Genesis 31
Commentary from 5 fathers
And Jacob saw the countenance of Laban, and behold it was not toward him as before.
καὶ εἶδεν ᾿Ιακὼβ τὸ πρόσωπον τοῦ Λάβαν, καὶ ἰδοὺ οὐκ ἦν πρὸς αὐτὸν ὡσεὶ ἐχθὲς καὶ τρίτην ἡμέραν.
И҆ ви́дѣ і҆а́кѡвъ лицѐ лава́не, и҆ сѐ не бѧ́ше къ немꙋ̀, ꙗ҆́кѡ вчера̀ и҆ тре́тїѧгѡ днѐ.
And the Lord said to Jacob, Return to the land of thy father, and to thy family, and I will be with thee.
εἶπε δὲ Κύριος πρὸς ᾿Ιακώβ· ἀποστρέφου εἰς τὴν γῆν τοῦ πατρός σου καὶ εἰς τὴν γενεάν σου, καὶ ἔσομαι μετὰ σοῦ.
Рече́ же гдⷭ҇ь ко і҆а́кѡвꙋ: возврати́сѧ въ зе́млю ѻ҆тца̀ твоегѡ̀ и҆ въ ро́дъ тво́й, и҆ бꙋ́дꙋ съ тобо́ю.
Do you see the good man’s great meekness, on the one hand, and their ingratitude, on the other, and how they could not bear to hold their envy in check but even affected their father’s attitude? See now God’s ineffable care and the degree of considerateness he employs when he sees us doing our best. I mean, when he saw the good man the object of their envy, he said to Jacob, “Return to the land of your father and to your birthplace, and I will be with you.” You have had enough of living in a foreign land, he is saying. What I promised you previously in the words “I will return you to your country,” this I now intend to bring to pass. So go back without fear; after all, “I will be with you.” You see, to prevent the good man becoming lethargic in departing instead of taking to the road with confidence, he says, “I will be with you.” The One who has managed your affairs until now and caused your descendants to increase, “I will be with you” in future as well.
Homilies on Genesis 57.10
And Jacob sent and called Lea and Rachel to the plain where the flocks were.
ἀποστείλας δὲ ᾿Ιακὼβ ἐκάλεσε Λείαν καὶ Ραχὴλ εἰς τὸ πεδίον, οὗ ἦν τὰ ποίμνια.
Посла́въ же і҆а́кѡвъ, призва̀ лі́ю и҆ рахи́ль на по́ле, и҆дѣ́же бѧ́хꙋ стада̀,
And he said to them, I see the face of your father, that it is not toward me as before, but the God of my father was with me.
καὶ εἶπεν αὐταῖς· ὁρῶ ἐγὼ τὸ πρόσωπον τοῦ πατρὸς ὑμῶν, ὅτι οὐκ ἔστι πρὸς ἐμοῦ ὡς ἐχθὲς καὶ τρίτην ἡμέραν· ὁ δὲ Θεὸς τοῦ πατρός μου ἦν μετ᾿ ἐμοῦ.
и҆ речѐ и҆̀мъ: ви́ждꙋ а҆́зъ лицѐ ѻ҆тца̀ ва́шегѡ, ꙗ҆́кѡ нѣ́сть ко мнѣ̀, ꙗ҆́коже вчера̀ и҆ тре́тїѧгѡ днѐ: бг҃ъ же ѻ҆тца̀ моегѡ̀ бѣ̀ со мно́ю:
And ye too know that with all my might I have served your father.
καὶ αὐταὶ δὲ οἴδατε, ὅτι ἐν πάσῃ τῇ ἰσχύϊ μου δεδούλευκα τῷ πατρὶ ὑμῶν.
и҆ вы̀ са́ми вѣ́сте, ꙗ҆́кѡ все́ю си́лою мое́ю рабо́тахъ ѻ҆тцꙋ̀ ва́шемꙋ:
But your father deceived me, and changed my wages for the ten lambs, yet God gave him not [power] to hurt me.
ὁ δὲ πατὴρ ὑμῶν παρεκρούσατό με καὶ ἤλλαξε τὸν μισθόν μου τῶν δέκα ἀμνῶν, καὶ οὐκ ἔδωκεν αὐτῷ ὁ Θεὸς κακοποιῆσαί με.
ѻ҆те́цъ же ва́шъ ѡ҆би́дѣ мѧ̀ и҆ и҆змѣнѝ мздꙋ̀ мою̀ десѧтѝ а҆́гнцєвъ, но не дадѐ є҆мꙋ̀ бг҃ъ ѕла̀ сотвори́ти мнѣ̀.
7–8(Chapter XXXI, verses 7 and 8) And your father deceived me and changed my wages ten times, and God did not allow him to harm me. If he said, 'Your wages will be the spotted flock,' then every flock was born spotted. And if he said, 'Your wages will be the solid-colored flock,' then every flock was born solid-colored. Because of this, he changed my wages ten times. The Seventy Interpreters have stated, driven by some unknown opinion, that 'moni' in the Hebrew language means 'number' rather than 'lambs.' Finally, the meaning is further confirmed by the fact that Laban always changed the condition of each offspring. If he saw mixed livestock being born, he would say after the birth, 'I want mixed offspring in the future.' Again, when he saw single-colored animals being born (because Jacob had heard this, he did not place rods in the canals), he would say that the future offspring should be of a single color for him. And what more? Laban changed the condition of his flock or Jacob up to ten times. And whatever color he had intended to be born as, it turned into the opposite color. And so that no one may think that in ten years twenty births are incredible, read Virgil (Georg. II), in which it is said:
The pregnant cattle twice. However, it is said that the nature of Italian and Mesopotamian sheep is the same.
Hebrew Questions on Genesis
If he should say thus, The speckled shall be thy reward, then all the cattle would bear speckled; and if he should say, The white shall be thy reward, then would all the cattle bear white.
ἐὰν οὕτως εἴπῃ, τὰ ποικίλα ἔσται σου μισθός, καὶ τέξεται πάντα τὰ πρόβατα ποικίλα· ἐὰν δὲ εἴπῃ, τὰ λευκὰ ἔσται σου μισθός, καὶ τέξεται πάντα τὰ πρόβατα λευκά·
А҆́ще си́це рече́тъ: пє́стрыѧ, бꙋ́детъ твоѧ̀ мзда̀: и҆ родѧ́тсѧ всѧ̑ ѻ҆́вцы пє́стрыѧ. А҆́ще же рече́тъ: бѣ̑лыѧ, бꙋ́детъ твоѧ̀ мзда̀: и҆ родѧ́тсѧ всѧ̑ ѻ҆́вцы бѣ̑лыѧ.
So God has taken away all the cattle of your father, and given them to me.
καὶ ἀφείλετο ὁ Θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν καὶ ἔδωκέ μοι αὐτά.
И҆ ѿѧ̀ бг҃ъ всѧ̑ скоты̀ ѻ҆тца̀ ва́шегѡ и҆ дадѐ ѧ҆̀ мнѣ̀.
And it came to pass when the cattle conceived and were with young, that I beheld with mine eyes in sleep, and behold the he-goats and the rams leaping on the sheep and the she-goats, speckled and variegated and spotted with ash-coloured spots.
καὶ ἐγένετο ἡνίκα ἐνεκίσσων τὰ πρόβατα ἐν γαστρὶ λαμβάνοντα, καὶ εἶδον τοῖς ὀφθαλμοῖς μου ἐν τῷ ὕπνῳ, καὶ ἰδοὺ οἱ τράγοι καὶ οἱ κριοὶ ἀναβαίνοντες ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας διάλευκοι καὶ ποικίλοι καὶ σποδοειδεῖς ραντοί.
И҆ бы́сть є҆гда̀ зачина́хꙋ ѻ҆́вцы во чре́вѣ прїе́млющѧ, и҆ ви́дѣхъ ѻ҆чи́ма мои́ма во снѣ̀: и҆ сѐ, козлы̀ и҆ ѻ҆вны̀ восходѧ́ще бѧ́хꙋ на ѻ҆́вцы и҆ ко́зы, бѣлова̑тыѧ и҆ пє́стрыѧ и҆ пепелови̑дныѧ пє́стрыѧ.
And the angel of God said to me in a dream, Jacob; and I said, What is it?
καὶ εἶπέ μοι ὁ ἄγγελος τοῦ Θεοῦ καθ᾿ ὕπνον· ᾿Ιακώβ· ἐγὼ δὲ εἶπα· τί ἐστι;
И҆ рече́ ми а҆́гг҃лъ бж҃їй во снѣ̀: і҆а́кѡве. А҆́зъ же рѣ́хъ: что́ є҆сть;
And he said, Look up with thine eyes, and behold the he-goats and the rams leaping on the sheep and the she-goats, speckled and variegated and spotted with ash-coloured spots; for I have seen all things that Laban does to thee.
καὶ εἶπεν· ἀνάβλεψον τοῖς ὀφθαλμοῖς σου, καὶ ἰδὲ τοὺς τράγους καὶ τοὺς κριοὺς ἀναβαίνοντας ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας διαλεύκους καὶ ποικίλους καὶ σποδοειδεῖς ραντούς· ἑώρακα γάρ ὅσα σοι Λάβαν ποιεῖ·
И҆ речѐ: воззрѝ ѻ҆чи́ма твои́ма и҆ ви́ждь козлы̀ и҆ ѻ҆вны̀ восходѧ́щыѧ на ѻ҆́вцы и҆ ко́зы, бѣ̑лыѧ и҆ пє́стрыѧ и҆ пепелови̑дныѧ пє́стрыѧ: ви́дѣхъ бо, є҆ли̑ка тебѣ̀ лава́нъ твори́тъ:
We learn from this that whenever we bear people’s wrongdoing meekly and mildly, we enjoy help from on high in a richer and more abundant measure. Accordingly, far from resisting those bent on abusing us, let us bear it nobly in the knowledge that the Lord of all will not forget us, provided we ourselves give evidence of our good will. “Vengeance is mine,” Scripture says, remember, “I will repay, says the Lord.” Hence Jacob also said, “God did not allow him to do me harm.” I mean, since he actually intended to deprive me of payment for my work, he is saying, the Lord gave evidence of his care for us in such marvelous abundance as to transfer all his substance to us. He has shown such care for us, aware that I performed his service with good grace, whereas Laban was not kindly disposed to me. For proof that I do not idly say this or with any intention of accusing him without rhyme or reason, I even have God as my witness to what has been done to me by your father. “I have observed all that Laban has been doing to you,” God says, remember—not only that he has deprived you of your wage but as well, instead of being disposed toward you as he was previously, he has a completely distorted attitude.
Homilies on Genesis 57.13
I am God that appeared to thee in the place of God where thou anointedst a pillar to me, and vowedst to me there a vow; now then arise and depart out of this land, depart into the land of thy nativity, and I will be with thee.
ἐγώ εἰμι ὁ Θεὸς ὁ ὀφθείς σοι ἐν τόπῳ Θεοῦ, οὗ ἤλειψάς μοι ἐκεῖ στήλην καὶ ηὔξω μοι ἐκεῖ εὐχήν· νῦν οὖν ἀνάστηθι καὶ ἔξελθε ἐκ τῆς γῆς ταύτης καὶ ἄπελθε εἰς τὴν γῆν τῆς γενέσεώς σου, καὶ ἔσομαι μετὰ σοῦ.
а҆́зъ є҆́смь бг҃ъ ꙗ҆ви́выйсѧ тебѣ̀ на мѣ́стѣ бж҃їи, и҆дѣ́же пома́залъ мѝ є҆сѝ та́мѡ сто́лпъ, и҆ ѡ҆бѣтова́лъ мѝ є҆сѝ та́мѡ ѡ҆бѣ́тъ: нн҃ѣ ᲂу҆̀бо воста́ни и҆ и҆зы́ди ѿ землѝ сеѧ̀, и҆ и҆дѝ въ зе́млю рожде́нїѧ твоегѡ̀, и҆ бꙋ́дꙋ съ тобо́ю.
And Rachel and Lea answered and said to him, Have we yet a part or inheritance in the house of our father?
καὶ ἀποκριθεῖσαι Ραχὴλ καὶ Λεία εἶπαν αὐτῷ· μή ἐστιν ἡμῖν ἔτι μερὶς ἢ κληρονομία ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν;
И҆ ѿвѣща̑вши рахи́ль и҆ лі́а, реко́стѣ є҆мꙋ̀: є҆да̀ є҆́сть на́мъ є҆щѐ ча́сть и҆лѝ наслѣ́дїе въ домꙋ̀ ѻ҆тца̀ на́шегѡ;
Are we not considered strangers by him? for he has sold us, and quite devoured our money.
οὐχ ὡς αἱ ἀλλότριαι λελογίσμεθα αὐτῷ; πέπρακε γὰρ ἡμᾶς καὶ καταβρώσει κατέφαγε τὸ ἀργύριον ἡμῶν.
не ꙗ҆́кѡ ли чꙋжы́ѧ вмѣни́хомсѧ є҆мꙋ̀; продаде́ бо на́съ и҆ снѣдѐ снѣ́дїю сребро̀ на́ше:
All the wealth and the glory which God has taken from our father, it shall be our's and our children's; now then do whatsoever God has said to thee.
πάντα τὸν πλοῦτον καὶ τὴν δόξαν, ἣν ἀφείλετο ὁ Θεὸς τοῦ πατρὸς ἡμῶν, ἡμῖν ἔσται καὶ τοῖς τέκνοις ἡμῶν. νῦν οὖν ὅσα σοι εἴρηκεν ὁ Θεός, ποίει.
всѐ бога́тство и҆ сла́ва, ю҆́же ѿѧ̀ бг҃ъ ѿ ѻ҆тца̀ на́шегѡ, на́мъ бꙋ́детъ и҆ ча́дѡмъ на́шымъ: нн҃ѣ ᲂу҆̀бо, є҆ли̑ка тебѣ̀ речѐ бг҃ъ, творѝ.
And Jacob arose and took his wives and his children up on the camels;
᾿Αναστὰς δὲ ᾿Ιακὼβ ἔλαβε τὰς γυναῖκας αὐτοῦ καὶ τὰ παιδία αὐτοῦ ἐπὶ τὰς καμήλους.
Воста́въ же і҆а́кѡвъ, взѧ̀ жєны̀ своѧ̑ и҆ дѣ́ти своѧ̑ на вельблю́ды,
Consider, I ask you, the good man’s noble resolve in quelling every sentiment of fear or reluctance when responding to the command of the Lord. I mean, when he saw Laban’s attitude was not promising, he refrained from confronting him as before; instead, he discharged the direction from the Lord by taking his wives and children and making tracks.
Homilies on Genesis 57.16
and he took away all his possessions and all his store, which he had gotten in Mesopotamia, and all that belonged to him, to depart to Isaac his father in the land of Chanaan.
καὶ ἀπήγαγε πάντα τὰ ὑπάρχοντα αὐτῷ, καὶ πᾶσαν τὴν ἀποσκευὴν αὐτοῦ, ἣν περιεποιήσατο ἐν τῇ Μεσοποταμίᾳ, καὶ πάντα τὰ αὐτοῦ ἀπελθεῖν πρὸς ᾿Ισαὰκ τὸν πατέρα αὐτοῦ εἰς γῆν Χαναάν.
и҆ забра̀ всѧ̑ и҆мѣ̑нїѧ своѧ̑ и҆ всѧ̑ стѧжа̑нїѧ, ꙗ҆̀же притѧжа̀ въ месопота́мїи, и҆ всѧ̑ своѧ̑, є҆́же ѿитѝ ко і҆саа́кꙋ ѻ҆тцꙋ̀ своемꙋ̀ въ зе́млю ханаа́нскꙋю.
And Laban went to shear his sheep; and Rachel stole her father's images.
Λάβαν δὲ ᾤχετο κεῖραι τὰ πρόβατα αὐτοῦ· ἔκλεψε δὲ Ραχὴλ τὰ εἴδωλα τοῦ πατρὸς αὐτῆς.
Лава́нъ же ѿи́де ѡ҆стрищѝ ѻ҆́вцы своѧ̑: ᲂу҆кра́де же рахи́ль і҆́дѡлы ѻ҆тца̀ своегѡ̀.
This was included not by chance but for us to know how they still clung to their ancestral habits and showed great devotion to the household gods. I mean, consider how [Rachel] went to so much trouble as to steal nothing else of her father’s than the household gods alone and did it without her husband noticing; Jacob would not have allowed it to happen, you see.
Homilies on Genesis 57.17
(Verse 19) And Rachel stole her father's idols. Where we now read idols, it is written in Hebrew Theraphim, which Aquila interprets as μορφώματα, that is, figures or images. This is done so that we may understand what the word Theraphim means in the Book of Judges (17:5).
Hebrew Questions on Genesis
And Jacob hid [the matter from] Laban the Syrian, so as not to tell him that he ran away.
ἔκρυψε δὲ ᾿Ιακὼβ Λάβαν τὸν Σύρον τοῦ μὴ ἀναγγεῖλαι αὐτῷ, ὅτι ἀποδιδράσκει.
Оу҆таи́ же і҆а́кѡвъ ѿ лава́на сѵ́рїна, не повѣ́дати є҆мꙋ̀, ꙗ҆́кѡ ᲂу҆хо́дитъ,
And he departed himself and all that belonged to him, and passed over the river, and went into the mountain Galaad.
καὶ ἀπέδρα αὐτὸς καὶ τὰ αὐτοῦ πάντα καὶ διέβη τὸν ποταμὸν καὶ ὥρμησεν εἰς τὸ ὄρος Γαλαάδ.
и҆ ѿбѣжѐ са́мъ, и҆ всѧ̑ ꙗ҆̀же є҆гѡ̀, и҆ пре́йде рѣкꙋ̀, и҆ взы́де на горꙋ̀ галаа́дъ.
(Verse 21) And he crossed the river and came to the mountain of Gilead. Not that at that time it was called Gilead; but in anticipation, as we have often said, it is called by that name by which it was later called.
Hebrew Questions on Genesis
The fact that the world should have been offended because of Christ, after the increase in the flocks of believers, and that it, excited by its anger, would have reacted, does not need to be confirmed with a long speech. Just see how Laban, together with his sons, pursued Jacob, who was running away, and recalled him. Christ himself, in a sense, departed from the world with his brides, that is, the churches, and moved out with the entire household by spiritually addressing his companions with these words: “Arise, let us go from here.” The action of departing and moving away certainly is not material; there is no concrete move from one place to another. In fact, it would be incongruous to think or say these things in a material sense. But the fullness of life is in the moving from worldly thoughts to the accomplishment of the things that God approves. This is confirmed by the blessed Paul, who writes, “Here we have no lasting city, but we seek one to come,” whose “maker and creator is God.” And another of the holy apostles writes thus: “I beseech you as pilgrims and strangers: abstain from sinful desires which war against the soul.” While we walk on earth, our way of life is in heaven, and certainly we do not want to live carnally anymore but rather in a holy and spiritual way. Paul encourages us to do that by writing, “Be not conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is that good and acceptable and perfect will of God.” When we are not conformed anymore to the world and out of the worldly errors, we will be imitators of Christ. And perfectly understanding that this is the right way to think the Savior himself said, “If you were of the world, the world would love his own: but because you are not of the world, therefore the world hates you.”
GLAPHYRA ON Genesis, 5.5
But it was told Laban the Syrian on the third day, that Jacob was fled.
ἀνηγγέλη δὲ Λάβαν τῷ Σύρῳ τῇ ἡμέρᾳ τῇ τρίτῃ, ὅτι ἀπέδρα ᾿Ιακώβ,
Повѣ́дасѧ же лава́нꙋ сѵ́рїнꙋ въ тре́тїй де́нь, ꙗ҆́кѡ бѣжа̀ і҆а́кѡвъ:
And having taken his brethren with him, he pursued after him seven days' journey, and overtook him on Mount Galaad.
καὶ παραλαβὼν τοὺς ἀδελφοὺς αὐτοῦ μεθ᾿ ἑαυτοῦ, ἐδίωξεν ὀπίσω αὐτοῦ ὁδὸν ἡμερῶν ἑπτὰ καὶ κατέλαβεν αὐτὸν ἐν τῷ ὄρει Γαλαάδ.
и҆ пои́мъ сы́ны и҆ бра́тїю свою̀ съ собо́ю, гна̀ в̾слѣ́дъ є҆гѡ̀ пꙋте́мъ се́дмь дні́й: и҆ дости́же є҆го̀ на горѣ̀ галаа́дъ.
And God came to Laban the Syrian in sleep by night, and said to him, Take heed to thyself that thou speak not at any time to Jacob evil things.
ἦλθε δὲ ὁ Θεὸς πρὸς Λάβαν τὸν Σύρον καθ᾿ ὕπνον τὴν νύκτα καὶ εἶπεν αὐτῷ· φύλαξε σεαυτόν, μήποτε λαλήσῃς μετὰ ᾿Ιακὼβ πονηρά.
Прїи́де же бг҃ъ къ лава́нꙋ сѵ́рїнꙋ но́щїю во снѣ̀ и҆ речѐ є҆мꙋ̀: блюдѝ себѐ, да не когда̀ возглаго́леши ко і҆а́кѡвꙋ ѕла̑.
Wonderful is the Lord’s goodness. When God saw Laban bent on fighting and intent on conflict with the good man, he said as if to check his intention by word, “Watch yourself, lest you be guilty of evil words to Jacob.” Don’t try even in word to harass Jacob, he is saying, but watch yourself; check this wicked assault of yours, repress your anger, rein in your seething thoughts and forbear harassing him even in word. Notice, I ask you, God’s loving kindness. Instead of bidding Laban return to his own place, he only directed him to deliver no harsh or severe words to the good man. What on earth was the reason for that? For the good man to learn in fact and by experience the degree of care he was accorded by God.You see, had Laban turned back, how would the good man or his wives have known this? Hence God allowed Laban to come and from his own lips to confess the words spoken to him by God. He did so that the good man might also gain greater enthusiasm for his journey and embrace it in confidence and that his wives might come to know how much care Jacob was accorded by the God of all and so reject their father’s deception and imitate the good man. They thus gained from the incident considerable instruction in knowing God. I mean, what came from Jacob was not so convincing as the words spoken by Laban, who was still a devotee of idols. After all, the testimony of infidels and opponents of religion always carries with it great power to convince. This in fact is a sign of God’s creative wisdom, when he turns the enemies of truth into the very witnesses to truth, who then by their own mouth fight on its side.
Homilies on Genesis 57.19-20
And Laban overtook Jacob; and Jacob pitched his tent in the mountain; and Laban stationed his brothers in the mount Galaad.
καὶ κατέλαβε Λάβαν τὸν ᾿Ιακώβ· ᾿Ιακὼβ δὲ ἔπηξε τὴν σκηνὴν αὐτοῦ ἐν τῷ ὄρει· Λάβαν δὲ ἔστησε τοὺς ἀδελφοὺς αὐτοῦ ἐν τῷ ὄρει Γαλαάδ.
И҆ пости́же лава́нъ і҆а́кѡва: і҆а́кѡвъ же поста́ви кꙋ́щꙋ свою̀ на горѣ̀: лава́нъ же разста́ви бра́тїю свою̀ на горѣ̀ галаа́дъ.
And Laban said to Jacob, What hast thou done? wherefore didst thou run away secretly, and pillage me, and lead away my daughters as captives taken with the sword?
εἶπε δὲ Λάβαν τῷ ᾿Ιακώβ· τί ἐποίησας; ἱνατί κρυφῇ ἀπέδρας καὶ ἐκλοποφόρησάς με καὶ ἀπήγαγες τὰς θυγατέρας μου ὡς αἰχμαλώτιδας μαχαίρᾳ;
Рече́ же лава́нъ і҆а́кѡвꙋ: что̀ сотвори́лъ є҆сѝ; вскꙋ́ю та́йнѡ ᲂу҆ше́лъ є҆сѝ и҆ ѡ҆кра́лъ є҆сѝ мѧ̀, и҆ ѿве́лъ дщє́ри моѧ̑, ꙗ҆́кѡ плѣ̑нницы ѻ҆рꙋ́жїемъ;
See how the command from God repressed [Laban’s] great rage and restrained his anger. Hence Laban directs his words to [Jacob] with extreme mildness, almost apologetically, and shows signs of fatherly affection for him. In fact, whenever we enjoy providence from on high, we not only succeed in avoiding the schemes of wicked people, but should we even encounter untamed beasts, we would suffer no harm. You see, the Lord of all gives evidence of the abundance of his characteristic power by transforming the nature of the beasts and turning it into the gentleness of sheep, not by removing their animal characteristics but, while leaving these in their nature, causing the beasts to appear as sheep. You could observe this not only in wild beasts but also in the elements themselves; at his will the very elements forget their power, and not even fire shows the characteristics of fire.
Homilies on Genesis 57.21
Whereas if thou hadst told me, I would have sent thee away with mirth, and with songs, and timbrels, and harp.
καὶ εἰ ἀνήγγειλάς μοι, ἐξαπέστειλα ἄν σε μετ᾿ εὐφροσύνης καὶ μετὰ μουσικῶν καὶ τυμπάνων καὶ κιθάρας,
и҆ а҆́ще бы мѝ повѣ́далъ є҆сѝ, ѿпꙋсти́лъ бы́хъ тѧ̀ съ весе́лїемъ и҆ съ мꙋсїкі́ею, и҆ тѷмпа̑ны и҆ гꙋ́сльми:
And I was not counted worthy to embrace my children and my daughters; now then thou hast wrought foolishly.
καὶ οὐκ ἠξιώθην καταφιλῆσαι τὰ παιδία μου καὶ τὰς θυγατέρας μου. νῦν δὲ ἀφρόνως ἔπραξας.
и҆ не сподо́бихсѧ цѣлова́ти дѣте́й мои́хъ и҆ дще́рей мои́хъ: нн҃ѣ же несмы́сленнѡ сотвори́лъ є҆сѝ:
And now my hand has power to hurt thee; but the God of thy father spoke to me yesterday, saying, Take heed to thyself that thou speak not evil words to Jacob.
καὶ νῦν ἰσχύει ἡ χείρ μου κακοποιῆσαί σε· ὁ δὲ Θεὸς τοῦ πατρός σου ἐχθὲς εἶπε πρός με λέγων· φύλαξε σεαυτόν, μή ποτε λαλήσῃς μετὰ ᾿Ιακὼβ πονηρά.
и҆ нн҃ѣ рꙋка̀ моѧ̀ мо́жетъ ѡ҆ѕло́бити тѧ̀. Но бг҃ъ ѻ҆тца̀ твоегѡ̀ вчера̀ речѐ ко мнѣ̀, гл҃ѧ: блюдѝ себѐ, да не когда̀ возглаго́леши ко і҆а́кѡвꙋ ѕла̑.
Now then go on thy way, for thou hast earnestly desired to depart to the house of thy father; wherefore hast thou stolen my gods?
νῦν οὖν πεπόρευσαι· ἐπιθυμίᾳ γὰρ ἐπεθύμησας ἀπελθεῖν εἰς τὸν οἶκον τοῦ πατρός σου· ἱνατί ἔκλεψας τοὺς θεούς μου;
Нн҃ѣ ᲂу҆̀бо ѿше́лъ є҆сѝ: жела́нїемъ бо возжела́лъ є҆сѝ ѿитѝ въ до́мъ ѻ҆тца̀ твоегѡ̀: вскꙋ́ю ᲂу҆кра́лъ є҆сѝ бо́ги моѧ̑;
What extraordinary folly—what kind of gods are these of yours that can be stolen? Aren’t you ashamed to say, “Why did you steal my household gods?” See the extraordinary extent of Laban’s selfdeception such that people endowed with reason should worship wood and stone. These gods of yours, Laban, could not prevent their being stolen. How could they, after all, being made out of stone? The God of this good man, on the contrary, even if the good man was unaware of it, checked your aggression. Are you ignorant of your own error while still charging the good man with theft? After all, why on earth would the good man bring himself to steal them when he despised them, or rather realized they were made of stone and had no feeling? Homilies on Genesis
And Jacob answered and said to Laban, Because I was afraid; for I said, Lest at any time thou shouldest take away thy daughters from me, and all my possessions.
ἀποκριθεὶς δὲ ᾿Ιακὼβ εἶπε τῷ Λάβαν· ὅτι ἐφοβήθην· εἶπα γάρ· μή ποτε ἀφέλῃς τὰς θυγατέρας σου ἀπ᾿ ἐμοῦ καὶ πάντα τὰ ἐμά.
Ѿвѣща́въ же і҆а́кѡвъ речѐ къ лава́нꙋ: поне́же ᲂу҆боѧ́хсѧ: рѣ́хъ бо, да не ка́кѡ ѿи́меши дщє́ри твоѧ̑ ѿ менє̀, и҆ всѧ̑ моѧ̑.
And Jacob said, With whomsoever thou shalt find thy gods, he shall not live in the presence of our brethren; take notice of what I have of thy property, and take it; and he observed nothing with him, but Jacob knew not that his wife Rachel had stolen them.
καὶ εἶπεν ᾿Ιακώβ· παρ᾿ ᾧ ἂν εὕρῃς τοὺς θεούς σου, οὐ ζήσεται ἐναντίον τῶν ἀδελφῶν ἡμῶν· ἐπίγνωθι τί ἐστι παρ᾿ ἐμοὶ τῶν σῶν καὶ λαβέ. καὶ οὐκ ἐπέγνω παρ᾿ αὐτῷ οὐδέν. οὐκ ᾔδει δὲ ᾿Ιακώβ, ὅτι Ραχὴλ ἡ γυνὴ αὐτοῦ ἔκλεψεν αὐτούς.
И҆ речѐ і҆а́кѡвъ: ᲂу҆ негѡ́же а҆́ще ѡ҆брѧ́щеши бо́ги твоѧ̑, да не бꙋ́детъ жи́въ пред̾ бра́тїею на́шею: ᲂу҆знава́й, что̀ є҆́сть твоегѡ̀ ᲂу҆ менє̀, и҆ возмѝ. И҆ не позна̀ ᲂу҆ негѡ̀ ничто́же: не вѣ́дѧше же і҆а́кѡвъ, ꙗ҆́кѡ рахи́ль жена̀ є҆гѡ̀ ᲂу҆кра́де ѧ҆̀.
Now let us consider how the just person ought to behave if enmity arises. First, let him avoid it; it is better to go away without strife than to settle down with contention. Next, let him possess a property that he can carry off with him so that he cannot be held under any obligation by the adversary but may say, “Identify whatever of yours I may have.” And Laban searched and found nothing of his with Jacob. He was a great man and truly happy who could lose nothing of his and possess nothing of another’s, that is, possess nothing too little and nothing to excess. Therefore the person who has no lack of anything has been perfected; the person who has nothing to excess is just—this is to observe the proper mean of justice. How powerful virtue is! Alliance with it brought gain but did not inflict loss. This is what perfection is; it gives the greatest advantage to those who hold to it but brings them no disadvantage whatsoever.Accordingly the man who desired to do harm to Jacob was not able to send him away empty. For the wise person is never empty but always has the garment of prudence on himself and is able to say, “I was clad with justice, and I clothed myself with judgment,” as Job said. Surely these are the inner veils of the spirit, and no one can take them away except when someone strips them off by his own guilty action. In fact, Adam was found stripped so, and naked, whereas Joseph was not naked even though he had thrown off his external clothing, as he possessed the safe covering of virtue. Therefore the wise person is never empty. How could he be empty? He has taken from the fullness of Christ and keeps what he has received. How could he be empty? His soul is filled, for it guards the garments of grace it has received. We must be afraid that someone may lose the veil of blamelessness and that ungodly people may transgress the bonds of justice with onslaughts of sacrilege and persecution and snatch away the garment of the soul and of the spirit. This does not readily happen unless a person has first been stripped of his clothing by the voice of his iniquity. On this account David also says, “If there is iniquity in my hands, let me deservedly fall empty before my enemies. Let the enemy pursue my soul and take it.”
On Jacob and the Blessed Life
Therefore none of the enemies can take your soul unless it has first been made empty. Do not be afraid of those who can plunder treasures of gold and silver; such people take nothing from you. They take away what you do not have, they take away what you are not able to possess, they take away not an ornament to your soul but a burden on it. They take away what does not enrich your heart but weighs it down; “for where your treasure is, there also will your heart be,” as you have heard in today’s reading. Many people shut in their gold with bars upon their gates, but they have no confidence in either their bolts or their barricades. Many people employ guards, but they too are generally more afraid of the guards. Many go to bed upon buried gold; their gold is beneath the ground, and so is their heart. Watch out, then, that you do not entrench your heart in the ground while you are still living. We have no need to be afraid of thieves who steal such gold; but you must watch out for the usurer who examines the wealth of your soul, if you have bargained for any coin of more serious sin. He confines your heart in the earth and buries your soul in the ground, where you have hidden your gold. He crushes your spirit with interest compounded a hundredfold and buries it in a heavy tomb, from which no one rises again. Follow the example of holy Jacob; he had no part in the vices of others, nor was he empty and devoid of his own virtues, but he was filled with the fruit of justice.
On Jacob and the Blessed Life
And Laban went in and searched in the house of Lea, and found [them] not; and he went out of the house of Lea, and searched in the house of Jacob, and in the house of the two maid-servants, and found them not; and he went also into the house of Rachel.
εἰσελθὼν δὲ Λάβαν ἠρεύνησεν εἰς τὸν οἶκον Λείας καὶ οὐχ εὗρεν· καὶ ἐξῆλθεν ἐκ τοῦ οἴκου Λείας καὶ ἠρεύνησε τὸν οἶκον ᾿Ιακὼβ καὶ ἐν τῷ οἴκῳ τῶν δύο παιδισκῶν καὶ οὐχ εὗρεν. εἰσῆλθε δὲ καὶ εἰς τὸν οἶκον Ραχήλ.
Вше́дъ же лава́нъ, ѡ҆б̾иска̀ въ кꙋ́щи лі́инѣ, и҆ не ѡ҆брѣ́те. И҆ и҆зы́де и҆з̾ кꙋ́щи лі́ины, и҆ ѡ҆б̾иска̀ кꙋ́щꙋ і҆а́кѡвлю и҆ въ кꙋ́щи двои́хъ рабы́нь, и҆ не ѡ҆брѣ́те. Вни́де же и҆ въ кꙋ́щꙋ рахи́линꙋ.
But this pertains to the moral sense, whereas the mystical sense is that Laban, whose name means “lie that has been purified”—and even Satan transfigures himself into an angel of light—came to Jacob and began to demand his possessions from him. Jacob answered him, “Identify whatever of yours I may have,” that is, “I have nothing of yours. See if you recognize any of your vices and crimes. I have not carried off with me any of your deceits, and I have no share in your guile; all that is yours I have shunned as a contagion.” Laban searched and found nothing that was his. How happy is the one in whom the enemy has found nothing that he could call his own, and in whom the devil has come upon nothing that he could call his own, and in whom the devil has come upon nothing that he would recognize as his own. That appeared to be impossible in the case of humanity, but Christ supplied the model of it when he said in the Gospel, “The prince of this world will come, and in me he will find nothing.” Now whatever belongs to the devil is nothing, because he can have no lasting possession.
On Jacob and the Blessed Life
And Rachel took the idols, and cast them among the camel's packs, and sat upon them.
Ραχὴλ δὲ ἔλαβε τὰ εἴδωλα καὶ ἐνέβαλεν αὐτὰ εἰς τὰ σάγματα τῆς καμήλου καὶ ἐπεκάθισεν αὐτοῖς.
Рахи́ль же взѧ̀ і҆́дѡлы и҆ положѝ ѡ҆́ныѧ под̾ сѣдло̀ вельблю́же и҆ сѣ́де на ни́хъ,
Moreover, holy Rachel—that is, the church, or prudence—hid the idols, because the church does not know representations and figures of idols that are totally devoid of reality, but it knows the real existence of the Trinity. Indeed, it has destroyed darkness and revealed the splendor of glory.
Flight from the World 5.27
And she said to her father, Be not indignant, Sir; I cannot rise up before thee, for it is with me according to the manner of women. Laban searched in all the house, and found not the images.
καὶ εἶπε τῷ πατρὶ αὐτῆς· μὴ βαρέως φέρε, κύριε· οὐ δύναμαι ἀναστῆναι ἐνώπιόν σου, ὅτι τὰ κατ᾿ ἐθισμὸν τῶν γυναικῶν μοι ἐστίν· ἠρεύνησε δὲ Λάβαν ἐν ὅλῳ τῷ οἴκῳ καὶ οὐχ εὗρε τὰ εἴδωλα.
и҆ речѐ ѻ҆тцꙋ̀ своемꙋ̀: не и҆мѣ́й себѣ̀ тѧ́жкѡ, господи́не: не могꙋ̀ воста́ти пред̾ тобо́ю, ꙗ҆́кѡ ѡ҆бы̑чнаѧ жє́нскаѧ мѝ сꙋ́ть. И҆ска́ же лава́нъ по все́й кꙋ́щи, и҆ не ѡ҆брѣ́те і҆́дѡлѡвъ.
Wonderful is the shrewdness of Rachel, by which she succeeded in outwitting Laban. Let those heed it who are victims of deceit and give great importance to the worship of idols. “She put them under the camel saddles,” the text says, “and sat on them.” What could be more ridiculous than these people? Although endowed with reason and accorded such wonderful preeminence in God’s loving kindness, they bring themselves to worship lifeless stone, and, far from being ashamed or having any sense of such absurdity, they even make a habit of it like dumb animals. Hence Paul also wrote in these words, “You know that when you were pagans, it was to mute idols you went off in your frenzy.” Rightly did he say “mute”; people with the faculty of speech, enjoying reason and hearing, betake themselves to things of no such faculties like irrational animals. What excuse would such people in fact deserve?
Homilies on Genesis 57.28
As Jacob was returning to his own country, Laban and his companions pursued them. Upon examination of Jacob’s possessions Laban found nothing of his, and therefore he could not hold him. Laban here is not unfittingly said to represent a type of the devil, because he served idols and was opposed to blessed Jacob, who prefigured the Lord. For this reason he pursued Jacob but was unable to find anything of his own with him. Listen to the true Jacob declaring this fact in the Gospel: “Behold, the prince of the world is coming, and in me he will find nothing.” May the divine mercy grant that our adversary may find nothing of his works in us, for if he finds nothing of his own he will not be able to keep us or recall us from eternal life. Therefore, dearly beloved, let us look at the treasury of our conscience, let us examine the secret places of our heart, and if we find nothing there which belongs to the devil let us rejoice and thank God. With his help let us strive as well as we can that the doors of our heart may always be open for Christ but closed forever to the devil. However, if we recognize something of the devil’s works or cunning in our souls, let us hasten to cast it out and get rid of it as deadly poison. Then when the devil wants to ensnare us and can find nothing that belongs to him, he will depart in confusion while we can thank God with the prophet and shout to the Lord: “You freed us from our foes, and those who hated us you put to shame.” Therefore Leah, as we said above, signified the people of the Jews who were joined to Christ; Rachel typified the church, that is, the nation of the Gentiles. For this reason Rachel, not Leah, stole the idols of her father, because after Christ’s advent the synagogue of the Jews is not known to have served idols everywhere, as is clearly proved concerning the church of the Gentiles. Besides, not with Leah, that is, the synagogue, do we read that Laban’s idols were hidden, but with Rachel, who typified the Gentiles.
Sermon 88.4
And Jacob was angry, and strove with Laban; and Jacob answered and said to Laban, What is my injustice, and what my sin, that thou hast pursued after me,
ὠργίσθη δὲ ᾿Ιακὼβ καὶ ἐμαχέσατο τῷ Λάβαν· ἀποκριθεὶς δὲ ᾿Ιακὼβ εἶπε τῷ Λάβαν· τί τὸ ἀδίκημά μου καὶ τί τὸ ἁμάρτημά μου, ὅτι κατεδίωξας ὀπίσω μου
Разгнѣ́васѧ же і҆а́кѡвъ и҆ прѧ́шесѧ съ лава́номъ. Ѿвѣща́въ же і҆а́кѡвъ речѐ лава́нꙋ: ка́ѧ непра́вда моѧ̀; и҆ кі́й грѣ́хъ мо́й, ꙗ҆́кѡ погна́лъ є҆сѝ в̾слѣ́дъ менє̀,
and that thou hast searched all the furniture of my house? what hast thou found of all the furniture of thine house? set it here between thy relations and my relations, and let them decide between us two.
καὶ ὅτι ἠρεύνησας πάντα τὰ σκεύη τοῦ οἴκου μου; τί εὗρες ἀπὸ πάντων τῶν σκευῶν τοῦ οἴκου σου; θές ὧδε ἐνώπιον τῶν ἀδελφῶν σου καὶ τῶν ἀδελφῶν μου, καὶ ἐλεγξάτωσαν ἀνὰ μέσον τῶν δύο ἡμῶν.
и҆ ꙗ҆́кѡ ѡ҆б̾иска́лъ є҆сѝ всѧ̑ сосꙋ́ды до́мꙋ моегѡ̀; что̀ ѡ҆брѣ́лъ є҆сѝ ѿ всѣ́хъ сосꙋ́дѡвъ до́мꙋ твоегѡ̀; положѝ здѣ̀ пред̾ бра́тїею твое́ю и҆ бра́тїею мое́ю, и҆ да разсꙋ́дѧтъ междꙋ̀ ѻ҆бѣ́ма на́ма:
These twenty years have I been with thee; thy sheep, and thy she-goats have not failed in bearing; I devoured not the rams of thy cattle.
ταῦτά μοι εἴκοσιν ἔτη ἐγώ εἰμι μετὰ σοῦ· τὰ πρόβατά σου καὶ αἱ αἶγές σου οὐκ ἠτεκνώθησαν· κριοὺς τῶν προβάτων σου οὐ κατέφαγον·
сѐ, два́десѧть лѣ́тъ а҆́зъ є҆́смь съ тобо́ю: ѻ҆́вцы твоѧ̑ и҆ ко́зы твоѧ̑ не бы́ша без̾ плода̀: ѻ҆внѡ́въ ѻ҆ве́цъ твои́хъ не поѧдо́хъ:
That which was taken of beasts I brought not to thee; I made good of myself the thefts of the day, and the thefts of the night.
θηριάλωτον οὐκ ἐνήνοχά σοι, ἐγὼ ἀπετίννυον παρ᾿ ἐμαυτοῦ κλέμματα ἡμέρας καὶ κλέμματα νυκτός·
ѕвѣроѧ́дины не принесо́хъ къ тебѣ̀: а҆́зъ воздаѧ́хъ тебѣ̀ ѿ менє̀ сама́гѡ татбины̑ дєнны́ѧ и҆ татбины̑ нѡщны́ѧ:
I was parched with heat by day, and [chilled] with frost by night, and my sleep departed from my eyes.
ἐγενόμην τῆς ἡμέρας συγκαιόμενος τῷ καύματι καὶ τῷ παγετῷ τῆς νυκτός, καὶ ἀφίστατο ὁ ὕπνος μου ἀπὸ τῶν ὀφθαλμῶν μου.
бы́хъ во днѝ жего́мь зно́емъ, и҆ стꙋ́денїю въ нощѝ, и҆ ѿхожда́ше со́нъ ѿ ѻ҆́чїю моє́ю:
These twenty years have I been in thy house; I served thee fourteen years for thy two daughters, and six years among thy sheep, and thou didst falsely rate my wages for ten lambs.
ταῦτά μοι εἴκοσιν ἔτη ἐγώ εἰμι ἐν τῇ οἰκίᾳ σου· ἐδούλευσά σοι δεκατέσσαρα ἔτη ἀντὶ τῶν δύο θυγατέρων σου καὶ ἓξ ἔτη ἐν τοῖς προβάτοις σου, καὶ παρελογίσω τὸν μισθόν μου δέκα ἀμνάσιν.
сѐ, мнѣ̀ два́десѧть лѣ́тъ а҆́зъ є҆́смь въ домꙋ̀ твое́мъ, рабо́тахъ тебѣ̀ четырена́десѧть лѣ́тъ двꙋ́хъ ра́ди дще́рей твои́хъ и҆ ше́сть лѣ́тъ за ѻ҆́вцы твоѧ̑, и҆ преѡби́дѣлъ є҆сѝ мздꙋ̀ мою̀ десѧтїю̀ а҆́гницами:
(Verse 41.) And you changed my reward to ten lambs. The same mistake as above: The word 'numerus' should be read instead of 'agnis'.
Hebrew Questions on Genesis
Unless I had the God of my father Abraam, and the fear of Isaac, now thou wouldest have sent me away empty; God saw my humiliation, and the labour of my hands, and rebuked thee yesterday.
εἰ μὴ ὁ Θεὸς τοῦ πατρός μου ῾Αβραὰμ καὶ ὁ φόβος ᾿Ισαὰκ ἦν μοι, νῦν ἂν κενόν με ἐξαπέστειλας· τὴν ταπείνωσίν μου καὶ τὸν κόπον τῶν χειρῶν μου εἶδεν ὁ Θεὸς καὶ ἤλεγξέ σε ἐχθές.
а҆́ще не бы̀ бг҃ъ ѻ҆тца̀ моегѡ̀ а҆враа́ма, и҆ стра́хъ і҆саа́ка бы́лъ мнѣ̀, нн҃ѣ тща̀ ѿпꙋсти́лъ бы мѧ̀ є҆сѝ: смире́нїе моѐ и҆ трꙋ́дъ рꙋкꙋ̀ моє́ю ᲂу҆ви́дѣ бг҃ъ, и҆ ѡ҆бличи́ тѧ вчера̀.
And Laban answered and said to Jacob, The daughters are my daughters, and the sons my sons, and the cattle are my cattle, and all things which thou seest are mine, and [the property] of my daughters; what shall I do to them to-day, or their children which they bore?
ἀποκριθεὶς δὲ Λάβαν εἶπε τῷ ᾿Ιακώβ· αἱ θυγατέρες θυγατέρες μου, καὶ οἱ υἱοὶ υἱοί μου, καὶ τὰ κτήνη κτήνη μου, καὶ πάντα, ὅσα σὺ ὁρᾷς, ἐμά ἐστι καὶ τῶν θυγατέρων μου· τί ποιήσω ταύταις σήμερον ἢ τοῖς τέκνοις αὐτῶν, οἷς ἔτεκον;
Ѿвѣща́въ же лава́нъ, речѐ ко і҆а́кѡвꙋ: дщє́ри дщє́ри моѧ̑ и҆ сы́нове сы́нове моѝ, и҆ ско́ти ско́ти моѝ, и҆ всѧ̑ є҆ли̑ка ты̀ ви́диши моѧ̑ сꙋ́ть и҆ дще́рей мои́хъ: что̀ сотворю̀ и҆̀мъ дне́сь, и҆лѝ ча́дѡмъ и҆́хъ, ꙗ҆̀же роди́ста;
Now then come, let me make a covenant, both I and thou, and it shall be for a witness between me and thee; and he said to him, Behold, there is no one with us; behold, God is witness between me and thee.
νῦν οὖν δεῦρο διαθώμεθα διαθήκην ἐγώ τε καὶ σύ, καὶ ἔσται εἰς μαρτύριον ἀνὰ μέσον ἐμοῦ καὶ σοῦ, εἶπε δὲ αὐτῷ· ἰδοὺ οὐδεὶς μεθ᾿ ἡμῶν ἐστιν, ἰδέ, ὁ Θεὸς μάρτυς ἀνὰ μέσον ἐμοῦ καὶ σοῦ.
нн҃ѣ ᲂу҆́бѡ грѧдѝ, завѣща́имъ завѣ́тъ а҆́зъ и҆ ты̀: и҆ бꙋ́детъ во свидѣ́тельство междꙋ̀ мно́ю и҆ тобо́ю. Рече́ же є҆мꙋ̀ і҆а́кѡвъ: сѐ, никто́же съ на́ми є҆́сть: ви́ждь, бг҃ъ свидѣ́тель междꙋ̀ мно́ю и҆ тобо́ю.
Consider how Laban is gradually introduced to knowledge of God. The man who previously brought the charge of theft of his household gods against the good man and conducted such a close search now says, “Since there is no one capable of acting between us, in case anything happens later, let God act as witness between us to witness what is now being done by us. He is present, the one who sees everything, whose attention nothing can escape, who reads each person’s mind.”
Homilies on Genesis 57.37
And Jacob having taken a stone, set it up for a pillar.
λαβὼν δὲ ᾿Ιακὼβ λίθον ἔστησεν αὐτὸν στήλην.
И҆ взе́мъ і҆а́кѡвъ ка́мень, поста́ви є҆го̀ въ сто́лпъ.
And Jacob said to his brethren, Gather stones; and they gathered stones and made a heap, and ate there upon the heap; and Laban said to him, This heap witnesses between me and thee to-day.
εἶπε δὲ ᾿Ιακὼβ τοῖς ἀδελφοῖς αὐτοῦ· συλλέγετε λίθους. καὶ συνέλεξαν λίθους καὶ ἐποίησαν βουνόν, καὶ ἔφαγον ἐκεῖ ἐπὶ τοῦ βουνοῦ.
Рече́ же і҆а́кѡвъ бра́тїи свое́й: собери́те ка́менїе. И҆ собра́ша ка́менїе и҆ сотвори́ша хо́лмъ: и҆ ꙗ҆до́ша, и҆ пи́ша та́мѡ на холмѣ̀. Рече́ же є҆мꙋ̀ лава́нъ: хо́лмъ се́й свидѣ́тельствꙋетъ междꙋ̀ мно́ю и҆ тобо́ю дне́сь.
(Verse 46.) And Jacob said to his brethren, 'Gather stones.' And they gathered stones and made a heap, and they ate there upon the heap. And Laban called it Jegar-sahadutha, but Jacob called it Galeed. The heap is called Galeed in the Hebrew language and Jegar-sahadutha in the Syriac language, both meaning 'witness heap'. Jacob called the heap 'Galeed' in Hebrew, and Laban called it 'Jegar-sahadutha' in the language of his people. For he was a Syrian, and had changed the ancient language of his parents to the language of the province in which he dwelt.
Hebrew Questions on Genesis
And Laban called it, the Heap of Testimony; and Jacob called it, the Witness Heap.
καὶ εἶπεν αὐτῷ Λάβαν· ὁ βουνὸς οὗτος μαρτυρεῖ ἀνὰ μέσον ἐμοῦ καὶ σοῦ σήμερον.
И҆ прозва̀ є҆го̀ лава́нъ хо́лмъ свидѣ́тельства: і҆а́кѡвъ же прозва̀ хо́лмъ свидѣ́тель.
And Laban said to Jacob, Behold this heap, and the pillar, which I have set between me and thee; this heap witnesses, and this pillar witnesses; therefore its name was called, the Heap witnesses.
καὶ ἐκάλεσεν αὐτὸν Λάβαν Βουνὸς τῆς μαρτυρίας. ᾿Ιακὼβ δὲ ἐκάλεσεν αὐτὸν Βουνὸς μάρτυς. εἶπε δὲ Λάβαν τῷ ᾿Ιακώβ· ἰδοὺ ὁ βουνὸς οὗτος καὶ ἡ στήλη, ἣν ἔστησα ἀνὰ μέσον ἐμοῦ καὶ σοῦ, μαρτυρεῖ ὁ βουνὸς οὗτος, καὶ μαρτυρεῖ ἡ στήλη αὕτη· διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτοῦ, Βουνὸς μαρτυρεῖ.
Рече́ же лава́нъ ко і҆а́кѡвꙋ: сѐ, хо́лмъ се́й и҆ сто́лпъ, є҆го́же поста́вихъ междꙋ̀ мно́ю и҆ тобо́ю, свидѣ́тельствꙋетъ хо́лмъ се́й и҆ свидѣ́тельствꙋетъ сто́лпъ се́й: сегѡ̀ ра́ди прозва́сѧ и҆́мѧ хо́лмъ свидѣ́тельствꙋетъ,
And the vision of which he said-- Let God look to it between me and thee, because we are about to depart from each other,-
καὶ ἡ ῞Ορασις, ἣν εἶπεν· ἐπίδοι ὁ Θεὸς ἀνὰ μέσον ἐμοῦ καὶ σοῦ, ὅτι ἀποστησόμεθα ἕτερος ἀφ᾿ ἑτέρου.
и҆ видѣ́нїе, є҆́же речѐ: да ви́дитъ бг҃ъ междꙋ̀ мно́ю и҆ тобо́ю, ꙗ҆́кѡ ѿи́демъ дрꙋ́гъ ѿ дрꙋ́га:
If thou shalt humble my daughters, if thou shouldest take wives in addition to my daughters, see, there is no one with us looking on. God [is] witness between me and thee.
εἰ ταπεινώσεις τὰς θυγατέρας μου, εἰ λήψῃ γυναῖκας πρὸς ταῖς θυγατράσι μου, ὅρα, οὐδεὶς μεθ᾿ ἡμῶν ἐστιν ὁρῶν· Θεὸς μάρτυς μεταξὺ ἐμοῦ καὶ μεταξὺ σοῦ.
а҆́ще смири́ши дщє́ри моѧ̑, а҆́ще по́ймеши жєны̀ над̾ дщє́ри моѧ̑, ви́ждь, никто́же съ на́ми є҆́сть ви́дѧй: бг҃ъ свидѣ́тель междꙋ̀ мно́ю и҆ междꙋ̀ тобо́ю.
And Laban said to Jacob, Behold, this heap, and this pillar are a witness.
καὶ εἶπε Λάβαν τῷ ᾿Ιακώβ· ἰδοὺ ὁ βουνὸς οὗτος καὶ μάρτυς ἡ στήλη αὕτη.
И҆ речѐ лава́нъ і҆а́кѡвꙋ: сѐ, хо́лмъ се́й свидѣ́тель и҆ сто́лпъ се́й:
For if I should not cross over unto thee, neither shouldest thou cross over to me, for mischief beyond this heap and this pillar.
ἐὰν τε γὰρ ἐγὼ μὴ διαβῶ πρὸς σὲ μηδὲ σὺ διαβῇς πρός με τὸν βουνὸν τοῦτον καὶ τὴν στήλην ταύτην ἐπὶ κακίᾳ,
а҆́ще бо а҆́зъ не прейдꙋ̀ къ тебѣ̀, нижѐ ты̀ да пре́йдеши ко мнѣ̀ холма̀ сегѡ̀ и҆ столпа̀ сегѡ̀ со ѕло́бою:
The God of Abraam and the God of Nachor judge between us;
ὁ Θεὸς ῾Αβραὰμ καὶ ὁ Θεὸς Ναχὼρ κρινεῖ ἀνὰ μέσον ἡμῶν.
бг҃ъ а҆враа́мль и҆ бг҃ъ нахѡ́ровъ да сꙋ́дитъ междꙋ̀ на́ма. И҆ клѧ́сѧ і҆а́кѡвъ стра́хомъ ѻ҆тца̀ своегѡ̀ і҆саа́ка,
and Jacob swore by the Fear of his father Isaac. And he offered a sacrifice in the mountain, and called his brethren, and they ate and drank, and slept in the mountain.
καὶ ὤμοσεν Ἰακὼβ κατὰ τοῦ φόβου τοῦ πατρὸς αὐτοῦ ᾿Ισαάκ, καὶ ἔθυσε θυσίαν ἐν τῷ ὄρει καὶ ἐκάλεσε τοὺς ἀδελφοὺς αὐτοῦ, καὶ ἔφαγον καὶ ἔπιον καὶ ἐκοιμήθησαν ἐν τῷ ὄρει.
и҆ пожрѐ і҆а́кѡвъ же́ртвꙋ на горѣ̀ и҆ воззва̀ бра́тїю свою̀: ꙗ҆до́ша же и҆ пи́ша и҆ спа́ша на горѣ̀.
And Laban rose up in the morning, and kissed his sons and his daughters, and blessed them; and Laban having turned back, departed to his place.
ἀναστὰς δὲ Λάβαν τὸ πρωΐ κατεφίλησε τοὺς υἱοὺς καὶ τὰς θυγατέρας αὐτοῦ καὶ εὐλόγησεν αὐτούς, καὶ ἀποστραφεὶς Λάβαν ἀπῆλθεν εἰς τὸν τόπον αὐτοῦ.
Воста́въ же лава́нъ заꙋ́тра, лобыза̀ сы́ны и҆ дщє́ри своѧ̑ и҆ благословѝ ѧ҆̀: и҆ возврати́всѧ лава́нъ, ѿи́де на мѣ́сто своѐ.
Do you see, dearly beloved, God’s great wisdom in demonstrating his care for the good man, as well as at the same time deterring the other from his injustice and, by forbidding him from speaking evil against Jacob, conducting him gradually to the path of knowledge of God? Though Laban had been pacing about like a wild beast intent on snaring and destroying him, he made his excuses, kissed his daughters and their sons good-bye and returned home.
Homilies on Genesis 57.39
AND Jacob heard the words of the sons of Laban, saying, Jacob has taken all that was our father's, and of our father's property has he gotten all this glory.
ΗΚΟΥΣΕ δὲ ᾿Ιακὼβ τὰ ρήματα τῶν υἱῶν Λάβαν λεγόντων· εἴληφεν ᾿Ιακὼβ πάντα τὰ τοῦ πατρὸς ἡμῶν καὶ ἐκ τῶν τοῦ πατρὸς ἡμῶν πεποίηκε πᾶσαν τὴν δόξαν ταύτην.
Слы́ша же і҆а́кѡвъ словеса̀ сынѡ́въ лава́новыхъ, глаго́лющихъ: взѧ̀ і҆а́кѡвъ всѧ̑ ꙗ҆̀же ѻ҆тца̀ на́шегѡ, и҆ ѿ сꙋ́щихъ ѻ҆тца̀ на́шегѡ сотворѝ всю̀ сла́вꙋ сїю̀.