen among herds of mares in Spain. And Quintilian, in a controversy where a matron was accused of giving birth to an Ethiopian, argues in defense of her that this is the nature of conceptions, as we have mentioned above. But when the kids were born, and various lambs of different colors from white and solid color herds, Jacob separated them and made them be far from the original flock. But if any were born of one color, that is, white or black, he would give them into the hands of Laban's sons, and he would place the peeled rods in the troughs where the water was poured out, and they would come to drink opposite the animals, so that they would conceive at the time when they came to drink.
Hebrew Questions on Genesis
And my righteousness shall answer for me on the morrow, for it is my reward before thee: whatever shall not be spotted and speckled among the goats, and grey among the rams, shall be stolen with me.
καὶ ἐπακούσεταί μοι ἡ δικαιοσύνη μου ἐν τῇ ἡμέρᾳ τῇ ἐπαύριον, ὅτι ἐστὶν ὁ μισθός μου ἐνώπιόν σου· πᾶν, ὃ ἐὰν μὴ ᾖ ραντὸν καὶ διάλευκον ἐν ταῖς αἰξὶ καὶ φαιὸν ἐν τοῖς ἄρνασι, κεκλεμμένον ἔσται παρ᾿ ἐμοί.
и҆ послꙋ́шаетъ менѐ пра́вда моѧ̀ во ᲂу҆́трешнїй де́нь, ꙗ҆́кѡ є҆́сть мзда̀ моѧ̀ пред̾ тобо́ю: всѐ є҆́же а҆́ще не бꙋ́детъ пестро̀ и҆ бѣлова́тое въ коза́хъ, и҆ пеле́со во ѻ҆вца́хъ, за ᲂу҆кра́деное бꙋ́детъ мно́ю.
And Laban said to him, Let it be according to thy word.
εἶπε δὲ αὐτῷ Λάβαν· ἔστω κατὰ τὸ ρῆμά σου.
Рече́ же є҆мꙋ̀ лава́нъ: бꙋ́ди по словесѝ твоемꙋ̀.
And he separated in that day the spotted and speckled he-goats, and all the spotted and speckled she-goats, and all that was grey among the rams, and every one that was white among them, and he gave them into the hand of his sons.
καὶ διέστειλεν ἐν τῇ ἡμέρᾳ ἐκείνῃ τοὺς τράγους τοὺς ραντοὺς καὶ τοὺς διαλεύκους καὶ πάσας τὰς αἶγας τὰς ραντὰς καὶ τὰς διαλεύκους καὶ πᾶν, ὃ ἦν φαιὸν ἐν τοῖς ἄρνασι, καὶ πᾶν ὃ ἦν λευκὸν ἐν αὐτοῖς, καὶ ἔδωκε διὰ χειρὸς τῶν υἱῶν αὐτοῦ.
И҆ разлꙋчѝ въ то́й де́нь козлы̀ пє́стрыѧ и҆ бѣлова̑тыѧ, и҆ всѧ̑ ко́зы пє́стрыѧ и҆ бѣлѡва́тыѧ, и҆ всѐ є҆́же бѣ̀ пеле́со во ѻ҆вца́хъ, и҆ всѐ є҆́же бѧ́ше бѣ́лое въ ни́хъ: и҆ дадѐ въ рꙋ́цѣ сынѡ́мъ свои̑мъ:
And he set a distance of a three days' journey between them and Jacob. And Jacob tended the cattle of Laban that were left behind.
καὶ ἀπέστησεν ὁδὸν τριῶν ἡμερῶν ἀνὰ μέσον αὐτῶν καὶ ἀνὰ μέσον ᾿Ιακώβ. ᾿Ιακὼβ δὲ ἐποίμανε τὰ πρόβατα Λάβαν τὰ ὑπολειφθέντα.
и҆ разста́ви пꙋте́мъ тре́хъ дні́й, и҆ междꙋ̀ и҆́ми и҆ междꙋ̀ і҆а́кѡвомъ: і҆а́кѡвъ же пасѧ́ше ѻ҆́вцы лава́нѡвы ѡ҆ста́вшыѧсѧ.
And Jacob took to himself green rods of storax tree and walnut and plane-tree; and Jacob peeled in them white stripes; and as he drew off the green, the white stripe which he had made appeared alternate on the rods.
ἔλαβε δὲ ἑαυτῷ ᾿Ιακὼβ ράβδον στυρακίνην χλωρὰν καὶ καρυΐνην καὶ πλατάνου, καὶ ἐλέπισεν αὐτὰς ᾿Ιακὼβ λεπίσματα λευκὰ περισύρων τὸ χλωρόν· ἐφαίνετο δὲ ἐπὶ ταῖς ράβδοις τὸ λευκόν, ὃ ἐλέπισε, ποικίλον.
Взѧ́ же і҆а́кѡвъ себѣ̀ же́злъ стѷракі́новъ зеле́ный, и҆ ѻ҆рѣ́ховъ, и҆ ꙗ҆́воровый: и҆ ѡ҆строга̀ ѧ҆̀ і҆а́кѡвъ пестре́нїемъ бѣ́лымъ, сострога́ѧ корꙋ̀: ꙗ҆влѧ́шесѧ же на жезла́хъ бѣ́лое, є҆́же ѡ҆строга̀, пестро̀.
The just man Jacob comes in like a hired hand and yet is the master who, in his ministry of preaching the gospel, gathered together a flock that is resplendent in the brilliance of its many signal virtues. Thus, when the flock came to drink, he would set before them in the troughs the bough of storax and walnut and that from the plane tree; those who felt desire for the mysteries of the most blessed Trinity that were prefigured there could engender offspring that were not at all discolored, by conceiving them in a devout mind. Good were the sheep that produced the offspring that were good works and that were not degenerate in holy faith. By the storax is meant the incense and the evening sacrifice that is offered to God the Father in the psalm; by the walnut bough, the priestly gift that is offered by Christ. For this is Aaron’s bough, that blossomed when it was set down, and through it the grace of priestly holiness was manifested. By the plane tree is meant an abundance of spiritual fruit, because a vine attaches itself to this tree so that the tree may be fertile through the symbiosis and pour itself out into rich offspring. Even so, the addition of the grace of the Spirit has generally nurtured the gifts of the Lord’s passion as well as the forgiveness of all sins.
On Jacob and the Blessed Life
Because the three rods have been mentioned, we can examine further, if you are agreeable, the symbolism of the kingdom implicit in them. The patriarch chose for himself three rods from three trees. The first was perfumed from the storax tree, the second smooth from the plane tree, the third unbending from the almond tree. The plane contains the Spirit, the storax the Virgin, and the almond Christ. For the plane extends its spreading branches to provide shade; so the Holy Spirit fashioned Christ by casting his shadow over the Virgin. I believe that the rod from the storax, the tree of David, is the Virgin who in childbirth brought forth a sweet-smelling Blossom. The rod of the almond tree is Christ, for there is food within that tree, which has an outer casing consisting of bitter bark over its green skin. Here you must recognize the divine Christ clothed in our human body. In that flesh he can be broken; the food lies in the Word, the bitterness in the cross. His hard covering consists of the tidings of the cross and the food of that cross, and it encloses within the divine remedy in the flesh of Christ.
Poem 27.273
The rod also enigmatically symbolizes for us the Immanuel, for he is actually called by this name in the divinely inspired Scriptures. “And there shall sprout a rod,” the divine Isaiah says, “out of the root of Jesse, and a blossom shall come up from his root.” David … proclaimed to the heavenly Father and God: “Your rod and your staff have comforted me.” We received consolation in Christ and made him our pillar. In fact, it was written, “The Lord shall support the righteous.” And Christ in a sense displays a sort of rod to us as to reasonable goats and herds spread all over the earth and in the whole world. But it is not a rod of any kind, but it is made out of storax wood and walnut and plane tree. The storax tree is placed as a witness of righteousness. This tree is the symbol of death. The body of the dead is treated with perfumes, and a very sweet perfume is the oil of the storax tree. Christ died for us and was buried, according to Scripture. The rod made of walnut wood is a symbol of watchfulness.
Glaphyra on Genesis, 5.3-4
And he laid the rods which he had peeled, in the hollows of the watering-troughs, that whensoever the cattle should come to drink, as they should have come to drink before the rods, the cattle might conceive at the rods.
καὶ παρέθηκε τὰς ράβδους, ἃς ἐλέπισεν ἐν τοῖς ληνοῖς τῶν ποτιστηρίων τοῦ ὕδατος, ἵνα ὡς ἂν ἔλθωσι τὰ πρόβατα πιεῖν ἐνώπιον τῶν ράβδων, ἐλθόντων αὐτῶν πιεῖν, ἐγκισσήσωσι τὰ πρόβατα εἰς τὰς ράβδους·
И҆ положѝ жезлы̀, ꙗ҆̀же ѡ҆строга̀, въ пои́льныхъ коры́тѣхъ воды̀: да є҆гда̀ прїи́дꙋтъ ѻ҆́вцы пи́ти, пред̾ жезлы̑ прише́дшымъ и҆̀мъ пи́ти, зачнꙋ́тъ ѻ҆́вцы по жезлѡ́мъ:
But where did Jacob place his rods? In the troughs of water. And these troughs, in which the reasonable herd, that is we, go to water, must be interpreted as the writings of Moses and the prophetical predictions that nearly burst forth for us like a heavenly sermon from God. In fact, it was written, “You draw water with joy out of the wells of salvation.” And there we will find the Immanuel, the rod of power. And in his death for us he is also the firstborn from the dead, and is exalted in glory and increases the number of the believers, as I have just said. Every word of the holy prophets, including Moses, hints at the mystery of Christ. Therefore also the wise Paul says, “Christ is the end of the prophets and the law.” Jacob peeled in the rods white stripes alternated with green ones, and the sheep that were by them conceived a spotted and speckled progeny. Jesus somehow removed the shadow from the law and the veil from the prophetical writings. And he showed the pure and beautiful doctrine which was in them, and he transferred it to the spiritual song, in order that he might lead people to virtue since they wanted to be speckled, that is, they wanted to exercise a double virtue in words and actions. And therefore the divine prophets of those who were justified in the faith, by bringing the image before them, openly proclaim, “Because of the fear of you, we conceived, O Lord, and were in pain and brought forth the spirit of your salvation.” And the same blessed Isaiah, in another passage, says properly: “Strengthen your relaxed hands and palsied knees; comfort one another, you faint-hearted; be strong, fear not. Behold, our God renders judgment, and will render it.” And again: “Behold the Lord! The Lord is coming with strength, and his arm is with power. He shall tend his flock as a shepherd, and shall gather the lambs with his arm and shall soothe them who are with young.” That is, he will be a spiritual consolation for those who have already brought forth the divine sermon, for those who will be fruitful and for those who are about to bring forth the glories of evangelical life. This is the fruit of the holy and uncorrupted soul.
Glaphyra on Genesis, 5.4
So the cattle conceived at the rods, and the cattle brought forth [young] speckled, and streaked and spotted with ash-coloured [spots].
καὶ ἐνεκίσσων τὰ πρόβατα εἰς τὰς ράβδους καὶ ἔτικτον τὰ πρόβατα διάλευκα καὶ ποικίλα καὶ σποδοειδῆ ραντά.
и҆ зачина́хꙋ ѻ҆́вцы по жезлѡ́мъ, и҆ ражда́хꙋ ѻ҆́вцы бѣлѡва́тыѧ и҆ пє́стрыѧ и҆ пепелови̑дныѧ пє́стрыѧ.
And Jacob separated the lambs, and set before the sheep a speckled ram, and every variegated one among the lambs, and he separated flocks for himself alone, and did not mingle them with the sheep of Laban.
τοὺς δὲ ἀμνοὺς διέστειλεν ᾿Ιακὼβ καὶ ἔστησεν ἐναντίον τῶν προβάτων κριὸν διάλευκον καὶ πᾶν ποικίλον ἐν τοῖς ἀμνοῖς· καὶ διεχώρισεν ἑαυτῷ ποίμνια καθ᾿ ἑαυτὸν καὶ οὐκ ἔμιξεν αὐτὰ εἰς τὰ πρόβατα Λάβαν.
А҆́гницы же разлꙋчѝ і҆а́кѡвъ и҆ поста́ви прѧ́мѡ ѻ҆вца́мъ ѻ҆вна̀ бѣлова́таго, и҆ всѧ́кое пе́строе во а҆́гнцахъ: и҆ разлꙋчѝ себѣ̀ стада̀ по себѣ̀, и҆ не смѣсѝ си́хъ со ѻ҆вца́ми лава́новыми.
The good man did this, not of his own devising but with grace from on high inspiring his mind. You see, it was not done according to human reasoning but was quite unusual and beyond natural logic.
Homilies on Genesis 57.7
There is no association between the holy and the profane, between the pure and the impure. Those who belong to Christ are separated and refuse to mix with those who are in the world; they are free from carnal desires. They are marked by their way of life or rather are distinguished by their virtue. “The unmarked ones were Laban’s, and the marked ones were Jacob’s.”
Glaphyra on Genesis, 5.4
And it came to pass in the time wherein the cattle became pregnant, conceiving in the belly, Jacob put the rods before the cattle in the troughs, that they might conceive by the rods.
ἐγένετο δὲ ἐν τῷ καιρῷ, ᾧ ἐνεκίσσων τὰ πρόβατα ἐν γαστρὶ λαμβάνοντα, ἔθηκεν ᾿Ιακὼβ τὰς ράβδους ἐναντίον τῶν προβάτων ἐν τοῖς ληνοῖς τοῦ ἐγκισσῆσαι αὐτὰ κατὰ τὰς ράβδους·
Бы́сть же во вре́мѧ, въ не́же зачина́хꙋ ѻ҆́вцы во чре́вѣ прїе́млющѧ, положѝ і҆а́кѡвъ жезлы̀ пред̾ ѻ҆вца́ми въ коры́тѣхъ, є҆́же зачина́ти и҆̀мъ по жезлѡ́мъ:
41–42(Ver. 41 and 42.) And the flocks conceived against the rods that Jacob had set before the flocks in the gutters, so that they conceived by the rods; but the sheep that were weak, he did not put the rods. And Laban's flocks were weak, but Jacob's were strong and healthy. This is not found in the Septuagint Interpreters, but instead of the weak and healthy ones, they translated something else, I don't know what, which does not make sense. But what the Scripture says is this: Jacob, wise and clever, observed justice and fairness even in a new way. For if all the ewes and goats were producing various offspring, there would be some suspicion of deceit, and openly Laban, envying this situation, would oppose it. Therefore, he managed everything in such a way that he himself would benefit from the result of his labor, and Laban would not be completely deprived. If ever the sheep and goats were bred in the early season, because the spring offspring is better, he would place rods in front of them so that diverse offspring would be born. But whatever sheep and goats were bred late and were seeking a male, he would not place objects in front of their eyes so that animals of a single color would be born. And whatever was first born belonged to him, because it was different and varied: whatever came after, belonged to Laban: for from one colored cattle, both black and white, were born. But in the place where it is written, that they conceive in rods: in Hebrew it has Jeamena (). I cannot express the force of the Hebrew word without going around it. Jeamena properly means the extreme heat in sexual intercourse, by which the whole body trembles, and is near the end of pleasurable satisfaction.
Hebrew Questions on Genesis
Again, Jacob was in no sense the creator of the piebald colors of the flocks he managed, just because he put the peeled and parti-colored rods in the drinking troughs for the ewes to gaze at as they conceived. Nor for that matter were the ewes creators of the piebald effects in their young, just because the vivid impressions of piebaldness they received from look-ing at the particolored rods remained embedded in their souls. And so [these impressions] could not help having a sympathetic effect on their bodies, which were animated by these souls thus affected, so that the impression was passed on to color the progeny in their sensitive and impressionable beginnings. That soul and body should thus psychosomatically react upon each other is due to those archetypal harmonies of reason which live immutably in the very wisdom of God, something that is not localized within the limits of space. While this wisdom is unchanging in itself, it does not hold itself aloof from anything that is, even in a changing mode of existence, because there is nothing that was not created by it. That the ewes gave birth to lambs and not to rods is due to the unchangeable and invisible disposition of God’s wisdom by which all things were created. And that the lambs conceived were colored as an effect of the particolored rods was due to the souls of their pregnant mothers being affected from the outside through their eyes and having inside them their own proper “program” of embryo formation which they received from their Creator, whose power was active at the inner roots of their being.
On the Trinity 3.2.15
But he did not put them in [indiscriminately] whenever the cattle happened to bring forth, but the unmarked ones were Laban's, and the marked ones were Jacob's.
ἡνίκα δ᾿ ἂν ἔτεκε τὰ πρόβατα, οὐκ ἐτίθει· ἐγένετο δὲ τὰ μὲν ἄσημα τοῦ Λάβαν, τά δὲ ἐπίσημα τοῦ ᾿Ιακώβ.
є҆гда́ же ражда́хꙋ ѻ҆́вцы, не полага́ше: бы́ша же неназнамена̑ныѧ лава́нѡвы, а҆ знамена̑ныѧ і҆а̑кѡвли.
And the man became very rich, and he had many cattle, and oxen, and servants, and maid-servants, and camels, and asses.
καὶ ἐπλούτισεν ὁ ἄνθρωπος σφόδρα σφόδρα, καὶ ἐγένετο αὐτῷ κτήνη πολλὰ καὶ βόες καὶ παῖδες, καὶ παιδίσκαι καὶ κάμηλοι καὶ ὄνοι.
И҆ разбогатѣ̀ человѣ́къ ѕѣлѡ̀ ѕѣлѡ̀: и҆ бы́ша є҆мꙋ̀ ско́ти мно́зи, и҆ воло́ве, и҆ рабѝ, и҆ рабы̑ни, и҆ вельблю́ды, и҆ ѻ҆слы̀.
AND Rachel having perceived that she bore Jacob no children, was jealous of her sister; and said to Jacob, Give me children; and if not, I shall die.
ΙΔΟΥΣΑ δὲ Ραχὴλ ὅτι οὐ τέτοκε τῷ ᾿Ιακώβ, καὶ ἐζήλωσε Ραχὴλ τὴν ἀδελφὴν αὐτῆς καὶ εἶπε τῷ ᾿Ιακώβ· δός μοι τέκνα· εἰ δὲ μή, τελευτήσω ἐγώ.
Ви́дѣвши же рахи́ль, ꙗ҆́кѡ не родѝ і҆а́кѡвꙋ, и҆ поревнова̀ рахи́ль сестрѣ̀ свое́й и҆ речѐ і҆а́кѡвꙋ: да́ждь мѝ ча̑да: а҆́ще же нѝ, ᲂу҆мрꙋ̀ а҆́зъ.